Note how in the previous section we identified the 'traditional' Western economic cycle where the EARTH function is often ignored/impoverished in that the cycle is assumed to be 'automatic', 'mindless' and unidirectional. Furthermore, 'unbridled' capitalism wishes it would go away - who needs Quality Assurance!? In five-phase theory there appears to be a distinct phase of CHOICE in accepting/rejecting what is being distributed. Marx dedicated Capital Volume II to focus on circulation processes within the categories of production, distribution, exchange, and consumption but had little to say about mediation processes that come out of the middle of these circulations - where mediation is formally defined in five-phase as phase three - the phase of EARTH.
In economics this area of choice can be interpreted as "market forces"
acting to filter the flow of money/capital but there does not seem to be a strong focus on this filtering in the
context of Economic theory - it is considered a realm of, a source of, 'randomness' and something left to Psychologists
and Advertising companies etc. The economics perspective is more focused on the 'drive' to exploit, a focus more
on quantitative interests rather than qualitative, and if left to its own devices becomes 'unbridled' capitalism
where any formal filtering is bypassed. This bypassing perspective allows for the 'boom or bust' phases in capitalism,
a focus on exaggerations over balance (and yet the double-entry bookkeeping focuses on 'balance'!)
The above five-phase ordering reflects ICPlus trigram/hexagram properties where the WATER realm deals with consumption that includes
such acts as socialisation through education and acts to enclose the loop, to force a loop back to production etc
- this reflects the overall focus of the hexagram of water, 29, being interpreted as 'from containment comes control'
- the act of consumption develops a dependency and so a source of control. (In IDM the generic nature of water
is 'contractive bounding' - to enclose something and focus on within rather than to push the enclosure outwards
- as is done in fire (expansive bounding))
Note in the above I have also mapped distribution to Fire and exchange to Metal - in ICPlus the hexagram of fire
deals with issues of guidance and a sense of direction, an ideology - all reflective of forms of distributing the
'ideas' produced out of Wood. This focus on a carrier reflects the nature of, the dependence of, fire having some
manner of distribution (and so the traditional name of 'the clinging')
Thus from Wood comes a production. Through Fire it is distributed, in Earth it is filtered, we use devotion/trust
in others/discernment to decide to accept/reject. Acceptance means we exchange and so take-in the product to replace
something. In Water the product is consumed.
From an I Ching trigram perspective:
Wood - Production = new : thunder. derived (cultivated) : wind
Fire - method of Distribution (fire)
Earth - Filtration (earth
= devotion to others/another, mountain = block, discern quality)
Metal - Exchange (lake
= reflect, social interactions , heaven = competitive interactions - overall focus on replace)
Water - Consumption (water
= socialisation processes, integration, tie-in to a loop)
This cycle, this circulation of 'Qi', is here described through the reflection of the cycle in the hexagrams of the I Ching. The I Ching reflects the ordering of eight octets of hexagrams, each octet reflecting the five-phase cycle functioning across the whole system operating in all parts of that system.
We can lay-out a 'five-phase' sequence of the hexagrams and compress that 64-hexagram
sequence into a matrix of the sheng cycle, reflecting the ordering of the trigrams as:
thunder, wind, fire, earth, mountain, lake, heaven, water, (WOOD1, WOOD2, FIRE, EARTH1, EARTH2, METAL1, METAL2,
WATER) and the application of that sequence to itself to give us the 64-hexagram sequence of five-phase dynamics::
51 42 21 24 27 17 25 03 (base trigram of thunder) - 'new' production (raw, given)
32 57 50 46 18 28 44 48 (wind) - manufactured (refined, re-produced)
55 37 30 36 22 49 13 63 (fire) - distribution
16 20 35 02 23 45 12 08 (earth) - filtration (rules supplied)
62 53 56 15 52 31 33 39 (mountain) - filtration (rules developed with experience)
54 61 38 19 41 58 10 60 (lake) - exchange ('soft')
34 09 14 11 26 43 01 05 (heaven) - exchange ('hard')
40 59 64 07 04 47 06 29 (water) - consumption
In this matrix form we can also analyse the columns where each column reflects one of each trigram in different contexts as compared to the rows that reflects the different trigrams in the one context.
