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ā Primary hexagram: 14āFulfilment.
ā¶ Select a secondary hexagram
Fulfilment.
6. --- yang (top) 5. - - yin 4. --- yang 3. --- yang 2. --- yang 1. --- yang (bottom)
The only activity here is the acceptance of feeling (line 5), not even of active feeling but of the potentiality of feeling and also the feeling of potentiality. This hexagram is called āgreat possessionsā and we always possess things for something we expect from themāpeace, security, pleasure, or power for instanceāand this is their potentiality. Having a lot of potentiality is about having a lot of possibilities.
Also this acceptance (by line 5) of the inactivity of intuitive feeling of the life force (line 2) can be expressed as accepting that we āmake nothing ofā the life force, meaning that we let it be what it will.
Here we observe potentiality through the hesitant attentiveness of the trigram Li. This makes it a tao of many outlets, for by accepting the feeling of potentiality without trying to bring it to manifestation we will next move into activity through the natural flow of the cycle. Because of this the moving lines of the hexagram do not lead us against the flow, as in many hexagrams, although they do lead us out of it. Potentiality becomes manifest because it is its nature to do so, not because we ourselves do anything.
In a wider view of this tao, our potentiality is to express what we have kept out of our view (this is our karma) because the power of identity rests upon its ability to be ignorant of āthe otherā; then this tao becomes a recognition of the reality of feelings we are not having (recognition of line 2 which is yang). This is recognition of the whole reality and so is great possession indeed.
Great possession.
Greatest success.
Possession of what is great; it is wide awareness that creates this success (possession of a great lot of meanness does not). This is about the greatness of what is possessed, not its great quantity, and as we know that identity narrows its spectrum of reality as it grows and becomes more specifically itself, this possession of wide awareness shows a maturity of identity where the attention is again turned to the whole.
Creative power
comes from the inner reaches
to shine on the returning tide
which possesses the day.
The energy now comes
as the flow is inwards.
It is a gift of beauty,
of power mellow from experience.
The sun shines all day,
setting in glorious moments
for which it has prepared.
The wise ruler becomes sage
whose certainty of touch
knows the outcome
after living the pattern.
The emerging energy moves out naturally, in this tao we do not have an activity-seeking attitude.
No involvement with evil.
No error.
Being aware of difficulties
he remains free of error.
That our own activity would create problems is evident, so evident that we are able to follow the tao and do not get involved with these difficulties.
ā§
In this tao where our attention is open to feeling (line 5 is yin) if our feelings are active, as they become here, there is no blockage to the flow.
Large waggons for transport.
If there is a direction
it can be taken without error.
Open feeling is very versatile and will carry our lives in whatever direction is suitable. Directions are suitable when they are there in our circumstances, if we need to create them with our desires there would be error but here we can follow and the tao contains all that we need and think we need.
ā§
The potential feeling becomes manifest activity. We are not manipulating the energy into activity but accepting what it does, going with our circumstances; thus we are in direct communication with whole reality.
A prince in an exchange with heaven; something a mean man could not do.
When we are identified narrowly (the mean man) we cannot be aware of whole reality by the very nature of identification.
ā§
Our involvement in the lack of activity of the outer world (line 3) in this tao is not because we are worried by it, we can see the difference between our ego-activity and that of the life force; we see that if our activity is not that of the life force we become separate or out of phase with it, and being out of phase is full of effort.
He restrains his great resources.
No error.
This also implies that realizing that others have different needs, we do not impose our way upon them.
ā§
Here we become less aware of a feeling of stillness and one of two consequences may arise: either we become still as our actions come directly from our centre of stillness, or our disinterest in stillness shows itself in an interest in activity. In this tao the first of these is indicated, but our activity-seeking identity may also be active.
He who shows inner truth and dignity has good fortune.
Inner truth and dignity are attributes that come from the still centre of our being; acting from there we remain whole during action instead of becoming polarized and identified.
ā§
To become more involved in the emerging energy of this tao is not to be in possession of it but to be possessed within it.
He has heavenās blessing which brings great good fortune and success.
He is blessed by heaven because the experience comes upon us like a gift, not by effort. What occurs is the achievement of the life forceābut we are a part of this and in no way left out.