HP HPQ under CEO Enrique Lores

HP HPQ under CEO Enrique Lores

 

HEXAGRAM 36 – Ming I – Darkening of the Light

Above    K’UN    THE RECEPTIVE, EARTH

Below    LI    THE CLINGING, FIRE

Here the sun

• has sunk under the earth and
  
• is therefore darkened.
  

The name of the hexagram means literally “wounding of the bright”; hence

the individual lines contain frequent references to wounding.

The situation is the exact opposite of that in the foregoing hexagram.

In the latter

• a wise man at the head of affairs
  
  • has able helpers, and in company with them
    
  • makes progress;
    

here

• a man of dark nature
  
  • is in a position of authority and
    
  • brings harm to the wise and able man.
    

 

THE JUDGMENT

DARKENING OF THE LIGHT.

In adversity

It furthers one to be persevering.

One

• must not unresistingly let himself be swept along
  

  by unfavorable circumstances,
  

• nor permit his steadfastness to be shaken.
  

He can avoid this by

• maintaining his inner light, while
  
• remaining outwardly yielding and tractable.
  

With this attitude

he can overcome even the greatest adversities.

In some situations indeed a man

• must hide his light, in order to
  
• make his will prevail in spite of difficulties in his immediate environment.
  

Perseverance

• must dwell in inmost consciousness and
  
• should not be discernible from without.
  

Only thus is

a man able to maintain his will in the face of difficulties.

 

THE IMAGE

The light has sunk into the earth: The image of DARKENING OF THE LIGHT.

Thus does

• the superior man live with the great mass:
  
• He
  
  • veils his light,
    
  • yet still shines.
    

In a time of darkness it is essential to be

• cautious and
  
• reserved.
  

One should not needlessly awaken overwhelming enmity

by inconsiderate behavior.

In such times

• one ought not to fall in with the practices of others;
  
• neither should one drag them censoriously into the light.
  

In social intercourse

• one should not try to be all-knowing.
  
• One should let many things pass, without being duped.
  

 

THE LINES

 

Nine at the beginning means:

Darkening of the light during flight.

He lowers his wings.

The superior man

• does not eat for three days On his wanderings.
  

But he

• has somewhere to go.
  

The host has occasion to gossip about him

With grandiose resolve

a man

• endeavors to soar above all obstacles, but thus
  
• encounters a hostile fate.
  

He

• retreats and
  
• evades the issue.
  

The time is difficult.

Without rest, he must hurry along,

with no permanent abiding place.

If he

• does not want to make compromises within himself,
  
• but insists on remaining true to his principles,
  

he suffers deprivation.

Nevertheless

he has a fixed goal to strive for,

even though the people with whom he lives

• do not understand him and
  
• speak ill of him.
  

 

Nine in the third place means:

Darkening of the light during the hunt in the south.

Their great leader is captured.

One must not expect perseverance too soon.

It seems as if chance were at work.

• While the strong, loyal man
  
  • is striving eagerly and in good faith to create order,
    
• he
  
  • meets the ringleader of the disorder, as if by accident, and
    
  • seizes him.
    

Thus victory is achieved.

But in abolishing abuses one must not be too hasty.

This would turn out badly

because the abuses have been in existence so long.

 

Six in the fifth place means:

Darkening of the light as with Prince Chi.

Perseverance furthers.

Prince Chi

lived at the court of the evil tyrant Chou Hsin, who,

although not mentioned by name,

furnishes the historical example on which this whole situation is based.

Prince Chi

was a relative of the tyrant and

could not withdraw from court;

therefore

he

• concealed his true sentiments and
  
• feigned insanity.
  

Although

• he was held a slave,
  
• he did not allow external misery to deflect him from his convictions.
  

This provides a teaching for those who cannot leave their posts in times of darkness.

In order to escape danger,

they need

• invincible perseverance of spirit and
  
• redoubled caution in their dealings with the world.
  

 

Six at the top means:

Not light but darkness.

• First he climbed up to heaven,
  
• Then he plunged into the depths of the earth.
  

Here the climax of the darkening is reached.

• The dark power at first held so high a place that
  
• it could wound all who were on the side of good and of the light.
  

But in the end

• it perishes of its own darkness,
  
• for evil
  
  • must itself fall at the very moment when
    
• it
  
  • has wholly overcome the good, and thus
    
  • consumed the energy to which it owed its duration.
    

 

 

MOVING HEXAGRAM

 

 

HEXAGRAM 20 – Kuan – Contemplation (View)

Above    SUN    THE GENTLE, WIND

Below    K’UN    THE RECEPTIVE, EARTH

A slight variation of tonal stress gives the Chinese name for this hexagram a double meaning.

It means both

• contemplating and
  
• being seen, in the sense of being an example.
  

These ideas are suggested by the fact that the hexagram can be understood as picturing a type of tower characteristic of ancient China.

• A tower of this kind commanded a wide view of the country;
  

  at the same time, when situated on a mountain,
  

• it became a landmark that could be seen for miles around.
  

Thus the hexagram shows a ruler

• who contemplates the law of heaven above him and the ways of the people below, and
  
• who, by means of good government, sets a lofty example to the masses.
  

This hexagram is linked with the eighth month (September – October).

• The light-giving power retreats and
  
• the dark power is again on the increase.
  

However, this aspect is not material in the interpretation of the hexagram as a whole.

 

THE JUDGMENT

CONTEMPLATION.

• The ablution has been made,
  

But

• not yet the offering.
  

Full of trust they look up to him.

The sacrificial ritual in China began with

• an ablution and
  
• a libation by which the Deity was invoked,
  

after which the sacrifice was offered.

The moment of time between these two ceremonies is the most sacred of all,

the moment of deepest inner concentration.

If piety is

• sincere and
  
• expressive of real faith,
  

the contemplation of it has a transforming and awe-inspiring effect

on those who witness it.

Thus also in nature

a holy seriousness is to be seen in the fact that

natural occurrences are uniformly subject to law.

Contemplation of the divine meaning underlying the workings of the universe gives

to the man who is called upon to influence others

the means of producing like effects.

This requires that power of inner concentration which religious contemplation

develops in great men strong in faith.

• It enables them to apprehend the mysterious and divine laws of life, and
  

  by means of profoundest inner concentration
  

• they give expression to these laws in their own persons.
  

Thus

a hidden spiritual power emanates from them,

influencing and dominating others

without their being aware of how it happens.

 

THE IMAGE

The wind blows over the earth: The image of CONTEMPLATION.

Thus the kings of old

• visited the regions of the world,
  
• Contemplated the people, And
  
• gave them instruction.
  

When the wind blows over the earth it

• goes far and wide and
  
• the grass must bend to its power.
  

These two occurrences find confirmation in the hexagram.

The two images are used to symbolize a practice of the kings of old;

1. in making regular journeys the ruler could, in the first place,
   

   survey his realm and
   

   make certain that none of the existing usages of the people escaped notice;
   

2. in the second,
   

   he could exert influence through which such customs as were unsuitable
   

   could be changed.
   

All of this points to the power possessed by a superior personality.

• On the one hand, such a man
  
  • will have a view of the real sentiments of the great mass of humanity and therefore
    
  • cannot be deceived;
    
• on the other, he
  
  • will impress the people so profoundly,
    
    • by his mere existence and
      
    • by the impact of his personality,
      

    that they will be swayed by him as the grass by the wind.
    

Comments

comments