Outcome of Amazon AMZN buyout of Whole Foods Markets WFM

Outcome of Amazon AMZN buyout of Whole Foods Markets WFM

 

 

 

 

 

HEXAGRAM 10 – Lu – Treading (Conduct)

Above    CH’IEN    THE CREATIVE, HEAVEN

Below    TUI        THE JOYOUS, LAKE

1. The name of the hexagram means on the one hand the right way of conducting oneself.
   

• Heaven, the father, is above,
  

and

• the lake, the youngest daughter, is below.
  

This shows the difference between high and low, upon which

composure, correct social conduct, depends.

1. On the other hand, the word for the name of the hexagram, TREADING, 1
   

   means literally treading upon something.
   

   The small and cheerful [Tui] treads upon the large and strong [Ch’ien].
   

   The direction of movement of the two primary trigrams is upward.
   

   The fact that the strong treads on the weak is not mentioned in the Book of Changes,
   

   because it is taken for granted.
   

   For the weak to take a stand against the strong is not dangerous here,
   

   because it happens in good humor [Tui] and without presumption,
   

so that

the strong man is not irritated but takes it all in good part.

THE JUDGMENT

TREADING.

Treading upon the tail of the tiger.

It does not bite the man.

Success.

The situation is really difficult.

That which is strongest and that which is weakest are close together.

• The weak follows behind the strong and worries it.
  
• The strong, however, acquiesces and does not hurt the weak,
  

because the contact is in good humor and harmless.

In terms of a human situation, one is handling wild, intractable people. In such a case one’s purpose will be achieved if one behaves with decorum. Pleasant manners succeed even with irritable people.

THE IMAGE

Heaven above, the lake below: The image Of TREADING.

Thus the superior man

• discriminates between high and low,
  

And thereby

• fortifies the thinking of the people.
  

Heaven and the lake show a difference of elevation that inheres in the natures of the two,

hence

no envy arises.

Among mankind also there are necessarily differences of elevation;

it is impossible to bring about universal equality.

But it is important that differences in social rank should not be arbitrary and unjust,

for if this occurs, envy and class struggle are the inevitable consequences.

• If, on the other hand, external differences in rank correspond with differences in inner worth,
  

and

• if inner worth forms the criterion of external rank,
  

people acquiesce and order reigns in society.

THE LINES

Nine in the second place means:

Treading a smooth, level course.

The perseverance of a dark man(2)

Brings good fortune.

The situation of a lonely sage is indicated here.

He

remains withdrawn from the bustle of life,

seeks nothing,

asks nothing of anyone, and

is not dazzled by enticing goals.

He

is true to himself and

travels through life unassailed, on a level road.

Since

• he is content and does not challenge fate,
  
• he remains free of entanglements.
  

Nine in the fourth place means:

He treads on the tail of the tiger.

Caution and circumspection

Lead ultimately to good fortune.

This text refers to a dangerous enterprise.

The inner power to carry it through is there, but

this inner power is combined with hesitating caution in one’s external attitude.

This line contrasts with the preceding line, which is

• weak within but
  
• outwardly presses forward.
  

Here one is sure of ultimate success,

which consists in achieving one’s purpose,

that is, in overcoming danger by going forward.

Nine at the top means:

• Look to your conduct and
  
• weigh the favorable signs.
  

When everything is fulfilled, supreme good fortune comes.

The work is ended.

If

• we want to know whether good fortune will follow,
  
• we must look back upon
  
  • our conduct and
    
  • its consequences.
    

If

• the effects are good,
  
• then good fortune is certain.
  

No one knows himself.

It is only

• by the consequences of his actions,
  
• by the fruit of his labors,
  

that a man can judge what he is to expect.

MOVING HEXAGRAM

HEXAGRAM 03 – Chun – Difficulty at the Beginning

Above    K’AN    THE ABYSMAL, WATER

Below    CHEN    THE AROUSING, THUNDER

The name of the hexagram, Chun, really connotes

a blade of grass pushing against an obstacle

as it sprouts out of the earth hence the meaning, “difficulty at the beginning.”

The hexagram indicates the way in which heaven and earth bring forth individual beings.

It is their first meeting, which is beset with difficulties.

The lower trigram Chen is the Arousing;

• its motion is upward and
  
• its image is thunder.
  

The upper trigram K’an stands for the Abysmal, the dangerous.

• Its motion is downward and
  
• its image is rain.
  

The situation points to teeming, chaotic profusion;

thunder and rain fill the air.

But the chaos clears up.

• While the Abysmal sinks,
  
• the upward movement eventually passes beyond the danger.
  
• A thunderstorm brings release from tension, and
  
• all things breathe freely again.
  

THE JUDGMENT

DIFFICULTY AT THE BEGINNING works supreme success,

Furthering through perseverance.

Nothing should be undertaken.

It furthers one to appoint helpers.

Times of growth are beset with difficulties.

They resemble a first birth.

But these difficulties arise from the very profusion of all that is struggling to attain form.

Everything is in motion:

therefore if one perseveres there is a prospect of great success, in spite of the existing danger.

When it is a man’s fate to undertake such new beginnings, everything is still unformed, dark.

Hence he must hold back, because any premature move might bring disaster.

Likewise, it is very important not to remain alone;

in order to overcome the chaos he needs helpers.

This is not to say, however, that he himself should look on passively at what is happening.

He must lend his hand and participate with inspiration and guidance.

THE IMAGE

Clouds and thunder: The image Of DIFFICULTY AT THE BEGINNING.

Thus the superior man

Brings order out of confusion.

Clouds and thunder are represented by definite decorative lines;

this means that in the chaos of difficulty at the beginning, order is already implicit.

So too the superior man has to arrange and organize the inchoate profusion of such times of beginning, just as one sorts out silk threads from a knotted tangle and binds them into skeins.

In order to find one’s place in the infinity of being,

one must be able both

• to separate and
  
• to unite.
  

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