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â Primary hexagram: 4âOut of young ignorance.
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Out of young ignorance.
6. --- yang (top) 5. - - yin 4. - - yin 3. - - yin 2. --- yang 1. - - yin (bottom)
When our intuitive feeling is not active (line 2) we do not have a gut knowledge of what the life flow is doing, and yet in this tao we are involved in outer activity (lines 4 and 3), without this feeling and without our inner being having awareness (line 6). The effect of this pattern is that we have to act in ignorance and learn from direct experience of the world by our âmistakesâ when we take the world to be other than it is.
The common name for this hexagram is âyouthful follyâ because the young learn in this pattern; it has a spontaneous and dynamic flavor which is sadly lost when folly is not allowed.
There is no flow of our emerging energy (Kâan) but a great flow outside (ChĂȘn) which continues in our accepting identity (Kâun) while our inner being is watching (KĂȘn) This trigram flow shows that our inner being is not merely unaware but is contemplating what is going on without involvement; the learning of our situation is out in the world, finding out what happens, not applying rules from our accumulated experience. We act, and learn from our actions, we may be clumsy and make mistakes but unless we act in this way, we cannot learn about an environment unknown to us.
Youthful, immature growth.
Good fortune.
I seek not the immature but if they come to me I answer them; if they continue with immature questioning I am silent.
The oracle wisdom is, like all religious exercises, about the sentient outer form of our being keeping in touch with its inner non-manifest counterpart. In this tao we face outwards (and are identified where we face) so that the wisdom is held in abeyance as we make a foray, so to speak, into this outer mode to fully experience it. We will be puzzled by the oracle and continue to try and make sense by further questioning, but it is not the time for making sense, it is time for trusting our senses. Few religious exercises allow us to be foolish and consider it to be good fortune.
To reach from the fluid and unstable
for the heights
comes to a barrier,
or perhaps a peak.
Assuming ground beneath the feet.
Treading with confidence into pitfalls,
sometimes succeeds
with a grace and sympathy
it usually lacks.
Kittens catch shadows
knowing their solidity,
and learn.
Assumption of power
without humility
closes the gate of sympathy.
In this tao our inner being is not influenced (line 6 is yang) and our intuitive feeling is inactive (line 2 is yang) so we cannot be aware of the life force (this moving line 1) and it appears to dry up. We are being over-sensitive to the tao and we allow it to inhibit our impulse to experience; we should allow ourselves more curiosity and freedom; there is no advantage in being so cautious that we cannot move.
Youthful growth requires disciplined experience.
Fetters should be removed.
Too much restriction is harmful.
â§
The opening of feeling in this tao means to become more sensitive to our immaturity in some respect; this makes for less errors of judgement, makes us more able to understand what is âotherâ to us, and by feeling our ignorance (this we have been ignoring) we become receptive to the experience we lack. By all this, we increase our dynamic experience of the tao.
To be gentle with the developing brings good fortune.
To understand the woman brings good fortune.
The son is able to run the household.
The son, elemental male offspring representing newly growing idea, takes over from the woman, elemental female representing our being in the flow of feeling. If he is to be successful, he needs to take account of feelings which he may not understand too well. In this tao, idea is growing out of experience but in this line feeling is opening, so gentleness and understanding is required.
â§
Our outer activity is necessary for learning the ways of our environment, so if our outer activity is lessening, what are we putting in its place? Perhaps we are thinking there is someone or something that will do it for us. In this tao about young growth, _doing_ is essential, and nobody can do it for us. It is our personal growth; if somebody else provides, we shall have missed learning how to provide for ourselves.
Do not marry a girl who cannot resist a strong, wealthy (bronze) man.
No advantage comes.
To marry is to be become one with. We should not become one with this feeling (girl) who needs someone to protect and provide for herâthere is no development for us in this way.
â§
Outer activity is dynamic in this tao and necessary to the movement of learning. Here we are taking our interest away from this because it is not being attractive (pleasurable). In a sense, we are not accepting that we need to experience what our circumstances have providedâwe are not accepting our ignorance and so do not see the paramount need to learn.
Bound by ignorance. This is harmful.
We are bound by our ignorance when we are not aware of it.
â§
In this tao our intuitive state is not active. Our identity is more free to experience its life if it does not worry about this at this time because it needs to face its experience outwardly. This line shows us free to experience as separate identity, which is what the tao asks for.
Immature experience brings advantage.
â§
Here the inner being accepts, and this is âlearning from experienceâ; it is also applying past experience to our learning. In this tao learning is by folly, which is by exploration and needs risk; we need to act without working out the consequences. By applying past experience to our present activity we perpetuate our errors.
Committing folly to learn control of his folly brings no advantage.
Advantage comes from separating him from his folly.
Applying past experience interferes with our dynamic witnessing of the present. Only by witnessing as we act do we have a dynamic learning experience without the need for regretful afterthoughts and promises to do it better next time.