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Help with Hexagram 47

learner

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Dear friends,

I have been through hardship due to a broken relationship that rendered inestimable harm.
It has been a time of ?sighs and sobs? over here because of that and I have to thank all of you in this forum for being really patient about that.
The point is: I am leaving the country where I live to study abroad for a while. I am looking forward to traveling for many reasons. One of them is the chance of going out of this painful situation, pulling myself together, focusing on the future, rather than living in the past.
Sadly enough, I still feel some resentment because the person knows that I am leaving this month and does absolutely nothing. No good-bye, no good luck. He was the one who has decided the separation because he met someone else. I offered friendship in the end, as an attempt to preserve some contact because I do believe that people matter. People who make difference in our lives really matter.

Well, if you were brave enough to read until this point *grin * here comes the question to the I Ching. I have asked if until the day of my departure (26 September) something is going to happen to change the present situation (stagnation, lack of contact, disharmony).
In my question to the I Ching, I made clear that I was not going to do anything, therefore it was not an advice, as if I should act or not.

Finally, the answer is Hex 47, with fifth and sixth moving lines, going to Hex 64.

I really appreciate any ideas of what that might mean, because at this point I am not capable of arriving at any conclusion. I am emotionally involved and, I must confess, exhausted of trying to understand this situation.

Thank you all.

All the best,
Learner
 

martin

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Hi Learner,

I think that the lines of 47 indicate that joy is coming, although there is still pain.
The joy will probably come from your own depths and from what you have planned in the future, not from him. It's hard to know for sure, but what I read is: that (your relationship with him) is exhausted and it's better to move on. Let it go. Then there will be good fortune.

And you are apparently moving on. It's not easy, I know.
Hexagram 64 in the background gives a similar message. Not everything is OK yet, but things are improving.
One translation says: "this hexagram presents a parallel to spring, which leads out of winter's stagnation into the fruitful time of summer."
Much hope in the air!

My feeling is that going to England for a while is a very good idea.
You wrote "I am looking forward to traveling for many reasons. One of them is the chance of going out of this painful situation, pulling myself together, focusing on the future, rather than living in the past."
Yes, the hexagrams and the lines seem to confirm that.

Hope this helps.

I wish you all the best, good luck,

Martin
 

cal val

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Dear Learner...


I agree with Martin. Line 5 is telling you that you're not getting what you want from him: "Sadly enough, I still feel some resentment because the person knows that I am leaving this month and does absolutely nothing."

I understand what you'd like to hear from him and why. I just hope you don't expect it. Expectations for other people is what always gets us stuck. If we just let others be themselves and accept their choices, the letting go is so much easier. Line 6 is about letting go. My heart goes out to you.

The good news is you have a lot to look forward to...a new country...new friends...new experiences...new everything.

Cheerio the noo,

Val
 

theoldman

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Dear Learner...

Why worried the second best?

Cheer!
and let celebrate!
 

learner

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Dear friends,

So many ideas in your posts and all of them converging to the same point, concentrated on a crystal clear interpretation of Hex 47 fifth and sixth moving lines. It might seem flattering telling you that nobody could have done it better, but it is true. There is guidance and commitment to I Ching messages in this forum for sure and I really appreciate that.

Val, you are right. I would have liked hearing from him and you know why. Those are the inexplicable reasons of the heart, but the truth is far more important than an illusion. On the other hand, we must respect other people?s choices in the same way that we expect that they accept ours. Being the truth a valuable asset, I need to be humble enough to understand what the I Ching is telling me. Yes, it is time to move on.

Martin, I regard your encouraging words as moving. I think that perhaps intuitively I came up with that decision of going to England to study. Of course, there are other important aspects involved, my career, professional future and such. And apparently all the things just matched. Mysterious ways of life...
By the way, thank you so much for the ?good luck?. *grin *

All the best,
Learner
 

gene

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Hi Learner

I have to agree with Val and Martin. They have a good perspective on it. If he is with someone else now, he might be afraid of making them jealous too, and just wants to cut strings. Line 5 says, "Joy comes softly." I believe a better translation would be, "Joy comes slowly." As you let go of the "creeping vines," the things that hold you here, you will be free to move into the hopeful future. And it will be better than what you just experienced.

Gene
 

learner

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Hi Gene,

Many thanks and good luck with your Pluto square Mars transit as well.

