As I have identified on another page , "The ONE", the I Ching, the Book of
Changes, a Chinese divining system focused on the concepts of yin and yang, is in fact representative of a set
of universal qualities we use as a species and as such has elements we can use to analyse anything. In this email
the focus is upon the application of the IC to different forms of development - specifically the four of Social,
Economic, Ideological, and Individual Development.
The set of qualities used by the species has two perspectives that complement each other - one is a focus on the
structure BETWEEN qualities and the other on the development WITHIN a quality.
In the I Ching these differences are reflected in two orderings of the universal set of qualities, one I call the ROOT HORIZONTAL BINARY sequence, or h-s, and the other the ROOT VERTICAL BINARY sequence,
or v-s, where v-s covers the focus on WITHIN, and so high detail on a quality's temporal development, whereas h-s
covers the focus on BETWEEN and so general detail on a quality's differentiation from, and integration with, other
qualities (e.g. the quality expressed as 'pure yang' as compared to the quality expressed as 'pure yin')
The h-s sequence reflects differences of expressive development, of energy, whereas the v-s sequence reflects temporal
development.
Workin with the four types of development mentioned above, i.e. social, economic, ideological, and individual,
my analysis (using the template work - see http://pages.prodigy.net/lofting/plate.html
) indicates a general ordering of:
Social : Economic : Ideological : Individual
This ordering reflects perspectives derived from applying recursion (the mode of self-referencing that is the method
used to derive the qualities as outlined in "The ONE" and the mode used specifically in the I Ching)
to the more general dichotomy of Social (yin) : Individual (yang) where the Economic emerges from Social Development
and the Ideological emerges from Individual Development.
These emergences reflect (a) the individual within a context of the social (yang over yin) manifesting economic
development and (b) the social within a context of the individual (yin over yang) manifesting ideological development.
These patterns reflect the 'rules' that (a) all economic development is dependent upon social development and (b)
all ideological development is dependent upon individual development.
We note that the 'yin' nature of the social reflects the integrative bias in the social, the drawing-together.
The 'yang' nature of the individual reflects the more differentiating bias in the individual and so the drawing-apart.
These GENERAL distinctions will become mixed as things develop such that CONTEXT becomes the determinator of what
perspective is applicable at any one time and that perspective can include a hybrid form of expression of these
distinctions.
The hierarchic development of I Ching symbolism is given in more detail below, so for now, symbolically, we have
'digrams' of two lines, one 'yin' and one 'yang' symbolising:
yin over yin - Social
yang over yin - Economic
yin over yang - Ideological
yang over yang - Individual
As we keep applying recursion so we develop the set of qualities to a level that is (a) general enough to be applicable
universally and yet (b) particular enough to elicit a rich sense of value/meaning.
Since the recursion reflects a derivation process that is hierarchic so the set of qualities that develops retain
the clear distinctions of Social : Economic : Ideological : Individual in that all we are doing is refining the
set of qualities WITHIN each distinction and this process of development creates what is called a binary tree format
(see the figure relating to development in a binary tree in http://pages.prodigy.net/lofting/dicho2.html)
After six levels of recursion our four distinctions now have associated with each of them sixteen 'archetypal'
qualities that are unique to the particular distinctions.
Due to I Ching 'tradition' the set of qualities have been given numbers that do NOT reflect the rigid ordering
I have identified that are the v-s and h-s sequences. However, I will have to retain these numbers since most traditional
texts on the I Ching use these numbers and if the reader wishes to refer to these traditional texts they will need
the 'correct' numberings.
I have therefore listed below the h-s and v-s sequences using the traditional numbers. Due to format limits, rather
than list a line of 64 numbers I have divided the 64 into a row/column format of 8 x 8 read left-to-right from
top left to bottom right OR right-to-left from bottom-right to top-left.
