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I CHING
hexagrams
[Traditional I Ching Table]
[Relational
Mappings Table, recent commentaries on IC hexagrams]
Below are individual links to the 64 Hexagrams
: (when page loads, click on hexagram symbol to
get additional page(s))
Singlemindedness
(01) Dualmindedness
(02)
Seeding
(43) Pruning
(23)
Directing(14) Uniting(08)
Invigorating(34) Admiring(20)
Small
Gains(09) Foreseeing(16)
Waiting(05) Progressing(35)
Holding
Firm(26) Congregating(45)
Balancing(11) Neutralising(12)
Treading(10) Leveling(15)
Intensity(58) Discerning(52)
Mirroring(38)
Bypassing(39)
Immaturing(54)
Maturing(53)
Softening(61) Hardening(62)
Standardising(60)
Loyalty(56)
Concentrating(41)
Wooing(31)
Approaching(19) Retreating(33)
Associating(13) Uniforming(07)
Un-Masking(49) Masking(04)
Guiding(30) Controlling(29)
Overflowing(55) Dispelling(59)
Rigid
Structuring(37)
Relaxed
Structuring(40)
Completing,Closing(63) Remaining Open(64)
Facading(22) Fencing(47)
Uncompromising(36) Compromising(06)
Disentangling(25) Entangling(46)
Following(17) Correcting(18)
Problem
Solving(21)
Founding(48)
Enlightening(51) Influencing(57)
Augmenting(42) Committing(32)
Sprouting(03) Transforming(50)
Hungering(27)
Exceeding(28)
Returning(24) Persuading(44)
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I Ching Plus - An Overview
(For the above use IE browser only at the moment)
Some Fundamentals
The I Ching, or Book of Changes, is one of the oldest books in existence, even older than the Bible.
The book comes from a time when rich metaphor ruled, where a lack in quantitative precision favoured the use of geometric forms to express
meaning and so value.
Despite the development of the disciplines of modern Mathematics
and Science the I Ching is still usable due to the fact that it reflects
very closely the way our brain works when determining the meaningful from the meaningless.
Our brain makes the distinctions of WHAT from WHERE; of objects from relationships and as such distinguishes the ONE from the MANY. The brain can extract from these general distinctions the finer distinctions
of WHO and WHICH (both from WHAT) as well as the distinctions of WHEN and HOW (both from WHERE).
To communicate these distinctions, as well as more complex expressions, requires we 'refine' the terms further,
or more so we localise them by (a) identifying a context, and (b) labeling object/relationship patterns in that
context. This process ties the generally static set of qualities we all use as a species to derive meaning, the
thread of SAMENESS, with a context and so identify DIFFERENCE - where our species is hypersensitive to difference
(we habituate to sameness and as such sameness processes function unconsciously)
We need to do this refinement since communicating 'relationships' and 'objects' is somewhat limited in expression,
we would need to point to emphasis 'that object' from 'this object'. In the I Ching these general terms can be
associated with the general concepts of Yin and Yang. The process of association allows us to tell stories, to roll-up a context and take it
with us in the form of symbols that can elicit the same set of feelings, of qualities, originally experienced in
some far-off land.
These refinement processes moves us up from the level of Brain to the level of Mind, from a focus on the local
to a focus on the universal, where we still practice the art of metaphorcation but don't recognise it as such;
our precision means analogies turn into metaphors and our metaphors are often taken literally.
In this realm of metaphorcation all disciplines are endeavoring to identify and categorise different objects &
relationships within a specific discipline and so an ever increasing demand for precision. Each discipline develops
its own language, a lexicon, together with local ways of expression.
Our species has done this refinement process extremely well, perhaps too well in that we have lost contact with
the underlying SAMENESS that we all share as members of our species.
It is within this sameness that we in fact find the source of meaning; the generally fixed patterns of emotion
that support the words we use and so resonate when words are exchanged. Thus the sum of all of the words in all
of the lexicons is infinite but the sum of general meanings is not.
Thus all members of the species can eventually make themselves known to each other due to the 'hidden' patterns
we all share in the form of the general meanings encoded in our emotions.
The aim of I Ching Plus is to re-unite us with our 'hidden' side by demonstrating the metaphor that is the I Ching
and how, with analysis of modern neurocognitive research, we can refine our current views of reality and so refine
our inner lives as much as our outer lives. <Latest
IC+ Pages>
The Story So Far...
This section is to summarise the 'mappings' so far made regarding the analysis
of our species' neurocognitive/affective processes applied to identifying meaning and especially the creation and
maintenance of such metaphors as the I Ching, MBTI, and the number types forming the baseline of Mathematics etc. (For specific pages on this work also
see the links on the right side of this page)
In our species we can identify an 'everyday'
sense which comes with two survival 'instincts', namely 'every sensation is [potentially] meaningful' and 'every
sensation is [potentially] linked to another/others'. Our physiological, psychological, and sociological filtering
systems then determine if the sensation is really 'meaningful' or 'meaningless'.