All the best,
Learner
 

pedro

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Dear Learner,
I wouldnt interpret 47 as a beyond hope situation. Theres a lot to be learned from 47, mostly things we wouldnt like to face, but which can prove invaluable.
Its an oppressed (enclosed) tree. There are limits that are imposed, that you have to endure, yet there is still a tree, symbol of growth and fertility, inside. If you let go of the limits (yes, we mostly limit ourselfs, and blame others), the tree branches will dance to the wind again.
Furthermore, although it seems (5th line) the very person(s) that should help you now, are "oppressing" you, it promises that slowly happyness will return, and it tells you to face this challenge with prayer and sacrifice.
And the top line tells you that you are letting yourself be oppressed by ties easy to break. You should think whether you are really in need of something or merely convincing yourself of that. Nothing can beat freedom in bringing long-lasting happyness.
There is work ahead, a lot of things to straighten out. Maybe what you have to learn is to let go, to realise you are better off. But dont let yourself be oppressed by weak things, whatever you find them to be.
 

chrislofting

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Hi Pedro,

You wrote:
> Dear Learner,
> I wouldnt interpret 47 as a beyond hope situation. Theres a
> lot to be learned from 47, mostly things we wouldnt like to
> face, but which can prove invaluable.
> Its an oppressed (enclosed) tree. There are limits that are
> imposed, that you have to endure, yet there is still a tree,
> symbol of growth and fertility, inside. If you let go of the
> limits (yes, we mostly limit ourselfs, and blame others),
> the tree branches will dance to the wind again.

the focus on enclosure is to force the roots to go deep. That act forces integration of the 'tree' with the immediate context. This need not be a 'negative' thing to do from a sociological perspective - we do it all of the time to our children to ensure the survival of the collective. Note below that in the ordering of hexagrams with water as base trigram, hexagram 47 opposes hexagram 04, the latter being representitive of masking, of socialisation through education. In 04 it is done just more willingly, more gentle, than in 47.

Given some general comments on 47:

In the binary sequence hexagram 47 pairs with hexagram 06.
This pairing reflects an overall sense of being contained, as in legal containment (hexagram 06) and social containment (hexagram 47).

In the binary sequence hexagram 47 opposes hexagram 22.
With this pairing, both 47 and 22 deal with enclosure but 47 deals with being forced to drive one's roots 'deep' due to the enclosure and so become more integrated with the context, whereas 22 builds a facade to attract attention to the exterior and so has a more differentiating aspect. Thus in 47 one is enclosed whereas in 22 one is doing the enclosure, the source is within as compared to 47 where it is without.
At the LOCAL level we are dealing with an octet of hexagrams with the WATER trigram as base. In this sequence hexagram 47, the focus upon enforced enclosure, opposes hexagram 04, masking.

In the traditional sequence hexagram 47 pairs with hexagram 48.
This pairing reflects an overall focus on setting down roots, be they through forced enclosure (47) or willingly (48) - note that both go for water (roots, well).

In the traditional sequence hexagram 47 opposes hexagram 18.

**IN PARTICULAR** note these: The generic properties of hexagram 47 reflect the mixing of the generic properties of hexagram 06 with the generic properties of hexagram 10. combination of a need for compromise (06) with the careful following of a path (being bounded by that path - rigid hierarchy of 10) reflected in the 'forced enclosure' of 47.

Chris.
 

gene

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Hi everyone

I like your post Chris, and others too. I am beginning to understand more about your method, Chris, and I like it. I am wondering how you evolved this method though, it is so unlike anything I have read anywhere, and yet fits in too. I have been looking at your website, but still don't understand all the recursions. My monitor is a little dark, and some of the black on green does not come through clearly on this monitor, so I am having to wade through it.

