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Hexagrams in Pairs

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cheiron

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Seeing as how there are threads looking at the hexagrams in pairs I thought it might be helpful to repeat the background idea behind hexagrams in pairs ? (from the notebook
)

(Mainly from S.Karcher ?Total I Ching? Time Warner 2003)

The King Wen order of the hexagrams opens with Hx.1 & Hx.2 - The Creative power of the Bright Dragon and the Receptive Earth Energy (which gives the Inspiration / Creative energy form). This first pair is the furthest apart.

The last pair Hx.63 & Hx.64 are the closest together - Already Crossing and Not Yet Crossing... each locked in and endless cycle back and forth... the gates of movement opening and closing repetitively.

Nothing can exist without its opposite thus energy endlessly flows from one side of the pair to the other... an endless renewal

There are two sorts of change envisaged in the Yi Jing:

Hua: (Progressive change)The gradual progression of change such as growth and evolution... each energy slowly moving to the next state in a continuous and natural flow.

Bian: (Transformative Change) A sudden quantum change. Where something is suddenly converted to the next state. For example as represented in the Trigram of 'Thunder'

Of the 32 pairs 28 are related to each other by a rotational process. That is rotating one through 180 degrees (turning it upside down) gives the other. This is the process of Hua or gradual change.

The other 4 pairs are made up of Hxs' which are the same whichever way up they are. To move between one of these pairs and the next it is necessary to convert every line in each to its opposite. This is Bian or transformative change.

These movements are transformative. They represent radical shifts where entropy is reversed and the moment is recreated as its opposite.

They Occur at the beginning of the Upper Cannon (Hx.1 - 30 Representing the Dao of Heaven - The Interplay of Heaven and Earth) and in the last two movements of the same. eg Hx. 1:2 and Hxs' 27:28 and 29:30

Also they occur in the penultimate hexagrams in the Lower Cannon. (Hx.31 - 64 Representing the Dao of Human Relations and affairs - The Dao of Humanity) That is there is a transformative pair in the Lower Cannon in Hx. 61/62.

Karcher Describes these Pairs as:
1:2 The Gates of Change - The Dragon and the Dark Animal Goddess
27:28 The Tigers mouth and the Great Transition
29:30 The Ghost river and the Bright Omens
61:62 The Opened Heart and the Flying Bird - Who carries messages across the threshold of Life and Death
-------------------------------------------------------
Stephen Karcher Posted this on the Onlineclarity web site on 12th May 2003:
"Take any odd:even pair of hexagrams (like 3:4, 23:24, 41:42, 55:56 - any except 1:2, 27:28, 29:30 and 61:62, which are special cases) and note how each of the two hexagrams (gua) is produced by the rotation of the other on its central axis (turned upside down, as it were, back and forth like a set of spindles). Now imagine that the lines interchange places as the two go back and forth: 1 becomes 6, 2 becomes 5, 3 becomes 4, 4 becomes 3, 5 becomes 2, 6 becomes 1. Note too, that very often a sentence or phrase is spread across these interconnected lines, that they can be read together. If we see the odd-numbered hexagram as the inspiring phase of the overall action of the Pair (partaking of the nature of the Dragon/Force) and the even-numbered hexagram as manifestation phase (partaking of the nature of the Mare/Field or Dark Animal Goddess), we have a way to read across two specific interconnected lines and see them as one omen. Now, note that when any of the single lines in one hexagram changes to produce a relating figure, its counterpart changes to produce the other half of the pair the change of the first line has indicated. Example: 23. 2 produces hex 4, while 24.5 produces hex 3). This is consistent (with some very interesting exceptions I call zones of transformation) throughout the matrix of the rotational pairs. So we can see the pair 4:3, in our example, as mediating the inspiration-manifestation interaction of 23.2 and 24.5. This sounds technical, but try it. Think of any hexagram as part of a pair, and sense the way they interrelate: for example, 23:24, Stripping the Corpse (of the Old) leads to a Return of the spirit. Then look at the omens: 23.2 is the inspiring force: Strip the Corpse. Change the bed, Mark things off. Ignoring this: Trap! the Way closes. When it changes the line produces hex 4, Enveloping the newborn spirit. 24.5 is the potential manifestation: Generous return. Returning from a triumph. When it changes, it produces hex 3, Sprouting the new world. That way you see how working with the inspiration might manifest. And this whole interchange is in the thematic area of 3:4, Sprouting the new and Enveloping its growth. As you work with someone these associations will probably become quite alive. Then you can add that the relating or mediating pair might be focusing you on a specific event around the ages of 3 and 4, and the emergence of the new sort of identity that occurs at that age, along with its challenges and the sense of being faced with something that at first feels quite overwhelming. This could quite possibly bring up old memories or things to be resolved."

