Verve Therapeutics VERV under CEO Sekar Kathiresan

Verve Therapeutics VERV under CEO Sekar Kathiresan

 

HEXAGRAM 62 – Hsiao Kuo – Preponderance of the Small

Above    CHEN     THE AROUSING, THUNDER

Below    KEN    KEEPING STILL, MOUNTAIN

While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28),

the strong lines

• preponderate and
  
• are within inclosed between weak lines at the
  
  • top and
    
  • bottom,
    

the present hexagram

• has weak lines preponderating,
  

though here again

• they are on the outside,
  
• the strong lines being within.
  

This indeed is the basis of

the exceptional situation indicated by the hexagram.

When

strong lines are outside,

we have the hexagram

• I, PROVIDING NOURISHMENT (27), or
  
• Chung Fu, INNER TRUTH (61);
  

neither represents an exceptional state.

When

• strong elements within preponderate,
  
• they necessarily enforce their will.
  

This creates struggle and exceptional conditions in general.

But

in the present hexagram

it is the weak element that perforce must mediate with the outside world.

If

• a man occupies a position of authority for which
  
• he is by nature really inadequate,
  

extraordinary prudence is necessary.

 

THE JUDGMENT

PREPONDERANCE OF THE SMALL.

Success.

Perseverance furthers.

• Small things may be done;
  
• great things should not be done.
  

The flying bird brings the message:

• It is not well to strive upward,
  
• It is well to remain below.
  

Great good fortune.

• Exceptional modesty and
  
• conscientiousness
  

are sure to be rewarded with success;

however,

if a man is not to throw himself away,

it is important that they should

• not become empty form and subservience
  
• but be combined always with a correct dignity in personal behavior.
  

We must understand the demands of the time

in order to find the necessary offset for its

• deficiencies and
  
• damages.
  

In any event

• we must not count on great success,
  
• since the requisite strength is lacking.
  

In this lies the importance of the message that

one should

• not strive after lofty things
  

but

• hold to lowly things.
  

The structure of the hexagram gives rise to the idea that

this message is brought by a bird.

In Ta Kuo, PREPONDERANCE OF THE GREAT (28),

• the four strong, heavy lines within,
  
• supported only by two weak lines without,
  

give the image of a sagging ridgepole.

Here

• the supporting weak lines are both
  
  • outside and
    
  • preponderant;
    

this gives the image of a soaring bird.

But

• a bird should not try to surpass itself and fly into the sun;
  
• it should descend to the earth, where its nest is.
  

In this way

• it gives the message conveyed by the hexagram.
  

 

THE IMAGE

Thunder on the mountain: The image of PREPONDERANCE OF THE SMALL.

Thus

• in his conduct the superior man gives preponderance to reverence.
  
• In bereavement be gives preponderance to grief.
  
• In his expenditures he gives preponderance to thrift.
  

• Thunder on the mountain is different from
  
• thunder on the plain.
  

In the mountains,

• thunder seems much nearer;
  

outside the mountains,

• it is less audible than the thunder of an ordinary storm.
  

Thus

the superior man derives an imperative from this image:

he must always fix his eyes

• more closely and
  
• more directly
  

on duty

than does the ordinary man,

even though this might make his behavior seem petty to the outside world.

He is exceptionally conscientious in his actions.

In bereavement

• emotion means more to him than ceremoniousness.
  

In all his personal expenditures

• he is extremely simple and unpretentious.
  

In comparison with the man of the masses,

• all this makes him stand out as exceptional.
  

But

the essential significance of his attitude lies in the fact that

in external matters

• he is on the side of the lowly.
  

 

THE LINES

 

Nine in the third place means:

If one is not extremely careful,

Somebody may

• come up from behind and
  
• strike him.
  

Misfortune.

At certain times

extraordinary caution is absolutely necessary.

But

it is just in such life situations that we find

• upright and strong personalities who, conscious of being in the right,
  

  disdain to hold themselves on guard,
  

because

• they consider it petty.
  

Instead,

• they go their way
  
  • proud and
    
  • unconcerned.
    

But this self-confidence deludes them.

There are dangers lurking for which

• they are unprepared.
  

Yet such danger is not unavoidable;

one can escape it

if

• he understands that the time demands that
  
• he pay especial attention to small and insignificant things.
  

 

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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