Horizontal Binary (a sequence derived through recursion and here put into block form of eight octets - for full
sequence format see level 6 of http://pages.prodigy.net/lofting/DIAG1.gif):
02 23 08 20 16 35 45 12 (base trigram:earth) SOCIAL 16
15 52 39 53 62 56 31 33 (mountain)
07 04 29 59 40 64 47 06 (water) ECONOMIC 16
46 18 48 57 32 50 28 44 (wind)
24 27 03 42 51 21 17 25 (thunder) IDEOLOGICAL 16
36 22 63 37 55 30 49 13 (fire)
19 41 60 61 54 38 58 10 (lake) INDIVIDUAL 16
11 26 05 09 34 14 43 01 (heaven)
I have 'split' the row/columns into row pairs to reflect the grouping into the four main distinctions of social,
economic, ideological, individual. Thus these four sets of 16 reflect qualities that dominate the particular set's
categorisation - In other words the top two rows above contain qualities described by hexagrams that are the best
applicable to reflecting social development. (for comments on the term 'trigram' see below)
Vertical Binary (derived from within hex 01 line changes - http://pages.prodigy.net/lofting/binhex.html)
02 24 07 19 15 36 46 11 (top trigram:earth)
16 51 40 54 62 55 32 34 (thunder)
08 03 29 60 39 63 48 05 (water)
45 17 47 58 31 49 28 43 (lake)
23 27 04 41 52 22 18 26 (mountain)
35 21 64 38 56 30 50 14 (fire)
20 42 59 61 53 37 57 09 (wind)
12 25 06 10 33 13 44 01 (heaven)
Note that this Vertical sequence has a temporal bias and as such reflects bottom-to-top, right-to-left BUT the
START positions will vary - the pattern is cyclic and the example given reflects a passage 'through' hexagram 01.
To identify the cycle for a given hexagram, find the hexagram's number and using the v-s work from there right-to-left,
bottom-to-top and if you run out of numbers 'loop' around to the bottom-right - see example for hexagram 51 below)
You would have noticed that in these lists there is reference to 'trigrams'. The trigrams are three-line, named
symbols used in the I Ching and as such reflect the following extensions of the four general development distinctions
(I have converted yin/yang into 0/1):
Earth (000) - the social bias of Social development (focus on between : blend)
Mountain (001) - the individual bias of Social development (focus on within : bond)
Water (010) - the social bias of Economic development (focus on between : bound)
Wind (011) - the individual bias of Economic development (focus on within : bind)
Thunder (100) - the social bias of Ideological development (focus on between : bind)
Fire (101) - the individual bias of Ideological development (focus on within : bound)
Lake (110) - the social bias of Individual development (focus on between : bond)
Heaven (111) - the individual bias of Individual development (focus on within : blend)
Each HEXAGRAM is made-up of combining TWO trigrams. Symbolically this is done 'bottom-to-top' where we stack lines,
unbroken is yang, broken is yin. E.g. the hexagram called 'return' is made-up of the trigram of Earth placed atop
the trigram of Thunder, thus:
--- ---
--- ---
--- ---
--- ---
--- ---
--------
Converting to 0/1 notion and working bottom-to-top the hexagram is represented as 100000. To 'zoom-in' and focus
on the development cycle of this hexagram we look at the v-s list, find the hexagram's number (51) and starting
from that position, derive hexagram 51's development sequence written out in a format of bottom-to-top, right-to-left
giving us:
40 54 62 55 32 34 08 03
29 60 39 63 48 05 45 17
47 58 31 49 28 43 23 27
04 41 52 22 18 26 35 21
64 38 56 30 50 14 20 42
59 61 53 37 57 09 12 25
06 10 33 13 44 01 02 24
07 19 15 36 46 11 16 51
This pattern shows you the temporal development of the SPECIFIC quality expressed as hexagram 51 where the GENERAL
quality falls within the realm of Ideological development. Hexagram 51 deals with introducing something NEW or
having a moment of Enlightenment, a 'sudden' understanding/shock etc.
(There is much more to this but for now I will stick to the v-s and h-s sequences other than to say that the CYCLE
has a PEAK which is expressed as quality associated with the number on the fifth row from the bottom, second from
the right - for 51 this is hexagram 35 - where the focus is on the achievement of bringing 'something' into the
light of day and it being accepted and progressing from there.)
Note that in this hexagram 51 cycle, what comes 'before' 51 is hexagram 40 (the hexagram that ends the cycle [top
left] prior to starting anew [looping down to bottom right]) Hexagram 40 deals with sudden tension release where
in asking the question 'How do I do 'do' 51, or what is an example of it expressed in a different quality, the
answer is 40 where the 'tension release' it reflects is 'like' the moment just prior to enlightenment, the 'sudden'
clap of 'thunder' that comes with the tension release followed by the 'ah-HA' - the 40 reflects the clap of thunder
and the release, the 51 the 'ah-HA'. Note the rigidity in this 'within', temporal biased, sequence, I cannot go
from 51 to 40, it must be 40 to 51.
