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Roots of I Ching Meanings - Line Position Archetypes

lightofdarkness

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FYI - one of the perspectives in Science is to not take things at face value - to look BEHIND. As a result of looking behind the method of deriving the I Ching we find a distinct relationship of line POSITIONS and meaning.... indicating the traditional perspective is a facade for something 'deeper' -- read on:

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To detect the positive, explicit, qualities of line positions, just use hexagram 02 as the template and make each line ?yang?. For example, we have the top line as yang associated with 23 and reflecting the high priest, - mapping the top line, IN GENERAL, to the ?sage?.

The fifth line as yang gives us hexagram 08 ? the focus on unifying but in a ?passive? format ? this is the action of the king in that people come to the court rather than the court going out to them.

The fourth line as yang give us hexagram 16 ? the focus on being a planner, an ?enthusiast? for someone/something; as reflected in the actions of a minister ?close to? the king.

The third line as yang gives us hexagram 15 ? the focus on the leveller, keeping things close to the words, no exaggerations, no highs, no lows, just the ?facts?. Note here that, although we are being ?modest?, we have the power to enforce modesty, the power to ?level?, to ?even things out?, and as such reflect line 3 as a position of some ?authority? ;-)

The second line gives us hexagram 07 ? a focus on establishing uniformity (and so a link to 08 and line 5)

The first line gives us hexagram 24 ? a focus on ?coming back to?, and so ?entering? or ?beginning? a journey.

IOW, going through hexagram 02, where all is ?passive?, and then exaggerating each line, gives you the general quality of that line throughout the IC.

Now doing the same through hex 01 gives the ?other side? of the coin re the line nature.

ALL of the hexagrams can be interpreted as representing the qualities of the line position combinations in 02 and 01 that can the be extended to each hexagram. IOW there are only TWO hexagrams, 01 and 02 ? all of the rest serve as symbols to ?exaggerate? line position patterns and so map their ?meaning?.

e.g. the line position of lines 1 and 6 of 02 are described by analogy to hex 27? which means that in ANY hexagram the 1-6 relationship is described by the 27-28 hexagrams interpreted THROUGH the particular hexagram you are focused upon.

Thus the ?rule? to ?see? the qualities of hexagram X manifest in the realm of hexagram Y is to take ONLY the YANG line combinations in X and ?flip?the nature of the corresponding lines in hexagram Y.

Thus, for example, to see the ?empty? form, the ?raw? quality of a hexagram we use lines 1 and 6, the ?yang? lines in hex 27 where 27 covers this ?mud state, need for refinement?,, for ANY hexagram. Thus in 01 we convert 1 and 6 to yin to get 28 too much ?yang?, excess. IOW we can use this method to map out expressions of a single hexagram, all of its aspects, by analogy to other hexagrams.

Another example, the aspects of 23, the focus on expressing the ?true? faith, is manifest in 01 by the qualities of 43, a robust, ?spreading of the word?, seeding.

The source of all of this stems from the study of recursion -- and analysis of the dynamics of differentiating/integrating re-labelled as yang/yin. To get all of this one needs to focus on the 'natural' development of hexagrams i.e. by recursion of yin/yang - all other sequences are DERIVED and so reflect the PARTICULAR and are not representative of the GENERAL.

When we review the dynamics so YANG emerges from YIN; YANG is the differentiated, YIN is the integrated, aka UN-differentiated. Thus hex 02 reflects all that could be besides reflecting the unseeable - it represents a TEMPLATE. (see my IDM-focused page on analysis of history and the concept of 'historical materialism' in the "Language of the Vague" .pdf file : http://www.austarmetro.com.au/~lofting/myweb/Vague.pdf)

When you energise the WHOLE template you get the properties of hexagram 01. When you energy ONE line you get what that line represents. The full spectrum of meaning covers all combinations of line positions in their YANG states and any one configuration of yang lines brings out the PARTICULAR meaning of that combination.

