Kraft Foods Inc. KFT under CEO Irene Rosenfeld
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THE HEXAGRAM
HEXAGRAM 08 – Pi – Holding Together [Union]
Above K’AN THE ABYSMAL, WATER
Below K’UN THE RECEPTIVE, EARTH
The waters on the surface of the earth flow together wherever they can, as for example in the ocean, where all the rivers come together. Symbolically this connotes holding together and the laws that regulate it. The same idea is suggested by the fact that all the lines of the hexagram except the fifth, the place of the ruler, are yielding. The yielding lines hold together because they are influenced by a man of strong will in the leading position, a man who is their center of union. Moreover, this strong and guiding personality in turn holds together with the others, finding in them the complement of his own nature.
THE JUDGMENT
HOLDING TOGETHER brings good fortune.
Inquire of the oracle once again
Whether you possess sublimity, constancy, and perseverance;
Then there is no blame.
Those who are uncertain gradually join.
Whoever comes too late
Meets with misfortune.
What is required is that we unite with others, in order that all may complement and aid one another through holding together. But such holding together calls for a central figure around whom other persons may unite. To become a center of influence holding people together is a grave matter and fraught with great responsibility. It requires greatness of spirit, consistency, and strength. Therefore let him who wishes to gather others about him ask himself whether he is equal to the undertaking, for anyone attempting the task without a real calling for it only makes confusion worse than if no union at all had taken place.
But when there is a real rallying point, those who at first are hesitant or uncertain gradually come in of their own accord. Late-comers must suffer the consequences, for in holding together the question of the right time is also important. Relationships are formed and firmly established according to definite inner laws. Common experiences strengthen these ties, and he who comes too late to share in these basic experiences must suffer for it if, as a straggler, he finds the door locked.
If a man has recognized the necessity for union and does not feel strong enough to function as the center, it is his duty to become a member of some other organic fellowship.
THE IMAGE
On the earth is water: The image Of HOLDING TOGETHER.
Thus the kings of antiquity
Bestowed the different states as fiefs
And cultivated friendly relations
With the feudal lords.
Water fills up all the empty places on the earth and clings fast to it. The social organization of ancient China was based on this principle of the holding together of dependents and rulers. Water flows to unite with water, because all parts of it are subject to the same laws. So too should human society hold together through a community of interests that allows each individual to feel himself a member of a whole. The central power of a social organization must see to it that every member finds that his true interest lies in holding together with it, as was the case in the paternal relationship between king and vassals in ancient China.
THE LINES
Six in the second place means:
Hold to him inwardly.
Perseverance brings good fortune.
If a person responds perseveringly and in the right way to the behests from above that summon him to action, his relations with others are intrinsic and he does not lose himself. But if a man seeks association with others as if he were an obsequious office hunter, he throws himself away. He does not follow the path of the superior man, who never loses his dignity.
THE MOVING HEXAGRAM
HEXAGRAM 29 – K’an – The Abysmal (Water)
Above K’AN THE ABYSMAL, WATER
Below K’AN THE ABYSMAL, WATER
This hexagram consists of a doubling of the trigram K’an. It is one of the eight hexagrams in which doubling occurs. The trigram K’an means a plunging in. A yang line has plunged in between two yin lines and is closed in by them like water in a ravine. The trigram K’an is also the middle son. The Receptive has obtained the middle line of the Creative, and thus K’an develops. As an image it represents water, the water that comes from above and is in motion on earth in streams and rivers, giving rise to all life on earth.
In man’s world K’an represents the heart, the soul locked up within the body, the principle of light inclosed in the dark – that is, reason. The name of the hexagram, because the trigram is doubled, has the additional meaning, “repetition of danger.” Thus the hexagram is intended to designate an objective situation to which one must become accustomed, not a subjective attitude. For danger due to a subjective attitude means either foolhardiness or guile. Hence too a ravine is used to symbolize danger; it is a situation in which a man is in the same pass as the water in a ravine, and, like the water, he can escape if he behaves correctly.
THE JUDGMENT
The Abysmal repeated.
If you are sincere, you have success in your heart,
And whatever you do succeeds.
