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An etymology of Xiao Xu.9

confucius

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Etymology of the ideograms Xiao Xu.9






The first of the two ideograms used to express the ninth hexagram is generally described as portraying a vertical stick being peeled, one that is sharpened. Its common application, the idea of small, is portrayed by its extremities becoming sharper and its sides leaner, a picture illustrated by the chips peeling-away. Although this is the traditional explanation, it does offer a particular point-of-view: what is small is not so in itself but rather following refinements, a polishing-down of something that was once more coarse, bigger. During its historical developments, when small came to be associated and recognized as the emblem of the Yin, this ideogram was explained by insisting on the twin chips as a symbol of parity (a twin pair, another attribute of the Yin).

This semantic skip is recognized and justified, as is the ideology it proposes. The Yin is, as it has always been, considered by its comparison to the Yang and as such in a diminutive way: the Yin chips being figuratively less useful than the sharpened Yang stick. Historically speaking, it is from the period of the Han dynasty (206 b.c to 220 a.d) that this definition by association helped feed the negative idea of the Yin as a subject of the Yang, therefore submitted to it.

This application of the submissive Yin was further reinforce during the Song dynasty (960-1279). That is the dynasty responsible for the imposition of the foot-binding law. This contextual and discriminatory view of the Yin-feminine aspect was henceforth made absolute and translated as such by the first and subsequent translators of the Yi Jing. The discovery of the archaic ideogram depicting Xiao has proven wrong this tendentious interpretation. On the tortoise shells, the symbol used to express small was illustrated with three small vertical strokes of equal size representing seeds. As such the image of Xiao is much clearer. It shows what is small without outside influence, suggesting the specific force of the Yin: the germinating power of multiplicity (three). As such it expresses the virtues of the seeds which the Yin Earth and patience transformed into nourishment.




The second ideogram describing the idea of the ninth hexagram is assembled using three characters resting on top of each other. The one at the bottom is a symbol depicting the idea of fields, the fields used for the purpose of keeping live stocks outside. In the middle of the three is found the general symbol used to express the idea of silk and, finally, the topmost symbol is a simplified ideogram meaning roof, a sheltered area, here compressed as is always the case when used in a composition.

The complete group is assembled to illustrate the idea of raising cattle. In China, the domestication of animals is an extension of the rice culture. The group explains that it is wise to apply to larger stock the same management as that used to manage silkworm:

To tame is more subtle than to domesticate.

This taming is closer to the essence of this hexagram, where the objective is to tame and master a natural process, in a certain way take control of it in order to make it prosper.

The hexagram Xiao (small) and the other one found at Xiao Guo.62, as well as its complement-opposite: Ta (great) encountered at Ta Xu.26 and Ta Guo.28 are the notions of the Yi Jing where Yin and Yang possess both virtues.

Xiao, as with all ideograms, can be understood as a noun as well as an adjective. In the one case, taming By the small, insists on the Yin qualities that allow taming; in the other, taming Of the small, insists on the Yang power used to tame the small, that the small is strong enough to tame itself.


Confucius
 
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lightofreason

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From a universal perspective, this is contractive bonding (wind) operating in a context of contractive blending (heaven). The wind focus when on top is of becoming influencial (as a 'rising wind' can). the heaven focus is on perseverence (heaven in lower).

Thus the trigrams read "with/from perseverence comes becoming influencial" - this is reflected in accumulating small gains to then use to stand upon - to be noticed.

09 share space with 05 in that both focus on this need for recognition, either by opportunism (05) or making small gains (09).

The basic infrastructure is described by analogy to:

111011
100001
--------
011010 = 48, the setting down of a source of nourishment, foundation setting - IOW the generic 'theme' is reflected in the infrastructure, the 27-ness of 09.

Chris.
 

martin

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To be noticed, need for recognition - this gives a strange nearly political twist to the hexagram.
Perhaps it comes out as a side effect of the "from bottom trigram comes top trigam" interpretation that doesn't seem to work very well in this case.

In terms of trigrams, I would say that hexagram 9 suggests potential (heaven) - this can be cattle - that is protected, cared for, controled in a soft flexible way and so on (wood).
Note that there is no "from .. comes .." here.

I think wood on top can also stand for contemplation (as in hexagram 20) and this gives the idea of contemplating potential: thinking about future possibilities, possible realisations of the potential, conducting thought experiments, making plans, brainstorming.
The "dense clouds that bring no rain" make sense in this context. We have thoughts and plans but as yet no realisation (rain).
 