Since the set of qualities is limited to 64 so everything is expressed within the bounds set by the method - the
use of 64 qualities. Extention of those qualities is limited to their REFINEMENT, and so we are always working
WITHIN the bounds set by the METHOD of analysis - recursion of dichotomies where the 64 lead to 4096 that lead
to 16 million etc but these high detail levels are often not required to 'get the idea' of the general quality
of a situation both in expression (energy) as well as development (time). [refined analysis may need to go to the
use of 4096 qualities which reflect the 64 interpreted within a context described by the 64. In the I Ching this
is reflected in the concept and use of 'moving lines' where there are 64 possible 'line movements' within a single
hexagram with one moment expressing one of these movements]
I hope the above has aided in giving the reader a better perspective on the I Ching and its uses other than as
a 'divining tool'. I have limited the set of qualities used to the 64 'basic' expressions. As I have previously
indicated, more complex expressions are possible where we zoom-in to combine hexagrams into text+context relationships
and so move to 4096+ possible expressions which are 'refinements' of the given 64 as the 64 are refinements of
the original 4 (or 8 trigrams) and they of 2.
Note that the v-s and h-s pattens are not 'all there is'; there are also 'quality' sequences reflecting for each
hexagram degrees of expression described by analogy with the other qualities. For example, hexagram 01 reflects
'pure yangness' BUT there are qualitative differences within the 'sameness' of pure yang such that, for example,
hexagram 28 reflects the general, raw, nature of pure yangness as in 'excess, too much yang'. Each hexagram has
a 'quality' sequence associated with it.
The IC reflects all of the POSSIBLE qualities we share as a species and as such is developed enough to be extremely
useful as an aid in analysis of ANY event, concept, situation etc and there are enough elements built-in from thousands
of years of analysis such that all possible nuances in qualitative expressions are covered (for example, each hexagram
can be interpreted archetypally, as a rigid expression of 'light vs dark', or typally as a flexible expression
of 'male + female'.)
Of note is that you will NOT find the v-s or h-s sequences clearly defined above in Western culture published IC
texts other than the h-s being associated with the 'Fu Hsi' sequence, named after the Emperor Fu Hsi. My fleshing-out
of these sequences stems from the template work outlined in the "The ONE" where
the inquiry has focused on the manner in which we as a species derive meaning (an ongoing inquiry on the two lists
- semiosis and ichingplus)
To continue this demonstration of IC analysis, in further emails I will focus on each of the four sets of sixteen
hexagrams and then on the development cycles WITHIN each hexagram. The first of the four development cycles to
look at will be that of Sociological Development.
Here we will focus on a general analysis of the sixteen hexagrams associated with the general concept of Social
Development where these concepts as particulars overlay the general set of qualities we use as a species to determing
'meaning'. This focus serves as a demonstration of the generic qualities that are applicable to the other development
frames of Economic, Ideological, and Individual.
Lets take a step 'back' to a more generic level and make the following associations (based on the notion of precision):
Social Developement - field within field precision
Economic Development - dot within field precision
Ideological Development - field within dot precision
Individual Development - dot within dot precision
We cannot of course COMMUNICATE at this generic level where the level represents a more 'field precision' perspective
when compared to what we can communicate with precise terms (as in 'social, 'economic' etc)
A point to note re the method of qualities derivation in that the use of self-referencing through recursion means
that definitions derived at each level of recursion are embedded in the later derived levels, thus the distinctions
of Social, Economic, Ideological, and Individual, derived at the level of 'digrams' (two line symbols) are embedded
in the 16 hexagrams (six line symbols) associated in particular with ONE of the distinctions, Social Development.