The 'journey' from the egalitarian to the aristocratic is a journey along the binary sequence, from hex 02 to hex 01. BUT we also have a journey for each hexagram perpendicular that sequence (imagine 64 concepts all trying to express themselves at the same time and so in parallel - gets into the 'stratification' model mentioned in the above file)

From there we move on to changing lines where the change reflects the influence of context on that line, or combinations of, to elicit the 'preferred' response to the stimulus. Our consciousness, being an agent of mediation, then allows us to CHOOSE whether we (a) adapt to the context by adopting the preferred response, OR (b) moving on, OR (c) ignoring all contexts other than our own, what WE want to assert as context.

The line position descriptions reflect the use of analogy - and so line position 6 is 'like' the characteristics of hexagram 23, and so, by implication, also shows the characteristics of 43 where all other lines are expressed OTHER THAN line 6 - IOW leaving line 6 OUT gives us meaning just it does by only having line 6 IN ( and using recursion we can map out the full spectrum of that 23/43 relationship if we wanted to!) - from this we see that 23 reflects being 'in' the faith, stripping back to the core essentials, the 'true' faith, and so works to PRUNE. 43, on the other hand, SELLS the faith, seeds it far and wide.

IOW the WHOLE hexagram is reflected in a LINE (or combinations of) but not in 'toto' since the whole hexagram is MORE than a LINE - and so the 'is like' rather than 'is'. IOW I stress line position 6 is 'like' 23 in that each hexagram has a range of qualities reflecting its expression - thus 23 is just as symbolic of 'housekeeping' as it is of the high priest/priestess cutting back to the 'true' faith. Housekeeping means putting things in order and so a focus on perfection - which is a focus on the 'sage' as he/she 'transcends' the current moment ;-)- BUT, these perspectives are CONDITIONAL when we use YANG as a top line, UNCONDITIONAL when we use yin.

Note that these interpretations are based on a 'cooperative' perspective, as in 'male/female' - we also have to include the 'competitive' perspective that is light/dark. Thus the top line is also linked to the last bastion of 'structure', of 'light' prior to 'collapse' or 'disappearance'.

also see:

http://www.austarmetro.com.au/~lofting/myweb/linemean.html

Chris.
 

dobro p

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Gee I'm glad it turned out to be you. I thought we had another one for a minute.

Welcome back.
 

lightofdarkness

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:) thanks.... but....

I seem to be picking up from your comment that perhaps you did not pick up on the magnitude of what is being said (an issue with my prose!). Lets try a different, more ordered approach.

(1) For ANY hexagram, changing lines 1 and 6 will give another hexagram describing by analogy the core nature of the changed hexagram; the clay from which it was made, the basic form, structure, that distinguishes the hexagram from all of the others.

(2) This nature is expressed in its ideal form through hexagram 27 - 100001 - where the focus is on 'hungering', on seeking to be filled with 'food' and so fill-out the bare structure, the shell in need of content, the skeleton in need of flesh and muscle. The accompanying warning in 27 is to be wary of what you take in. The trigrams reflect this quality where we have a base, context-setting, trigram focused on the new, the sudden, the enlightening, the shock, and a top, text-setting, trigram focused on discernment, quality control, block out X, allow in Y.

(3) Combining (1) and (2) above shows that (1) stems from the application of the YANG lines of 27 to ANY hexagram; IOW 'flipping' the content of line positions 1 and 6, the lines corresponding to the yang lines in 27, will bring out the qualities of 27 as expressed in the hexagram under consideration. For example, in hexagram 01 with its focus on yangness, singlmindedness, peseverence etc, flipping 1 and 6 gives us hexagram 28 - excess, here interpretable as describing by analogy the core, structuring, quality that gives us hexagram 01 - too much yang (excess).

(4) The logic in all of this follows where, given a realm of POTENTIALS, as symbolised by hexagram 02 - 000000 - so to bring out an ACTUAL we have to use energy. This energy is expressed in the form of YANG. Thus, to bring out the qualities of 27 we have to pour yang into lines 1 and 6 of 000000 to give 100001 - hex 27. This rule applies across the board such that in the realm of the ACTUALS the same patterns apply.

