Wal Mart WMT under CEO Doug McMillon
WalMart WMT under CEO Doug McMillon
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HEXAGRAM 01 – Chien – The Creative
Above THE CREATIVE, HEAVEN
Below THE CREATIVE, HEAVEN
The first hexagram is made up of six unbroken lines.
These unbroken lines stand for the primal power, which is
· light giving,
· active,
· strong, and
· of the spirit.
The hexagram
· is consistently strong, in character,
and since it is without weakness,
· its essence is power or energy.
Its image is heaven.
Its energy
· is represented as unrestricted by any fixed conditions in space and
· is therefore conceived of as motion.
Time is regarded as the basis of this motion.
Thus the hexagram includes also
· the power of time and
· the power of persisting in time, that is, duration.
The power represented by the hexagram is to be interpreted in a dual sense – in terms
· of its action on the universe and
· of its action on the world of men.
· In relation to the universe,
o the hexagram expresses the strong, creative action of the Deity.
· In relation to the human world,
o it denotes the creative action of the holy man or sage, of the ruler or leader of men, who through his power awakens and develops their higher nature. 1
THE JUDGMENT
THE CREATIVE works sublime success,
Furthering through perseverance. 2
According to the original meaning, the attributes (sublimity, potentiality of success, power to further, perseverance) are paired.
When an individual draws this oracle,
it means
· that success come to him from the primal depths of the universe and
· that everything depends upon his seeking his happiness and that of others in one way only, that is, by perseverance in what is right.
The specific meanings of the four attributes became the subject of speculation at an early date.
The Chinese word here rendered by “sublime” means literally
· “head,”
· “origin,”
· “great.”
This is why Confucius says in explaining it:
“Great indeed is the generating power of the Creative;
all beings owe their beginning to it.
This power permeates all heaven. 3
For this attribute inheres in the other three as well.
The beginning of all things lies still in the beyond in the form of ideas that have yet to become real.
But
the Creative furthermore has power to lend form to these archetypes of ideas.
· This is indicated in the word success, and
· the process is represented by an image from nature:
o “The clouds pass and the rain does its work, and
o all individual beings flow into their forms.” 4
Applied to the human world,
these attributes show the great man the way to notable success:
“Because he sees with great clarity causes and effects, he
· completes the six steps at the right time and
· mounts toward heaven on them at the right time, as though of six dragons.”
The six steps are the six different positions given in the hexagram, which are represented later by the dragon symbol.
Here it is shown that the way to success lies in
· apprehending understanding and
· giving actuality to the way of the universe (Tao),
o which, as a law running, through end and beginning, brings about all phenomena in time.
Thus
each step attained forthwith becomes a preparation for the next.
Time is no longer a hindrance
but
the means of making actual what is potential.
The act of creation having found expression in the two attributes –
· sublimity and
· success,
the work of conservation is shown to be
a continuous
· actualization and
· differentiation
of form.
This is expressed in the two terms
· “furthering” (literally, “creating that which accords with the nature of a given being”) and
· “persevering” (literally, “correct and firm”).
· “The course of the Creative
o alters and shapes beings until each attains its true, specific nature,
then
· it
o keeps them in conformity with the Great Harmony.
Thus does it show itself to further through perseverance.”
In relation to the human sphere,
this shows how the great man brings
· peace and
· security
to the world through his activity in creating order:
“He towers high above the multitude of beings, and
all lands are united in peace.”
Another line of speculation goes still further in separating the words
· “sublime,”
· “success,”
· “furthering”
· “perseverance,”
and parallels them with the four cardinal virtues in humanity.
1)To sublimity, which, as the fundamental principle, embraces all the other attributes,
· it links love.
2) To the attribute success
· are linked the mores, which
o regulate and organize the expressions of love and thereby
o make them successful. 5
3) The attribute furthering
· is correlated with justice, which creates the conditions in which each receives
o that which accords with his being,
o that which is due him and
o which constitutes his happiness.
4) The attribute perseverance
· is correlated with wisdom, which
o discerns the immutable laws of all that happens and
o can therefore bring about enduring conditions.
These speculations, already broached in the commentary called Wen Yen, 6 later formed the bridge connecting
· the philosophy of the “five stages (elements) of change,”
o as laid down in the Book of History (Shu Ching) with
· the philosophy of the Book of Changes,
o which is based solely on the polarity of positive and negative principles.