As far as 47, no this is not hopeless. There is a bit of affinity here to hexagram 60. In hexagram 60 we have to use limitation, but it also says, there are limits even upon limits. In 47 the roots go deep, in 46 the tree goes high. In 48 the roots reach the water. And this is the whole idea, reaching the water. The individual lines of 47 tell us how we limit ourselves and bring down heavy burdens on ourselves. In line one we are oppressing ourselves by thinking all is lost, all is hopeless. We do this because in line 3 we think all there is is the physical level. (the stone) We do not realize that the cosmos is alive, and has a consciousness, (the stone is a symbol of a lack of consciousness.) As such we become like the scientific community of the late 1800's and early 1900's who thought that all physical properties were set in motion by laws that were not alive, and it is just mere mechanics that set things in motion. They did not realize that on the quantum level there was a whole new set of laws. In line six we let little things disturb us, things that could be easily dealt with, but we give them a greater power than they really have. Each line shows us some way of thinking we are engaging in that is limiting us or setting us back from our goal, which is that of reaching the water. The water is a symbol of the universal life force or consciousness that we can tap into on a deep spiritual level. It requires that we give up our belief in cold dead materialism, (line 3) That we give up our ideas that we are at the mercy of forces that we have no control over. It requires that we limit ourselves to the task at hand, the downward direction. So that we may reach our goal of reaching the water, and not spread ourselves too thin, or move away from our original goal. Each line gives us a hint as to how we sabotage ourselves so we do not reach our goal. How we engage in faulty thinking.

Gene
 

chrislofting

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Hi Gene,

You wrote:
> I like your post Chris, and others too. I am beginning to
> understand more about your method, Chris, and I like it. I
> am wondering how you evolved this method though, it is so
> unlike anything I have read anywhere, and yet fits in too.

It 'fits' simply because my work has uncovered the neurocognitive roots of our specialisations, and the I Ching IS a specialisation in that it comes with its own language and as such is reasonably 'self-contained'. My background is Science oriented, computer systems, AI systems, source of meaning etc etc.

At the unconscious levels, the levels of our *species-nature*, the level we share with all other neuron-dependent lifeforms, is a set of generic qualities we use to derive meanings. Their genericness is at the level of 'objects and relationships' such that we all share a sense of 'wholeness', of 'partness', of 'static relationship', of 'dynamic relationship' etc. From a Jungean perspective this is the level of the "Collective Unconscious" (see http://pages.prodigy.net/lofting/jungcollect.html) where we all share the same instincts/habits that have stemmed from collective/species behaviours not personal behaviours. Thus our sense of 'wholeness' is archetypal where local context, personal perspectives, then adds 'colour'.

We as a conscious species have transcended this level in that through the development of consciousness we are able to relabel the ONE set of universal qualities to 'fit' a unique context and use those labels to communicate details about that context.

Thus when we 'talk' I Ching we are in fact talking 'species-nature' qualities relabelled for 'ancient china circa 10 BC' and so out comes the language of "T'ai Chi (wholeness)" and "yin/yang (partness - harmonics)" etc etc. The FEELINGS being communicated are the same as those used for other specialisations, just with different labels.

Our consciousness-nature moves us from mindless stimulus/response (holistic interactions with the universe) to mindful stimulus/considered_response where our consciousness focuses on details, on parts, and so enables finer adaptations to context.

The METHOD that has elicited the set of generic qualities we use to derive meaning appears to be that of passive recursion - self-referencing - based around the fundamental notions of differentiations (and so a focus on objects, discreteness, nouns, the WHAT) and integrations (and so a focus on relationships, continuum, verbs, the WHERE).

The 'passive recursion' comes about from the basic oscillations in our brains combined with what that oscillation covers, the areas of the brain focused on differentations and integrations. Thus focus attention on anything and we encapsulate the oscillations and out pops the I Ching, or more so the qualities associated with it in the form of patterns of differentiations and integrations (see the IDM material - http://pages.prodigy.net/lofting/idm001.html)

Thus when we focus attention on anything we overlay the patterns sourced in our unconscious onto whatever has drawn our attention - our specialisations 'overlay' their categories onto 'something' and we interpret that 'something' through the specialist filter; in our case the I Ching (to try and use the general template of meanings is too hard, there are no distinctions past 'whole' or 'part' etc - thats where relabelling comes in where the ONE feeling is linked to different contexts and each link is given a unique label and so millions of differences stem from the one sameness)

ALL of our well-received specialisations will reflect these unconscious processes such that the I Ching reflects the same patterns of generic meaning as does the MBTI (a typology system) and Mathematics (and so by association all specialisations that use Mathematics to describe them). It is these unconscious qualities working in the I Ching that make people 'see' so much in it.