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lightofreason

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I dont think you are considering the 'whole picture', the 'full spectrum' - you are trying to isolate 09 from its context and then work solely with your personal interpretations based on that metaphysical approach. From a SINGULAR position that may be fine, but not from a PARTICULAR-GENERAL position where we cover the whole of the IC.

Self-referencing give us XOR. XOR gives us the 'DNA' of a hexagram, or its 'spectrum' and as such the links to its context, all described by analogy to all of the other hexagrams. XOR has nothing to do with me, you, or any individual, it is a property of the methodology and serves to give use details by general analogy to the IC. IOW personal interpretations OUTSIDE of the general are 'meaningless' other than to the person in that these interpretations are 'out of context'.

You in fact show this with your comments on 20 where you confuse elements of 16 (planning, enthuiasm) with being elements of 20. This is easy to do since in the 'natural' sequence 20 is next to 16. IOW you show a lack in resolution power - perhaps due to NOT working with binary sequence where that sequence gives us the core structures of the IC OR working more qualitatively and so missing clear boundaries operating at the level of 64 hexagrams.

The infrastructure of 09 is described by analogy to 48. This is 'fact' in that it is a relationship that comes with the methodology, is determined by that methodology, and so is invarient no matter what context is considered (mutations of DNA will be LOCAL and so allow for variations but not full spectrum changes - for that to happen we would no longer be dealing with self-referencing of yin/yang!)

The 48 infrastructure shows a generic focus on foundation setting and so 'no rain' but lots of clouds.

The OUTSIDE of 09 is thus describable by XOR-ing with 22. This give us:

111011
101001
--------
010010 = 29

IOW 09 can come across as focused on containment/control when seen from the outside BUT this can be false, a facade in that on the INSIDE we will find 30 where 09 is focused on guidance/direction-setting (presenting an ideology).

If we THEN review the trigrams where wind in top covers issues of being influencial, here through perseverence but it can also be:

20 through devotion to another/others (passive attraction, being a model, stand out and so serve to motivate)
53 through self-restraint
59 through containment
57 through cultivation
42 through enlightening (and so 'new', 'surprise' etc)
37 through guidance
61 through self-restraint
09 through perseverence

To get back to XOR, there are 64 'aspects' of 09 to consider in describing it in general and these are all hard-coded due to the methodology - IOW all of your reflections over the years have missed a lot, and even stepped 'out of bounds' in the interpretations - you may 'drift' into considering aspects of 05 or 34 as aspects of 09. That just reflects lack of resolution power where XOR give us that power; we get the IC to tell us about itself IN GENERAL and then we can add local colour.

Chris.
 

martin

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lightofreason said:
You in fact show this with your comments on 20 where you confuse elements of 16 (planning, enthuiasm) with being elements of 20.

What? Where? I only mentioned hexagram 20 in passing. And I didn't associate it with planning ahead.

lightofreason said:
IOW all of your reflections over the years have missed a lot, and even stepped 'out of bounds' in the interpretations - you may 'drift' into considering aspects of 05 or 34 as aspects of 09.

Again, where? what? Tsk, tsk, you are handwaving!

lightofreason said:
Self-referencing give us XOR. XOR gives us the 'DNA' of a hexagram, or its 'spectrum' and as such the links to its context, all described by analogy to all of the other hexagrams. XOR has nothing to do with me.

Really? :) You applied XOR and shouted 'Eureka! DNA!'. And you are still running naked through the streets of Athens - Eureka! Eureka! - much to the amazement of the citizens.

"What is the matter with this guy?"
"He was playing with a wooden duck in his bathtub and he thinks he discovered DNA in it."
"DNA in a wooden duck? How did he do that?"
"Don't you watch CNN? Everybody knows that. He XORed!"
 
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lightofreason

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martin said:
What? Where? I only mentioned hexagram 20 in passing. And I didn't associate it with planning ahead.

you need to read your own text sometimes where 'making plans' is associated by you with 20 when you wrote:

martin said:
I think wood on top can also stand for contemplation (as in hexagram 20) and this gives the idea of contemplating potential: thinking about future possibilities, possible realisations of the potential, conducting thought experiments, making plans, brainstorming.

My point being you connecting with 20 in meaning and then 'drifting off' into adjacent areas of meaning in the form of qualities of 16.

martin said:
Again, where? what? Tsk, tsk, you are handwaving!
no - you are! ;-)

XOR etc as presented in the format I have introduced works. period. :cool:

Since it applies to self-referencing in general, so it applies to the recursion of the purine/pyramidine dichotomy where that process will create the codons for DNA/RNA. The links of DNA to IC hexagrams is due simply to the METHODOLOGY being the same.

