IsoRay ISR under CEO Dwight Babcock
IsoRay ISR under CEO Dwight Babcock
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HEXAGRAM 50 – Ting – The Caldron
Above LI THE CLINGING, FIRE
Below SUN THE GENTLE, WIND, WOOD
The six lines construct the image of Ting, THE CALDRON;
1. at the bottom are the legs,
2. over them the belly,
3. then come the ears (handles), and
4. at the top the carrying rings.
At the same time,
the image suggests the idea of nourishment.
The Ting, cast of bronze, was
the vessel that held
the cooked viands
· in the temple of the ancestors and
· at banquets.
The head of the family served the food from the Ting into
the bowls of the guests.1
THE WELL (48) likewise has
the secondary meaning of giving nourishment,
but rather more in relation to the people.
The Ting, as a utensil pertaining to a refined civilization,
suggests the
· fostering and
· nourishing
of able men,
which redounded to the benefit of the state. (2)
This hexagram and
THE WELL
are the only two in the Book of Changes that represent
· concrete,
· man-made
objects.
Yet here too
the thought has its abstract connotation.
· Sun, below, is wood and
· wind; Li, above, is flame.
Thus together
they stand for the flame kindled by
· wood and
· wind,
which likewise suggests
the idea of preparing food.
THE JUDGMENT
THE CALDRON.
Supreme good fortune.
Success.
While
THE WELL relates to the social foundation of our life,
and
this foundation is likened to the water that serves to nourish growing wood,
the present hexagram refers to the cultural superstructure of society.
Here it is the wood that serves as nourishment for
· the flame,
· the spirit.
All that is visible must
· grow beyond itself,
· extend into the realm of the invisible.
Thereby
it
· receives its
o true consecration and
o clarity
and
· takes firm root in the cosmic order.
Here
we see civilization as it reaches its culmination in religion.
The Ting serves in offering sacrifice to God.
The highest earthly values must be sacrificed to the divine.
But
the truly divine does not manifest itself apart from man.
The supreme revelation of God appears in
· prophets and
· holy men.
To venerate them is true veneration of God.
The will of God, as revealed through them,
should be accepted in humility;
· this brings
o inner enlightenment and
o true understanding of the world,
and
· this leads to
o great good fortune and
o success.
THE IMAGE
Fire over wood: The image of THE CALDRON.
Thus the superior man consolidates his fate
By making his position correct.
The fate of fire depends on wood;
as long as there is wood below,
the fire burns above.
It is the same in human life;
there is in man likewise a fate that lends power to his life.
And
if
· he succeeds in assigning the right place to life and to fate,
thus bringing the two into harmony,
· he puts his fate on a firm footing.
These words contain hints about the fostering of life
as handed on by
oral tradition in the secret teachings of Chinese yoga,
THE LINES
Six at the beginning means:
A Ting with legs upturned.
Furthers removal of stagnating stuff.
One takes a concubine for the sake of her son.
No blame.
If
· a Ting is turned upside down before being used,
· no harm is done –
on the contrary,
· this clears it of refuse.
A concubine’s position is lowly, but because
· she has a son
· she comes to be honored.
These two metaphors express the idea that in
a highly developed civilization,
such as that indicated by this hexagram,
every person of good will can in some way or other succeed.
No matter how lowly he may be,
provided he is ready to purify himself,
he is accepted.
He attains a station in which
he can prove himself fruitful in accomplishment,
and as a result
he gains recognition.
Nine in the fourth place means:
The legs of the Ting are broken.
The prince’s meal is spilled And
his person is soiled.
Misfortune.
· A man has a difficult and responsible task to which
he is not adequate.
Moreover,
· he
· does not devote himself to it with all his strength
· but goes about with inferior people;
therefore
· the execution of the work fails.
In this way
· he also incurs personal opprobrium.
Confucius says about this line:
· "Weak character coupled with honored place,
· meager knowledge with large plans,
· limited powers with heavy responsibility,
will seldom escape disaster."
MOVING HEXAGRAM
HEXAGRAM 26 – Ta Ch’u – The Taming Power of the Great
Above KEN KEEPING STILL, MOUNTAIN
Below CH’IEN THE CREATIVE, HEAVEN
· The Creative is tamed by Ken, Keeping Still.
o This produces great power,
a situation in contrast to that of
o the ninth hexagram, Hsiao Ch’u, THE TAMING POWER OF THE SMALL, in which
· the Creative is tamed by the Gentle alone.
· There one weak line must tame five strong lines, but
· here four strong lines are restrained by two weak lines;
o in addition to a minister, there is a prince, and
o the restraining power therefore is far stronger.
The hexagram has a threefold meaning, expressing different aspects of the concept Holding firm.
1. Heaven within the mountain
gives the idea of holding firm in the sense of holding together;
2. the trigram Ken, which holds the trigram Ch’ien still,
gives the idea of holding firm in the sense of holding back;
3. the third idea is that of holding firm in the sense of caring for and nourishing.
This last is suggested by the fact that a strong line at the top, which is the ruler of the hexagram, is honored and tended as a sage. The third of these meanings also attaches specifically to this strong line at the top, which represents the sage.
THE JUDGMENT
THE TAMING POWER OF THE GREAT.
Perseverance furthers.
Not eating at home brings good fortune.
It furthers one to cross the great water.
To
· hold firmly to great creative powers and
· store them up,
as set forth in this hexagram,
there is need of a
· strong,
· clearheaded man
who is honored by the ruler.
The trigram Ch’ien points to strong creative power;
Ken indicates
· firmness and
· truth.
Both point
· to
o light and
o clarity and
· to the daily renewal of character.
Only through such daily self-renewal can a man
continue at the height of his powers.
Force of habit helps to keep order in quiet times;
but in periods when there is a great storing up of energy,
everything depends on the power of the personality.
However,
since the worthy are honored,
as in the case of the strong personality entrusted with leadership by the ruler,
it is an advantage
· not to eat at home
· but rather to earn one’s bread by entering upon public office.
Such a man is in harmony with heaven;
therefore even
· great and
· difficult undertakings,
such as crossing the great water,
succeed.
THE IMAGE
Heaven within the mountain:
The image of THE TAMING POWER OF THE GREAT.
Thus the superior man
· acquaints himself with many sayings of antiquity And
· many deeds of the past,
In order to strengthen his character thereby.
Heaven within the mountain points to hidden treasures.
In the
· words and
· deeds
of the past
there lies hidden a treasure that
men may use to
· strengthen and
· elevate
their own characters.
The way to study the past is
· not to confine oneself to mere knowledge of history
but, through application of this knowledge,
· to give actuality to the past.