The main point with recursion is that it is self-referencing and as such will encode the whole in all parts - everything is linked together. Thus analyse the properties of the basic method and out will pop patterns expressed in the specialisations - such as the I Ching.

For an outline of the basic eight 'feelings' usable to describe reality see the specific IDM page http://pages.prodigy.net/lofting/idm003.html and http://pages.prodigy.net/lofting/idm004.html

OR

just go through the thread on the Clarity forum titled "The Species I Ching" where I cover the concepts of 'blend, bond, bound, and bind' and their expression in trigrams and hexagrams.


> As such we become like the scientific
> community of the late 1800's and early 1900's who thought
> that all physical properties were set in motion by laws that
> were not alive, and it is just mere mechanics that set
> things in motion. They did not realize that on the quantum
> level there was a whole new set of laws.

Umm...Not really. The issue in quantum mechanics is a failure to recognise the differences in perceptions that come from a consciousness-nature perspective that is parts oriented when compared to our species-nature perspective that is more wholes oriented. Paradox, or issues of, stems from this sort of confusion and the Physicists of old (and even today) had no idea about how our brains and minds work and so did the best they could given the data they had and what was produced was a little 'distorted'! ;-) [see the page on paradox processing - http://pages.prodigy.net/lofting/paradox.html ]

Our species-nature is integrated with the universe and so NON-LOCAL in form, A AND B is the rule, symmetry is demanded, all is integrated. Our consciousness-nature is differentiated from the universe and so LOCAL in form, A XOR B is the rule (a parts perspective where the parts are interpreted as if wholes). Trying to interpret reality from a parts perspective will cause 'problems', apparent pardoxes will emerge.

When people start to recognise that the 'weirdness' comes from us, from our methods of perception/interpretation based on a degree of ignorance about what is going on 'in here' (something we have lived with since the beginning of consciousness), so we can get on with developing our consciousness etc! ;-)

The main point is that the I Ching stems from our species-nature, it is 'hard coded', or more so the root feelings associated with it are 'hard coded' and our consciousness then refines these feelings, labels them, re-labels them etc etc - thats why the I Ching 'resonates' with so many and thats how I can come up with the patterns I do in that I understand what is behind the I Ching at the generic level of meaning-derivation.

That is why the ICPlus material is 'unlike' anything you have read before in that all past perspectives have been from the I Ching itself, a specialist perspective, rather than from what is 'behind' the I Ching, the IDM template material 'hidden' in our unconscious.

(and there is still a lot of work to be done! ;-))
Chris.
 

gene

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Hi Chris

yes, I understand what you are saying about "past perspectives have been from the I Ching itself..." but how did you go beyond this to come up with the info you came up with?

Thanks,
Gene
 

chrislofting

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Hi Gene,

you wrote:
> Hi Chris
>
> yes, I understand what you are saying about "past
> perspectives have been from the I Ching itself..." but how
> did you go beyond this to come up with the info you came up
> with?
>

My original focus was on the source of meaning and that was from a psychological/cognitive science perspective that shifted into an analysis of neurology and the brain. (how do you give AI systems emotions and a sense of 'meaning'?)

My interest in the esoteric was in how people found meaning when Science claimed that there was none. You can see how all of this got linked together into the one focus on meaning derivation.

Analysis of the methodologies apparently used in the brain led me to the conclusion that despite all of the complexity the basics were focused upon patterns of meaning, in the form of feelings, derived from making distinctions about wholes and parts and an overall 'instinct' to dichotomise when making maps of reality. (since a dichotomy reflects a dimension so recursion reflects moving from point to line to plane to sphere/cube etc - a hexagram is a six-dimensional form...)

The product of this analysis was applied to three specialisations - the I Ching, the MBTI, and the types of numbers we use in Mathematics.

The I Ching has been the most beneficial in that it covers so much so easily - maths gets tied down in the symbolism and the MBTI is too specialist. (see http://pages.prodigy.net/lofting/mbtiplus.html and http://pages.prodigy.net/lofting/NeuroMaths3.htm)

The main work in fleshing-out the I Ching has been in using the binary sequence, applying recursion to yin/yang to get the ordering of hexagrams from 000000 to 1111111 and recognising the pairings that are inevitable when recursion is used (and so my page re the traditional sequence also coming from recursion - http://pages.prodigy.net/lofting/cracked.html)

From a perspective of a specialisation reflecting 'all there is', as in the specialisation is a filter, I got into issues of text-context relationships expressed in the I Ching as patterns of changing lines in hexagrams and the associated feelings involved.

