This article deals with semantic groupings in the ‘traditional’ listing, demonstrating the directional (temporal) aspects of the King Wen Sequence compared to the structural aspects of the Fu Hsi sequence and how grouping these pairings forms a consistent pattern of meaning.
The pairings we find in the King Wen sequence reflect the temporal (directional) aspects of the hexagrams and these pairs are what we see in the 'traditional' numbered sequence used by Wilhelm etc.
The pairings we find in the Fu Hsi sequence reflect the structural (spacial) aspects of the hexagrams.
In these sequences so there are pairings that reflect BOTH aspects in the single pair. There are eight of these. In what follows are presented all of the pairings, giving both the spacial and temporal characteristics of these pairs.
The overall emphasis for the directional patterns is the distinction of begin/end; raw/refined.
This is the first of eight groups where the structural and directional patterns are the same for each hexagram. In this case the directional complements (top to bottom, bottom to top) are indistinguishable, or more so that they overlap.
Hexagram 01 covers the concept of perseverance and single-mindedness whereas hexagram 02 covers the concept of devotion and double-mindedness. These distinctions can be seen as directional in that perseverance doubled expresses developing single-mindedness, and devotion doubled expresses developing double-mindedness.
The structural emphasis is the expansive emphasis of hexagram 01, and the contractive emphasis of hexagram 02.
With these sorts of hexagrams so the overall form contains BOTH the structural and directional aspects.
This group of four hexagrams deal with raw beginnings (03, 04) and resulting ends (49, 50).
Hexagram 03 emphasises difficult beginnings as we start-out on a new endeavour. Hexagram 04 complements this directionally in that the imposed education process also has difficulties at the beginning.
Hexagram 49 is the refinement of 04 in that we have the skill to reveal the hidden (and transform).
Hexagram 50 is also refinement in that these raw processes lead to transformations.
This group of four hexagrams deals with advancement
The directional form of 05, 06 emphasises compromise or perhaps a better phrase is ‘holding back’; the ‘waiting’ of 05 and the ‘compromising’ of 06.
The directional form of 35, 36 emphasises uncompromise; no ‘holding back’; the ‘progressing’ of 35 and the ‘uncompromising’ of 36.
This is the second of eight groups where the distinction of structural and directional are the same hexagrams.
The dynamic perspective is hexagram 11 dealing with harmonising and so balancing. Hexagram 12 does the same but in an oppositional context in that it captures the process of neutralising opposition.
The structural perspective is an emphasis on peace (11) and standstill (12). This emphasises a degree of stillness for both, but with hexagram 11 having potentials whereas 12 does not.
This group of four hexagrams deals with organisational concepts.
This pair - 15, 16 - covers the directional aspects in that 15 is the act of evening things out – levelling, and so the concept of modesty through reducing highs and lows. Hexagram 16 does the same thing but uses foresight and planning as it’s methods and so reducing having to deal with ‘sudden’ extremes – all is prepared for.
The pair of 09, 10 cover directional aspects in that 09 is the act of making small gains by accumulating things and so ‘lifting’ oneself. Hexagram 10 does the same thing but by following a path.
Structural aspects are covered in the consideration of the 15, 10 relationship and the 16, 09 relationship.
This is the third of eight groups where the distinction of structural and directional are the same hexagrams.
Hexagram 17 deals with establishing a belief system and following it. Hexagram 18 complements this by using feedback to correct the corruptions that can emerge from 17 (and so 18 goes in the opposite direction)
This group of four hexagrams deals with motivational concepts. (hex 33 deals with retreat but in a context of tricking the opposition and so there a motive for the act).
This group of four hexagrams deals with regulatory (containment) concepts.
Hexagram 23 deals with the concept of pruning, of cutting back to the bedrock and so ‘pure’, fundamentalist’ levels – the one ‘true’ way.
Hexagram 24 deals with the concept of returning to the one ‘true’ way in the face of many distractions that appear in the form of other paths to follow.
23 leads from the general to the specific whereas 24 leads from the specific to the general.
Hexagram 43 deals with the concept of seeding, of spreading the word in a direct, concentrated and robust manner.
Hexagram 44 deals with the concept of persuading/seducing, of spreading the word in a more subtle way.
The structural links for these are in that 23,43 oppose each other as do 24,44. The other form of opposition is in direction and in this context so 23 opposes 24 and 43 opposes 44.
This group of four hexagrams deals with entanglements. The 25, 26 pair emphasise dis-entanglements through breaking-free (25) or not getting entangled in the first place (26)
The complements are in the 45, 46 pair which stress entanglements in forming congregations (45) or else ascending in the organisation (46)
This is the fourth of eight groups where the structural and temporal aspects are combined.
Hexagram 27 covers the concept of hungering (seeking nourishment - underweight) whereas hexagram 28 covers the concept of exceeding (overweight).
This is the fifth of eight groups where the structural and temporal aspects are combined. Hexagram 29 emphasises containment and control, whereas hexagram 30 emphasises guidance and establishing a sense of direction.
In the structural aspect so 30 manifests a dependency (fire needs to burn something) whereas 29 manifests another dependence in that water will flow everywhere unless contained. There seems to be an emphasis on fire spreading outwards/upwards and water spreading downwards.
This group of four hexagrams deals with concentrated commitment concepts.
Hexagram 31 emphasises a journey of increasing commitment compared to 32 that starts with commitment.
Hexagram 41 emphasises increasing concentration, both literal and metaphoric, whereas 42 emphasises augmentation and so a stated of refinedness ‘at the start’.
This group of four hexagrams deals with rigid and relaxed structuring and the overall emphasis on tension release.
Hexagram 37 manifests the dynamic of a formal structure that can reduce tension, with hexagram 38 manifesting the use of mirroring, of letting others see themselves ‘in’ you.
Hexagram 39 emphasises the bypassing of obstructions, together with 40 that emphasises relaxing of structure.
This group of four hexagrams deals with forms of realisation.
Hexagram 51 emphasises the use of awareness from enlightenment, whereas 52 reflects a similar outcome based on self-restraint leading to discernment.
Hexagram 57 emphasises cultivation and the development of influence, whereas 58 covers the same outcome through self-reflection leading to intensity.
This is the sixth of eight groups where the structural and temporal aspects are combined. The emphasis is on relational developments in the form of a gradual structured build-up (53) versus an intense unstructured/’unusual’ expression (54). The latter ‘starts’ with high energy that goes on to ‘fade away’ whereas the former starts haltingly but then develops.
This group of four hexagrams deals with limitations and crossing boundaries.
59 manifests dispelling illusions to make things clear, whereas 60 manifest the same process by establishing standards.
55 manifests the reaching of a limit, abundance, but not crossing it, as does 56 in the form of being a traveller and so limiting one’s behaviour by staying ‘true’.
This is the seventh of eight groups where the structural and temporal aspects are combined. Hexagram 61 emphasises a position that is yielding and a developing advocate-biased, compared to 62 that reflects starting in this state to a degree where it is exaggerated.
This is the eighth of eight groups where the structural and temporal aspects are combined. The predominance here is order in that 63 manifests ‘correct’ ordering compared to 64 that manifests ‘incorrect’ ordering.
copyright (C) 1998 C.J.Lofting