VirtualScopics Inc – VSCP – under CEO Jeffrey Markin
VirtualScopics Inc – VSCP – under CEO Jeffrey Markin
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HEXAGRAM 48 – Ching – The Well
Above K’AN THE ABYSMAL, WATER
Below SUN THE GENTLE, WIND, WOOD
· Wood is below,
· water above.
The wood goes down into the earth to bring up water.
The image derives from the pole-and-bucket well of ancient China.
The wood represents
· not the buckets,
o which in ancient times were made of clay,
but rather
· the wooden poles by
o which the water is hauled up from the well.
The image also refers to
· the world of plants,
o which lift water out of the earth
§ by means of their fibers.
The well from which water is drawn conveys
the further idea of
an inexhaustible dispensing of nourishment.
THE JUDGMENT
THE WELL.
The town may be changed,
But the well cannot be changed.
It
· neither decreases
· nor increases.
They
· come and go and
· draw from the well.
If
· one gets down almost to the water And
· the rope does not go all the way, Or
· the jug breaks,
it brings misfortune.
In ancient China the capital cities were sometimes moved,
· partly for the sake of more favorable location,
· partly because of a change in dynasties.
The style of architecture changed in the course of centuries,
but
the shape of the well has remained the same from ancient times to this day.
Thus
the well is the symbol of that social structure which,
evolved by mankind in meeting its most primitive needs,
is independent of all political forms.
Political structures change,
as do nations, but
the life of man with its needs remains eternally the same –
this cannot be changed.
Life is also inexhaustible.
· It grows neither less nor more;
· it exists for one and for all.
The generations
· come and go, and
· all enjoy life in its inexhaustible abundance.
However,
there are two prerequisites for a satisfactory
· political or
· social organization
of mankind.
We must go down to the very foundations of life.
For any merely superficial ordering of life
that leaves its deepest needs unsatisfied
is as ineffectual
as if
no attempt at order had ever been made.
Carelessness – by which the jug is broken – is also disastrous.
If for instance
the military defense of a state is carried to such excess that
it provokes wars by which the power of the state is annihilated,
this is a breaking of the jug.
This hexagram applies also to the individual.
However
men may differ
· in disposition and
· in education,
· the foundations of human nature are the same in everyone. And
· every human being can draw in the course of his education from
o the inexhaustible wellspring of the divine in man’s nature.
But here likewise
two dangers threaten:
1. a man may
a. fail in his education to penetrate to the real roots of humanity and
b. remain fixed in conventions partial education of this sort is as bad as none
or
2. he may suddenly
a. collapse and
b. neglect
his self-development.
THE IMAGE
Water over wood: the image of THE WELL.
Thus the superior man
· encourages the people at their work, And
· exhorts them to help one another.
· The trigram Sun, wood, is below, and
· the trigram K’an, water, is above it.
Wood sucks water upward.
Just as
· wood as an organism imitates the action of the well,
o which benefits all parts of the plant,
· the superior man organizes human society,
so that, as in a plant organism,
o its parts cooperate for the benefit of the whole.
THE LINES
Six at the beginning means:
One does not drink the mud of the well.
No animals come to an old well.
If
a man wanders around in swampy lowlands,
his life is submerged in mud.
Such a man loses all significance for mankind.
He who throws himself away
is no longer sought out by others.
In the end
no one troubles about him any more.
Nine in the third place means:
The well is cleaned, but no one drinks from it.
This is my heart’s sorrow,
For one might draw from it.
If the king were clear-minded,
Good fortune might be enjoyed in common.
An able man is available.
He is like a purified well whose water is drinkable.
But no use is made of him.
This is the sorrow of those who know him.
One wishes that the prince might learn about it;
this would be good fortune for all concerned.
MOVING HEXAGRAM
HEXAGRAM 60 – Chieh – Limitation
Above K’AN THE ABYSMAL, WATER
Below TUI THE JOYOUS, LAKE
A lake occupies a limited space.
When more water comes into it,
it overflows.
Therefore limits must be set for the water.
The image shows
· water below and
· water above,
with the firmament between them as a limit.
The Chinese word for limitation really denotes
the joints that divide a bamboo stalk.
· In relation to ordinary life
o it means the thrift that sets fixed limits upon expenditures.
· In relation to the moral sphere
o it means the fixed limits that the superior man sets upon his actions –
§ the limits of
· loyalty and
· disinterestedness.
THE JUDGMENT
LIMITATION.
Success.
Galling limitation must not be persevered in.
· Limitations are troublesome,
but
· they are effective.
If
· we live economically in normal times,
· we are prepared for times of want.
To be sparing saves us from humiliation.
Limitations are also indispensable in the regulation of world conditions.
In nature there are
· fixed limits for summer and winter, day and night, and
· these limits give the year its meaning.
In the same way,
economy, by
· setting fixed limits upon expenditures,
· acts to
o preserve property and
o prevent injury to the people.
But in limitation
we must observe due measure.
If
· a man should seek to impose galling limitations upon his own nature,
o it would be injurious.
And if
· he should go too far in imposing limitations on others,
o they would rebel.
Therefore
it is necessary to set limits even upon limitations
THE IMAGE
Water over lake: the image of LIMITATION.
Thus the superior man
· Creates number and measure, And
· examines the nature of
o virtue and
o correct conduct.
A lake is something limited.
Water is inexhaustible.
· A lake can contain only a definite amount of the infinite quantity of water;
o this is its peculiarity.
· In human life too the individual achieves significance through
o discrimination and
o the setting of limits.
Therefore what concerns us here is
the problem of clearly defining these discriminations,
which are, so to speak,
the backbone of morality.
Unlimited possibilities are not suited to man;
· if they existed,
· his life would only dissolve in the boundless.
To become strong,
· a man’s life needs the limitations
o ordained by duty and
o voluntarily accepted.
The individual attains significance as a free spirit only
· by surrounding himself with these limitations and
· by determining for himself what his duty is.