(5) Thus, for any ACTUAL hexagram we can identify the expression of ALL other hexagrams THROUGH that actual by 'flipping' the content of those line positions in the actual, either yin or yang, that correspond with the YANG line positions in whatever hexagram we are interested in being expressed through that actual. For example, to see the qualities of the archetypal hexagram 23, we take any hexagram and 'flip' the top line to bring out the qualities of 23 expressed THROUGH another hexagram - e.g. for 24 we flip the top line to get 27. 23 covers the focus on conditional devotion, housekeeping, seperating chaff from wheat to bring out the 'true' faith. Expressed THROUGH 24 gives us 27 where the task, as part of the returning to the 'true' faith is concerned, the true path reflected in 24, is through hungering for more of the same.

(6) All of this has nothing to do with 'changing' lines etc; we are dealing with basic structure as a product of the method used to derive the I Ching hexagrams - recursion of yin/yang. That method will encode the whole in all parts and is the method used IN GENERAL by our brains to elicit meaning and as such the I Ching is reflecting us.

(7) The traditional material is vague and has focused on the qualities of line positions in SINGULAR terms only, as in line 5 being the ruler, 6 the sage etc etc. My material shows that these singular terms are in fact the tip of the iceberg in that all line POSITIONS relate to particular configurations of YANG lines in hexagrams; thus the general qualities of line 5, for any hexagram, maps to hexagram 08, line 6 to hexagram 23, lines 1 and 6 to 27, ALL lines as yang to 01 and so on.

(8) As an example of line 5 rulership (where the PASSIVE nature of 08 reflects people COMING to COURT rather than the court going to them.), hexagram 08 applied THROUGH hexagram 06 (and so we bring out the 08 'nature' inherant in 06) give us hexagram 64; the actions of the king/court are 'incomplete', remain 'open' due to the general activity of 06 that is focused on compromising in a conflicting situation (we meet the enemy 'half way', no more, no less).

(9) There are 64 of these mappings to each hexagram, 4096 overall (64 x 64) but NOT dealing with changing lines in the sense used in the traditional material, for here we focus on hard-coding of line position qualities (e.g. line position 1 is ALWAYS reflecting the properties of hexagram 24, the hexagram with only YANG in line 1 - to 'unlock' that nature inherant in any other hexagram, just 'flip' that line to get a description).

(10) for the binary sequence and links to pages with more mappings of hexagram line positions see http://www.austarmetro.com.au/~lofting/myweb/icpoints.html (I am still inserting line position maps, having almost completed the 32 yin-based hexagrams linkable from the table at the bottom of the above link)

Chris.

main site:
http://www.austarmetro.com.au/~lofting/myweb
email:
chrislofting@ozemail.com.au
lofting@austarmetro.com.au
 

dobro p

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"I seem to be picking up from your comment that perhaps you did not pick up on the magnitude of what is being said (an issue with my prose!)"

Yes, you're right - I didn't pick up on its magnitude - the reason for that is because, having read through what you wrote twice, I didn't understand it. The problem isn't with your prose. The problem is simply the same problem I have when I read physics textbooks - the learning curve's too steep for me to work out useful meanings. It's not your fault; it's not mine. I'm simply not the audience you require.
 

lightofdarkness

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hhmm... then keep it simple, work through it an item at a time - do you understand and have you tried-out item (1) on the list a la changing lines 1 and 6 in any hexagram, where the change gives you a resulting hexagram that describes the 'raw' nature of the original hexagram?

