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Hexagram 10 ? Dancing with Tigers

kevin

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I would be interested to hear folks comments.

The Yijing is written in a highly symbolic style ? I find to understand a hexagram it is easier to work within that framework until it is clear in my heartmind and then to apply it to the mundane.

10 Is a powerful image of difficult change brought about by the forced re-arranging of ones inner world and a difficult consequent change in the outer world..

The first thing about 10 is where it sits in the sequence. It is in the Upper Cannon ? the Dao of Heaven? So here it reflects ?natural events? rather than the Social and Spiritual development of the Lower Cannon when ?man? really gets going and conscious will plays a stronger part.

I think of the time of 10 as a visitation by a spirit or time of a Tiger like nature which, in the full expression of the the hexagram, forces one to walk through its forest to get to the other side. A difficult and transformative path which is like a rite which brings insight and a great change of perspective.

I had never thought of the ?watching? until it was mentioned by Chris and Freeman in another thread? I think that is right? but for me it could be the Tiger that is watching as it teaches? Teaching like a Tiger teaches? make a mistake and you get a bite! No half measures the path is narrow and concentration and care is needed.

On the other hand that same spirit will protect you against all other harm whilst you make the Tiger passage through its forest.

Taken in terms of decades ? it is the start of the second decade which is the time of Rites of Passage and great changes which come upon one from outside of ones will.

Look at:

The Hsiang Chuan (1st and 2nd Wing):
?Treading a tiger tail
Not mauling people
Growing?

The Attached Evidences (8th Wing)
?Treading actualizing Dao?s foundation indeed
Treading harmonising and culminating
Treading: Using harmonising movement.?
(That last line is evocative of dancing to the beat of the time)

And the Image (T?uan Chuan)
?Treading. Supple on strong indeed
Stimulating and corresponding reaching to Force (Qian)
That uses Treading a Tiger tail.?

This is clearly the Joyous dancer who treads the dance of the time. The joyous dancer is Dui (The Lake) being inspired by the rising energy of Qian. This is the ritual dance which invites in the inspirational energy (Qian) that harmonises one with the Dao, by force.

Looking at the hexagram as a cluster:

Opposite of 10 is 15 ? 10 is not about being humble!

Reverse of 10 (reverse trigrams) is 43 ? Hexagram 10 is a time which is stimulated by Deciding and Parting from the Past.

Nuclear hexagram 37 ? Dwelling People ? Forming a new group / clan / dwelling.

For me nuclear hexagrams are the routes through which the energy of the Four Great Pillars (1:2 and 63:64) flow into the sequence and energise it. 63:64 are the integrative energies where all comes to an integrated balance. 64 (Not yet complete) is the place where everything is in order (each line is in its correct place). Thus the draw on hexagram 10 is that of integrating and coming into tune with the Dao through forming a new Clan / group or dwelling.

Finally if one looks at the flow of the hexagram (its internal vector) as shown by the lines.

Line 1: Attending (6) ? Paying careful attention and waiting for the moment (timing) at the beginning. ? Pure as white silk ? treading alone.

Line 2: Wu Wang, Disentangling / Acting with no action (25) - Keep in the shade (low profile) Keep still centred and untangled? the time is not yet.

Line 3: Qian Creative Force (1) ? This is the influx of inspirational energy in the inner world of the lower trigram. Whenever there is a relationship in a hexagram to Hexagram 1 or 28 in the inner world of the lower trigram expect some turbulence! Dragons really do break things up smash the mould and inspire the new. The time here is one of accepting this disrupting creative energy and the chaos of feelings it brings and to let it settle not to try and take control like a squinting man who can see a little but is not clear about the matters.

Line 4: Centring and Connecting (61) ? This is another major influx of energy from another key site. This time it is energy which centres and corrects that influx from line 3. It is the opened heart. Here the purpose of the journey through the Tiger?s forest becomes a little clearer and perception of matters become more balanced and settled. The nature of the great person met in this line is indeed that of 61. And if you have ever experienced the turbulent inner world of line 3 ? believe me you will be pleading!

Line 5: Diverging (38) ? This hexagram is the story of departing the dwelling or leaving ones group which was founded in the time of 37. Remember the energy empowering this time is that of forming a new ?dwelling? being with a new group. This is the time of leaving the old group. The inspirational energy influx break up the old inner world in line 3 ? The centring energy corrected that and the stance to the outer world in line 4 and now the traveller is in a time of leaving the old group, it is difficult and takes courage.