From this work, with a focus on pairs, quartets, and octets that come from analysis of the properties of recursion, has come the material on my websites. I am currently producing the "Hexagram Notes" page from which the data on 47 etc has come from (http://pages.prodigy.net/lofting/icpoints.html - warning, is a LARGE file, and still 'under construction' at the moment so let it load!) - as well as fleshing-out another apparent property of recursion in thinking - five-phase theory! (see http://pages.prodigy.net/lofting/icfive0.html)

Thus the ICPlus material is a consequence of the application of the IDM method of analysis upon a discipline - in ICPlus that discipline is the I Ching. There is a feedback loop here in that findings in the IC feedback onto fleshing-out details in the IDM (and so discovering five-phase as a universal rather than something uniquely 'Chinese' was interesting in itself!)

The IDM method reflects, or I claim it reflects, the *generic* properties and methods used by our brains to derive meaning. Since it seems to work well with three seemingly 'different' perspectives on reality - as in the I Ching, MBTI, and number types in Mathematics, so it seems to reflect what it claims it does, how our *species-nature* derives meaning.

It is very general and yet good enough to work as a guide in 'decoding' specialisations and so aid in speeding-up the comprehension process (and since we seem to use the ONE generic pattern so we can link specialisations together, use one to flesh-out the other - e.g. see my linking of the I Ching and MBTI - http://pages.prodigy.net/lofting/MBTIX.htm - does not reflect the "hexagram notes" material as yet but it will do eventually ;-))

Chris.
 

gene

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Chris

I've got to hand it to you, you have an intelligence that is on a very high level. Your website seems to be very extensive. I had a hard time figuring out how you were coming up with the recursions at first, and I still don't fully understand it, but I have the idea.

Everyone's mind works differently, and I think I have a unique perspective on the I Ching too, though I have not completed my personal training in it by a long shot. My perspective though, is somewhat of a cross between Carol Anthony's personal growth method, and Wilhelm Baynes, "superior man" approach. I can't explain it. Mine is personal growth oriented, but not so exclusively as Carol Anthony's. and not so oriented toward overcoming the ego, and our inferior elements. When I get on boards like this, and Hilary's site is the nicest, and even the nicest color combinations I have found, I am amazed at the differences in the way people look at things, although they don't necessarily contradict, just put in a different light. I see new elements to the hexagrams all the time. In Hilary's last newsletter, she asked which hexagram's give us the most problem, and I am plannning on answering that. But here I will say it too. Hexagram 60 always gives me trouble. I can't relate it to my own life. Hexagram 27 used to. Both of these hexagrams are ones that over the years almost never came up, after reading thousands of times, they never come up. Lately they have been, and now, i am coming to understand 27 like never before, now I need to work on 60. Once I read a book that gave the statistics on how likely each individual hexagram would be to come up, because obviously, it is less likely that we will get six straight unchanging yin lines or yang lines than it is that we will get a mixture. And yet, one and two come up for me far more often than 25, I almost never get it, 10, 30, 38, 39, 57, 59, all hexagrams that rarely ever come up, in thousands of readings. It is interesting, to me at least.

Gene
 

chrislofting

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Hi Gene, thanks for the comments,

You wrote:
>
> Everyone's mind works differently, and I think I have a
> unique perspective on the I Ching too, though I have not
> completed my personal training in it by a long shot.

The distinction here is every *mind* and so every consciousness can create its own I Ching BUT in doing so examination would show that generic properties of the species-nature will shine-through. Thus hexagram 02 at the species-nature level is about 'contractive blending' , IOW it is about wholeness (blending) derived from drawing-in (contractive) 'something'. This is VERY generic and encapsulates all references to earth reflecting total and utter darkness (and so a focus on the negative) as well as all references to earth reflecting total devotion to another/others (and so a more positive perspective).

The positive perspective has emerged from the negative in that the negative elicits the emotion of FEAR. To deal with fear we work through security-in-numbers in that when under personal attack, an attack we cannot personally defend, we will recruit the immediate context to aid us and that means at the personal level of freezing, playing dead, etc and the use of personal camouflage to 'blend in' to the context and so, hopefully, 'dissapear'.