Chris.
 

megabbobby

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i think i understood most of it..
i feel like a genius

when you were saying the stuff about how our brains integrate/differentiate at the core level--and kind of making it sound absolute--i remember you used to talk about that

i kind of go back and forth on that--i pretty much agree with you but what about mysterious confounding surrealist art? what about the "i can't put my finger on it" factor?

ha ha just messing with you--i know you could probably justify putting a binary code on those somehow--
 

megabbobby

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ok, what i'm really getting at is,
why dont you ever talk about all the cocaine and groupies from when you were the bass player for andy gibb?

on an i ching level of course
 

yly2pg1

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Hi Niteofdarkness,

Do you consider your work a blueprint for de development of 'mental schema'?
 

lightofdarkness

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Hi Megabbobby,

I think your issues re my past prose is due to not making the distinction between bedrock and topsoil.

the realm of topsoil is the realm of LOCAL context and so of 'free will', reproduction, replications, novelties; a realm of a mediating consciousness 'having fun' in mixing the 'archetypes' that are 'in' the bedrock. - e.g. limestone will 'guide' the expressions of the topsoil that rests upon it. - That guidance can be 'hidden' but it is there.

My IDM/IChingPlus material identifies, from the perspective of deriving meaning, the BEDROCK upon which all of our expressions rest - thus in a single hexagram we can 'see' a different interpretation for every person on the planet! - and yet, close analysis will show the bedrock 'shinging through' - as Fu Hsi 'shines through' King Wen ;-)

As for the binary code, the 'binary' code is a REPRESENTATION, it is not the thing, it is map indicating the thing.

The above material identifies a pattern in the I Ching that is inherant in us all as members of a neuron-dependent species - as such the IC is 'in' us all and the line position material identifies a core property of recursion, us, and the I Ching not covered before (or at best touched on vaguely)

Chris.

PS - and for Andy; long time ago and all of that sex and drugs and rock'n'roll makes those times 'fuzzy' to recall! ;-)
 

gene

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An interesting, (at least to me), sideline about the map is the image in hexagram three line three. As the third line is in a position of wishing to rise into the upper trigram, the heavenly sphere, it can easily be derided by mistakes of its own making. In this hexagram, which represents the difficulty in starting any new endeavor, the third line can easily mistake the map for the territory, or, one might also say, become lost in his/her own illusions/delusions about the nature of reality. In order to overcome these misguidances, one must access the mapmaker, so to speak. Only then can we connect truly the map with the territory, and have an understanding of our true direction. The I Ching is in many way our guide to the nature of life and reality. If we do not follow the guidance of the heavenly sage, we inevitably lose our way. This line is paired with hexagram four line four, where it says, "Entangled folly brings humiliation." When we are in difficulties due to inexperience in a new situation, we of necessity need a teacher, which we find in hexagram four. It is only through modesty, (recognizing we do not fully understand the map) that we are able to access a teacher. Then we recognize ourselves as strangers and wanderers, travelers on the path of life. We need the forester to guide us through the forest.

Gene
 

lightofdarkness

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;-) Be wary associating changing line comments with material on line positions. All of that needs to be looked at... as well as the fact that the line position material demonstrates moving beyond focusing on single lines and moving on to mapping out comments etc for all 64 line *position* states per hexagram. (or more so, all 64 'variations' in expression of a hexagram THROUGH some other hexagram)

In hexagram 03 we have an order from bottom to top of 100010. The line 3 position is expressing the characteristics of hexagram 15 (001000) where the archetypal nature of that hexagram expressed THROUGH hexagram 03 is in the form of 101010 - hex 63 - thus the 'modesty', the limiting of highs and lows has ceased, is complete, modesty is in the form of completion, as the 'new' sprouts.

As for hexagram 04, 010001, line 4 is related to hexagram 16 (000100) and 16 expressed THROUGH 04 gives us 64 - 010101 - which means, besides mis-sequencing, remaining open, dont pre-maturely 'close'.

Chris.
 

yly2pg1

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Just print out some of the materials.
Will read thru in details.
 

yly2pg1

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"(1) For ANY hexagram, changing lines 1 and 6 will give another hexagram describing by analogy the core nature of the changed hexagram; the clay from which it was made, the basic form, structure, that distinguishes the hexagram from all of the others."

After reading some of the materials, just wonder
how (1) could link up to the recursion of dichotomy (brain dynamics)?

