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The Species I Ching

chrislofting

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The following is covered to varying degrees at my websites but many still seem to not 'get it' (or have issues with following links) or are not aware of it, and so I keep re-phrasing and emailing the re-phrasing! ;-) ... perseverence furthers ...

The Species Level I Ching
(and so the basics for creating your own I Ching)
-------------------------------------------------

We can detect within us as a species a sharp distinction between our species-nature and our consciousness-nature. Our species-nature interacts with reality holistically and mindlessly through the use of instincts/habits - patterns of behaviour developed over a considerable timespan that reflect the integration of species with the universe. As such there is an overall sense of integration, of symmetry, where the instincts allow one to 'flow' with the context - no thought required if you have learnt 'good' habits.

One detectable development in our species has been the ability to go past the 'holistic' processes, the realm of WHOLES, and into the realm of PARTS, where manipulation of parts has allowed us to refine the wholes that we use to interact with reality.

Analysis of findings in Biology, Neurosciences, Cognitive Sciences etc suggests that our consciousness, as in our sense of individual awareness as well as awareness of other minds ('theory of mind'), has emerged from our species' PARTS perspective.
(we see this in such areas as how we deal with apparent paradox - see http://pages.prodigy.net/lofting/paradox.html )

Our consciousness-nature appears to be more precise than our species-nature, it has developed serial communications (the spoken/written word) that is not as immediate as 'holistic' communications but can be more precise in expression. The development by our consciousness-nature of a more precise form of communications has ment the recruitment of the species-nature set of meanings, a set of generic qualities related to distinctions of 'wholeness' and 'partness', 'what' and 'where' etc, and the application of that set of universals to a context. From that application symbols/words are formed to reflect the link of universals with a particular context and so make communications about that context more 'precise'. Thus the application of the set of generic qualities to a specific context has led to the development of the I Ching.

The species-nature qualities are derived from recursion (as in yin/yang) and the basic categories appear to be (after three levels of recursion):

[0] [level 0, the undifferentiated whole]
[1] whole / whole
[2] whole, part / part, whole
[3] whole, static, part, dynamic / dynamic part, static, whole

Level [3] is in the I Ching the level of trigrams. The distinctions either side of the divisor symbol, '/', reflect biases in perspective where a qualifying dichotomy is required to bring out the differences, thus we need to use such dichotomies as 'expand/contract' or 'positive/negative' or 'explicit/implicit' etc etc etc Thus [1] above is 'expansive whole' / 'contractive whole' OR 'explicit whole' / 'implicit whole' and so on.

The term 'static' represents the concept of a static relationship, sharing space with another/others but maintaining identity. In mathematics this is the realm of irrational numbers, of PI and e, etc, numbers used to represent invarience of some form.

The term 'dynamic' represents the concept of dynamic relationship, sharing time with another/others as in a process of cyclic/morphic change, of transition, transformation, transcendence.

The use of what is called hyperbolic development means we can take the set of eight categories of level [3] and apply that set to EACH category as a way to refine the categories through the use of analogy - thus within the GENERAL category of 'WHOLE' we form relationships to the other categories that 'flesh out' the 'WHOLE' category where we have:

'something' describable as being like a whole 'doubled'
'something' describable as being like a part in a context of whole
'something' describable as being like a static relationship in a context of whole
'something' describable as being like a dynamic relationship in a context of whole

These relationships can then become categories in their own right. Thus we 'jump' from eight trigrams to sixty-four hexagrams (8^2). We can therefore create a 'template' of generic meanings that is available to be used to describe reality through application of that template to a specific context. We then make unique labels for that association for each quality - thus a hexagram can have many labels where the hexagram's generality is particularised.

The generic qualities identified above are re-labelled to appear in the I Ching as trigrams. The mapping of a generic quality to trigrams is:

generic sense of wholeness - heaven, earth
generic sense of partness - fire, water
generic sense of static relationship - lake, mountain
generic sense of dynamic relationship - thunder, wind

Thus ANY hexagram as such has beneath the local labels a particular generic quality, the nature of which is derived from analysis of mixing its parts, the generic senses expressed in the form of trigrams. That generic quality is a universal and as such does not clearly differentiate modes of interpretations - IOW the concept of 'contractive wholeness' is a property of the trigram/hexagram called 'earth'. That trigram/hexagram can be interpreted as:

(1) 'pure darkness' and so be interpreted as competitive to 'expansive wholeness', the sense of 'pure light' of the trigram/hexagram called 'heaven', OR
(2) 'pure female' and so cooperative to the interpretation of heaven as 'pure male'.