Through repetition of danger we grow accustomed to it. Water sets the example for the right conduct under such circumstances. It flows on and on, and merely fills up all the places through which it flows; it does not shrink from any dangerous spot nor from any plunge, and nothing can make it lose its own essential nature. It remains true to itself under all conditions. Thus likewise, if one is sincere when confronted with difficulties, the heart can penetrate the meaning of the situation. And once we have gained inner mastery of a problem, it will come about naturally that the action we take will succeed. In danger all that counts is really carrying out all that has to be done – thoroughness – and going forward, in order not to perish through tarrying in the danger.
Properly used, danger can have an important meaning as a protective measure. Thus heaven has its perilous height protecting it against every attempt at invasion, and earth has its mountains and bodies of water, separating countries by their dangers. Thus also rulers make use of danger to protect themselves against attacks from without and against turmoil within.
THE IMAGE
Water flows on uninterruptedly and reaches its goal: The image of the Abysmal repeated.
Thus the superior man walks in lasting virtue
And carries on the business of teaching.
Water reaches its goal by flowing continually. It fills up every depression before it flows on. The superior man follows its example; he is concerned that goodness should be an established attribute of character rather than an accidental and isolated occurrence. So likewise in teaching others everything depends on consistency, for it is only through repetition that the pupil makes the material his own.
NUCLEAR HEXAGRAM
HEXAGRAM 27 – I – The Corners of the Mouth (Providing Nourishment)
Above KEN KEEPING STILL, MOUNTAIN
Below CHEN THE AROUSING, THUNDER
This hexagram is a picture of an open mouth; above and below are the firm lines of the lips, and between them the opening. Starting with the mouth, through which we take food for nourishment, the thought leads to nourishment itself. Nourishment of oneself, specifically of the body, is represented in the three lower lines, while the three upper lines represent nourishment and care of others, in a higher, spiritual sense.
THE JUDGMENT
THE CORNERS OF THE MOUTH.
Perseverance brings good fortune.
Pay heed to the providing of nourishment
And to what a man seeks
To fill his own mouth with.
In bestowing care and nourishment, it is important that the right people should be taken care of and that we should attend to our own nourishment in the right way. If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes. Nature nourishes all creatures. The great man fosters and takes care of superior men, in order to take care of all men through them.
Mencius says about this:
If we wish to know whether anyone is superior or not, we need only observe what part of his being he regards as especially important. The body has superior and inferior, important and unimportant parts. We must not injure important parts for the sake of the unimportant, nor must we injure the superior parts for the sake of the inferior. He who cultivates the inferior parts of his nature is an inferior man. He who cultivates the superior parts of his nature is a superior man. 1
THE IMAGE
At the foot of the mountain, thunder: The image of PROVIDING NOURISHMENT.
Thus the superior man is careful of his words
And temperate in eating and drinking.
“God comes forth in the sign of the Arousing” 2: when in the spring the life forces stir again, all things come into being anew.
“He brings to perfection in the sign of Keeping Still”: thus in the early spring, when the seeds fall to earth, all things are made ready.
This is an image of providing nourishment through movement and tranquility. The superior man takes it as a pattern for the nourishment and cultivation of his character. Words are a movement going from within outward. Eating and drinking are movements from without inward. Both kinds of movement can be modified by tranquility. For tranquility keeps the words that come out of the mouth from exceeding proper measure, and keeps the food that goes into the mouth from exceeding its proper measure. Thus character is cultivated.
Kraft Foods Inc. KFT CEO Irene Rosenfeld does she possess sublimity, constancy and perseverance
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THE HEXAGRAM
HEXAGRAM 50 – Ting – The Caldron
Above LI THE CLINGING, FIRE
Below SUN THE GENTLE, WIND, WOOD
The six lines construct the image of Ting, THE CALDRON; at the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The Ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The head of the family served the food from the Ting into the bowls of the guests.1 THE WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The Ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state. (2)
This hexagram and THE WELL are the only two in the Book of Changes that represent concrete, man-made objects. Yet here too the thought has its abstract connotation. Sun, below, is wood and wind; Li, above, is flame. Thus together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.
THE JUDGMENT
THE CALDRON.
Supreme good fortune.
Success.
While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order.
Here we see civilization as it reaches its culmination in religion. The Ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine. But the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility; this brings inner enlightenment and true understanding of the world, and this leads to great good fortune and success.
THE IMAGE
Fire over wood: The image of THE CALDRON.
Thus the superior man consolidates his fate
By making his position correct.
