Wholes & parts.

There seems to be a tendancy to treat the universe as if it is all yin or yang. What is important to recognize when dealing with any dichotomy is that an element of the dichotomy is only 'meaningful' when considered in the context of the other element.

This derives from the creation of the dichotomy, which is done when we analize a whole; we break the whole down and thus form a set of dichotomies:

whole/aspects
whole/parts
parts/aspects
etc.,

Thus, in the domain of yin/yang, which only exists when we cut a whole since the union of yin and yang leads back to the whole and thus yin and yang 'dissapear', no matter what is studied, any aspect manifesting a yin bias MUST have a yang element as context and visa versa to be considered as a whole. To exclude one element is akin to trying to get a complete understanding of a fish without considering it in it's natural habitat, water.

When we consider the hexagrams of the I Ching in their structural form, each hexagram has it's structural opposite, and the union of these two hexagrams creates a wholistic concept; the hexagrams opperate as opposite sides of the same coin, so to get an idea of the whole we need simply to name the coin.

This is structural context and deals with the hexagrams as having either yin or yang biases. It is akin to cutting a fish down the middle and comparing the halves without considering any developmental aspects.

With yin and yang, the idea is to get them to re-unite and become whole, and this is also in the process of refinement where yin/yang form the raw materials.

This process of refinement forms the foundations of alchemy. In it's modern form, we find this transformation process in the forming of a new metal alloy.

If I take two raw materials (call them yin and yang) and then mix them and heat them, only after a specific time at a specific temperature does the new alloy form. If I stop the process, or let it go on too long, or use the wrong temperature, I get nothing but hot raw materials or I get a lump of 'something' which I can do nothing with other than melt it down and try and do it all again. What emerges from this is the affects of surroundings on development.

When we analize a hexagram as a whole, using the concept of refinement, we introduce a degree of bias which is not present when we consider structure. In refinement we introduce a developmental bias, either line by line or trigram over trigram. The development of hexagram 01, for example, implies that it did not suddenly 'appear' but that it developed from a gross state to the refined state; this is analogous to studying the fertilization of a fish egg and the emergence and development of the fish within it's natural context.

The only form of dichotomy that deals with whole/aspects relationships is the one:many type which is different to the one:one type which is the type usually considered in dichotomous analysis. The process of refinement introduces the concept of hierarchy and thus 'the many'.

Therefore, the refined meaning inherant in hexagram 01 is considered to have emerged from less refined sources. But, the meaning of hexagram 01 can be treated in a gross or refined way, implying that it can be used as the finished product or as the context for something else. In the I Ching, this seems to be the case for all of the hexagrams.

Semantic analysis leads to the emergence of contextual hexagrams, but formal structural modifications (e.g. changing lines 1 & 6 to get the initial contextual hexagram) link text and context hexagram suggesting structural-semantic dependance.

All other contexts that emerge in the process of developing hexagram 01 must function within the initial gross context. The difference when compared to the structural context concept (structural opposites) is that the refinement gives us more information about the development of a specific hexagram; we are at a deeper level of analysis.

This link retains the yin/yang nature of wholeness in that one element must have the context of the other element, but also introduces developmental aspects not previously considered in the 'Western' analysis of the I Ching, although it is loosly covered in the analysis of the context of lines where the line characteristics similar to hexagram 63 are used as line contexts for all of the hexagrams.

The demonstration of the existance of contextual hexagrams other than the opposite structure type, only emerges through dynamic structural analysis followed by semantic analysis, and it opens-up the I Ching in ways not considered before.

This also shows the principle of dichotomy at work, for all of the processes found in the mixing of yin/yang are processes inherant in any use of dichotomous analysis. The success of the I Ching, and many other systems of predictiom based on dichotomy, is that they all function within the context of the prime dichotomy of prediction - me/universe. This is often treated in a one:one manner although it is in fact a one:many type of dichotomy.

If the process of dichotomous analysis is a natural tool of the brain, if it has neurological roots, then any 'map' of reality will infact resonate with one's mind irrespective of 'truth'; no matter what pattern emerges we will find some 'value', some how.

The question therefore arises as to the 'value' of using the I Ching as a tool of prediction rather than simply as a guide to the different forms possible when using dichotomous analysis.