Thus we have the general set of:
02 23 08 20 16 35 45 12 (base trigram:earth) SOCIAL 16
15 52 39 53 62 56 31 33 (mountain)
Of these there are four quartets reflecting the four original categories operating within the context of the general
notion of "Social Development". The four quartets are:
02 23 08 20 - 'pure' Social Development
16 35 45 12 - Economic Development WITHIN Social
15 52 39 53 - Ideological Development WITHIN Social
62 56 31 33 - Individual Development WITHIN Social
Within EACH of these quartets is reflected the SAME patterns (for details on each hexagram, use the number to identify
the hexagram and link to it's description at http://pages.prodigy.net/lofting/table.html
I have summarised the general meanings in brackets at the end of details on each hexagram):
02 - sociological within sociological within sociological (total trust in others)
23 - economic within sociological within sociological (the wonders of 'cutbacks', 're-evaluations' ;-))
08 - ideological within sociological within sociological (sect formation)
20 - individual within sociological within sociological (being admired/setting an example)
16 - sociological within economic within sociological (planning/foresight + enthusiasm)
35 - economic within economic within sociological (bring things to light for development)
45 - ideological within economic within sociological (a gathering to celebrate)
12 - individual within economic within sociological (neutralising attacks on one's faith)
15 - sociological within ideological within sociological (even things out - all are 'equal')
52 - economic within ideological within sociological (discernment, quality control)
39 - ideological within ideological within sociological (clashes of ideologies, get around blocks)
53 - individual within ideological within sociological (gradual development, maturing)
62 - sociological within individual within sociological (exageration of beliefs)
56 - economic within individual within sociological (exageration of loyalty)
31 - ideological within individual within sociological (exageration of stimulation)
33 - individual within individual within sociological (exageration of intent)
As a 'whole' the sixteen will reflect the same patterns we have across the whole sixty-four hexagram horizontal
sequence, thus just as hexagram 02 is the 'opposite' of hexagram 01 in the main sequence (all yin opposes all yang),
so at the level of the sixteen specific hexagrams, hexagram 02 (extreme left) is the opposite of hexagram 33 (extreme
right) in that a hexagram sequence, regardless of the number of hexagrams it contains, always reflects the ordering
of yin-yang qualities. Thus the 'smallest' sequence is two hexagrams, one favouring yang, the other yin.
(for example the 'purist' of yang hexagrams is hexagram 01 (111111). The next purist is hexagram 43 (011111) and
as such the 'yin' hexagram of the 43,01 pair.)
In the I Ching, the contractive emphasis, the 'drawing-in', of hexagram 02 (pure yin) is explicit, showing clear
devotion and total trust in someone/thing 'out there' that is drawn-in to establish balance. In 33 the drawing-in
is implicit, the goal is to draw the enemy in by staging an apparent retreat - in other words we are practicing
trickary and the only trust is in the enemy falling for the ruse.
For EACH hexagram we now switch to the vertical sequence to identify the main points re each hexagram's cycle through
time. The 'root' vertical sequence, the one we use to determine the sequence for all hexagrams, is that derived
from analysis of hexagram 01:
02 24 07 19 15 36 46 11 (top trigram:earth)
16 51 40 54 62 55 32 34 (thunder)
08 03 29 60 39 63 48 05 (water)
45 17 47 58 31 49 28 43 (lake)
23 27 04 41 52 22 18 26 (mountain)
35 21 64 38 56 30 50 14 (fire)
20 42 59 61 53 37 57 09 (wind)
12 25 06 10 33 13 44 01 (heaven)
Re-ordering for hexagram 02 (a method described in the first part of this page) we have:
24 07 19 15 36 46 11 16
51 40 54 62 55 32 34 08
03 29 60 39 63 48 05 45
17 47 58 31 49 28 43 23
27 04 41 52 22 18 26 35
21 64 38 56 30 50 14 20
42 59 61 53 37 57 09 12
25 06 10 33 13 44 01 02
I will limit the focus to three 'points' - the beginning, 'peak', and end. Thus the beginning is reflected in the
quality symbolised by hexagram 02 (bottom row, right), the end is symbolised in the quality of hexagram 24 (top
row left - the step marking the end of the cycle and so just before the 'new' beginning, the pre-requisite for
the cycle to start again) and the peak is symbolised in the quality of hexagram 43 (five rows up from the bottom,
second number from the right side. You can interpret the peak as first on the right in that the peak of 02 is reflected
in the 'pruning' of the faith as reflected in 23 but this reflects an 'end' and as such the beginning of the 'lesser'
cycle focuses on second from the right. A 'coincidence' is that this forces a 34:30 split in the number of hexagrams
- the same pattern we see in the 'traditional sequence' in the standard I Ching translations/interpretations where
the sequence is divided into two 'books' of 30 and 34 hexagrams:
01 02 03 04 05 06 07 08
09 10 11 12 13 14 15 16
17 18 19 20 21 22 23 24
25 26 27 28 29 30 31 32
33 34 35 36 37 38 39 40
41 42 43 44 45 46 47 49
49 50 51 52 53 54 55 56
57 58 59 60 61 62 63 64
).
