SoFi Technologies SOFI under CEO Anthony Noto

SoFi Technologies SOFI under CEO Anthony Noto

 

HEXAGRAM 38 – K’uei – Opposition

Above    LI    THE CLINGING, FLAME

Below    TUI    THE JOYOUS, LAKE

This hexagram is composed of the trigram

• Li above, i.e., flame, which burns upward, and
  
• Tui below, i.e., the lake, which seeps downward.
  

These two movements are in direct contrast.

Furthermore,

• Li is the second daughter and
  
• Tui the youngest daughter, and
  

although

they live in the same house

they belong, to different men;

hence their wills

• are not the same
  
• but are divergently directed.
  

 

THE JUDGMENT

OPPOSITION.

In small matters, good fortune.

When people live in

• opposition and
  
• estrangement
  

they cannot carry out a great undertaking in common;

their points of view diverge too widely.

In such circumstances

• one should above all not proceed brusquely,
  

  for that would only increase the existing opposition;
  

instead,

• one should limit oneself to producing gradual effects in small matters.
  

Here success can still be expected,

because

the situation is such that

the opposition does not preclude all agreement.

In general,

opposition appears as an obstruction, but when

• it represents polarity within a comprehensive whole,
  
• it has also its useful and important functions.
  

The oppositions of

• heaven and earth,
  
• spirit and nature,
  
• man and woman,
  

when reconciled,

bring about the creation and reproduction of life.

In the world of visible things,

the principle of opposites makes possible

the differentiation by categories

through which order is brought into the world.

 

THE IMAGE

Above, fire,

below, the lake:

The image of OPPOSITION.

Thus amid all fellowship

The superior man retains his individuality.

The two elements, fire and water,

never mingle

but even when in contact

retain their own natures.

So

• the cultured man is never led into baseness or vulgarity
  

  through intercourse or community of interests with persons of another sort;
  

  regardless of all commingling,
  

• he will always preserve his individuality.
  

 

THE LINES

 

Nine at the beginning means:

Remorse disappears.

• If you lose your horse,
  
  • do not run after it; It will come back of its own accord.
    
• When you see evil people,
  
  • Guard yourself against mistakes.
    

Even in times when oppositions prevail,

• mistakes can be avoided, so that
  
• remorse disappears.
  

When opposition begins to manifest itself,

• a man must not try to bring about unity by force, for by so doing
  
• he would only achieve the contrary,
  

just as

• a horse goes farther and farther away
  
  • if one runs after it.
    
• it is one’s own horse, one can safely let it go;
  
  • it will come back of its own accord.
    

So too

• when someone who belongs with us is momentarily estranged
  

  because of a misunderstanding,
  

• he will return of his own accord
  

  if we leave matters to him.
  

On the other hand,

it is well to be cautious when

evil men who do not belong with us force themselves upon us,

again as the result of a misunderstanding.

Here the important thing is to avoid mistakes.

• We must not try to shake off these evil men by force;
  
  • this would give rise to real hostility.
    
• We must simply endure them.
  
  • They will eventually withdraw of their own accord.
    

 

0 Nine in the second place means:

One meets his lord in a narrow street.

No blame.

As a result of misunderstandings,

it has become impossible for people who by nature belong together

to meet in the correct way.

This being so,

an accidental meeting under informal circumstances

may serve the purpose,

provided there is an inner affinity between them.

 

Nine at the top means:

Isolated through opposition,

One sees one’s companion

• as a pig covered with dirt,
  
• As a wagon full of devils.
  

First

• one draws a bow against him,
  

Then

• one lays the bow aside.
  

• He is not a robber;
  
• he will woo at the right time.
  

As one goes, rain falls;

then good fortune comes.

Here

the isolation is due to misunderstanding;

it is brought about

• not by outer circumstances
  
• but by inner conditions.
  

A man misjudges his best friends, taking them to be

• as unclean as a dirty pig and
  
• as dangerous as a wagon full of devils.
  

He adopts an attitude of defense.