The fate of fire depends on wood; as long as there is wood below, the fire burns above. It is the same in human life; there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga,
THE LINES
Nine in the second place means:
There is food in the ting.
My comrades are envious,
But they cannot harm me.
Good fortune.
In a period of advanced culture, it is of the greatest importance that one should achieve something significant. If a man concentrates on such real undertakings, he may indeed experience envy and disfavor, but that is not dangerous. The more he limits himself to his actual achievements, the less harm can the envious inflict on him.
Nine in the third place means:
The handle of the Ting is altered.
One is impeded in his way of life.
The fat of the pheasant is not eaten.
Once rain falls, remorse is spent.
Good fortune comes in the end.
The handle is the means for lifting up the Ting. If the handle is altered, the Ting cannot be lifted up and used, and, sad to say, the delicious food in it, such as pheasant fat, cannot be eaten by anyone. This describes a man who, in a highly evolved civilization, finds himself in a place where no one notices or recognizes him. This is a severe block to his effectiveness. All of his good qualities and gifts of mind thus needlessly go to waste. But if he will only see to it that he is possessed of something truly spiritual, the time is bound to come, sooner or later, when the difficulties will be resolved and all will go well. The fall of rain symbolizes here, as in other instances, release of tension.
Six in the fifth place means:
The Ting has yellow handles, golden carrying rings.
Perseverance furthers.
Here we have, in a ruling position, a man who is approachable and modest in nature. As a result of this attitude he succeeds in finding strong and able helpers who complement and aid him in his work. Having achieved this attitude, which requires constant self-abnegation, it is important for him to hold to it and not to let himself be led astray.
Nine at the top means:
The Ting has rings of jade.
Great good fortune.
Nothing that would not act to further.
In the preceding line the carrying rings are described as golden, to denote their strength; here they are said to be of jade. Jade is notable for its combination of hardness with soft luster. This counsel, in relation to the man who is open to it, works greatly to his advantage. Here the counsel is described in relation to the sage who imparts it. In imparting it, he will be mild and pure, like precious jade. Thus the work finds favor in the eyes of the Deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well.
1. [There are beautiful examples of the Ting in most of our museums where they are classified as ritual vessels. The German word used by Wilhelm for Ting is Tiegel, meaning literally “caldron” and, in another sense, “crucible.” Since this characteristic Chinese vessel is unique in form, so different from either a caldron or a crucible in the usual sense, the word Ting has been retained wherever feasible here.]
2. Cf. the other three hexagrams dealing with nourishment, viz., hexagrams 5, 27, 48.
Kraft Foods Inc.
Three Lakes Drive
Northfield, IL 60093-2000
United States – Map
Phone: 847-646-2000
Fax: 847-646-6005
Website: http://www.kraft.com
Details
Index Membership: Dow Jones Composite
Dow Industrials
Sector: Consumer Goods
Industry: Food – Major Diversified
Full Time Employees: 97,000
Ms. Irene Rosenfeld , 57, Chairman and Chief Exec. Officer
Business Summary
Kraft Foods Inc., together with its subsidiaries, manufactures and markets snacks, confectionery, and quick meal products worldwide. The company offers snacks, including cookies, crackers, salted snacks, and chocolate confectionary; beverages, including coffee, packaged juice drinks, and powdered beverages; cheese, including natural, process, and cream cheeses; and grocery, including spoonable and pourable dressings, condiments, and desserts. It also offers convenient meals, including primarily frozen pizza, packaged dinners, lunch combinations, and processed meats. Kraft Foods markets its products primarily under various brand names, including Kraft, Oscar Mayer, Philadelphia, Maxwell House, Jacobs, Nabisco, Oreo, Milka, and LU. The company, through its subsidiary, Cadbury Plc, also offers chocolate products under the Cadbury Dairy Milk, Flake, Creme Egg, and Green & Black’s brands; gum products under Trident, Dentyne, Hollywood, and Bubbaloo brands; and candy products under the Halls, Cadbury Eclairs, Bassett’s, and The Natural Confectionery Co. brand names. It sells its products to supermarket chains, wholesalers, super centers, club stores, mass merchandisers, distributors, convenience stores, gasoline stations, drug stores, value stores, and other retail food outlets. The company was founded in 2000 and is based in Northfield, Illinois. Kraft Foods Inc. operates independently of Altria Group Inc. as of March 30, 2007.