In the course of time this combination of the two systems of thought opened the way for an increasingly intricate number symbolism. 7
THE IMAGE
The movement of heaven is full of power.
Thus
the superior man makes himself
· strong and
· untiring.
Since there is only one heaven,
the doubling of the trigram Ch’ien, of which heaven is the image, indicates the movement of heaven.
· One complete revolution of heaven makes a day, and
· the repetition of the trigram means that each day is followed by another.
This creates the idea of time.
Since it is the same heaven moving with untiring power,
there is also created the idea of duration both in and beyond time,
a movement that
· never stops nor
· slackens,
just as
one day follows another in an unending course.
This duration in time is the image of the power inherent in the Creative.
With this image as a model,
the sage learns how best to develop himself
so that
his influence may endure.
He must make himself strong in every way,
by consciously casting out all that is
· inferior and
· degrading.
Thus
he attains that tirelessness,
which depends upon consciously limiting the fields of his activity.
THE LINES
Nine in the third place means:
All day long the superior man is creatively active.
At nightfall his mind is still beset with cares.
Danger.
No blame.
A sphere of influence opens up for the great man.
· His fame begins to spread.
· The masses flock to him.
· His inner power is adequate to the increased outer activity.
There are all sorts of things to be done,
and when others are at rest in the evening,
· plans and
· anxieties
press in upon him.
But
danger lurks here at the place of transition
· from lowliness
· to the heights.
Many a great man has been ruined because the masses
· flocked to him and
· swept him into their course.
Ambition has destroyed his integrity.
However, true greatness is not impaired by temptations.
He who
· remains in touch
o with the time that is dawning, and
o with its demands,
· is
o prudent enough to avoid all pitfalls, and
o remains blameless.
Nine at the top means:
Arrogant dragon will have cause to repent.
When a man seeks to climb so high that he loses touch with the rest of mankind,
· he becomes isolated, and
· this necessarily leads to failure.
This line warns against
titanic aspirations that exceed one’s power.
A precipitous fall would follow.
MOVING HEXAGRAM
HEXAGRAM 58 – Tui – The Joyous, Lake
Above TUI THE JOYOUS, LAKE
Below TUI THE JOYOUS, LAKE
This hexagram, like Sun, is one of the eight formed by doubling of a trigram.
· The trigram Tui denotes the youngest daughter;
· it is symbolized by the smiling lake, and
· its attribute is joyousness.
Contrary to appearances,
it is not the yielding quality of the top line
that accounts for joy here.
The attribute of the yielding or dark principle is
· not joy
· but melancholy.
However,
JOY is indicated by the fact that there are two strong lines within,
expressing themselves through the medium of gentleness.
True joy, therefore,
· rests on
o firmness and
o strength
within,
· manifesting itself outwardly as
o yielding and
o gentle.
THE JUDGMENT
THE JOYOUS.
Success.
Perseverance is favorable.
The joyous mood
· is infectious
and therefore
· brings success.
But
· joy must be based on steadfastness
if
· it is not to degenerate into uncontrolled mirth.
· Truth and strength
o must dwell in the heart,
while
· gentleness
o reveals itself in social intercourse.
In this way
· one assumes the right attitude toward God and
· man and achieves something.
Under certain conditions,
intimidation without gentleness
· may achieve something momentarily,
· but not for all time.
When, on the other hand,
the hearts of men are won by friendliness,
· they are led to take all hardships upon themselves willingly,
and if need be
· will not shun death itself,
so great is the power of joy over men.
THE IMAGE
Lakes resting one on the other: The image of THE JOYOUS.
Thus the superior man
joins with his friends
For
· discussion and
· practice.
A lake
· evaporates upward
and thus
· gradually dries up;
but when
two lakes are joined
· they do not dry up so readily,
o for one replenishes the other.
It is the same in the field of knowledge.
Knowledge should be a
· refreshing and
· vitalizing
force.
It becomes so only through
stimulating intercourse with congenial friends with whom
one
· holds discussion and
· practices application of the truths of life.
In this way learning
· becomes many-sided and
· takes on a cheerful lightness,
whereas
there is always something
· ponderous and
· one-sided
about the learning of the self-taught.