In the hexagram 02 internal sequence, hexagram 24 deals with coming back to the one 'true' path - this being the
step prior to total devotion to that path and as such the pre-requisite for the cycle to begin (which happens to
be the end of the cycle). Hexagram 43 expresses the 'peak' expression of 02, the 'spreading of the word' - a true
act of a disciple, someone reflected as being the type of persona associated with the hexagram 02 quality. As such
the 'peak' of the cycle reflects being 'in the groove' for the particular 'living' of a quality and as such reflects
the 'peak expression' after which the cycle 'falls' to its end position prior to starting off again.
Re-ordering the v-s for Hexagram 23:
27 04 41 52 22 18 26 35
21 64 38 56 30 50 14 20
42 59 61 53 37 57 09 12
25 06 10 33 13 44 01 02
24 07 19 15 36 46 11 16
51 40 54 62 55 32 34 08
03 29 60 39 63 48 05 45
17 47 58 31 49 28 43 23
Beginning : 23
Peak : 01
End : 27
Hexagram 23 deals with cutting back, pruning, where the goal is to strip away the chaff only leaving the wheat.
The quality of the peak expression is in the singlemindedness expressed in the quality represented by 01.
The end of the cycle, or that process required for the cycle to start again is hexagram 27 which represents 'hungering'
for 'truth', for 'filling', it is that 'hunger' that starts-off the pruning, the 'need' to seek the 'pure' expression
of a belief system be it religious or secular.
Re-ordering the v-s for hexagram 08:
03 29 60 39 63 48 05 45
17 47 58 31 49 28 43 23
27 04 41 52 22 18 26 35
21 64 38 56 30 50 14 20
42 59 61 53 37 57 09 12
25 06 10 33 13 44 01 02
24 07 19 15 36 46 11 16
51 40 54 62 55 32 34 08
Beginning: 08
Peak: 14
End: 03
Hexagram 08 deals with a passive degree of attracting others to the 'cause'; of being the noticed. Hexagram 14
reflects being the center of activity, the source of giving directions. Hexagram 03 reflects sprouting, just starting
out and so difficulties to overcome.
It is this 'sprouting' that leads to one being noticed and so attracting attention. At the 'peak' all is sourced
in you, all radiates from you (and so the traditional association of hexagram 14 to a position of wealth and power)
The ideological link is to 'all is sourced in you, radiates from you' - the position of a guru etc
Re-ordering the v-s for hexagram 20:
42 59 61 53 37 57 09 12
25 06 10 33 13 44 01 02
24 07 19 15 36 46 11 16
51 40 54 62 55 32 34 08
03 29 60 39 63 48 05 45
17 47 58 31 49 28 43 23
27 04 41 52 22 18 26 35
21 64 38 56 30 50 14 20
Beginning: 20
Peak: 34
End: 42
Hexagram 20 deals with being admired, a passive motivator, the setting of an example. The peak is hexagram 34 which
is the proactive motivator, the end (and so step prior to the new beginning) is the need for augmention.
This completes the first quartet - we now move to the hexagrams in the second quartet:
Re-ordering the v-s for hexagram 16:
51 40 54 62 55 32 34 08
03 29 60 39 63 48 05 45
17 47 58 31 49 28 43 23
27 04 41 52 22 18 26 35
21 64 38 56 30 50 14 20
42 59 61 53 37 57 09 12
25 06 10 33 13 44 01 02
24 07 19 15 36 46 11 16
Beginning: 16
Peak: 26
End: 51
Hexagram 16 deals with the use of foresight, planning, and general enthusiasm for <something>. The 'peak'
expression is associated with 'holding firm' which reflects in general holding on to past beliefs and in this context
can be mapped to 'sticking with the plan'.
The cycle ends/starts with 51 which deals with sudden awareness/enlightenment and as such an 'arousal' or 'excitation'/'inspiration'.
It is the arousal etc that acts to motivate to 'make a plan'.