Below we flesh-out the properties of each of the hexagrams as interpreted in this five-phase ordering, where, using the above matrix as a guide we move top-left to bottom-right, left-to-right. Additional comments regarding alternative processes (reversals, Ko cycle etc - see the tables) have been included where necessary in that within each set of eight hexagrams, five move 'forewards' freely, the other three show some form of 'suffering' (except, apparently in the consumption phase, where it appears to be four/four).
[Note:
(1) for those of you who wish to rigidly stick to 6 lines, their position in the below changing line matrix are identified in underlined and highlighted black, with the order starting bottom-right, second number (reflects line 1 changing).
(2) If you wish to access changing line information or other ICPlus material related to the hexagram under review, just click on the hexagram and it will bring up the older material.]
In the Five-Phase I Ching, WITHIN each hexagram description you will find TWO matrices applicable to the hexagram in question:
(1) The changing line matrix reflecting stepping-through all 64 possible changing line configurations of a hexagram from bottom to top. This sequence brings out static five-phase properties WITHIN a hexagram but ordered in the form of 'low' energy to 'high' energy and so in a mapping of five-phase categories as EARTH (filtration), WATER (consumption), WOOD (production), FIRE (distribution), METAL (exchange).
This changing-line matrix identifies qualities of the particular hexagram in a particular context - for example, in a context of 'raw' or 'original' production we will find eight hexagrams used as analogy to describe different expressions of the hexagram in question. Thus for hexagram 51 (see sample below) we find the 'basic' nature of raw/original production in a form described by analogy to hexagram 21 - a focus on 'problem solving' - Row 5 from the base of the matrix - WOOD (original Production). The associated sequence ends in the far left position of the row with the highest energy level in 'raw' production expressed by analogy to hexagram 50 - The act of refinement, cooking (and so reflecting the energy levels required in the realm of competitive exchange that rules that far left column)
Note that the energy levels reflect two forms of management, that of exaggerating one's nature and that of dampening one's nature. Thus the highest energy level of hexagram 02 is in the form of hexagram 01 - thus a need to 'exaggerate' one's nature to reflect the characteristics of hexagram 01 WITHIN a context of hexagram 02. On the other hand, the highest energy level of hexagram 01 is not as hexagram 02 but in the dampening of one's "natural" high energy to reflect the characteristics of hexagram 02 WITHIN a context of hexagram 01 - thus to express '02-ness' requires 'toning it down' considerably for an '01er' whereas to express '01-ness' requires over-exaggeration for an '02-er'. An 'easy' method to do this is through emotions - anger and lust are more '01' in form, sadness and fear more '02' in form.
In all hexagrams for this changing line matrix, the hexagram of concern is always the first one in the sequence (bottom right) - this reflects NO changing lines as compared to the last hexagram in the sequence (top left) that reflects ALL changing lines. The energy level of 'no changing lines' is a base level state - it reflects a 'genetic' nature and as such no need to use excess energy to express one's 'basic' state. As you move 'up' the sequence so some hexagrams need 'exaggeration' and others need 'dampening' of their 'natural' states.
(2) The second matrix is the above matrix put into Five-Phase dynamic format from WOOD (production) to WATER (consumption), thus each row is sorted in five-phase orderings - the focus is on the cycle not the energy levels of each unit in the cycle.
