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01 Single-Mindedness, Self-contained, totalising, asserting
In a context of perseverance we utilise singlemindedness.

Trigrams : perseverance (bottom), singlemindedness (top) : with/from perseverance comes singlemindedness. [heaven over heaven]

The mud from which 01 has emerged is best described by analogy to the under-stated qualities of hexagram 28, excess, too much yang.

Commentary :

Hexagram 01 is both excessive but also inspirational in that filled with energy, the need for balance is achieved through continuous interaction with the outside, where each sensation is an energy release. This is an extreme state, but with controlled release of the pent-up forces it can be highly creative.

The outpouring of yang floods the surroundings such that there is only 'yang', with no differentiation of text/context etc. If unchanneled this expansive power will takeover and so drown-out difference, making everything 'same' but not a dull 'same', more a very refined, polished 'same' (and at times delusional). There is a sense of the eternal here reflected in the 'dark' elements of pure yang as we find in quantitative precision-oriented groups where there is a 'drive' to maintain eternal 'sameness' to a degree where 'difference' is immediately pounced upon.

At the level of the persona, individuals who have pure yang as their totem favour personal perfection; they are leaders more so than managers and so work at a local level, favouring the refinement of themselves and their weapon system into one 'total' force. They sharpen their skills with interactions with other like-skilled individuals, e.g. as Samurai with their sword. They play hard to hone their skills and in making things 'one' so they achieve balance.

Goal of 01 - hexagram 44 (or 'how do I 44? - 01') - how do I seduce/persuade, through singlemindedness.

Five-Phase Relationships : The trigram of Heaven reflects Exchange through competition, opposition.

01 is the goal of 02 (or 'how do I 01? - 02' How do I be singleminded? By being devoted but to oneself)

 

The I Ching tells us about hexagram 01:

Genotype

Description

Phenotype

(01)

 How does this hexagram express singlemindedness, competitiveness?

2

(02)

 What is this hexagram's potential form?

1

(03)

 How does this hexagram 'sprout'?

50

(04)

 How does this hexagram learn social skills?

49

(05)

 How does this hexagram wait for opportunity to come?

35

(06)

 How does this hexagram compromise, meet half way?

36

(07)

 How does this hexagram express uniformity, establishment of?

13

(08)

 How does this hexagram passively attract?

14

(09)

 How does this hexagram express making small gains to be noticed?

16

(10)

 How does this hexagram traverse a path carefully?

15

(11)

 How does this hexagram balance/harmonise, mediate?

12

(12)

 How does this hexagram neutralise attacks on its core beliefs?

11

(13)

 How does this hexagram express association with the likeminded?

7

(14)

 How does this hexagram manage from the centre? Direct operations? Push ideology?

8

(15)

 How does this hexagram level things out, keep words close to facts?

10

(16)

 How does this hexagram express foresight/planning?

9

(17)

 How does this hexagram find a faith? What is its faith?

18

(18)

 How does this hexagram correct corruption, express that correction?

17

(19)

 How does this hexagram express approaching the 'high'; defer to the 'low'?

33

(20)

 How does this hexagram elicit admiration and so invigorate others passively?

34

(21)

 How does this hexagram resolve problems?

48

(22)

 What does this hexagram look like, how does it present itself to the outside?

47

(23)

 How does this hexagram 'housekeep', clear chaff to bring out the wheat?

43

(24)

 How does this hexagram 'start', express 'beginning'?

44

(25)

 How does this hexagram stand up to say its piece, ignoring consequences, disentangle?

46

(26)

 How does this hexagram express 'holding firm' to traditions?

45

(27)

 What is the basic, skeletal form of this hexagram, The mud from which it has emerged?

28

(28)

 How does this hexagram express excess, go beyond what is required?

27

(29)

 How does this hexagram assert containment/control?

30

(30)

 How does this hexagram express guidance/direction setting?

29

(31)

 How does this hexagram 'woo', express restrained enticement?

41

(32)

 How does this hexagram express commitment?

42

(33)

 How does this hexagram draw-in its enemies, competitively entice?

19

(34)

 How does this hexagram actively invigorate others?

20

(35)

 How does this hexagram bring something into the 'light'?

5

(36)

 How does this hexagram protect its 'light' when not its time?

6

(37)

 How does this hexagram reflect rigid structure as a form of tension release?

40

(38)

 How does this hexagram 'mirror', deal with opposition?

39

(39)

 How does this hexagram obstruct, go against, stand up to, the flow?

38

(40)

 How does this hexagram express tension release through relaxing structure?

37

(41)

 How does this hexagram achieve clarity, concentration, distillation?

31

(42)

 How does this hexagram reflect augmentation?

32

(43)

 How does this hexagram 'seed', spread the word?