At the group level we recruit the context by associations with others - which gets into the 'yin' states of the I Ching re hexagram 08 (fundamentalist groups that work off a need to belong to something) hexagram 45 (massing to celebrate faith etc), hexagra 02 (total devotion to another), hexagram 23 (pruning, restore the 'true' faith) etc etc - all of these hexagrams from a positive perspective reflect a group approach that includes the source of faith being external and 'drawn in' to aid in asserting identity. Overall the base focus is on integration. Within this integration operates local acts of differentation, reflected in yang top lines.

At the other end of the binary sequence spectrum is the realm of heaven where the faith is in oneself, where onself asserts the context rather than adapt to it etc. This realm relates to the basic emotion of ANGER and a focus on replacement of something by something 'better' - as in killing others to assert one's own identity. Refinement of this 'urge' is in the development of a competitive nature, differentiating A OVER B, rather than cooperative.

One can use the 'species I Ching' material to generate one's own I Ching based on the feelings described in that document, and that includes the dual perspectives of competition (light/dark) and cooperation (male/female).

The local details that would come out reflect the differences in each individual's perspective/experiences etc but beneath then will still be the elements of the 'collective unconscious' identified in the species I Ching that in turn reflects the IDM template sourced from research into neurosciences etc.

Our minds are PARTS of the whole that is our SPECIES and as such each part reflects aspects of the whole. Our consciousness is not too familiar with all of this and so we each interpret OUR personal perspective as THE perspective. The full perspective is the sum of all consciousness where we can sort all of the different perspectives into a string of 'best fit' to 'worst fit' reflecting the distortion of the WHOLE that is the method of deriving meaning where a PART can reflect the environment as 'best fit' for the moment - that is what the I Ching does, it sorts the hexagrams into strings of 64 (or dodecagrams into strings of 4096 - depends on what level of detail you want).

> My
> perspective though, is somewhat of a cross between Carol
> Anthony's personal growth method, and Wilhelm Baynes,
> "superior man" approach.


See my page on I Ching affirmations - it deals with using the proactive approach to the I Ching through the use of path work to 'refine' one's understanding of the hexagrams, their archetypal elements :

http://pages.prodigy.net/lofting/icproact.html

The aim is to do what we are supposed to do with our consciousness, use it to refine our species-nature instincts/habits through imagination and the identification of all of the parts of the whole. As such we learn to refine our instincts/habits to a degree where we can adapt to ANY context very quickly, very easily. With that sort of adaptation so we integrate with the context and operate 'smoothly' in that we recognise that all of the expressions of a unique context will always be local nuances of universal meanings and so quickly identify the patterns of universals behind the expressions.


> Hexagram 60 always gives me trouble. I
> can't relate it to my own life.

It covers the issue of using standards. here is the "Hexagram Notes" set on its core elements:

"The generic properties of hexagram 60 reflect the mixing of the generic properties of hexagram 61 with the generic properties of hexagram 59.
A combination of a hard exterior over a soft core (61) combined with a focus on dispelling illusions (59) is reflected in a focus on imposition of standards."

Thus, in this focus on the generic elements of 60, the focus in 61 is on a 'covering' the variable (soft core and so changing) with a constant (hard exterior, unchanging). That is then combined with a sense of dispelling illusions, lifting the 'fog' - a concept well covered in hexagram 59.

The benefits are in such areas as standardisations on money, weights and measures, 'social' rules etc that ensure getting on with each other as well as 'robust' development of buildings, roads, aircraft etc etc.

The DOWN side is that it can also be too limiting in that standards can 'block' creativity where the reason for the standards is lost and they become the 'law' rather than as guides - IOW you cannot make the covering too rigid all of the time, some flexibility is required.

At the really base, species-nature level, hexagram 60 reflects a context of expansive bonding (and so sharing of space with another/others but the bond is expanding, moving/reaching outwards - expressed in the trigram of LAKE) within which is operating a text of contractive binding (and so a sharing of TIME with another/others but pulled-in - expressed in the trigram of WIND).

> Hexagram 27 used to.

Its roots appear to be:

"The generic properties of hexagram 27 reflect the mixing of the generic properties of hexagram 24 mixed with the generic properties of hexagram 02.
A combination of a sense of 'returning' (24) with a focus on devotion (02) is reflected in the 'hungering' of hexagram 27."

