Wells Fargo WFC under Timothy Sloan

Wells Fargo WFC under Timothy Sloan

 

 

 

 

 

 

HEXAGRAM 59 – Huan – Dispersion (Dissolution)

Above    SUN    THE GENTLE, WIND

Below    K’AN    THE ABYSMAL, WATER

Wind blowing over water

disperses it,

dissolving it into

• foam and
  
• mist.
  

This suggests that when a man’s vital energy is dammed up within him

(indicated as a danger by the attribute of the lower trigram),

gentleness serves to

• break up and
  
• dissolve
  

the blockage.

THE JUDGMENT

Dispersion,

Success.

The king approaches his temple.

It furthers one to cross the great water.

Perseverance furthers.

The text of this hexagram resembles that of Ts’ui, GATHERING TOGETHER (45).

In the latter,

the subject is the bringing together of elements that have been separated,

as water collects in lakes upon the earth.

Here

the subject is the dispersing and dissolving of divisive egotism.

DISPERSION shows the way, so to speak, that leads to gathering together.

This explains the similarity of the two texts.

Religious forces are needed to overcome the egotism that divides men.

1. The common celebration of the great
   

• sacrificial feasts and
  
• sacred rites,
  

which gave expression simultaneously to the

• interrelation and
  
• social articulation of
  
  • family and
    
  • state,
    

was the means employed by the great rulers to unite men.

• The sacred music and
  
• the splendor of the ceremonies
  

aroused a strong tide of emotion

• that was shared by all hearts in unison, and
  
• that awakened a consciousness of the common origin of all creatures.
  

In this way

• disunity was overcome and
  
• rigidity dissolved.
  

A further means to the same end is

1. cooperation in great general undertakings that
   

set a high goal for the will of the people;

in the common concentration on this goal,

all barriers dissolve,

just as,

• when a boat is crossing a great stream,
  
• all hands must unite in a joint task.
  

But only a man

• who is himself free of all selfish ulterior considerations, and
  
• who perseveres in justice and steadfastness,
  

is capable of so dissolving the hardness of egotism.

THE IMAGE

The wind drives over the water: The image of DISPERSION.

Thus

the kings of old

• sacrificed to the Lord And
  
• built temples.
  

In the autumn and winter,

water begins to freeze into ice.

When

the warm breezes of spring come,

• the rigidity is dissolved, and
  
• the elements that have been dispersed in ice floes are reunited.
  

It is the same with the minds of the people.

Through

• hardness and
  
• selfishness
  

the heart grows rigid, and

this rigidity leads to separation from all others.

• Egotism and
  
• Cupidity
  

isolate men.

Therefore

the hearts of men

• must be seized by a devout emotion.
  

They

• must be shaken by a religious awe in face of eternity –
  
• stirred with an intuition of the One Creator of all living beings, and
  
• united through the strong feeling of fellowship experienced in the ritual of divine worship.
  

THE LINES

Six at the beginning means:

He brings help with the strength of a horse.

Good fortune.

It is important

• that disunion should be overcome at the outset,
  
  • before it has become complete –
    
• that the clouds should be dispersed
  
  • before they have brought storm and rain.
    

At such times when

hidden divergence’s in temper

• make themselves felt and
  
• lead to mutual misunderstandings,
  

we must take quick and vigorous action to dissolve the

• misunderstandings and
  
• mutual distrust.
  

Six in the fourth place means:

He dissolves his bond with his group. (1)

Supreme good fortune.

Dispersion leads in turn to accumulation.

This is something that ordinary men do not think of.

When

• we are working at a task that affects the general welfare,
  
• we must leave all private friendships out of account.
  

Only by

rising above party interests

can we achieve something decisive.

He who has the courage thus to

• forego what is near
  
• wins what is afar.
  

But in order to comprehend this standpoint,

one must have a wide view of the interrelationships of life,

such as only unusual men attain.

MOVING AVERAGE

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.

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