Line 6: Dui (58) ? Dui in the inner world of the lower trigram and Dui in the outer world of the upper trigram. The time is here and it is established. All there is now is the joyful dance (in time and in tune), the joyful gathering with others in the new time of the new dwelling or group. In tune!

Back to the mundane. The Tiger can be a person or set of life events. That is the time of the hexagram can be expressed through mundane events. Also Dui over Qian does seem so much like the image of dancing on the hot coals of life as well.

--Kevin
 

hester

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wonderful, to read this meditation on 10. wish to read and reflect on what you have written, ( but whilst doing so interject this note of appreciation.)

"make a mistake and you get a bite! No half measures the path is narrow and concentration and care is needed. On the other hand that same spirit will protect you against all other harm whilst you make the Tiger passage through its forest. "

this confirms my experiences with 10.
 

lightofdarkness

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ummmm... form the universal position you can review its 'genetics' or 'spectrum':

Here we find, for example, that its outcome, its completion (63-ness), is described by analogy to 50 - transformation.

Its skeletal form (27-ness), the 'building without the fittings', is described by analogy to 47 - a focus on 'forced' enclosure.

Look at its beginnings (24-ness) and it is described by analogy to 06 - some form of compromise in a competitive context.
etc etc...

These are all WITHIN the box details and so complement the 'between the boxes' of the usual commentary etc.

These mappings are give as summaries since we should be able to write one book per hexagram with this sort of detail to be fleshed-out -

00 :: (02) : What is this hexagrams's potential form? :: 10
01 :: (24) : How does this hexagram 'start', express 'beginning'? :: 6
02 :: (07) : How does this hexagram express uniformity, establishment of? :: 25
03 :: (19) : How does this hexagram express approaching the 'high'; defer to the 'low'? :: 12
04 :: (15) : How does this hexagram level things out, keep words close to facts? :: 1
05 :: (36) : How does this hexagram protect its 'light' when not its time? :: 44
06 :: (46) : How does this hexagram become more entangled with something/someone? :: 13
07 :: (11) : How does this hexagram balance/harmonise, mediate? :: 33
08 :: (16) : How does this hexagram express foresight/planning? :: 61
09 :: (51) : How does this hexagram express surprise, enlightenment, shock? :: 59
10 :: (40) : How does this hexagram express tension release through relaxing structure? :: 42
11 :: (54) : How does this hexagram expend early energy, imaturity? :: 20
12 :: (62) : How does this hexagram express overacting to establish unconditional loyalty? :: 9
13 :: (55) : How does this hexagram deal with abundance/overflowing? :: 57
14 :: (32) : How does this hexagram express commitment? :: 37
15 :: (34) : How does this hexagram actively invigorate others? :: 53
16 :: (08) : How does this hexagram passively attract? :: 38
17 :: (03) : How does this hexagram 'sprout'? :: 64
18 :: (29) : How does this hexagram assert containment/control? :: 21
19 :: (60) : How does this hexagram standardise? :: 35
20 :: (39) : How does this hexagram obstruct, go against, stand up to, the flow? :: 14
21 :: (63) : How does this hexagram complete, 'get it right'? :: 50
22 :: (48) : Where does this hexagram get its nutrition, what sustains it, keeps it going? :: 30
23 :: (05) : How does this hexagram wait for opportunity to come? :: 56
24 :: (45) : How does this hexagram celebrate its 'faith'? :: 41
25 :: (17) : How does this hexagram find a faith? What is its faith? :: 4
26 :: (47) : How does this hexagram integrate with the context, be it by choice or otherwise? :: 27
27 :: (58) : How does this hexagram express itself intensely, self-reflect? :: 23
28 :: (31) : How does this hexagram 'woo', express restrained enticement? :: 26
29 :: (49) : How does this hexagram reveal, unmask? :: 18
30 :: (28) : How does this hexagram express excess, go beyond what is required? :: 22
31 :: (43) : How does this hexagram 'seed', spread the word? :: 52
32 :: (23) : How does this hexagram 'housekeep', clear chaff to bring out the wheat? :: 58
33 :: (27) : What is the basic, skelatal form of this hexagram, The mud from which it has emerged? :: 47
34 :: (04) : How does this hexagram learn social skills? :: 17
35 :: (41) : How does this hexagram achieve clarity, concentration, distillation? :: 45
36 :: (52) : How does this hexagram express blocking, discernment? :: 43
37 :: (22) : What does this hexagram look like, how does it present itself to the outside? :: 28
38 :: (18) : How does this hexagram correct corruption, express that correction? :: 49
39 :: (26) : How does this hexagram express 'holding firm' to traditions? :: 31
40 :: (35) : How does this hexagram bring something into the 'light'? :: 60
41 :: (21) : How does this hexagram resolve problems? :: 29
42 :: (64) : How does this hexagram remain 'open', mis-sequence? :: 3
43 :: (38) : How does this hexagram 'mirror', deal with opposition? :: 8
44 :: (56) : How does this hexagram demonstrate conditional loyalty; loyalty at a distance? :: 5
45 :: (30) : How does this hexagram express guidance/direction setting? :: 48
46 :: (50) : How does this hexagram express conversion of the raw to the cooked, transformation? :: 63
47 :: (14) : How does this hexagram manage from the centre? Direct operations? Push ideology? :: 39
48 :: (20) : How does this hexagram elicit admiration and so invigorate others passively? :: 54
49 :: (42) : How does this hexagram reflect augmentation? :: 40
50 :: (59) : How does this hexagram make things clear, dispell illusions? lift the fog? :: 51
51 :: (61) : How does this hexagram express empathy? yielding, soft core, hard exterior? :: 16
52 :: (53) : How does this hexagram express gradual development, maturity? :: 34
53 :: (37) : How does this hexagram reflect rigid structure as a form of tension release? :: 32
54 :: (57) : How does this hexagram cultivate and become influencial? :: 55
55 :: (09) : How does this hexagram express making small gains to be noticed? :: 62
56 :: (12) : How does this hexagram neutralise attacks on its core beliefs? :: 19
57 :: (25) : How does this hexagram stand up to say its piece, ignoring consequences, disentangle? :: 7
58 :: (06) : How does this hexagram compromise, meet half way? :: 24
59 :: (10) : How does this hexagram traverse a path carefully? :: 2
60 :: (33) : How does this hexagram draw-in its enemies, competitively entice? :: 11
61 :: (13) : How does this hexagram express association with the likeminded? :: 46
62 :: (44) : How does this hexagram persuade/seduce? :: 36
63 :: (01) : How does this hexagram express singlemindedness, competitiveness? :: 15
 