We also have:

"In the binary sequence hexagram 27 opposes hexagram 28.
This pairing reflects the differences of being 'empty' and so developing a hungering (27) vs being too full (28). This overall focus is on excess, as in excess of emptyness vs excess of fullness. 28 can be extended to include the concept of doing more than is required to aid in someway, to go the extra distance etc.

At the LOCAL level we are dealing with an octet of hexagrams with the THUNDER trigram as base. In this sequence hexagram 27, the focus upon hungering, opposes hexagram 17, establishing a belief, someone/something to follow."

The warning is on being too hungry and so prepared to 'swallow' anything. There is a need to be discerning, some quality control (as reflected in the mountain trigram in the top position).

The base trigram is thunder and in that base position the focus is on enlightenment, thus 27 reads "with/from enlightenment comes discernment" - IOW a moment of 'a-HA!' will lead to a hungering for more information, we seek to 'fill' ourselves - but we must be discerning about this (this also gets into religious focus on laws re what you eat, discernment about what goes into your mouth).

27 pairs with 24 in the binary sequence and reflects the issues of filtration issues (the EARTH phase in five-phase theory) - such that 24 returns to the 'true' path (and so 'with enlightenment comes devotion') and 27 reflects the hungering that can come with this return as it can reflect the hungering that leads to the return.

Also note that in the traditional sequence 27 PAIRS with 28 (as compared to opposing it as it does in the binary sequence). The focus here reflects the rotation aspects, what looks like emptyness to one is fullness to another, although the perspective is more on extremes where 27 will swallow anything to achieve 'balance' and 28 will go beyond what is usually required to achieve 'balance'. Note how this 'going beyond' aspect of 28 is reflected in the nature of 27 as well in its preparedness to swallowing anything (and so be extreme in ingestion).

The nature of the traditional sequence reflects the pair issues of 'begin/end', 'pure/mixed', 'individual/group', 'view A/view NOT-A', and differences in perspectives across the pairs. Thus 27/28 can reflect begin(empty)/end(full) as it can reflect 'pure/mixed' (as in prior to corruption(purity of youth prior to socialisation)/post corruption etc) and individual (singular-empty) vs group (multiple-many-full). The dominating hexagram pair that influences all pairs in the traditional sequence is that of 01/64 that reflects all of the properties of 'begin/end', 'pure/mixed', 'individual/group' etc.

In the binary sequence the dominating dichotomy is 01/02 with the focus on opposites in structure (differentiating/integrating). (see my page on masking in the I Ching : http://pages.prodigy.net/lofting/icmasking.html )


> Once I read a book that gave the statistics on how likely
> each individual hexagram would be to come up, because
> obviously, it is less likely that we will get six straight
> unchanging yin lines or yang lines than it is that we will
> get a mixture. And yet, one and two come up for me far more
> often than 25, I almost never get it, 10, 30, 38, 39, 57,
> 59, all hexagrams that rarely ever come up, in thousands of
> readings. It is interesting, to me at least.
>

Note that standard probability theory is idealist, it suspends time in that the estimations are based on an infinite time line. IOW I can toss a coin and get 15 heads in a row but over an infinite time span the probability is still 50/50 for each throw and as such there is nothing 'special' about 15 in a row --- just perhaps a need to check the coin! ;-)

In your arguement you include finite time as a boundary (as in your lifetime so far). In deriving line changes the method do differ statistically in that the coin method is 50/50 but the yarrow stick method has a distortion to yin (reflects the conservation of energy perspective! ;-)) The IDM perspective is that neither matters in that any random process will elicit meaning since the process will elicit a part of the whole and it is the whole that is active and so all parts are 'meaningful'.

The 'idealist' perspective in coin tosses is based on the total independence of each event from past/future events. And so every lotto draw is 'independent' of all others. BUT our 'nature' as a pattern-detecting species is to reject this - and so lots of lotto programs focused upon keeping past draws to aid in picking the current! ;-) (horse racing is different in that the focus is on fitness, breeding, jockey etc and so past form is required - but does a number/coin-side have 'fitness' and 'breeding'? -- perhaps a MOMENT has and that is what we seek, what leads up to that moment regardless of its content, that 'magical' moment when everything 'works' ;-))

Chris.
 

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