💾 Archived View for oracular.space › 26 captured on 2024-05-10 at 11:02:14. Gemini links have been rewritten to link to archived content
⬅️ Previous capture (2023-09-28)
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◈ Primary hexagram: 26—The flow and the channel.
The flow and the channel.
6. --- yang (top) 5. - - yin 4. - - yin 3. --- yang 2. --- yang 1. --- yang (bottom)
In lines 4 and 5 we accept an inactive outer world and inactive feeling while line 6 shows that we do not accept the inner quietness of line 1. This pattern indicates that what we are feeling and doing is real to us but we do not see the movement of the tao, the way our circumstances are moving, and so we are ruled by our situation. The common name of the hexagram is “power or nourishment of the great”, and this “great” is the greater reality that surrounds our known reality, so it is inner (not distinguished) and produces little show outside.
The flow is in ourselves (Chên); we are changed by the great silence of the bottom trigram Ch’ien although we can hear nothing coming from it. It is an effect we call fate, not essentially separate from us but made to seem so by the focus of identity which creates the illusion of separateness. In this tao the illusion is tested, our acceptance of the greater reality is tested.
Nourishment by the great is furthered by persistence.
Not eating at home and crossing the great water are favoured.
The outer is nourished by the inner, this is the power that the great has. There are barriers of our ignorance, however, which have to be overcome before we can accept what the great offers, so persistence is necessary in whatever contact we have with our inner sources; this involves being aware of how unaware we are. This is both not eating at home and crossing the great water, it is trying nourishment not already in our identity (home) and experiencing in a different manner (across great waters culture is different).
Great actions achieve their purpose.
Outer obeys inner,
becoming quiet and still.
He is inspired;
works all day outside,
discovering the form of things
he thinks he has made.
In the evening
he sits on the mountain.
Life force unfolds
in evolution of form.
The peak of form is order.
A pipe through which water flows.
The tao is about allowing the inner forces to flow as they will, and here the greater activity of the life force may cause us to think we can move (there is some pressure for personal activity).
Danger is about
We should halt our activities.
The danger comes from our not being aware of the wider nature of our circumstances (lines 2 and 6 being yang).
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When intuitive feeling reacts to the life force it is interpreting it and so stands between the whole reality and identity; in identity’s terms it is a link but as reality is whole it is also a barrier.
A carriage with its under-connection removed.
Identity is our carriage which is part of whole reality except for its self-identification, when feeling does not interpret, the inner and outer are undivided, here feeling becomes active and so divides the outer from the inner. The image is a statement, not a judgement.
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Outer activity is part of the flow in the whole, provided we allow it to flow as it will.
Urging fine horses.
Awareness of danger,
practice of martial arts,
and persistence (in the tao)
give advantage in any direction.
There is some danger in urging the life force onwards, it is the beginning of manipulating, so we need to be mindful of the tao. Martial arts are practised to enhance alertness and alertness to the circumstances we are in allows freedom of movement.
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Here we are becoming less involved in, less worried by, the outer inactivity and this has a quietening effect on us.
The headboard of a young bull.
A headboard over the horns was used to restrain and quieten the bull’s too-high spirits. The image sees this as an advantage to the whole.
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The less we interpret the life force the freer is the flow of the whole, for interpretation restricts possibilities; the less we interpret the more we accept.
The tusk of a gelded boar.
Good fortune.
The tusk is not changed when the boar is castrated but the drive that makes it dangerous is removed; this neatly pictures our personalization of activity, the way we own it.
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This line is our contact with the greater reality that surrounds us, our personal part in it, so this present involvement of our inner being with the greater undistinguished reality is a culmination of the tao.
He arrives at the way of heaven.
This is an acceptance of the great tao, it does not invest identity with some power or other but we are open to the inner silence (of the lower half of the hexagram, Ch’ien). In experience this may involve a deep discovery which brings us into deep peace with ourselves, or it may be that we simply feel more in tune.