BTW, it is quite true that I ching is the source of pre the spoken/written word ...
 

yly2pg1

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"(1) For ANY hexagram, changing lines 1 and 6 will give another hexagram describing by analogy the core nature of the changed hexagram; the clay from which it was made, the basic form, structure, that distinguishes the hexagram from all of the others."

After reading some of the materials, just wonder how (1) could link up to the recursion of dichotomy (brain dynamics)?

BTW, it is quite true that I ching is the source of pre the spoken/written word ...
 

lightofdarkness

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;-) Its interesting isnt it. One cannot 'immediately' see this pattern 'in' recursion.

If I look at the recursion diagram without lines or 1s/0s I dont 'see' the patterns 'hidden' in the method:

http://www.austarmetro.com.au/~lofting/myweb/btree.gif

What appears to be happening deals with the precision of our representations. For example, if I used colours for the hexagrams as I recursed yin/yang all I would see would be a spectrum of hues - I would not see, without a lot of aid, the elements that make up that hue - the red, green, and blue mixes.

By using 1s and 0s (or yin/yang lines) I am being more precise in my representations. Now it is a fact that our audition system is more precise than our visual system such that we can pick out, easily, each element of the harmonics of audition - a chord - whereas no way with the harmonics of vision - colours.

Recursion will encode the whole in all parts, and also manifest PAIRS when we work with recursing dichotomies (and so the binary sequence, in fact any sequence of hexagrams will show this pairing nature if that sequence is derived recursively)

The only 'model' of expression that allows for the above patterns to be encoded by recursion is if we treate the qualities that these symbols represent as wave forms, allowing for constructive/destructive inteference to 'bring out' the natures we are observing - BUT these representations are NOT of 'whole' waves, they are of PULSES for note that in all of these patterns the '0' value is held constant, passive, it is ONLY the 'YANG' element that elicits the patterns by (a) replacing 0 with 1 or (b) replacing (canceling-out) 1 with 0. This is very 'pulse-like'.

Now, it so happens that at the level of our neurology, the realm of the discrete, the precise, is the realm of FM processing in axons etc and this is a realm of PULSES.

(change scales and we can create the dichotomy of FM/AM processing in the brain, and in doing so bring out the SAME patterns in that dynamic! - AM is interpretable as POTENTIALS - the all of the instinct patterns encoded in the dendrites of neurons, and the FM is interpretable as ACTUAL, the extraction of ONE of the instinct patterns, the firing of that pattern, 'down' the axon in the form of a pulse train, but we also allow for the expression of some other pattern THROUGH a context-setting one - in the form of constructive/destructive interference)

The IDM material focuses on identifying generic qualities derivable from recursion of differentiating/integrating in the specialist form of WHAT/WHERE - reflecting what our brains do.

From that dynamic emerges a sense of whole, parts, static relationships, dynamic relationships that then need a qualifier to 'ground' these universals, where that qualifier is a differentiate/integrate dichotomy of the form expand/contract or positive/negative or explicit/implicit etc.

the IDM materal turns those into feelings in the form of:

whole - sense of blending
static relationships (share space) - sense of bonding
parts - sense of bounding
dynamic relationships - (share time) - sense of binding

These qualities map to the trigrams of the I Ching, as they do to categories of human emotions, persona types (MBTI) and even the generic qualities of the types of numbers we use in Mathematics.

(click on the trigram symbols in the hexagram table http://www.austarmetro.com.au/~lofting/myweb/table.html
for more details on the trigrams)

Being FEELINGS they work as if 'waves' - I can make superpositions out of them, as I can with the symbols of the I Ching, MBTI etc - and so reflecting this ability to encode all in one but in that one each of the others will be expressed in a distorted manner, and the recursion process of 1s/0s brings out this encoding of all in one, one in all.

The REALLY important thing here is the PRECISION in the representations of the recursion - lines or 1s and 0s - to bring out the encoding of all in one and the ability to describe any one through another (this being due to the I Ching being closed system and so self-referencing in descriptions by analogy)

Chris.
 

soshin

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Hi, Chris,

as far as I am able to understand it (it was very hard for me, but not impossible to understand like your theories were before for a guy with an average IQ like me) it sounds not only interesting, but gives me this "rush over the spine" which I always take for a good sign whenever it happens while reading or learning something new about the Yi.

