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61 inner correlations

dobro p

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The main text of 61 talks of a correlation between inner and outer, or depth and surface, I think.

I also see a similar correlation between 61.1 and 61.4, between 61.2 and 61.5, and between 61.3 and 61.6. Not just the standard Confucian correlation between those line positions; I see a correlation of meaning.
 
L

lightofreason

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LIne pairs of 1-4 relate to a controlling hexagram of 51.
Line pairs of 2-5 relate to a controlling hexagram of 29.
Line pair of 3-6 relate to a controlling hexagram of 52.

LIne pair 2-5 reflect the summing of hexagrams 07 and 08. BOTH line positions are associated with control issues (supervisor/ruler etc) and THAT common meaning is summarised in 29 with ITS focus on containment/control.

See the wave form of IC analysis/interpretation:

http://members.iimetro.com.au/~lofting/myweb/WaveInterpret.html
 

dobro p

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LIne pairs of 1-4 relate to a controlling hexagram of 51.
Line pairs of 2-5 relate to a controlling hexagram of 29.
Line pair of 3-6 relate to a controlling hexagram of 52.

LIne pair 2-5 reflect the summing of hexagrams 07 and 08. BOTH line positions are associated with control issues (supervisor/ruler etc) and THAT common meaning is summarised in 29 with ITS focus on containment/control.

Is this true for *every* hexagram?
 
L

lightofreason

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Is this true for *every* hexagram?

Yes. The focus is on the line positions and their YANG nature where such reflects actualisation.

The line POSITIONS of 2 & 5 cover supervisor/ruler perspectives - be it in the form of the army/uniforming (07) or in passive attraction/massing (08). BOTH perspectives reflect the containment/control focus of 29 (where 29 = 7 + 8)

If you like we can PAIR perspectives and so the actulisation of 2 & 5 is complimented by the potential of 30. (implicit in containment/control is guidance/direction-setting)

The ACTUAL of 30 covers lines 1+3+4+6 and so hexagrams 24+15+16+23

SO we have as line position PAIRS, each actualised by yang:

1,2 19 (equivalent to 24 + 07, a beginning,start/return/re-birth/root-position + a focus on sameness. - generically 19 covers the approach of the low to the high , the defering of high to low and so each approaches sameness from their positions of difference)

1,3 36 ( 24 + 15, a beginning,start/return/re-birth/root-position + covering up, being modest)

1,4 51 (24 + 16 - beginning + anticipation of what is to come, forseeing, enthusing)
1,5 03 (24 + 08 - beginning + passive attraction, movement towards (leaf turns to the sun))

1,6 27 (24 + 23 - beginning + pruning - quality control of infrastructure)
2,3 46 (07 + 15 - uniformity (army/collective/corporation) + modesty)
2,4 40 (07 + 16 - uniformity + anticipation of what is to come, foresee etc (as in the tension release to come from the coming storm)
2,5 29 (07 + 08 - uniforming + passive attracting (the court 'sun' etc))
2,6 04 (07 + 23 - uniforming + pruning (quality control of the uniformed))
3,4 62 (15 + 16 - modesty + forseeing)
3,5 39 (15 + 08 - modesty + passive attracting (and so being an obstruction to the flow but also indication of getting around the obstruction using the flow)
3,6 52 (15 + 23 - modesty + pruning)
4,5 45 (16 + 08 - foreseeing,enthusing + passive attraction (the ruler, the 'sun' etc)
4,6 35 (16 + 23 - foreseeing + pruning)
5,6 20 (08 + 23 - passive attraction + pruning)

The more yang lines the more possible considerations of the relationships OR the summing of lines to give one overall focus (and so lines 1,2,3 can be summed into hex 11 (24+07+15) OR 1,2 (24+07), 1,3(24+15), 2,3(07+15))

Chris.
 

dobro p

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When the traditional Yi text doesn't show the relationships or meanings you describe, do you think of those relationships and meanings as:

* inherent in the meaning of lines no matter what the textual symbol for the line is?

* potentially part of the meaning of the line no matter what the textual symbol for the line is?

* correct, and the traditional symbology is in error?
 
L

lightofreason

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When the traditional Yi text doesn't show the relationships or meanings you describe, do you think of those relationships and meanings as:

* inherent in the meaning of lines no matter what the textual symbol for the line is?

* potentially part of the meaning of the line no matter what the textual symbol for the line is?

* correct, and the traditional symbology is in error?

All three ;-)

The traditional material is based on ad hoc development and so will show differences - you can see that with all of the variations in interpretations by individuals BUT consideration of these variations will bring out background influences showing the 'seeding' of meanings from the unconscious; as such some lines will be 'well described' and others not, all due to a lack of understanding what is behind it all.

IOW we can now identify the properties/methods of the self-referencing so all POSSIBLE expressions are covered IN GENERAL and THEN comes the unique 'random' contributions of local contexts (and that includes individual consciousness).

Thus we now have much much finer differentiations of the meanings of hexagrams all derived from XOR alone - we can get a hexagram to describe itself. NOW we have to focus on dodecagrams to get THEM to describe themselves and in so doing give finer details on 'moving line' material.

What XOR does is give us a description of the properties of a hexagram by analogy to all of the rest. This is a structural focus. THEN comes the sequence focus of a single line change (plum blossom reflects the use of such a perspective) and THEN comes the analysis of the mixing of structure and sequence in the form of hierarchy.

The ancients used analogy to local history/legend/myth to try and describe the feelings of meaning that come out of the method of self-referencing yin/yang. Some are good, some not, but there will usually be an underlying 'vibe' - variations just show 'bad hair' days.

As individuals we can all offer LOCAL perspectives of the universals and so each of us can come up with an IC,but analysis will show beneath the differences sameness.

Chris.
 

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