(Thank you Stephen)

--Kevin
 

shelley

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Thanks Kevin

I'm going to have to read this a few times and look at some examples. I think it's going to be very helpful once I get my brain around it.

Love,

Shelley
 

chrislofting

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What I find amusing about this is the total lack of focus on the properties of recursion that led to the I Ching in the first place. THAT focus GUARANTEES pairs as a property of METHOD. Karcher seems to have some form of issue with this, most likely due to an 'artistic' bent on I Ching interpretions and so a more 10th century BC perspective.

For the natural derivation of PAIRS in ANY form of recursive process see the diagram http://pages.prodigy.net/lofting/btree.png

(for those with older systems and so dont like the .png file type see http://pages.prodigy.net/lofting/btree.gif )

We can map-out the traditional sequence as an ordering based on QUALITATIVE mappings focused on the ROOT dichotomy of the recursion of qualities represented by hexagram 01 and 64, just as the binary sequence reflects the recursion of the qualities of 01 and 02.

Thus, as an example of 'relational logic' so the GENERAL is the focus on the pure vs the mixed, 01 vs 64 that also includes the concept of the ONE vs the GROUP, personal focus vs social focus etc etc

In the binary ordering of the dichotomy of 01/02 we have:

02 is to 23 as 02 is to 01 thus in this 02,23 pairing, the relationship of 02 is integrating and 23 of differentiating, as is the relationship of 02 to 01 but that relationship is more 'intense', of a higher magnitude.

08 is to 20 as 02 is to 01
..
..
24 is to 27 as 02 is to 01
...
..
43 is to 01 as 02 is to 01

Move to the traditional sequence and we have:

01 is to 02 as 01 is to 64 (01 is more 'individual', 02 more 'group')
03 is to 04 as 01 is to 64 (03 more individual (sprout), 04 more group (socialisation))
05 is to 06 as 01 is to 64 (05 more individual (waiting), 06 more group (social conflict))
07 is to 08 as 01 is to 64 (07 more individual (uniform but still 'self'), 08 more group (surrender personal identity to 'cult' etc)
etc
etc
..
..
63 is to 64 as 01 is to 64

The relational differences vary in intensity as you move through the sequence such that 01 / 64 is more intense, more expressive of the differences than is that of 63 / 64 but the overall focus is the same.

Break all of this down into dodecagrams and you will have the SAME processes but now mappable to what at the hexagram level we call 'changing lines' relationships.

In all honesty people you REALLY need to understand the Science of your Art just as much as the Art of your Science! Only through understanding the Science will you be able to appreciate the DEPTHS of the I Ching beyond vague 'waving of hands' and so bring it into the 21st century and in doing so identify a path of development of the IC from its origins to the current times and beyond.

For 'fun with pairs' (and quartets, and octets etc) see http://pages.prodigy.net/lofting/icpoints.html

Chris.
 
C

cheiron

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Hi Chris

Sorry, you seem so frustrated at my failure to understand your approach? I believe both approaches are valid.

I disagree that one necessarily needs to understand recursion to gain from the Yi Jing? though I am sure (like many of the mathematical modelling approaches) it probably adds to ones understanding.

I would not go with the idea that non maths is necessarily art? look at psychology and sociology? Similarly knowing the binomial relationships does not help me understand the meaning as concepts move each to another?

But staying with your model for now? (I am trying to understand it)

You wrote:

?02 is to 23 as 02 is to 01 thus in this 02,23 pairing, the relationship of 02 is integrating and 23 of differentiating, as is the relationship of 02 to 01 but that relationship is more 'intense', of a higher magnitude.

08 is to 20 as 02 is to 01
..

Put that past me again please? How is 2 in a relationship to 23?

What do you mean by integrating and differentiating? are you using Calculus?

Please, if you will, explain it in a simple way.

Thanks

--Kevin
 

chrislofting

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Kevin,

you wrote:
>
> Put that past me again please? How is 2 in a relationship to
> 23?
>

you mean you cant tell? tsk tsk!

if you bothered to use the process that gives you the I Ching hexagrams in the first place you would discover that in the ordering we have from one end:

02, 23, 08, 20, 16, 35, 45, 12..... etc to the other end that finished 43, 01

The use of recursion means that this sequence is made-up of 32 pairs of hexagrams, each pair stems from a more generic sense of meaning made-up of five lines rather than six. (see the diagram of recursion I supplied in my previous post)

The overall focus in the binary sequence reflects the dynamics between the hexagrams of 02 at one end and 01 at the other. These reflect 'opposites', yin vs yang and more so the concepts of integration (yin, to pull together, contract, balance) and differentiation (yang, to stick out, to expand, to exaggerate)

This dynamic applies at ALL levels of the recursion such that over the WHOLE sequence we get opposites as in 02 vs 01, 23 vs 43 etc. Zoom-in and the same relationships exist but now reduced to *one* line differences as compared to *all* line differences. These one line difference are in the TOP line of each hexagram of each pair.