An example of the matrices (here for hexagram 51):
|
Changing Line Matrix (numbers read bottom right to top left, lowest energy to highest) |
Five Phase Dynamic Ordering (read bottom right to top left) |
||
|
57 09 53 37 59 61 20 42 |
METAL (competitive Exchange) |
58 28 43 45 17 31 47 49 |
WATER (Consumption) |
|
44 01 33 13 06 10 12 25 |
METAL (cooperative Exchange) |
61 57 09 20 42 53 59 37 |
METAL (competitive Exchange) |
|
18 26 52 22 04 41 23 27 |
FIRE (Distribution) |
10 44 01 12 25 33 06 13 |
METAL (cooperative Exchange) |
|
50 14 56 30 64 38 35 21 |
WOOD (original Production) |
19 46 11 02 24 15 07 36 |
EARTH (personal Filtration) |
|
48 05 39 63 29 60 08 03 |
WOOD (refined Production) |
54 32 34 16 51 62 40 55 |
EARTH (social Filtration) |
|
28 43 31 49 47 58 45 17 |
WATER (Consumption) |
41 18 26 23 27 52 04 22 |
FIRE (Distribution) |
|
46 11 15 36 07 19 02 24 |
EARTH (personal Filtration) |
60 48 05 08 03 39 29 63 |
WOOD (refined Production) |
|
32 34 62 55 40 54 16 51 |
EARTH (social Filtration) |
38 50 14 35 21 56 64 30 |
WOOD (original Production) |
These two matrices reflect the two formats of the I Ching in general - that of Fu Hsi where the focus is on structure, on parts (an ordered list of energy levels as expressed by analogy to other hexagrams) vs that of King Wen where the focus is on cyclic processes. (there is an unresolved question here in that the Mountain position in the King Wen compass seems to be 'out of place'. I have kept the order to that of five-phase and so end with Water trigram not Mountain however I note that a 'normal' cycle would be as in five-phase, you just repeat a cycle - but the placement of Mountain as the last trigram in a cycle reflects the passage through a gateway and so a focus on 'transcendence').
Of interest in the dynamics of hexagrams, an interesting pattern in the Changing Line Matrix, is a where there is a sense of direction, FROM A to B in the pairs; see relationship of PAIRS of hexagrams for more on this but perhaps it is best to do so AFTER going through the following general description of hexagrams in their phases.
The nature of production as represented in the I Ching in the trigrams of Thunder and Wind.
Thunder, in the context of production, reflects the production of the 'new', the 'original', the 'enlightening',
the 'sudden', the 'surprising'. As such the product can emerge more or less 'whole' and ready to use - like a paradigm
'shift'.
The hexagrams that have thunder as base reflect the five-phase process operating WITHIN the specific phase of production,
reflecting a property of recursion, the method used to derive the I Ching, where the whole is encoded in all parts
such that within each phase are all of the others.
"[God] Comes forth in the sign of the Arousing"
"[God] brings all things to completion in the sign of the Gentle"
Continuing the focus of five-phase theory in the I Ching we here focus on Fire and the activity of distribution. The ruling hexagram is that of hexagram 30. In this hexagram the focus is on Guidance and establishing a sense of direction, an ideology if you like. The focus reflects the method of fire where, given a starting point it will spread-out in all directions, encompassing all that it comes across (as long as it is burnable! - as we shall see the concept of consumption within distribution is reflected in the closure focus of hexagram 63, covered later)
"[God] causes creatures to perceive one another in the sign of the Clinging"
As fire moves out so it converts difference to sameness, all is reduced to 'ashes' and as such these symbolise
the established perspective, the 'ideology' distributed.
Continuing the analysis of five-phase theory within the context of the
I Ching, we here focus on phase three - the activity of filtering. The nature of filtration as represented in the I Ching is determined by the trigrams of Earth and Mountain.
The concept of filtering is fundamental to our species and is reflected at the
level of consciousness in the form of every religious or pseudo-religious/philosophical text ever written. The
Bible, the Koran, the Tao Te Ching, are all documents of 'filtering' in the form of a focus on 'quality'. Our education
systems add to these in the form of education for the sake of socialisations - we learn the 'rules' and as such
apply those rules in accepting for exchange and consumption the products made in WOOD and distributed through FIRE.