I would love to have the energy you put into this.

Welcome back, from Austria to Australia. ;-) And: Peace...

Soshin
 

lightofdarkness

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Hi Soshim,

thanks for the comments. The material can appear to be 'unfamiliar' to start with but once you 'get it' I think you will find it easy and interesting.

Chris.
 

luz

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Chris,

I find your ideas really intriguing, but complicated. I would like to be able to access this information in a more broken down way. Do you have anything I can read - to start with - that will take me from where I'm at (a beginner with the I Ching) on my way to understand your ideas?

Thanks
 

gene

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Chris

One thing that I think would be of real advantage is if there were really easy access to the definition for the words you use, like recursion, etc. Often times, even if I know the meaning of a word you are using, I am quite unsure of the connotations you are putting on that word. The words you use often leave me feeling like, what are you talking about? There may be a simpler way to state things, or more common words. Even if it takes longer to explain, some more basic English words might be easier to digest.

On a similar note. You have talked often about core essences of the hexagrams when you change the first and sixth lines, which might be a little more explainable also, and you have talked about the changing second and fifth line being a mediation of the relating hexagram. While I know the meaning of the word mediation, I am not sure how you are applying it in this case. It's not that I can't get a feel for it, but not a clearly defined feel in the way you are suggesting for it. I have been giving some thought too as to when the third and fourth lines change. I also believe there is real significance when the first and fourth lines change, and the third and sixth, beyond just the rules of correspondence. But I have not been able to totally grasp it yet. I wonder if you have some comments on that. And of course, there is probably some meaning when lines that do not correspond change, beyond which the western world has been taught. I am afraid, some of this material has been lost to the modern world, or if it hasn't, no one is talking about it.

Gene
 

lightofdarkness

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lightofdarkness

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Hi Gene,

Firstly, I am reviewing my pages to come up with a glossary of terms and a search function - I can use an on-line help package (RoboHelp) to do all of this, but it wont be done 'tomorrow' ;-) just 'soon'!

Secondly, the patterns derived from flipping 1 & 6, or 2& 5, etc etc reflect what this thread is about - the expression of other hexagrams through or 'in' a particular hexagram. This is being fleshed out more on the thread covering "Theoretical relationship question, hex 38 and 40". We are not dealing with line changes here, but with the nature of line positions - recall I used to refer to the 1 & 6 pattern as some sort of 'key' that unlocks access to inner elements of the hexagram.

The 'traditional' perspectives on line positions have always been singular, 6 is sage, 5 is king, 4 is minister etc etc. My work shows that there is a LOT more to this where who ever came up with those associations of single line position 'meanings' were in fact intuitively picking-up the fact of a line position being associated with a hexagram that has that line position as YANG and all else YIN.

Thus the 1&6, 2&5 etc patterns I picked up 'many moons ago' in the ddiamond website material are in fact the reflections of these line position archetypes. I put a page up in 2000 touching on this but it was 'speculative' and not thought out clearly. Since then things have 'developed' ;-) (see http://www.austarmetro.com.au/~lofting/myweb/linemean.html)

So.... your focus on first and fourth line POSITIONS (regardless of content) reflects the expression of 51 THROUGH (in) a hexagram. IOW 'what is the 51-ness of hexagram 27'? to get this pattern you change (flip) those lines in 27 that correspond to the YANG lines in 51 - and so 1 and 4. This gives us 35 - bringing something into the light.

Thus in hexagram 27, its 'dynamic', contains the expression of 51 distorted by the innate structure of 27 - 51 is FILTERED. With this filtering, the 'enlightenment' element, the 'new' focus, in 27 is in its bringing 'something' into the light. Recall that 27 deals with basic, originating, structure in need of filling. We can reverse our question to ask "what is the 27-ness of 51?" what is the 'mud' from which 51 has developed, what is its 'clay' from which it has been made, what is its skeletal form? the answer is in flipping lines 1 and 6 of 51 to give 30. Hex 30 reflects a source of guidance that develops into a particular path to follow, an ideology, something that 'sets' a direction - very true in the context of 51 with its association with enlightenment, 'sudden' awareness, shock, surprise, etc etc.

