2023, November, 15th Day.
Assorted Notes on Wang Bi
What are the hexagram lines?
“They address the states of change.” Change is that which is brought about by:
- The interaction of the innate tendency of things.
- Their countertendencies.
What is meant by countertendency? It is when the substance and its innate tendency are in opposition, and material and its inclination are in contradiction. Examples ar e given to clarify this:
Substance and innate tendency in opposition
- When something that tends to coalescence would disperse.
- When something that tends to contraction would expand.
Material and inclination are in contradiction
- A thing inclined to agitation yearns to be still.
- A soft material that craves to be hard.
No matter how meticulous one is, it is impossible to keep track of change. And it is impossible to set standards for them, for neither law nor measurements can stay at pace with change.
On the lines
Wang Bi provides explains, “Adjacent lines are not necessarily amicable toward one another, and distant lines are not necessarily hostile.” He then goes further in explaining the innate tendency of certain opposites to attract.
- Things with the same tonality resonate together, despite not having the same pitch
- Things with the same material force seek out one another, despite being different in substance
Wang Bi states that if people understood innate tendency, “they would not grieve at contrariness and distance” (for example, this is to say they would not be homesick), and if they understood the inclination involved, “they would not try to settle things through arms.” For this last one, Wang Bi explained, “If troops disarmed themselves on dispersive ground, even the six relations will not be able to protect one another, but if they were to share the same boat to cross a river, what possible harm cold happen to the men of Hu and Yue in spite of the treachery they feel for each other!”
A Digression
For some context on the last quote, “six relations” (六親, liùqīn) here refers to one’s closest kin. That is to say, one’s three superiors (father, husband, elder brother), and one’s subordinates (son, wife, younger brother). These were once considered the fundamental building blocks of society in (ancient) China. Needless to say it is an outdated hierarchical way of thinking. However, I will note that these relationships were ideally meant to go both ways. That is to say for example, in theory, a wife need not obey a husband that did not observe his proper duties.
Variations of the six relations also exist, for example one has the three superiors as: prince, friend, teacher; and the three subordinates as: minister, friend, student.
For the sake of further context, “The men of Hu and Yue” (胡越, Hú Yuè), is an expression used to refer to what were in ancient times termed respectively, the “barbarians to the north or west” (胡, Hú), and the “barbarians to the south” (越, Yuè). In some versions of the text this reads “The men of Wuyue” (吳越, Wúyuè), but this is likely to be the incorrect version.
Returning to the original topic
It is the understanding of innate tendency and contradiction that allows one “to see how things in opposition still yield knowledge of their kinds, and to see how different things still yield knowledge of their continuity.” One should comprehend the innate tendency involved so that one may follow it, for abrupt action will be counterproductive.
So the sages, who understood these things, created analogous models that captured change and transformation through their knowledge of innate tendency and inclination. Creating the instruments necessary to allow one to have the capacity for action. Change is the rhythm that all under heaven follow.
This is why the hexagram lines perfectly emulate the transformations of Heaven and Earth. For the sages who had a thorough grasp of the Dao of day (yang) and night (yin) constructed an analogous model that only required two sorts of lines, yin and yang lines, to follow every twist and turn of the myriad things. That which they are able to represent is inexhaustible.
And so the hexagrams are the means to preserve the moments of time, and the lines are the means to indicate the change involved.
Torah Study Notes (Genesis 1:1-1:6)
According to Ramban, God create everything that exists under or above the sun from non-existence. From nothing God brought to exsitence a “very thin substance devoid of corporeality but having a power of potency, fit to assume form and to proceed from potentiality into reality,” the Greeks called this substance hyly. God created nothing else, but simply formed and made things with and from hyly. And so the whole of existence, the heavens and the earth, consist only of one substance. In Hebrew this substance is called tohu, and when given form it is called bohu.
In the same commentary it then explains the meaning of “And the Earth was ‘tohu’ (unformed) ‘vavohu’ (and void)” (Genesis 1:2), explaining that the Earth was tohu, “a thing which then astonishes people”. Then turned into bohu, “a thing which has substance,” for it is a composite word bo hu, “In it there is substance”.
Ramban states, “Elohim” means “the Master of all forces.”
When “God (Elohim) created the heavens”, it is meant that He brought hyly from nothing; “and the earth” means that He then created all the four elements (fire, wind, water, and earth), not just land.
The Heavens, includes the sun, moon, stars, and constellations. The Earth, includes the trees, herbs, and the Garden of Eden.
Tohu was matter without substace. It became Bohu when he clothed it with form. This form, it is explained, includes the four elements. The word ha’aretz (the earth) includes these four elements:
- Fire is called “darkness” because the elemental fire is dark. Were it red, it would redden the night.
- Water is called “deep.”
- Air is called “spirit.”
“Scripture thus states that the earth took on form, and the fire above enveloped the intermingled waters and dust, and the wind blew and rose in the darkness and hovered over the waters.”
Personal Note: “Tohu wa-bohu,” as explained elsewhere (not Ramban’s interpretation), is as a concept strikingly similar to that of Hùndùn (混沌), the state of the universe before the separation of Heaven (yang) and Earth (yin) in some Chinese texts.
“When He created the substance of the Heavens, He said that from that substance there should come forth a shining matter called ‘light.’” The verse then does not say, “And it was so,” as in the other days, because light did not remain in this state all the time, as did other creations. Ramban then hints at a secret interpretation of the Rabbis concerning this matter.
The Emanations from God are called “days,” for every Divine Saying (“And God said”) which evoked an existence is called “day.” “the Emanations issuing from the Most High are called “days,” for every Divine Saying which evoked an existence is called ‘day.’ These were six, for Unto God there is the greatness, and the power, etc.’ The Sayings, however, are ten because regarding the first three Emanations, the term “day” does not apply at all.”
The process of creation is divided into two steps. The bringing forth of things from nothingness into existence is called amirah (saying). And the granting of permanence to things called into existence is called re’iyah (seeing). This is why “God said [. . .]” is not always followed by “God saw that [. . .] was good.” The purpose of the word “seeing” indicates that God’s Will is for a certain thing to continue existing.
“God separated the light from the darkness,” does not refer to the darkness in the second verse (Genesis 1:2), as that refers to fire. Here instead it refers to the absence of light.
“God called the light Day and called the darkness Night.” The matter of calling a name here indicates the division which bounded them when they assumed form.
“In the midst of the waters.” Here Ramban hints at the secrets of creation, which he is obligated to conceal.
Today’s Divination
This early morning’s divination gave Sun(䷨), the 41st hexagram. Dui below, Gen above. Second yang, fourth yin, and top yang are old.
Xun here means “Diminution.”
Study of the Judgement
Although one suffers Diminution, it is still possible to have good fortune. It would be fitting to do something here. Two simple vessels may be used to make sacrifice.
Second Yang
Do not quickly set forth, but practice constancy, or one will suffer misfortune.
Fourth Yin
Afterwards, one may diminish his anxiety. For he may then act quickly, as he will have reason to be joyful.
Top Yang
Finally, one will suffer no Diminuton but only enjoy Increase without blame. One can carry out their will with great success.
Today’s Meditation
Same as yesterday.