(at the species level, filtering is in the form of instincts and habits that allow the context to push us where
the filtering ensures 'good' instincts/habits allowing us to function smoothly in a context)
The trigram, and its refinement in the hexagram, of Earth focuses attention on devotion and a trust in another/others.
This focus on a belief system means the 'rules' of filtering are in that system and not of one's choice. If the
Bible says 'dont' then dont. In Earth, besides the focus on devotion, is the property of negation, of 'darkness'
where the devotion can act to compensate for internal 'darkness' - one seeks to bring in an 'light' to nurture
within.
The trigram, and its refinement in the hexagram, of Mountain focuses attention on blockage and being discerning.
Here the choice IS yours
in that experience aids in the making of judgments in filtering - as we age so we mature and so learn to be 'discerning',
we focus on quality.
"[God] causes [people] to serve one another in the sign of the Receptive"
In the I Ching, for the context of the Earth trigram [Earth as the base trigram in a hexagram] and a focus on devotion to a belief system that 'sets the rules' of filtering, we have eight hexagrams. They are (in sheng cycle five-phase ordering WOOD, FIRE, EARTH, METAL, WATER):
"[God] brings them to perfection in the sign of Keeping Still"
We now move to the other trigram of filtering, that of Mountain, where the focus is on blocking that develops from an 'all or nothing' perspective to being highly qualitatively selective in what you let 'in' or 'through'. The eight hexagrams, in five-phase order, are:
We now move to the nature of exchange as represented in the I Ching in the trigrams of Lake and Heaven.
The phase of metal emphasises exchange in two forms, expressed in the trigrams
of Lake and Heaven, both of which emphasise the more generic quality for these trigrams - that of replacement (linked to the IDM concept of the
Transcendence Function and identified in the source of the human emotions of Anger and Love, aggression and reproduction
- both acts of replacement - see the page on IDM and
emotions)
"[God] gives them joy in the sign of the Joyous"
The focus of Lake is more 'social', more 'cooperative exchange, the focus of Heaven is more 'antagonistic' at times ("[God] battles in the sign of the Creative"). The hexagrams of METAL, within the trigram of Lake, are (in five-phase, sheng cycle, order):
"[God] battles in the sign of th Creative"
From the hexagrams of Lake we move to those of Heaven where the exchange process shifts from cooperative to competitive:
We move-on to the nature of consumption as represented in the I Ching in the trigram of Water.
"[God] toils in the sign of the Abysmal"
The overall focus of Water as a trigram in the I Ching is that of containment
and from that control. The format of this containment is through such areas as education (put on the social mask)
as well as establish formal boundaries of social interactions and in doing so reflect the imposition of an 'us'
vs 'them' environment - there is sense of determining the flow of things (as in such hexagrams as the Army, a focus
on state-asserted uniformity as well as that of education and conflict resolutions through mediations etc).
The generic, IDM related,
properties of the trigram are "Contractive Bounding", properties that reflect the taking in and focus
on what is within that boundary - as in the consumption of what is exchanged, the 'living of a life'.
The hexagrams of the phase of WATER are:
How is phase theory used in the I Ching? There are a number of texts covering this, e.g. see Da Liu (1979)"I Ching Numerology" (RKP), or some of the material in Part 1 of Ritsema, R., & Karcher, S., (1994) "I Ching" Element Books, but there seem to be some differences in relationship allocations, thus the IC+ perspective focuses on the eight trigrams in their 'static' form and works from there in that the focus is on the neurocognitive processes behind the categories and what we can derive from that, recognising the dialectical influence where some 'static' forms are considered not acceptable in a dynamic context..
With a focus on TRIGRAMS we can identify the dynamics of a hexagram (or even of a hexagram to another) through analysis of the dynamics of the traditional perspective of Fu Hsi from lower trigram to the upper. Furthermore, due to the use of IDM in the analysis of the properties and methods of recursion, so we can derive sequences of trigrams/hexagrams describing properties WITHIN a hexagram as a whole and so derive 'acupuncture' points in the hexagram that allow us to restore balance to imbalanced situations.