23

(44)

 How does this hexagram persuade/seduce?

24

(45)

 How does this hexagram celebrate its 'faith'?

26

(46)

 How does this hexagram become more entangled with something/someone?

25

(47)

 How does this hexagram integrate with the context, be it by choice or otherwise?

22

(48)

 Where does this hexagram get its nutrition, what sustains it, keeps it going?

21

(49)

 How does this hexagram reveal, unmask?

4

(50)

 How does this hexagram express conversion of the raw to the cooked, transformation?

3

(51)

 How does this hexagram express surprise, enlightenment, shock?

57

(52)

 How does this hexagram express blocking, discernment?

58

(53)

 How does this hexagram express gradual development, maturity?

54

(54)

 How does this hexagram expend early energy, immaturity?

53

(55)

 How does this hexagram deal with abundance/overflowing?

59

(56)

 How does this hexagram demonstrate conditional loyalty; loyalty at a distance?

60

(57)

 How does this hexagram cultivate and become influential?

51

(58)

 How does this hexagram express itself intensely, self-reflect?

52

(59)

 How does this hexagram make things clear, dispel illusions? lift the fog?

55

(60)

 How does this hexagram standardise?

56

(61)

 How does this hexagram express empathy? yielding, soft core, hard exterior?

62

(62)

 How does this hexagram express overacting to establish unconditional loyalty?

61

(63)

 How does this hexagram complete, 'get it right'?

64

(64)

 How does this hexagram remain 'open', mis-sequence?

63

 

Some PAIRINGS of hexagram 01 with other hexagrams:

The pairing of 01 and 43 reflect the subtle differences in expression of 'yangness' where the differentiating focus of 01, where we make the point of the totality of yangness, is complemented by the integrating focus of 43 where the emphasis is on 'spreading the word', sowing the seed, and doing that in a 'pushy' manner. Thus we have the integrating and differentiating examples of pure yang.
This paring of 01 and 02 reflect the total opposition of yangness, of pure differentiation, to the total yinness reflected in pure integration. The originating binary sequence of the I Ching, based on recursion of the concepts of yin and yang, reflects a scale of a relationship of yin/yang where the scale is local at the level of immediate pairs (as in 43/01) and global at the level of distant pairs (as in linking one pole of the sequence, hexagram 02, with the other, hexagram 01). The main distinctions in the 01/02 pair are on the precision of yang, where the unit of measure is a point, and so the ONE, with the approximation in precision of yin, where the unit of measure is always two points, and so a PAIR. We thus see the differences of yin and yang at the level of the human psyche as that between single-mindedness (pure yang - total faith in self) and dual-mindedness (pure yin - total faith in another/others).

At the LOCAL level we are dealing with an octet of hexagrams with the HEAVEN trigram as base. In this sequence hexagram 01, the singlemindedness, exaggerations-prone nature of yangness, 'opposes' hexagram 11, the focus on maintaining balance and harmony and as such the hard core, sharp distinction of, differentiation nature of 01 is reflected in a more balanced format by the integration nature of 11.

This pairing of 01/02 reflects the local differences of pure/mixed expression where at the level of pure expression, as reflected in the PAIRING of the two symbols of yin/yang purity, hexagram 02 is more 'biased' to being interpretable as being a little 'mixed', a little 'softer' in purity, than the absolute purity in expression of hexagram 01.

01 : purity, mindedness - through singlemindedness (total trust in self) 01 purity comes out of a context described by hexagram 28 - excess (too much yang)

02 : purity, mindedness - through dualmindedness (total trust in another/others) 02 purity comes out of a context described by hexagram 27 - hungering (too little yang)

This pairing of 01/64 reflects the absolute differences between pure/individual expression and mixed/group expression. As such, when compared to hexagram 01, hexagram 64 reflects incompleteness but also the benefits of remaining open and the overall sense of 'groupness', and so of mixing (reflected in the yin/yang line orderings as well).
Hexagram 43, in its rawest form of expression, reflects a sense of being 'pushy', as is required when one is focused on 'spreading the word'. Hexagram 28 deals with the concept of excess, here interpretable as 'too much yang'. Thus being focused on spreading the word combined with a focus on excess reflects the overall extreme nature, the totalism, of hexagram 01.
The pairing of hexagram 01 and 44 reflects the subtle differences in expression focused on the base line of a trigram. Here the 'rigidity' of yangness, as expressed in hexagram 01, is 'softened' at a general level to be reflected in the focus of hexagram 44 on seduction and so the need for persuasion to achieve one's goal. In pure yangness there is no such need where the natural leadership skills reflected in 01 elicit immediate respect.
 

Copyright © 2003-2009 C. J. Lofting