The derivation of hexagrams from self-referencing yin/yang gives us the binary sequence of hexagrams where we are presented with two forms of interpretation, one from a perspective of being (noun-ness) and the other from the perspective of doing (verb-ness); all hexagrams as such are in their raw form, considered as gerunds (X-ing) where local context brings out interpretation biases.

it is more common to interpret the structure of hexagrams from a 'being' perspective, some ideal form, but the way in which the brain works in categorising allows for the use of nominalisation/denominalisation, turning doing into being and being into doing.

For example, just as hexagram 02 covers issues of devotion and trust in another/others so it expressed doing in the form of unconditional filtration of values, all 'rules' about what is good or bad etc are derived from the outside, unconditionally - if the 'book' says 'do it this way' then one does exactly that, without question and without consideration of local context.

As we can map the octets (sets of eight hexagrams with a common base trigram) of the binary sequence into expressions of being so we can with doing and we find association between Western socioeconomic terms and Chinese five-phase theory; both covering the FLOW of 'value', be it of money (capital) or social capital or 'chi'. the local terms may be different but the dynamic is the same (as we use accupuncture to slow down or speed up the flow of chi in Chinese medicine, so we use interest rate control to slow down or speed up the flow of capital in a society and so control the economy)

Earth based hexagrams reflect the context of unconditional filtration.
Mountain based hexagrams reflect the context of conditional filtration.
Water based hexagrams reflect the context of internal distribution aka consumption.
Wind based hexagrams reflect the context of re-production (cultivation etc of existing raw materials).
Thunder based hexagrams reflect the context of production ('new' ideas, materials).
Fire based hexagrams reflect the context of external distribution (sell an ideology in general, wholesalers)
Lake based hexagrams reflect the context of cooperative exchange.
Heaven based hexagrams reflect the context of competitive exchange.

Given these categories we can also apply them to a hexagram from 'bottom' to
'top' as we move from WOOD (production) through FIRE (distribution) through EARTH (filtration) through METAL (exchange) to WATER (consumption).

The above order redistributes the hexagrams from their binary ordering that reflects the amount of energy required in doing (filtration is the move conserving of energy, competitive exchange the most expending of energy) to their process ordering.

Since the self-referencing of yin/yang encodes all eight categories (trigrams) into each category (common base trigram with eight variations as top trigrams to make the hexagrams) so the whole is encoded in all parts.

For example, hexagram 15 covers conditional filtration (mountain base) in which is operating unconditional filtration (earth top). The overall quality control in this is rooted in self-assessments of quality but considerate of these assessments being unconditional, idealised, we take into consideration social 'norms' within our own experiences and so deliver a sense of being 'modest'.

Of interest here is that the control rules of five phase apply to basic economics and so validates the overall focus on flow regardless of local context usage of the categories (e.g. EARTH controls WATER - aka filtration findings determine what we allow in our 'mouths', our consumption. In capitalism, the capitalists want no filters, let market forces decide, whereas the socialists want some filters. Thus all perspectives on oughts/shoulds come out of writings from this filtering position (e.g. Marx or Friedman) and the hexagrams as such cover the different perspectives of filtering.

What XORing adds to this is fine details on the hexagrams in any category.

Chris.