These distinctions of cooperative vs competitive interpretations are not present at the more generic level of 'contractive wholeness' where that level is made-up of a set of universal meanings derived from the dynamics of the neurology and so 'uncoloured' as yet (or only vaguely so) - both 'darkness' and 'female' reflect wholeness gained through drawing something 'in' or a sense of 'nurturing', or 'hiding' etc., etc., thus hexagram 02 reflects the properties of a black hole as well as a devoted individual.

We can re-label these generic terms of whole, part, etc to reflect a 'feeling' of the qualities of these terms. Thus we have:

sense of wholeness - a feeling of BLENDING, to become one, to feel as if one, to blend-in, to blend-out, to un-blend.
sense of partness - a feeling of BOUNDING, to partition, form a boundary, 'in here' vs 'out there', 'us' vs 'them' etc.
sense of static relationship - a feeling of BONDING, to share space with another etc.
sense of dynamic relationship - a feeling of BINDING, share time, a contract, transition, transformation, etc.

Thus the Species Level I Ching is a template of 64 generic *qualities* used to describe reality. The 64 'templates' (and their particular IC manifestations) are:

CONTEXT (bottom trigram): contractive blending (IC trigram of earth)
TEXT (top trigram):
contractive blending [trigram of earth] (IC hexagram 02)
contractive bonding [trigram of mountain] (IC hexagram 23)
contractive bounding [trigram of water] (IC hexagram 08)
contractive binding [trigram of wind] (IC hexagram 20)
expansive binding [trigram of thunder](IC hexagram 16)
expansive bounding [trigram of fire](IC hexagram 35)
expansive bonding [trigram of lake](IC hexagram 45)
expansive blending [trigram of heaven](IC hexagram 12)

CONTEXT (bottom trigram): contractive bonding (IC trigram of mountain)
TEXT (top trigram):
contractive blending [trigram of earth] (IC hexagram 15)
contractive bonding [trigram of mountain] (IC hexagram 52)
contractive bounding [trigram of water] (IC hexagram 39)
contractive binding [trigram of wind] (IC hexagram 53)
expansive binding [trigram of thunder](IC hexagram 62)
expansive bounding [trigram of fire](IC hexagram 56)
expansive bonding [trigram of lake](IC hexagram 31)
expansive blending [trigram of heaven](IC hexagram 33)

CONTEXT (bottom trigram): contractive bounding (IC trigram of water)
TEXT (top trigram):
contractive blending [trigram of earth] (IC hexagram 07)
contractive bonding [trigram of mountain] (IC hexagram 04)
contractive bounding [trigram of water] (IC hexagram 29)
contractive binding [trigram of wind] (IC hexagram 59)
expansive binding [trigram of thunder](IC hexagram 40)
expansive bounding [trigram of fire](IC hexagram 64)
expansive bonding [trigram of lake](IC hexagram 47)
expansive blending [trigram of heaven](IC hexagram 06)

CONTEXT (bottom trigram): contractive binding (IC trigram of wind)
TEXT (top trigram):
contractive blending [trigram of earth] (IC hexagram 46)
contractive bonding [trigram of mountain] (IC hexagram 18)
contractive bounding [trigram of water] (IC hexagram 48)
contractive binding [trigram of wind] (IC hexagram 57)
expansive binding [trigram of thunder](IC hexagram 32)
expansive bounding [trigram of fire](IC hexagram 50)
expansive bonding [trigram of lake](IC hexagram 28)
expansive blending [trigram of heaven](IC hexagram 44)