kevin

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Hi Chris

As we know we use very different models.

However:

<blockquote><hr size=0><!-quote-!><font size=1>quote:</font>

Here we find, for example, that its outcome, its completion (63-ness), is described by analogy to 50 - transformation.<!-/quote-!><hr size=0></blockquote>

I like that - food for thought

Thanks

--Kevin
 

kevin

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Thanks Hester - Glad you found something useful there.

It confirms my experience too. I am just moving past 10.3 right now... been a few weeks.

--Kevin
 

cal val

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When I discovered what I did this weekend I thought a lot about Chris Lofting. In my thread about hexagram 10 Chris said (basically... I'm seriously summarizing here) that hexagram 10 is about being scrutized by a person for the purpose of sexual union... and behaving accordingly. At least... in a nutshell.. that's what I got from his post.

He's either going to love or hate the following... or maybe both. Because what I discovered studying the academics who delve into ancient history looking for a greater understanding of the Yi (a process Chris rejects in favor of his own mathmetical/scientifc approach) corroborates his interpretation. It appears to me that the original imagery was about the courtship/marriage process. I think the emphasis here is on 'popping the question'... probably THE time in a man's life when he feels most like he's treading on the tail of a tiger.

The following is Richard Rutt's translation of Hexagram 10 (Stepping) in the Zhouyi.

<blockquote>Stepping on a tiger's tail, one does not get bitten.
Offering.</blockquote>
<table><tr><td>Base (9):</TD><TD>Stepping out in silken shoes.</TD><TD> </TD></TR><TR><TD></TD><TD></TD><TD>In travel: NO MISFORTUNE. </TD></TR><TR><TD></TD><TD></TD><TD> </TD></TR><TR><TD>(9) 2:</TD><TD>Stepping along a smooth flat road.</TD><TD> </TD></TR><TR><TD></TD><TD></TD><TD>Augury for a prisoner: AUSPICIOUS. </TD></TR><TR><TD></TD><TD></TD><TD> </TD></TR><TR><TD>(6) 3:
</TD><TD>Sight returns for eyes that fail,
and stepping out for feet that ail.</TD><TD> </TD></TR><TR><TD></TD><TD></TD><TD>Stepping on a tiger's tail, one gets bitten. </TD></TR><TR><TD></TD><TD></TD><TD>DISASTROUS. </TD></TR><TR><TD></TD><TD></TD><TD> </TD></TR><TR><TD></TD><TD></TD><TD>A warrior serves a great prince. </TD></TR><TR><TD></TD><TD></TD><TD> </TD></TR><TR><TD>(9) 4:</TD><TD>Stepping on a tiger's tail.</TD><TD> </TD></TR><TR><TD></TD><TD></TD><TD>Petrified with fear. </TD></TR><TR><TD></TD><TD></TD><TD>Ultimately AUSPICIOUS </TD></TR><TR><TD></TD><TD></TD><TD> </TD></TR><TR><TD>(9) 5:</TD><TD>Stepping out in shoes of bast.</TD><TD> </TD></TR><TR><TD></TD><TD></TD><TD>Augury: DANGEROUS. </TD></TR><TR><TD></TD><TD></TD><TD> </TD></TR><TR><TD>Top (9):</TD><TD>Looking before stepping.</TD><TD> </TD></TR><TR><TD></TD><TD></TD><TD>Discerning the omens. </TD></TR><TR><TD></TD><TD></TD><TD>MOST AUSPICIOUS. </TD></TR><TR><TD></td></tr></table>Briefly...

