Semantic Restructuring is the pursuit of enlightenment, enlivenment, empowerment through the creative re-arranging of the building blocks of meaning. For a better description, Start Here.
| Sun | Mon | Tue | Wed | Thu | Fri | Sat |
|---|---|---|---|---|---|---|
| 1 | 2 | 3 | 4 | 5 | 6 | 7 |
| 8 | 9 | 10 | 11 | 12 | 13 | 14 |
| 15 | 16 | 17 | 18 | 19 | 20 | 21 |
| 22 | 23 | 24 | 25 | 26 | 27 | 28 |
| 29 | 30 | 31 |
| Months | ||
|---|---|---|
| Jan | Feb | Mar |
| Apr | May | Jun |
| Jul | Aug | Sep |
| Oct | Nov | Dec |
Bateson, books, cogling, context, CPB, embodiment, framing, I Ching, paradox, perception influence, prisdem, semantic punctuation, sensation, techniques, unconscious
- -
- -
- -
---
---
---
Peace; or so say the more traditional analyses. Mawangdui says, "Greatness: The little go and the great come." I have a preference for the Mawangdui wherever I can make any sense of it at all. This one is easy. The trigram of Kun, the receptivedarkconcave principle is above, or presenting as the public face of the trigram and thus is "outer", Ch'ien, the creativelightconvex principle, is below or "inner". Where Kun is the earth and Ch'ien is the sky then neither is where they belong, but both are naturally en route to their proper place. There is a sense of equilibrium here, because the two trigrams are primal and juxtaposed; this hexagram is surely a stronger signal strength for the untrained eye, perhaps even for the trained eye neurologically, with its easy division of solid lines below the broken ones. But the equilibrium is perhaps only apparent, not any more real than any arrangement of three yin and three yang; the forces are equally represented in many other arrangements.
These complementary forces are juxtaposed and manifest in their easiest to recognize forms. But they are in motion. Typically we view the hexagrams from the bottom up, looking at what has entered from the bottom, but readings for this hexagram refer to Kun as moving downward. That is something to consider; perhaps there is a matter of relative point of view here. It is uninformed physics to say, "Heat rises," for in truth it is the more dense cold matter, gas or liquid, which, being more dense, settles to the bottom, is drawn closer to Earth's gravitational center. As the colder, denser liquid or air is pulled down, falls to the bottom, the lighter water or air is displaced. Tai, then, shows the forces in juxtaposition, and evenly matched, but the cooler dense Kun will be pulled down and the lighter airy Ch'ien will be pulled up.
It just so happens that the inverse of this hexagram is called, in the Wilhelm/Baynes system, "Standstill." But, consistent with my strictly personal explorations of the hexagrams it seems to me a great mistake to make this hexagram "good" and it's complement "bad"; permitting names with such strong semantic attachments as "Peace" and "Standstill" is a mistake. Even the Mawangdui's "Greatness" is dangerous, for too many people attach that term to valuation rather than merely size. In the reading, "Great things come, small things depart," in that context "Greatness" is valuation free. Big things are moving in; little things are moving on. The sage controls all because he treats small things as great and great things as small. This will apply to this hexagram and its complement.
But the question is still raised, then, what distinguishes this hexagram from its complement? One would expect simply that then it will be "Great things leave, small things come." And neither of these is particularly more auspicious than the other, for as there is a time to rest and a time to run, there is too a time for great things and a time for small things. Today's hexagram is a time for big things. Be at peace with great and small, coming and going. Soon it will change.
[]
static link
writebacks: 0 (writeback = trackback +/- comment)
Tags: I Ching