But in the end, realizing his mistake,

he lays aside the bow,

perceiving that the other is approaching with the best intentions

for the purpose of close union.

Thus

the tension is relieved.

• The union resolves the tension,
  

just as

• falling rain relieves the sultriness preceding a thunderstorm.
  

All goes well,

for just when

• opposition reaches its climax
  
• it changes over to its antithesis.
  

 

 

MOVING HEXAGRAM

 

 

HEXAGRAM 16 – Yu – Enthusiasm

Above    CHEN    THE AROUSING, THUNDER

Below    K’UN    THE RECEPTIVE, EARTH

The strong line in the fourth place, that of the leading official,

meets with response and obedience from all the other lines, which are all weak.

• The attribute of the upper trigram, Chen, is movement;
  
• the attributes of K’un, the lower, are obedience and devotion.
  

This begins a movement that

• meets with devotion
  

and therefore

• inspires enthusiasm, carrying all with it.
  

Of great importance, furthermore, is

the law of movement along the line of least resistance,

which in this hexagram is enunciated as the law

• for natural events and
  
• for human life.
  

 

THE JUDGMENT

ENTHUSIASM.

It furthers one

• to install helpers And
  
• to set armies marching.
  

The time of ENTHUSIASM derives from the fact that there is at hand

an eminent man who

• is in sympathy with the spirit of the people and
  
• acts in accord with it.
  

Hence he finds universal and willing obedience.

To arouse enthusiasm it is necessary for a man to adjust himself and his ordinances

to the character of those whom he has to lead.

The inviolability of natural laws rests on this principle of

movement along the line of least resistance.

These laws are not forces external to things

but represent the harmony of movement immanent in them.

That is

• why the celestial bodies do not deviate from their orbits and
  
• why all events in nature occur with fixed regularity.
  

It is the same with human society:

• only such laws as are rooted in popular sentiment can be enforced,
  
• while laws violating this sentiment merely arouse resentment.
  

Again,

it is enthusiasm that enables us to install helpers

for the completion of an undertaking without fear of secret opposition.

It is enthusiasm too that can unify mass movements, as in war,

so that they achieve victory.

 

THE IMAGE

Thunder comes resounding out of the earth: The image of ENTHUSIASM.

Thus the ancient kings

• made music In order to honor merit, And
  
• offered it with splendor To the Supreme Deity,
  
• Inviting their ancestors to be present.
  

When, at the beginning of summer,

• thunder – electrical energy – comes rushing forth from the earth again, and
  
• the first thunderstorm refreshes nature,
  

a prolonged state of tension is resolved.

Joy and relief make themselves felt.

So too,

music has power

• to ease tension within the heart and
  
• to loosen the grip of obscure emotions.
  

The enthusiasm of the heart expresses itself involuntarily

• in a burst of song,
  
• in dance and rhythmic movement of the body.
  

From immemorial times

the inspiring effect of the invisible sound that

• moves all hearts, and
  
• draws them together,
  

has mystified mankind.

Rulers have made use of this natural taste for music;

they elevated and regulated it.

Music was looked upon as something serious and holy,

designed to purify the feelings of men.

It fell to music

• to glorify the virtues of heroes and thus
  
• to construct a bridge to the world of the unseen.
  

In the temple men drew near to God with music and pantomimes

(out of this later the theater developed).

Religious feeling for the Creator of the world was united with

the most sacred of human feelings,

that of reverence for the ancestors.

The ancestors were invited to these divine services

• as guests of the Ruler of Heaven and
  
• as representatives of humanity in the higher regions.
  

This uniting of the human past with the Divinity

in solemn moments of religious inspiration

established the bond between God and man.

The ruler who revered the Divinity in revering his ancestors

became thereby the Son of Heaven,

in whom the heavenly and the earthly world met in mystical contact.

These ideas are the final summation of Chinese culture.

Confucius has said of the great sacrifice at which these rites were performed:

“He who

• could wholly comprehend this sacrifice
  
• could rule the world as though it were spinning on his hand.”
  

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