For example, 02 and 23 have all lines the same bar the top line. 02 and 23 reflect the further differentiation of the properties of the five lines they have in common where 02 reflects the integrating aspects (and so a focus on devotion to another/others) whereas 23 reflects the differentiating aspects (and so a focus on pruning, on cutting-back the chaff to bring out the wheat)

BOTH reflect intense devotion in a context of cooperative interpretations. Change hats and 02 is total and utter darkness and 23 is the last element of structure prior to total collapse into the darkness.

These sorts of pairings are covered in http://pages.prodigy.net/lofting/icpoints.html

> What do you mean by integrating and differentiating? are you
> using Calculus?
>

these terms are used in their usual manner. to aid you in understanding here are some dictionary definitions:

"differentiate v.
1 distinguish, discriminate, contradistinguish, separate, contrast, oppose, set off or apart, tell apart: They must learn how to differentiate one species from another.
2 modify, specialize, change, alter, transform, transmute, convert, adapt, adjust: All organisms possess the power to differentiate special organs to meet special needs.

integrate v. combine, unite, blend, bring or put together, assemble, merge, amalgamate, join, knit, mesh, consolidate, coalesce, fuse; US desegregate: We must integrate all the parts into a coherent whole. Several cultures have been well integrated into our community." Oxford Dictionary.

also see http://pages.prodigy.net/lofting/idm003.html

chris.
 

heylise

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I agree with Kevin, I think both approaches to pair hexagrams are valid.
I can identify much better and much easier with the 'traditional' way of pairing. So I use first of all that one, although I appreciate very much what Chris finds, there are a lot of very good and very interesting things in it.

LiSe
 

chrislofting

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LiSe,

Thanks for the comments but note that there is no difference in approaches. That is my point. The traditional sequence appears to be derived using recursion. The differences are in the SEED dichotomy. For the binary sequence it is the opposites of yin and yang, qualities of hexagrams 02 and 01. The recursion in the traditional sequence is on the *qualities* of 01 vs 64.

ANY hexagram SEQUENCE that reflects PAIRS reflects the use of recursion to derive that sequence. I brought this up in the context of the traditional sequence some years ago when I was on the midaugher list and wrote the page http://www.ozemail.com.au/~ddiamond/cracked.html ( I recall you responding by 'noting' the patterns etc) - my initial approach, going back to when ICPlus was first on the web (1995) was on the binary sequence and its reflection of how we derive meaning (and there i focused on pairs, quartets, octets etc etc). - also see the diagram link I posted earlier in this thread re 'btree.png'.

Steve Marshall tried to criticise (or more so dismiss) this but he too, IMHO, lacks any understanding at all about the Science of how we derive meaning. Not his fault, nor the faults of other critics in that they are obviously too focused on the trees of the 10th century perspective to step out of that box. The only point is that since there obviously IS a 'bigger picture' so trying to deny it or wish it would 'go away' is in, IMHO, the long term 'anti I Ching' overall ;-)

If people want to focus on the 10BC perspective that is fine, they could come up with some insight not covered before, but to then maintain 'there is no other' reflects the behaviour of priests trying to maintain the ancient texts in their belief they contain the 'words of god' etc. Unfortunate stuff in that it is overly competitive and so destructive and against the interests of the species.

I recognise the issues of course, if one spent 20+ years focuses on the traditional I Ching every day and so linked one's identity with it, and along comes a perspective that shows up patterns obviously 'missed' by one, then that perspective can be considered 'threatening'. Not my problem. Science is there to focus on patterns that exist before we are born and after we die, patterns that are 'independent' of our personal identities.

As I pointed out in my thread on artistic vs scientific, the issues with the artistic are in the tight entanglement of artist and work such that the less science oriented will exaggerate relationships of self and I Ching as if their perspective is THE perspective. THE perspective is too general, the 'species I ching' material. The richly labelled perspectives of individuals are PART perspectives that get treated as if WHOLE perspectives due to the lack of understanding our species nature. The artistic perspective is 'child-like' and so prone to the 'magical' - to being a little gullible.

As a species we are no longer in a position to function out of this perspective in that it is overly competitive, overly 'child-like' and at times bordering on the psychotic. It is the idealism of, say, Christianity, Islam, Judaism, and a lot of other 'isms' that continue to cause problems in that the idealism takes the feelings within the specialisations as unique - they are not, the labels are all pointers to the SAME meanings across all specialisations, IOW these are all METAPHORS for what the species deals with.