This level of the everyday is
a realm of stimulus/response, of a degree of 'mindlessness' in expression, of being pushed by the context in that
we have developed habits that allow us to be pushed and so react 'sooner' than if mind was involved; our psychological
and sociological filters get formed into habits and as such share the same space with our instincts - all operating
at an unconscious level.
The introduction of a sense of 'what could [that] be' means we introduce a general degree of feedback processing
and so a general degree of pattern detection. The level of detection is limited to the IMPLICATIONS of linking
facts/values together. The formal expression of this is in such use of Astrology charts, Tarot card spreads, Rune
stone formations, Hexagram derivations, all strongly biased to geometric perspectives, as well as MBTI questionaires
etc - later abstracted to the algorithms and formulas of Science.
All of these patterns favour the derivation of a meaning from the summing of specific data expressed in pattern
form but the pattern is more meaningful qualitatively and as such need not have any foundation in reality outside
of the individual or collective or species.
The formalisation of pattern detection, the integration of data to imply 'something', reflects the formalisation
of categorisations and as such the development of archetypal concepts where the patterns are strongly differentiated
and 'cut out' of reality to stand alone. This 'cutting out' process is a trait of the species' physiology where
the need for precise details on a sensation means the isolation of that sensation for high detail analysis OUTSIDE
of its context (or more so in a 'ideal'/universal context); this reflects an idealistic perspective where the local
sensation can be abstracted and recruited as a potential aid in serving as a category to use in mapping the universal
as well as the local.
The physiological processes of the species' brain FORCE the universalisation of a context when the aim is to obtain
precise details on something within that context in that the need for 'dot' precision means we have to recruit
universal constants to ensure that that precision remains 'stable', remains 'eternal'. This reflects a METAPHYSICAL
perspective - a focus on the eternal, the unchanging, and as such we can identify the source of metaphysical perspectives in the
use of high energy attention to gain details on 'something'.
The process of exaggeration is a process that enables precise details on 'something' and the introduction of quantitative
as well as qualitative measurements means a development in hierarchic processing, on establishing an ontology,
a parts-list, which becomes 'THE' ontology to use in interpreting reality.
The hierarchic format introduces the concept of stratification. This concept identifies levels within the hierarchy
that appear to be autonomous (and so the highly observable strata levels).
At the level of the neuron we can identify neurological processes that allow for 'transcendence', for 'going beyond'
a level. This process seems to be sourced in the synchronisation processes used across neurons where 'anomolies'
in synchronisation can elicit 'errors' but also elicit Gregory Batson's "difference that makes a difference"
in that the processes allow for the 'slice n dice' of habit data to allow for 'new' perspectives that 'lift' one
beyond the current context.
At the level of the neuron we can identify neurological processes that allow for 'transformations' WITHIN a level.
This process seems sourced in the encoding of instincts and habits in the dendrites, the input areas, of neurons
(and the abstractions of neurons in neural columns, lobes, hemispheres etc) such that changes in CONTEXT can act
to PUSH the individual/collective/species - e.g. weather changes force hormonal changes that elicit neural firings
that mean we start to develop winter coats or molt for summer etc.
The properties and methods identified above, the focus on recursion, idealisations, A/NOT-A distinctions, allow
for the identification of some fundamental distinctions that operate within the brain/mind of the species - :
differentiate : integrate
exaggerate : balance
metaphysical : physical
idealism : materialism
mechanistic : thermodynamic
static : dynamic
'dot' precision : 'field' precision
the single box : the many boxes
AS Interpreted : AS Is
discrete : continuous
particular : general
Behavourally, a stimulus manifests a PARTICULAR and as such our orderings go:
Stimulus : Response
but it is the unconscious linking of sensory data, integrations, followed by the exaggeration that makes this link
so - in other words the source of the explicit stimulus is in the physical, the implicit level and the exaggeration
reflects a more metaphysical perspective.
The isolation process that aids in zooming-in to create a 'particular', a box, allows for the full implementation
of the above distinctions WITHIN the box such that intergration can occur but is limited to the contents of the
box and so maintains the overall sense of exclusion of other boxes.
The general process of the everyday allows for the full implementation of the above distinctions BETWEEN boxes
such that advanced pattern processing of the everyday allows for high precision but at an unconscious level - expressed
in the creation and maintenance of HABITS which require full spectrum processing, linking all of the boxes into
a 'whole' system beyond the limits of the isolationist element where the whole system is but one box, not all boxes
linked together.