Base (9): Stepping on green... the Springtime courtship ritual... the beginning of courtship... silken shoes will do will they not? Rutt says:
<blockquote>The adjective modifying 'shoes' means simple and unadorned, but Wen Yiduo gives reasons for thinking that the meaning here is shoes of white silk, perhpas raw silk, in contrast to the rougher footwear of line 5.</blockquote>(9) 4: Stepping on the tiger's tail... think about it... *grin* Do any of you gentlemen here remember what it felt like the first time you proposed marriage? Were you not petrified with fear?

(9) 5: Stepping on hoarfrost... the Autumn marriage ritual... that of fetching your bride before the winter sets in. From Ode 107:
<blockquote>Finely plaited shoes of bast,
fit for walking on hoarfrost...</blockquote>
Lines 2 and 3 are probably a whole other post. I may write something later. I would certainly love to read what others see in this translation of those lines as well. Steve Marshall's translation of 2 is quite different than Rutt's... instead of prisoner, he interprets a Dark Man, and he's made some fascinating observations about the connectedness of the Dark Man and the one eyed man and lame man. Both lines appear together in this AND in hexagram 54. In "The Mandate of Heaven" Steve says, "My guess is that there is a fragmented story here that it may be possible to reconstruct with further research."

Line 6... the essence of Chris' interpretation... look before you leap.

I can see now why Demitra and her son both got this when divining about relationships. I can also also see how appropriate this hexagram is for risky endeavors other than courtship and marriage as well.

Love,

Val
 

lightofdarkness

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> Posted by Val (Val) on Tuesday, June 07, 2005 - 5:00 am:
>
> When I discovered what I did this weekend I thought a lot about Chris
> Lofting. In my thread about hexagram 10 Chris said (basically... I'm
> seriously summarizing here) that hexagram 10 is about being scrutized
> by a person for the purpose of sexual union... and behaving
> accordingly. At least... in a nutshell.. that's what I got from his
> post.


Ok - but the general, the universal, perspective is wide and vague in that it covers competitive operating in a cooperative exchange context - and so 'replication, copy, mimic' and is associated with sexual love when we fold in emotions but the heaven top maps-in anger, or more so 'singlemindedness' as well. Lake is a particular representation of bonding - to share space with another/others (the other representation being mountain but the sharing is 'in here' more than 'out there') - so here we have blending (seeking of some form of wholeness) operating in bonding.

The generic feeling is encoded in us all as part of the set of qualities derivable from what our neurology does - oscillate across, and so apply recursion to, the differentiate/integrate dichotomy.

LOCAL dynamics demand labels to be 'precise' in communicating these qualities and so the diversities in languages etc - all of which are metaphors used to communicate feelings - internal states.

IOW the universal quality of 'blending in bonding' covers a LOT of possible expressions, where LOCAL context will ground the universal quality and that grounding could be positive or negative.

>
> He's either going to love or hate the following... or maybe both.
> Because what I discovered studying the academics who delve into
> ancient history looking for a greater understanding of the Yi (a
> process Chris rejects in favor of his own mathmetical/scientifc
> approach)

I don?t reject them as LOCAL descriptions etc I find issues when they claim to be universals. The WORDS are meaningless without the FEELINGS that those words are trying to communicate. If you are unaware of the structure of the universals etc then you will recruit LOCAL histories etc as sources of analogy/metaphor to try and describe those feelings and to then be taken literally.