The answer to this is that, since the I Ching can be considered as a map of dichotomous analysis, and since this form of analysis is continuously used in the everyday world, analogies can easily be found. However, to use the I Ching in a passive manner, by throwing coins or using random number generators to emulate the yarrow stick method, is to cheapen it - especially if that is all we do.

We can suggest that the act of throwing coins is part of the way of the inferior; creative but, in the long term, sterile. Only by activly using the I Ching, by knowing all of the possible manifestations and putting oneself under the influence of one or the other can 'true' progress be made and we follow the way of the superior; this way includes the tossing of coins but as an innovative aspect of the whole process rather than the 'only' method of using the I Ching.

Thus, the placing of text within context becomes an active methodology based on the explicit nature of the I Ching and thus enables a more refined understanding of one's 'true' position; the determination of the context of one's own situation is easy and far more effective than throwing coins and leaving it all to chance (The possible results of which, for those who want to do it 'properly', can be found in the novel "The Dice Man").

The I Ching can work as an excellent guide to the possibilities that emerge from the mixing of yin and yang, but to consider the I Ching solely in the light of an active response to a passive enquiry will lead to confusion and frustration. In the context of the individual, the I Ching is more like an idiot savant and serves the same function as does mathematics in that it contains the works of many and thus serves as a source of information within a specific context, and the use of this information is upto the individual.

In the social context, the I Ching can be used to determine social evolution in that once a path has begun it is often hard to leave unless a lot of energy is put-in to change direction. Thus, the determination of social context and the resulting text can display a path of development. It is then upto the individual to decide whether he/she wishes to be under the influence of this path or whether he/she wishes to find a different influence. At all times there are specific social situations occuring that the I Ching can 'map'. This is purely from the use of dichotomy. Free will is the ability to activly place oneself outside or inside of one of these situations and thus be influenced and/or influence the situation.

In consistantly following the throwing of coins etc., is to stick to the way of the inferior, and is akin to saying 'I have attempted to understand my world and I have totally failed - you decide for me'. To follow this path is acceptable, but to then refuse or ignore the result is an act of betrayal; one enquires and then says "no no no, I know better than you, you are wrong". This act is 'out of context'; the moment one picks-up the coins to toss them, one has surrendered all claims to self-determination, and to then attempt to move the goal posts implies a degree of self-betrayal of the worst kind. In this method, the resulting hexagram is taken literally - as a real influence on the situation, and to apply analysis to the method is invalid - you do not question, you just accept.

The act of using the I Ching as a map and thus guide is the way of the superior, it says "I decide on my future, but since possibly all of the combinations of the future are shown within the I Ching (due to dichotomy) I will actively use it as a guide rather than wandering around re-writing the I Ching in the process." To then emphasize coins and yarrow sticks and the concept of synchronicity is a betrayal since this act is 'out of context'. The way of the superior is one of active (dynamic) structural and semantic analysis of the elements of the I Ching and the placing of oneself in the appropriate situation that one could participate in and thus satisfy one's desires. At first, this can be a highly energy-intensive exercise. But as one starts to learn the affects of context on the emergence of situations and the reluctance of many to put-in energy to change a path once it is underway, so one learns to pre-empt, and thus choices of action become easier.

In this context, the use of random methods to generate a hexagram is acceptable when seen in the light of it's purpose - to play with text and context and possibly ellicit a difference, innovative perspective. This is a property of metaphor rather than some 'synchronistic' moment; the result is taken as metaphor, and thus open to aspectual analysis as one endevours to capture all of the nuances hidden in the metaphor.

'Reality', the whole, is the unification of these two extremes; and thus the realization that perhaps, when one side starts to serve you badly, it is time to go to the other side. This introduces a degree of oscillation which allows for observation of the emergence of invariant componants of the two extremes. These componants, since they are common, imply that they manifest a part of 'reality' rather than attributes of the extremes.

The emergence of meaning.

The previous emphasis on the dichotomy of inferior/superior within the context of the I Ching, introduces the concept of meaning; how is it that following the path of the inferior I can get just as much 'meaning' out of the I Ching as if I followed the path of the superior?

We can extend this by asking, how is that, despite the advances of science, a vast number of people on this planet favour the use of esoteric forms of knowledge (I Ching, Astrology, Tarot, etc.,) over scientifically derived forms?

The answer has to be that these esoteric forms ellicit 'meaningful responses' that are equivalent to those derivable from science.

How could this be? The answer seems to be the use of the principle of dichotomy to categorize.