As a consequence of the reciprocal relationship we find in the metabolic processes of the species regarding energy/subjective_time
experience, the high energy focus in the realm of the particular acts to distort time concepts and in doing so
allow for the emergence of the sense of the metaphysical. Lack of knowledge of this 'emergence' means that this
artifact of the methodology of analysis gets encoded into our texts as a 'fact' of the universe rather than as
a 'fact' of the method used to interpret the universe.
Further exaggerations of the concept of the 'metaphysical' allow for whole universes to be created 'in our heads'
and these then interpreted as if 'real'.
The method of isolation and stimulus analysis utilises the concept of self-referencing, through recursion of dichotomies, to derive categories with which to
describe whatever it is we wish to describe; thus in the I Ching, from recursion of the basic dichotomy of yang/yin
we can derive the 64 hexagrams (or more) to serve as symbols of qualitative differences.
This set of categories comes in a GENERAL form, shared across the species, that allows us to communicate concepts
outside of the spoken/written word where particular meaning develops from the linking of these general categories
to a specific context.
Through analysis of the different disciplines derived from recursion (I Ching, MBTI, Number types, human emotions)
we can identify in each of the elements of the above general set of qualities, a magnitude (energy) attribute and
a direction (time) attribute. These attributes allow the set of qualities we all share as a species to be used
in ANY context to measure ANY spacetime expression such that analysis of a quality's expression can lead to the
discovery of a 'direction' element and as such the qualities allow for both scalar and vector interpretations.
The CONTEXT acts to determine the validity of a quality as a representation of the meaning in a space, a time,
or both.
In the specific realm of self-referencing through the use of recursion, each level is made up of a set of categories
usable to describe 'reality'.
The number of qualities in the level can be used in singular or multiple forms such that we can identify a 'meaning'
through the use of one of the qualities or a STRING of the qualities; in other words we can recruit the whole set
of qualites to describe something meaningful.
This being the case, when we take the fundamental qualities of yin/yang and apply them recursively (i.e. to themselves)
we develop categories as powers of 2 (2n
.. where n is from 0 upwards). When we get to the level of 64 qualities ( n = 6) we can use strings of these 64
qualities to describe both spacial (energy) as well as temporal changes.
The 'double' coding of energy/time reflects the entanglement of A/NOT-A [yang/yin] into the one space and context
determining what is to be expressed. This leads us into DYNAMIC processes where MEANING is derived not from A OR
NOT-A but from the DYNAMICS in the OSCILLATIONS across A/NOT-A. This seems to be best expressed in the concept
of MIND where brain OSCILLATIONS act to imply mind at work but we cannot localise mind to either A OR NOT-A, it
is irreducable other than as being manifest in brain level oscillations (This gets us into the area of processing
paradox)
In the I Ching we have been able to identify at least four
64-hexagram 'strings' derived from self-referencing and so reflecting
'binary' orderings. The first string, the Horizontal Binary Sequence (HBS), reflects a measuring of magnitudes
- of energy levels and as such is ordered along the lines of a thermometer or thermostat control; this ordering
allows for reversibility and as such is mechanistic in form.
The second string, the Vertical Binary Sequence (VBS), reflects the measuring of CYCLIC processes, there is a definite
direction as well a magnitude in expression.
The patterns in both sequences reflect 'loose' ordering (or large chunk sizes)
of the HBS to the tight ordering (or small chunk sizes, oscillations of contract/expand are at line levels, not
trigram levels etc) of the VBS and indicate areas for more research.
The third string is derived from the second, in that it reflects qualitative expressions of LINE positions WITHIN
the whole of a hexagram, we can identify ENERGY expressions free of temporal elements and yet DERIVED from that
process. This ability reflects the underlying 'double coding' of the qualities to deal with spacetime concepts
and in general the 'oscillations' of A/NOT-A as part of our processing of reality.
The 'traditional' string reflects derivation from self-referencing but more so based on qualitative distinctions
rather than on actual hexagram structures where lines play an important part.
The work continues....
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More I Ching Articles
Meanings of Line Positions
The One
The Many : Development Analysis Using the I Ching
Traditional Sequence Origins : Recursion at Work
How DO I X? : Temporal Patterns in the I Ching
Reversible & Irreversible in the I Ching
Mult-Valued Logic & the I Ching
Socialisation & the Archetypal I Ching
Common Methodologies : Relationship of I Ching and Quantum Mechanics
IC+ Binary Sequence Diagram
Brain Foundations of Yang/Yin Processing
The Tao and the Te
Other IC Essays
Angels of God : Habits of Nature
Patterns in Randomness : Markov Chains
Dreams, Metaphors, and Randomness
On Qualitative Measurements: Some Points of Interest
Brain Oscillations and the State Vector Concept of Quantum Mechanics
Vision, Audition, and Quantum Reality
Creation of Interference Patterns from the Recursion of a Dichotomy
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