Until recent times we have not had enough information about 'in here' to come up with the full spectrum of POSSIBLE meanings from a UNIVERSALS perspective. Now we have that information and so can show how the traditional IC is but a PART, a 'small world network' derived LOCALLY, and so not bringing-out the whole other than in ad-hoc, and locally-coloured, ways.

> corroborates his interpretation.

:) They would have to since behind all of their words are universal feelings we all share as species-members regardless of our history, of what era we are focused upon. The only issues per se are on introducing some local histories that can skew or confuse interpretations and the ad-hoc manner in which the 'dots' are linked. Not only is the traditional IC a small-world network but so are all of the interpretations/translations of that work - iow we have small-worlds coming out of a small-world etc so that there is lots of ad-hoc development with an occasional view of a universal where that view aids in validating all of the 'chaff' that comes with the wheat! ;-)

Have a look at my comments to Hilary's "Blog" on hexagram 32 - where the dispute about a label can be 'resolved' by looking at the universal FEELING that the hexagram represents. That feeling is 'vague' but enough to aid in interpretation in finer details, local terms etc.

> It appears to me that the
> original imagery was about the courtship/marriage process. I think the
> emphasis here is on 'popping the question'... probably THE time in a
> man's life when he feels most like he's treading on the tail of a
> tiger.
>

;-) a good possible interpretation in that it reflects the 'stress' that can occur in such situations. 10 shows competitive exchange operating in cooperative exchange so the competition is in being careful as you move towards 'transformation' since you are being watched. That watching could include yourself (in IDM/ICPlus Lake in the BOTTOM position is labelled as a focus on self-reflection where (a) there is promotion of self and (b) there is reflection upon self - so I can see how your particular notion of 'popping the question' can fit-in to the generic quality.)

The path of 10, shown in the spectrum analysis, is to 'complete' through 50 - transformation, and that can be reflected in the act of marriage where with the mental union there is also the physical with the aim of replication (well, that was what it was supposed to do - with consciousness we can get off on the exercise and so try to block the replication part! ;-))

BTW - there is a sense of bonding being representation of 'something' rather than the thing itself - and so the sense of reflection, mimicry etc - so just as a marriage is the BLENDing of two into one, the REPRESENTATION of that marriage is in the ring, the wedding certificate etc etc. and so an association to BONDing.

Chris.
 

kevin

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Hi Val

I am still grabbing time and reading Rutt and trying to work through this...

I need motre time!

--Kevin
 

hilary

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When you find some, send me a bit! How can I have missed this? Really enjoyed your post, Kevin - thanks.

One aspect of 10 you didn't mention - the part of the hexagram name that means the 'corpse' - the person embodying the ancestral spirit at the shared feast. The challenge to walk with something huge, something numinous, again - and quite some footsteps to tread in... a real risk of being swallowed whole. I'd be interested to see how you weave this in.

Oh, and a hair to split. Hexagram 64 is indeed the core of the core - but it's the situation where nothing is in order or in its correct place. Another of Yi's little surprises, that the core of the Home - everyone developing within their place - should be everything still in a state of flux.
 

kevin

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Hilary

Oops!

<blockquote><hr size=0><!-quote-!><font size=1>quote:</font>

Hexagram 64 is indeed the core of the core - but it's the situation where nothing is in order or in its correct place. Another of Yi's little surprises, that the core of the Home - everyone developing within their place - should be everything still in a state of flux.<!-/quote-!><hr size=0></blockquote>

I was being sloppy - had 63 in my mind. I guess, my wishful self, was looking for an "And it ended happily ever after" When it really is a learning struggle ending with the struggle of a new beginning.

Re. The nuclear hexagram of Jia Ren (37)? I never properly saw it in that light! Wonderful ? My family explained at last! What a lovely observation you have made.



<blockquote><hr size=0><!-quote-!><font size=1>quote:</font>

the part of the hexagram name that means the 'corpse' - the person embodying the ancestral spirit at the shared feast. The challenge to walk with something huge,<!-/quote-!><hr size=0></blockquote>

I am doing a lot of 10 at the moment... It really does feel like walking with something huge. Life out of control and a powerful hand blocking this and opening that...

If I add that my recent expression of 10 has seen me signed off work for 6 weeks with a bit of a shut down of some of my organic functioning and a simultaneous blossoming of another avenue which is really wonderful. Feels like the Yi has grabbed me by the scruff of the neck? Well, I can?t complain it has been warning me for months!

BTW - I have had to walk the forest proper this time- have just made line 4... Dang - No Burger Bars there either!

I will think on your comments and see if I can't get a clearer image.

Thanks

--K
 

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