02 Devoting, Trusting (Dual-mindedness) In a context of devotion we utilise trust.

Trigrams : devotion (bottom), dual-mindedness (top) : with/from devotion comes duel-mindedness. [earth over earth]

A situation of darkness - be it the horrifying, cold darkness of 'nothing' or the protective, warm darkness of a womb. Fear elicits a need for protection from the dark as does devotion to another/others drive the need to protect against the dark through the exploits of another/others (protection in numbers). This realm is of potentials and so reflects all other hexagrams, nurtures 'yang' etc. We see this when we get the I Ching to describe itself focused on hexagram 02 (next section).

The I Ching tells us about hexagram 02:

The I Ching is a language. Its 'letters' are in the form of images reflecting generic, holistic, organic, qualities of meaning. The set of images is finite and the language is at a level of being able to describe itself through reference to itself by the method of analogy (thus the I Ching is "autological"). This allows us to describe the details of a hexagram through a manipulation of logic and the use of analogy. The following thus describes the details of the current hexagram through analogy to each of the other hexagrams. The logic used is in interpretation of hexagrams as part/whole interactions - as such the following is like a hexagram's spectrum and so a 'parts list'.

( for earlier work in this area click here to see the Line Positions page)

00 :: (02) : What is this hexagrams's potential form? :: 2
01 :: (24) : How does this hexagram 'start', express 'beginning'? :: 24
02 :: (07) : How does this hexagram express uniformity, establishment of? :: 7
03 :: (19) : How does this hexagram express approaching the 'high'; defer to the 'low'? :: 19
04 :: (15) : How does this hexagram level things out, keep words close to facts? :: 15
05 :: (36) : How does this hexagram protect its 'light' when not its time? :: 36
06 :: (46) : How does this hexagram become more entangled with something/someone? :: 46
07 :: (11) : How does this hexagram balance/harmonise, mediate? :: 11
08 :: (16) : How does this hexagram express foresight/planning? :: 16
09 :: (51) : How does this hexagram express surprise, enlightenment, shock? :: 51
10 :: (40) : How does this hexagram express tension release through relaxing structure? :: 40
11 :: (54) : How does this hexagram expend early energy, imaturity? :: 54
12 :: (62) : How does this hexagram express overacting to establish unconditional loyalty? :: 62
13 :: (55) : How does this hexagram deal with abundance/overflowing? :: 55
14 :: (32) : How does this hexagram express commitment? :: 32
15 :: (34) : How does this hexagram actively invigorate others? :: 34
16 :: (08) : How does this hexagram passively attract? :: 8
17 :: (03) : How does this hexagram 'sprout'? :: 3
18 :: (29) : How does this hexagram assert containment/control? :: 29
19 :: (60) : How does this hexagram standardise? :: 60
20 :: (39) : How does this hexagram obstruct, go against, stand up to, the flow? :: 39
21 :: (63) : How does this hexagram complete, 'get it right'? :: 63
22 :: (48) : Where does this hexagram get its nutrition, what sustains it, keeps it going? :: 48
23 :: (05) : How does this hexagram wait for opportunity to come? :: 5
24 :: (45) : How does this hexagram celebrate its 'faith'? :: 45
25 :: (17) : How does this hexagram find a faith? What is its faith? :: 17
26 :: (47) : How does this hexagram integrate with the context, be it by choice or otherwise? :: 47
27 :: (58) : How does this hexagram express itself intensely, self-reflect? :: 58
28 :: (31) : How does this hexagram 'woo', express restrained enticement? :: 31
29 :: (49) : How does this hexagram reveal, unmask? :: 49
30 :: (28) : How does this hexagram express excess, go beyond what is required? :: 28
31 :: (43) : How does this hexagram 'seed', spread the word? :: 43
32 :: (23) : How does this hexagram 'housekeep', clear chaff to bring out the wheat? :: 23
33 :: (27) : What is the basic, skelatal form of this hexagram, The mud from which it has emerged? :: 27