NOTE: As Yet, none of this relates to changing lines or their comments as in the divination process. We are dealing with the encoding of the whole in each part and the extraction of all other parts being expressed through any other; IOW we are dealing with the properties of line positions in hexagrams, not hexagrams with changing lines (we have to go to the dodecagram level to do that and that will come 'later'). The flipping of line content described in this line position material is the 'key' perspective that unlocks a door into the core elements of the hexagram.

Chris.
 

gene

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Hi Chris

That's what I was talking about too. Not the meaning of a changing line or its position, but the qualities of two changing lines that are in some way related to each other, the essences that they bring out in the relating hexagram. Another way of looking at it is, I am not concerned with the text of the changing lines, only in understanding the essence of having two related changing lines changing, and how that relates to the new hexagram.

Before I go any farther, I do have a question for you with the above. I think if we flip line one and six of hexagram 51, (I don't have my books with me) we get hexagram 35 rather than 30. But this still works, in a way, because while 51 is sudden enlightenment, 35 shows the sun gradually arising in the sky, and we have gradual enlightenment. In 51 awareness is brought to us by an unexpected and shocking event. In 35 it is brought to us by the gifts of the ruler, who can also be the sage. (He offers us horses in large numbers)

My outlook on lines three and four changing relate to the concept of an empty heart. When line 3 and 4 of hexagram one change, we have sixty one, which teaches us to be empty or soft within, and full or strong without. In hexagram two, the two lines change to hexagram 62 which also shows us that we need to maintain our home base, and not rise too rapidly. In other words, our home base is our heart center. There are also a lot of transition aspects to lines 3 and 4 changing.

When lines 2 and 5 of hexagram one change we have hexagram 30. This gives us a little more information about hexagram one in the sense that the yang energy is the light giving force. When lines 2 and 5 of hexagram 2 change, we have 29, which is the darkness that receives the light. Hexagrams one and two beginning the first book of the book of changes, hexagrams twenty nine and thirty close it.

Some day I hope to delve into every hexagram and see the relationships that exist when every changing line changes.

Gene
 

lightofdarkness

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Hi gene,

yes, my error there, I was in a hurry and flipping lines in my head!

The skeleton of 51 (the 27-ness of 51) IS 35 where the focus is on bringing something into the light.

The 3,4 line position is 'controlled' by 62. There IS an issue with 62 where it can reflect the passing of a collective past its 'best before' date and the attempts to emphasise the past, traditions, etc to re-strengthen things. 62 pairs with 56 to cover issues of loyalty - 62 is unconditional, 56 conditional.

If we apply the skeletal aspect, the 27-ness of 62, we get 30 - a focus on guidance, direction-setting, an ideology.

if we apply the 48-ness aspect, identifying the source of nourishment of 62 we get 47.

47 covers the use of enclosure to force adaptation to, integration with, the context. IOW this 'feeds' 62. 30 structures it.

As for 2 & 5, the focus is on hex 29 and an emphasis on containment/control. Apply that to 62 and we get 28 - excess, exaggerating, over the top - which is reflected in 62 as its way to get everyone 'on side', controlled - exaggeration of traditions etc, over-acting.

(hope these are all right - still flipping in my head! it is 3 am here, time for sleep!)

Chris.
 

pagan

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Using the example of 48-ness applied to 62=47. Would you say that this means that the best way to nourish 62, is to deprive it?
P.
 

gene

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Chris

I wonder if you would consider that the 3/4 position might be controlled by the hexagram pair 61/62. One relates to the heart, the other to the home. Both have a core value of being the core. The core value for each human as a rule is heart and home. When we change lines one and six of one we get 28, when we change lines two and five of 28 we get 62. We can follow the same trend with hexagram two and end up with hexagram 61. I submit that not only is hexagram two the template, but the hexagram pair one and two are both templets for all that changes following that. Then we can look at this more as pairs rather than just individual changing lines. I think there is no end of valuable speculation that can be derived from understanding the pairs as they accumulate. I suspect this is true in both the traditional pairing and the binary pairing.