Re-ordering the v-s for hexagram 35:
21 64 38 56 30 50 14 20
42 59 61 53 37 57 09 12
25 06 10 33 13 44 01 02
24 07 19 15 36 46 11 16
51 40 54 62 55 32 34 08
03 29 60 39 63 48 05 45
17 47 58 31 49 28 43 23
27 04 41 52 22 18 26 35
Beginning : 35
Peak: 11
End: 21
Hexagram 35 deals with bringing something into the light and progressing from there. We can see that the end of
the cycle (or the pre-requisite for the beginning) is represented by hexagram 21 which deals with chewing over
something, problem solving and it is that act that is prerequisite to 'bringing something into the light'. The
'peak' of the quality is expressed with the association to hexagram 11, with its focus on harmonising and balancing.
Re-ordering the v-s for hexagram 45:
17 47 58 31 49 28 43 23
27 04 41 52 22 18 26 35
21 64 38 56 30 50 14 20
42 59 61 53 37 57 09 12
25 06 10 33 13 44 01 02
24 07 19 15 36 46 11 16
51 40 54 62 55 32 34 08
03 29 60 39 63 48 05 45
Beginning: 45
Peak: 09
End: 17
Hexagram 45 deals with celebration, or more specifically the forming of a congregation to celebrate a belief. The
pre-requisite (and so also the end of the cycle) is hexagram 17 which deals with getting a belief. The peak is
expressed in hexagram 09 which deals with making small gains, standing on past deeds, accumulations etc to become
'noticed'.
Re-ordering the v-s for hexagram 12:
25 06 10 33 13 44 01 02
24 07 19 15 36 46 11 16
51 40 54 62 55 32 34 08
03 29 60 39 63 48 05 45
17 47 58 31 49 28 43 23
27 04 41 52 22 18 26 35
21 64 38 56 30 50 14 20
42 59 61 53 37 57 09 12
Beginning: 12
Peak: 05
End: 25
Hexagram 12 deals with neutralisation, in particular parrying the attacks of others against one's belief. The success
acts to confirm one's faith. The pre-requisite is hexagram 25 which deals with standing up in a crowd and 'asserting'
one's perspective (and so one's beliefs). To experience the neutralisation you need to make an assertion! The peak
of neutralising is reflected in hexagram 05 that deals with calculated waiting, serving one's 'dues', establishing
relationships (cultivation).
This completes the second quartet - we now move to the hexagrams in the third quartet:
Re-ordering the v-s for hexagram 15:
36 46 11 16 51 40 54 62
55 32 34 08 03 29 60 39
63 48 05 45 17 47 58 31
49 28 43 23 27 04 41 52
22 18 26 35 21 64 38 56
30 50 14 20 42 59 61 53
37 57 09 12 25 06 10 33
13 44 01 02 24 07 19 15
Beginning: 15
Peak: 41
End: 36
Hexagram 15 deals with 'modesty', in particular the levelling-out of extremes, lowering highs, raising lows (use
the highs to 'fill in' the lows). The pre-requisite is reflected in hexagram 36 which deals with 'hiding the light'
and being uncompromising about it. The peak is expressed in hexagram 41 which deals with decrease (but also with
concentration, distillation and as such reflects a 'purity' emphasis and so the expression of 'modesty')
Re-ordering the v-s for hexagram 52:
22 18 26 35 21 64 38 56
30 50 14 20 42 59 61 53
37 57 09 12 25 06 10 33
13 44 01 02 24 07 19 15
36 46 11 16 51 40 54 62
55 32 34 08 03 29 60 39
63 48 05 45 17 47 58 31
49 28 43 23 27 04 41 52
Beginning: 52
Peak: 19
End: 22
Hexagram 52 deals with blockage and discernment and so the development of qualitative perspectives (where we 'block'
that lacking in quality - we 'dismiss' it). The pre-requisite is
hexagram 22 which deals with facading, beautyfying and so external beginnings of quality (look good to feel good
and from there 'refine') The peak is expressed in hexagram 19 which deals with deference of the high to the low
as well as the low being able to approach the high without fear.
As such development of quality makes approach 'easier'.
Re-ordering the v-s for hexagram 39:
63 48 05 45 17 47 58 31
49 28 43 23 27 04 41 52
22 18 26 35 21 64 38 56
30 50 14 20 42 59 61 53
37 57 09 12 25 06 10 33
13 44 01 02 24 07 19 15
36 46 11 16 51 40 54 62
55 32 34 08 03 29 60 39
Beginning: 39
Peak: 61
End: 63
Hexagram 39 deals with obstructions and getting past them. The pre-requisite is symbolised by hexagram 63 which
deals with completion and so closure where the closure serves as an instigator for the experience of, and the getting
past, obstructions. The peak is expressed in hexagram 61 where the 'hard exterior' has a soft center and so a degree
of yielding, sympathising, and so flexibility and so being able to easily 'slip past' (or 'manipulate') the obstructions.