34 :: (04) : How does this hexagram learn social skills? :: 4
35 :: (41) : How does this hexagram achieve clarity, concentration, distillation? :: 41
36 :: (52) : How does this hexagram express blocking, discernment? :: 52
37 :: (22) : What does this hexagram look like, how does it present itself to the outside? :: 22
38 :: (18) : How does this hexagram correct corruption, express that correction? :: 18
39 :: (26) : How does this hexagram express 'holding firm' to traditions? :: 26
40 :: (35) : How does this hexagram bring something into the 'light'? :: 35
41 :: (21) : How does this hexagram resolve problems? :: 21
42 :: (64) : How does this hexagram remain 'open', mis-sequence? :: 64
43 :: (38) : How does this hexagram 'mirror', deal with opposition? :: 38
44 :: (56) : How does this hexagram demonstrate conditional loyalty; loyalty at a distance? :: 56
45 :: (30) : How does this hexagram express guidance/direction setting? :: 30
46 :: (50) : How does this hexagram express conversion of the raw to the cooked, transformation? :: 50
47 :: (14) : How does this hexagram manage from the centre? Direct operations? Push ideology? :: 14
48 :: (20) : How does this hexagram elicit admiration and so invigorate others passively? :: 20
49 :: (42) : How does this hexagram reflect augmentation? :: 42
50 :: (59) : How does this hexagram make things clear, dispell illusions? lift the fog? :: 59
51 :: (61) : How does this hexagram express empathy? yielding, soft core, hard exterior? :: 61
52 :: (53) : How does this hexagram express gradual development, maturity? :: 53
53 :: (37) : How does this hexagram reflect rigid structure as a form of tension release? :: 37
54 :: (57) : How does this hexagram cultivate and become influencial? :: 57
55 :: (09) : How does this hexagram express making small gains to be noticed? :: 9
56 :: (12) : How does this hexagram neutralise attacks on its core beliefs? :: 12
57 :: (25) : How does this hexagram stand up to say its piece, ignoring consequences, disentangle? :: 25
58 :: (06) : How does this hexagram compromise, meet half way? :: 6
59 :: (10) : How does this hexagram traverse a path carefully? :: 10
60 :: (33) : How does this hexagram draw-in its enemies, competitively entice? :: 33
61 :: (13) : How does this hexagram express association with the likeminded? :: 13
62 :: (44) : How does this hexagram persuade/seduce? :: 44
63 :: (01) : How does this hexagram express singlemindedness, competitiveness? :: 1

Some PAIRS of hexagram 02 with other hexagrams:

• In the traditional sequence hexagram 02 pairs with hexagram 01.

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.

PURITY:
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)

• In the binary sequence hexagram 02 pairs with hexagram 23.

This pairing of 02 and 23 reflects the dominating aspects of pure yinness in the context of differentiating and integrating. Thus the pure integrating nature of hexagram 02, its focus on dual-mindedness, on drawing-in another/others through devotion to, absolute trust in, another/others is complemented by the differentiating element expressed through hexagram 23 where the unconditional devotion of 02 become conditional with the focus in 23 on 'pruning', on cutting-back the 'weeds' that have grown around one's faith to restore the 'core' elements of that faith, to make them the standards upon which we 'rest' (and so the analogy in 23 to stripping a bed where the bed is a symbol for our beliefs, for what we rest upon).

• In the binary sequence hexagram 02 opposes hexagram 01.

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 EARTH trigram as base. In this sequence hexagram 02, the dual-mindedness, exaggerated devotional bias nature of yinness, 'opposes' hexagram 12, the focus on neutralising as a force of balance. More so, the exaggerated sense of neutralising the attacks of other upon one's belief is reflected in a more balanced format through one's simple but sturdy, unconditional, devotion.

• In the traditional sequence hexagram 02 opposes hexagram 63.

This pairing of 02/63 reflects the absolute differences between pure/individual expression and mixed/group expression. As such, when compared to hexagram 02, hexagram 63 reflects the overall sense of 'groupness', and so of mixing (reflected in the yin/yang line orderings as well) that here must include a sense of closure from a mixed/group focus. In the traditional sequence the pairings reflect a focus on the individual/group, pure/mixed, closed/open, characteristics reflected in the root 01/64 pair that form the 'poles' of the sequence. Thus the relationship of 01 to 02 reflects at the local level the relationship of 01 to 64 as does the local relationship of 63 to 64 reflect the 01/64 relationship. In fact, all pairs in the traditional sequence reflect this general pattern of filtering interpretations through the notions covered in hexagram 01 and hexagram 64.

• The generic properties of hexagram 02 reflect the mixing of the generic properties of hexagram 23 with the generic properties of hexagram 27.

Hexagram 23, in its rawest form of expression, reflects a sense of 'housekeeping', as is required when one is focused on 'pruning'. Hexagram 27 deals with the concept of a need to be filled, a hungering, here interpretable as 'too little yang'. Thus being focused on housekeeping/pruning combined with a focus on hungering reflects the overall extreme nature, the totalism in integrating, in devotion to another/others, of hexagram 02. There is a prime difference in the relationship of pure yin to pure yang. Pure yin will recruit the context to assert identity and in doing so gains protection from that recruitment. Pure yang, on the otherhand, focuses more on REPLACING the existing context with its own, showing the overall focus on differentiating rather than integrating, being competitive rather than being cooperative.

• In the variations on a theme sequence, hexagram 02 complements with hexagram 24.

The pairing of hexagram 02 and 24 reflects the subtle differences in expression focused on the base line of a trigram. Here the 'receptivity' of yangness, as expressed in hexagram 02, is 'hardened' at a general level to be reflected in the focus of hexagram 24 in returning to the 'one true faith'. In pure yinness there is no such need for any particular where the natural devotion skills reflected in 02 elicit immediate, unconditional intimacy.

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Copyright © 2003-2008 C. J. Lofting