The differences in the traditional vs binary sequences of the I Ching are in the use of qualities as core seeds rather than solely sticking to line patterns etc etc etc There are 4096 sequences of hexagrams derivable from recursion and the binary sequence and the traditional sequence are but two of these (then there are sequences 'hand-crafted' that skew relationships but if they reflect pairs then they still reflect one of the 4096 patterns - recursion is after all our basic method in deriving meaning as a species)

For some of the other sequences see the tables in http://pages.prodigy.net/lofting/icmatrix.html as well as those used in the five-phase I Ching - http://pages.prodigy.net/lofting/icfive0.html

Kevin and 'Anonymous' are obviously not up to date on the Science of their Art. IMHO They need to improve and have the opportunity to do so. Their choice but. Perseverance furthers ;-)

Chris.
 
C

cheiron

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Hi Chris
Just a quick note to say thanks for your explanation - I am not ignoring you - just pretty busy right now.

I will get back to you when I have had the time to give your ideas proper consideration.

Perhaps you will stop poking me with a sharp stick then eh? It is not nice you know and it interferes with my thinking.

thanks

--Kevin
 

bradford_h

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Hello-
THe thirty two pairs represented here in the "King Wen" sequence, whether inverses or opposites-complements, may not be the only relations worth looking into, but since they were on the minds of the authors (or at least the final editors), the pairs can provide important clues to meanings in the text and in the meanings of hexagram names.
b
 

anita

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LiSe,

I've been meaning to ask you - I find your reading corresponding changing lines in future hexagrams very interesting. They often echo each other. I wonder what gave you the idea? Is it something you experienced in your own interpretations and the outcomes, or is the source from something you have read elsewhere?

Best for your Quest

Anita
 

wanderer

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As I read
"Thus the superior man fosters his character
By his thoroughness in all that he does"

I believe that this tells us what the sage does when confronted with youthful folly.
If a student asks, does not hear, asks again, does not hear, and asks again... then the sage must go about fostering his own character and not become involved.

A sage can mean different things. Obviously it can mean a wise man. It also refers to the I Ching itself. But it also means the "superior man" in all of us. We all have special knowledge. We have things that we have discovered that others still struggle with. WE ALL HAVE SOMETHING TO TEACH AND WE ALL HAVE MUCH TO LEARN. We should take the right attitude toward our special knowledge. It should be made available to those that ask. It should not be promoted. For promotion tends to create resistance. When confronted by resistance the proper course is to concentrate on what is right within and let the outer world sort itself out.
 

pedro

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Steve,
Not that you could possibly care about my opinion, but I must say I admire the frankness you displayed here, and I think I understand now. Its not your fault, I believe you don't even realize that you were being somewhat abrupt at times (not that there's anything wrong with being whichever way you want to be). We all have our way, let god do the judging. In a sense, though, its almost touching to see how unaware you seem to be of your own mental strength. We're all victims, one way or the other, and criticism against you or anyone else will just be showing the criticiser's own weaknesses. No point in pretending we're all good, in the end what difference is there between the extremes of the scale?
But I guess most of the "resentment" people may feel comes from the fact that they may have not yet realized how "99%" of the questions aren't worth bothering the oracle with. They still idealize some sort of wondrous truth that will liberate them from their misery, and feel frustrated that a person that knows such "a lot about the subject" (I wish you wouldn't have said that, tho
) will not be particularly interested in helping them find whatever illusion they fancy. How long will it take us all to learn we cant find it outside of our own self? I guess we all have fallen onto this romantic notion, but disappointment will be inevitable sooner or late. Anyway its not your fault that people should charge that from you, or think you have some sort of "obligation" to share your found "truth" with the world. People don't realize you are looking for the truth yourself (aren't you?), and besides no one can suppress our feeling of absence but our very own selves. And contested as this idea may be, there is no deeper knowledge we can get from the Yi other than the knowledge we ourselves build in our minds, fruit of our own experience. In a sense everyone's time-developed notions about each particular change are all wrong, but also as much right as they can be for that particular individual... Don't nobody even try to pretend she knows the absolute truth. Claiming that is a proof of ignorance...
But admit it, you wouldn't be coming here if you didn't want something from this bunch, if you didn't get something out of it... maybe a little back-slapping?
I admire your coherence, it doesn't really matter how each of us chooses to live life, provided we are what we really are. Takes a lot of guts, or a lot of past suffering, to get to that point. That earns my respect, whatever little it may be worth.
Anyway, don't wanna waste your time, if you're even reading this, but I bet you're looking for that illusive missing part yourself, whatever form it takes to you in particular. And by now you must have realized that that something is not something to know, much less to do.
I just wanted to leave for the record that you've gained my respect (my admiration you already earned). Im just a nobody, yet even nobodies are somebody.
But who am I to comment, just ignore me if you will, it wont bother my conviction that deep down (not even too deep) you're one cool dude. I get that loud and clear now (guess I just needed to hear some heartfeltness)

Wish you all the best
Pedro

(PS: guess I'll be buying your book after all
)
 

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