There are consequences of course in that the XOR element will apply to DNA sequences as well. Think about that one. ;)

Chris.
 

martin

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Ah, I see that the passage where I mention hexagram 20 could be confusing.
"this gives the idea of contemplating potential" and what follows is about hexagram 9, not about hexagram 20.

Do you object to the idea of planning ahead in connection with hexagram 9?
In the traditional explanation of Confucius an element of foresight is also clearly implied. Raising cattle is a longterm project and cattle/stock - in an agricultural society - represents capital that can be used later.
 
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lightofreason

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martin said:
Do you object to the idea of planning ahead in connection with hexagram 9?
In the traditional explanation of Confucius an element of foresight is also clearly implied. Raising cattle is a longterm project and cattle/stock - in an agricultural society - represents capital that can be used later.

ALL of the hexagrams of the IC are expressed through each, but not in their 'pure' forms. The elements of 16 (as in the enthusiasm as one goes to market with others - the social aspect of 'devotion to another/others' - combined with what that 'nervous excitment' covers - the apprehension of what could be, the rehersing of the sales pitch etc etc) expressed through 09 are described by analogy to:

000100
111011
--------
111111 - singlemindedness, negotiating, mediating, for one's own benefit - sell anything as long as there is profit ;-) - and the whole exercise sharpens one's skills and so refines the 'making of small gains'.

As such there is capitalism present in the 01 form of 16. (if you like StarTrek then it is very 'ferengi')

Note that 16 shares space with 35 - bringing something into the light. 16 is unconditional, 35 conditional, a particular.

Thus the 35-ness of 09 is:

000101
111011
--------
111110 - 43 - 'seeding' spreading the word - thus 35 is expressed through 09 in a form described by analogy to 43 - IOW 09 will use 43 methods to 'bring something into the light' - in capitalism that means a lot of advertising!

Chris.
 

martin

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Now that I contemplate 'the contemplation of potential' :) a bit more it strikes me how Mercurial the wood/wind trigram indeed is. (I associate it with Mercury in my planetary nosystem :cool:)

The traditional explanation of hexagram 9 seems to emphasize the Virgo/6th house (wood?) side of Mercury.
Maintenance, cleaning, routine work, the kind of work that needs to be repeated over and over again, work that requires care, precision, attention to detail, and so on.
All required when we raise cattle. It's interesting that Confucius mentions refinement and polishing in connection with the first ideogram. Very "Virgo". :)

The other side of Mercury - Gemini, 3th house (wind?) - is communication, thinking (smart combining especially), logistics, traffic, trade, distribution, etcetera.
The traditional explanation doesn't say much about this but it is implied in the raising cattle business.
 
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bruce_g

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Chris,

You mention your work as being self referencing, frequently; as though this feature makes it somehow stand apart from anything that’s come before it. Self referencing is a good thing. It creates continuity and reliability throughout the work. But, just because a work is self referencing doesn’t make it revolutionary or even unusual. The Wilhelm is self referencing, and so is the King James Bible; so is good novel or screenplay, or a song or child’s rhyme.
 
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lightofreason

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bruce_g said:
Chris,

You mention your work as being self referencing, frequently; as though this feature makes it somehow stand apart from anything that’s come before it. Self referencing is a good thing. It creates continuity and reliability throughout the work. But, just because a work is self referencing doesn’t make it revolutionary or even unusual. The Wilhelm is self referencing, and so is the King James Bible; so is good novel or screenplay, or a song or child’s rhyme.

show me XOR in the Bible or Wilhelm or current novels, screenplays etc etc you wont find it since know one knew it was there. You will find inutitions, insights of 'something' but no clear identification of what we are dealing with UNTIL the IDM focus on XOR.

This is not I Ching only stuff - we are dealing with a fundamental property of our brains that has not been covered before (as far as I know and believe me, I have looked!).

Do you understand this page?:

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

Or, in a more IC focus, this one:

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

You will find self-referencing all over the place (e.g. 1/f patterns) but NOT XOR dynamics nor a clear understanding of how it all comes about. The IDM plus covers that.

FROM that we find the XOR dynamics in hexagrams and so can get the IC to tell us about itself in 'general'. THEN comes the additions of unique perspectives of each individual to add to that general.

Chris.
 
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lightofreason

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bruce_g said:
I said nothing of XOR, Chris. I said "self referencing".
Self-referencing is recursion. XOR brings out a property of recursion. simple and as such is VERY much part of the whole self-referencing perspective.

Chris.
 

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