Re-ordering the v-s for hexagram 53:
37 57 09 12 25 06 10 33
13 44 01 02 24 07 19 15
36 46 11 16 51 40 54 62
55 32 34 08 03 29 60 39
63 48 05 45 17 47 58 31
49 28 43 23 27 04 41 52
22 18 26 35 21 64 38 56
30 50 14 20 42 59 61 53
Beginning: 53
Peak: 60
End: 37
Hexagram 53 deals with gradual development, with maturing. Its pre-requisite is hexagram 37 which deals with establishing
a 'rigid' order, a rigid structure of 'family' and so a context free of tension within which to mature. The peak
is in the process of establishing standards that ensure 'proper' development (hexagram 60).
This completes the third quartet - we now move to the hexagrams in the fourth quartet:
Re-ordering the v-s for hexagram 62:
55 32 34 08 03 29 60 39
63 48 05 45 17 47 58 31
49 28 43 23 27 04 41 52
22 18 26 35 21 64 38 56
30 50 14 20 42 59 61 53
37 57 09 12 25 06 10 33
13 44 01 02 24 07 19 15
36 46 11 16 51 40 54 62
Beginning: 62
Peak: 38
End: 55
Hexagram 62 deals with exageration of traditions as a goal to maintain the social structure. The pre-requisite
is an abundance, a diversity, in social activity that sets-off the 'need' to maintain traditions. The peak is in
the process of dealing with oppositions by adopting a facade in the form of a 'mirror' where the individual persona
is 'protected' through the mirror allowing others to see themselves in you and so avoid 'problems'.
Re-ordering the v-s for hexagram 56:
30 50 14 20 42 59 61 53
37 57 09 12 25 06 10 33
13 44 01 02 24 07 19 15
36 46 11 16 51 40 54 62
55 32 34 08 03 29 60 39
63 48 05 45 17 47 58 31
49 28 43 23 27 04 41 52
22 18 26 35 21 64 38 56
Beginning: 56
Peak: 54
End: 30
Hexagram 56 deals with Loyalty (especially at a distance). The pre-requisite is to have an ideology to which you
are loyal. Hexagram 30 covers this concept with an emphasis on guidance and direction-setting (called 'the clinging'
and symbolises fire). The peak is the over expression of belief in the form of high energy output (hexagram 54
- also associated with 'immaturity')
Re-ordering the v-s for hexagram 31:
49 28 43 23 27 04 41 52
22 18 26 35 21 64 38 56
30 50 14 20 42 59 61 53
37 57 09 12 25 06 10 33
13 44 01 02 24 07 19 15
36 46 11 16 51 40 54 62
55 32 34 08 03 29 60 39
63 48 05 45 17 47 58 31
Beginning: 31
Peak: 10
End: 49
Hexagram 31 deals with 'intense' stimulation and is usually known as 'Wooing'. The pre-requisite is the 'push'
for revelation, to unmask. The peak is the careful control of 'wooing', as reflected in hexagram 10 that covers
the 'intense' focus on a path and not exceeding the bounds of that path.
Re-ordering the v-s for hexagram 33:
13 44 01 02 24 07 19 15
36 46 11 16 51 40 54 62
55 32 34 08 03 29 60 39
63 48 05 45 17 47 58 31
49 28 43 23 27 04 41 52
22 18 26 35 21 64 38 56
30 50 14 20 42 59 61 53
37 57 09 12 25 06 10 33
Beginning: 33
Peak: 58
End: 13
Hexagram 33 deals with a controlled retreat; the intent is to draw the enemy in and as such reflects trickary.
The pre-requisite is forming loose associations with the 'likeminded' (hexagram 13) and the peak is the intense
attraction caused by the 'retreat', intense attraction being a property of hexagram 58 (like moths to light).
What is important to realise here is that these re-orderings where of the binary matrix sourced from hexagrams 01/02. As we shall see, EACH hexagram has this matrix but in a different configuration unique to the hexagram and so manifesting different patterns determined by CONTEXT.