CONTEXT (bottom trigram): expansive binding (IC trigram of thunder)
TEXT (top trigram):
contractive blending [trigram of earth] (IC hexagram 24)
contractive bonding [trigram of mountain] (IC hexagram 27)
contractive bounding [trigram of water] (IC hexagram 03)
contractive binding [trigram of wind] (IC hexagram 42)
expansive binding [trigram of thunder](IC hexagram 51)
expansive bounding [trigram of fire](IC hexagram 21)
expansive bonding [trigram of lake](IC hexagram 17)
expansive blending [trigram of heaven](IC hexagram 25)

CONTEXT (bottom trigram): expansive bounding (IC trigram of fire)
TEXT (top trigram):
contractive blending [trigram of earth] (IC hexagram 36)
contractive bonding [trigram of mountain] (IC hexagram 22)
contractive bounding [trigram of water] (IC hexagram 63)
contractive binding [trigram of wind] (IC hexagram 37)
expansive binding [trigram of thunder](IC hexagram 55)
expansive bounding [trigram of fire](IC hexagram 30)
expansive bonding [trigram of lake](IC hexagram 49)
expansive blending [trigram of heaven](IC hexagram 13)

CONTEXT (bottom trigram): expansive bonding (IC trigram of lake)
TEXT (top trigram):
contractive blending [trigram of earth] (IC hexagram 19)
contractive bonding [trigram of mountain] (IC hexagram 41)
contractive bounding [trigram of water] (IC hexagram 60)
contractive binding [trigram of wind] (IC hexagram 61)
expansive binding [trigram of thunder](IC hexagram 54)
expansive bounding [trigram of fire](IC hexagram 38)
expansive bonding [trigram of lake](IC hexagram 58)
expansive blending [trigram of heaven](IC hexagram 10)

CONTEXT (bottom trigram): expansive blending (IC trigram of heaven)
TEXT (top trigram):
contractive blending [trigram of earth] (IC hexagram 11)
contractive bonding [trigram of mountain] (IC hexagram 26)
contractive bounding [trigram of water] (IC hexagram 05)
contractive binding [trigram of wind] (IC hexagram 09)
expansive binding [trigram of thunder](IC hexagram 34)
expansive bounding [trigram of fire](IC hexagram 14)
expansive bonding [trigram of lake](IC hexagram 43)
expansive blending [trigram of heaven](IC hexagram 01)

Given the above list of generic qualities it is possible for the individual to create their own 'I Ching' without reference to the traditional hexagrams and once created then compare their creation with the traditional.

Overall, specialisation, our consciousness operating in different contexts, will 'fill in' these generic qualities but these generic qualities appear to be 'hard coded' into our species-nature, IOW the I Ching is part of our species-nature and as such can be applied to any other specialisation - thus we will 'see' the I Ching in all specialisations due to the hard coding of these qualities in the species and so qualities functional in all maps of reality. (for the neurocognitive source of all of this see the IDM pages - http://pages.prodigy.net/lofting/idm001.html)

Chris.
http://pages.prodigy.net/lofting
 
D

dharma

Guest
Sorry Chris for putting you out, even if you do have some extra free time at the moment I'm sure you'd prefer to take a breather rather than repeat yourself over and over again. ;)

Despite the interest I have in understanding your material I have to admit that I am at times overwhelmed and intimidated by the academic formality of the language and as a result I have difficulty taking it all in. I seem to be able to grasp the larger overview of your intent but have a more difficult time hooking onto the individual parts and details.

Certainly, this is my problem but I know of no other way of getting past the confusion other than to ask direct questions. I really appreciate the trouble you've gone to.
happy.gif
Thank you!

Dharma
 

chrislofting

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Dharma,

you have not put me out. The post was sent out on a different list so dont take the opening comments as applied to you! they were general statements of fact:

(1) some people have read the material and 'dont get it'
(2) some people dont like following links when given and so need the material posted to the list!
(3) some people are unaware of the material being new to a list (and dont go through archives or follow links, they are there for the 'talk')

Since my prose can be 'intense' at times, or to formal or too wordy, I have to do a lot of re-phrasing etc and send out such posts occasionally. It so happened that your email arrived just after I had sent out that post to some other IC lists and so I sent a copy to Hilary's forum for you to read so dont take the intro too personally! ;-) (and that applies to others as well - it is a general comment)

If you have any problems - ask questions ;-) ... and I will continue to try and put more full stops into my prose!

Chris.
 

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