Gene
 

lightofdarkness

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Hi Pagan,

47 is unconditional (yin top line). The focus is on what nourishes 62? what keeps it sustained, 'alive' - where does it go to get sustenance. The 'answer' made through analogy to the properties of 47.

47 shares space with 06. Both reflect forms of compromise. The IC interpretations bring out the negative, marginalising the positive. Take a step 'back' to derive the generic qualities prior to their 'colouring' my emotions. At that level the 'intent' of 47 is to enclose 'something' and so force it, willingly or not, to adapt to the context. The ideogram is of an enclosed tree. This enclosure will force the roots to go deep into the context, integrating with it.

This can be interpreted negatively, as in a form of imprisonment, or positively in the benefits of integrating with the context - IOW the enclosure is acceptable, recognised as necessary.

62 has a focus issues of loyalty to the collective through 'wrapping' it all up in traditions etc to keep the collective together. I think you can see from this the maintaining of nourishment through 47 (and note that 62 can reflect both positive and negative aspects of its overall nature). What is being said here overall is the ONLY way to nourish 62 is from 47 - the relationship is 'hard coded' into the overall system of relationships in the IC.

The METHOD of containment/control used in 62 is described by analogy to 28 - reflecting the exaggerations, the over-portrayal of traditions, rituals etc.

The positive of 62 is that it works to keep things together. The negative, from the change-oriented IC focus, is that it 'stops' change, delays the inevitable and so reflects the core issues of permanence vs the impermanent.

Chris.
 

lightofdarkness

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Hi Gene,

With the line position focus, intepreting 02 as all potentials and the rest as bringing out each potential, the 'controlling' factor in the lines is the hexagram with the yang lines and so 62. (therefore 61 controls lines 1,2,5,6).

62 forms a pair with 56 as they both focus on loyalty issues; their only difference being in the top line where that line relates to issues covered in 23 (and its pairing with 02) - a la conditional (23) vs unconditional (02).

If we then move to considering 'opposites' then 61 pairs with 62, as 56 pairs with 60.

If you have been following the discussion with Martin on the hex 38/hex 40 thread so I identify two forms of analysis - one deals with opposites (+1/-1), the other with complements(0/infinity reducable to 0/+1). PAIRS are reflected in all methods of analysis due to the root method of hexagram creations, recursion of yin/yang (and so a PAIR).

If I work with the line position focus and do 61 -> 62 I get 01 as the expression as I do for 62 -> 61. These are interpretable as:

"how is 61-ness manifest in/through 62?" - how does 62 impose standards/limits? - the answer is 'singlemindly' (01) - excessively, competitively, over-mediation on the issues - as a trouble-shooter or high energy negotiator would do.

The other interpretation is:

"how is 62-ness manifest in/through 61?" - how does 61 establish/re-establish unconditional loyalty? - singlemindedly.

I agree re pairs, see my old post re the traditional sequence - http://www.austarmetro.com.au/~lofting/myweb/cracked.html The pairings in the traditional sequence indicate the sequence is derived recursively and the suggestion from the ordering is it was derived with the core pair being the QUALITIES expressed in the 01/64 relationship. (and so with the pairs we find such patterns as '01 is to 01 as 02 is to 64', '03 is to 01, as 04 is to 64' etc etc)

In the core binary sequence with its poles of 02/01 so we have such patterns interpretable as '02 is to 02 as 23 is to 01' - this is brought out symbolically mapping the top line to indicate a 'yin' biased expression (and so mapping to the 02 side of 02/01) or a 'yang' biased expression (and so mapping to the 01 side of 02/01).

The set of sequences etc is large so better to stick with the core binary sequence to derive general rules of recursion and then move into the derived sequences.

Chris.
 

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