Schrodinger SDGR under CEO Ramy Farid

Schrodinger SDGR under CEO Ramy Farid

 

 

HEXAGRAM 30 – Li – THE CLINGING, FIRE

Above    LI    THE CLINGING, FIRE

Below    LI    THE CLINGING, FIRE

This hexagram is another double sign.

The trigram Li means

• ¨to cling to something,”
  
• “to be conditioned,
  
• to depend or rest on something,” and also
  
• “brightness”.
  

A dark line clings to two light lines,

• one above and
  
• one below –
  

the image of an empty space between two strong lines,

whereby the two strong lines are made bright.

The trigram represents the middle daughter.

The Creative has incorporated the central line of the Receptive, and thus

Li develops.

As an image, it is fire.

Fire

• has no definite form but
  
• clings to the burning object and thus
  

is bright.

As water pours down from heaven,

so fire flames up from the earth.

• While K’an means the soul shut within the body,
  
• Li stands for nature in its radiance.
  

 

THE JUDGMENT

THE CLINGING.

Perseverance furthers.

It brings success.

Care of the cow brings good fortune.

What is dark clings

• to what is light and so
  
• enhances the brightness of the latter.
  

A luminous thing giving out light

must have within itself something that perseveres; otherwise

it will in time burn itself out.

Everything that

gives light

is dependent on something to which it clings,

in order that it may continue to shine.

Thus

• sun and moon cling to heaven, and
  
• grain, grass, and trees cling to the earth.
  

So too

the twofold clarity of the dedicated man

• clings to what is right and thereby
  
• can shape the world.
  

Human life on earth is conditioned and unfree, and,

when man

• recognizes this limitation and
  
• makes himself dependent upon the harmonious and beneficent forces of the cosmos,
  

he achieves success.

The cow is the symbol of extreme docility.

By cultivating in himself an attitude of

• compliance and
  
• voluntary dependence,
  

man

• acquires clarity without sharpness and
  
• finds his place in the world. 1
  

 

THE IMAGE

That which is bright rises twice: The image of FIRE.

Thus the great man, by perpetuating this brightness,

Illumines the four quarters of the world.

Each of the two trigrams represents the sun in the course of a day.

The two together represent the repeated movement of the sun,

the function of light with respect to time.

The great man continues the work of nature in the human world.

Through the clarity of his nature

he causes the light

• to spread farther and farther and
  
• to penetrate the nature of man ever more deeply.
  

 

THE LINES

 

0 Six in the second place means:

Yellow light.

Supreme good fortune.

Midday has come;

the sun shines with a yellow light.

• Yellow is the color of measure and mean.
  
• Yellow light is therefore a symbol of the highest culture and art,
  
  • whose consummate harmony consists in holding to the mean.
    

 

Nine in the third place means:

In the light of the setting sun,

Men

• either beat the pot and sing Or
  
• loudly bewail the approach of old age.
  

Misfortune.

Here the end of the day has come.

The light of the setting sun calls to mind the fact that life is

• transitory and
  
• conditional.
  

Caught in this external bondage,

men are usually robbed of their inner freedom as well.

The sense of the transitoriness of life impels them

• to uninhibited revelry
  
  • in order to enjoy life while it lasts, or else
    
• they yield to melancholy and spoil the precious time
  
  • by lamenting the approach of old age.
    

Both attitudes are wrong.

To the superior man

it makes no difference whether death comes early or late.

He

• cultivates himself,
  
• awaits his allotted time, and in this way
  
• secures his fate.
  

 

 

MOVING HEXAGRAM

 

 

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.
  

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