The nuclear hexagram can be found within the primary hexagram, which is the first hexagram we divined (#27). It gives us an even greater insight. We find the nuclear hexagram by taking the second, third and fourth lines from it and using that as the lower three lines, and by taking the third, fourth and fifth lines and using that as the upper three lines. Put them together and, in our case, we get hexagram #2 (K'un — The Receptive).
For the full text attached to this hexagram click here.
This hexagram is made up of broken lines only. The broken lines represents
the dark, yielding, receptive primal power of yin. The attribute of the
hexagram is devotion; its image is the earth. It is the perfect complement of
THE CREATIVE--the complement, not the opposite, for the Receptive does
not combat the Creative but completes it . It represents nature in contrast to
spirit, earth in contrast to heaven, space as against time, the female-maternal
as against the male-paternal. However, as applied to human affairs, the
principle of this complementary relationship is found not only in the relation
between man and woman, but also in that between prince and minister and
between father and son. Indeed, even in the individual this duality appears
in the coexistence of the spiritual world and the world of the senses.
But strictly speaking there is no real dualism here, because there is a clearly
defined hierarchic relationship between the two principles. In itself of course
the Receptive is just as important as the Creative, but the attribute of
devotion defines the place occupied by this primal power in relation to the
Creative. For the Receptive must be activated and led by the Creative; then it
is productive of good. Only when it abandons this position and tries to stand
as an equal side by side with the Creative, does it become evil. The result
then is opposition to and struggle against the Creative, which is productive of
evil to both.
I think this is saying that we must remember our place in the order of the universe. If we maintain a proper relationship with the I Ching there will be only perfect harmony. We must be devoted to the I Ching and allow ourselves to be guided by it.
THE RECEPTIVE brings about sublime success,
Furthering through the perseverance of a mare.
If the superior man undertakes something and tries to lead,
He goes astray;
But if he follows, he finds guidance.
It is favourable to find friends in the west and south,
To forego friends in the east and north.
Quiet perseverance brings good fortune.
Only because nature in its myriad forms corresponds with the myriad
impulses of the Creative can it make these impulses real. Nature's richness
lies in its power to nourish all living things; its greatness lies in its power to
give then beauty and splendour. Thus it prospers all that lives. IT is the
Creative that begets things, but they are brought to birth by the Receptive.
Wilhelm's commentary on the Judgement is exhaustive. I pasted just one paragraph from it above. Essentially, we are being told that nature is receptive. It is only able to give life because it follows the Creative: that generative force which begets.
In our relationship with the I Ching, we are the receptive and it is the Creative. We need each other. And when the balance is respected, harmony follows and all things flourish.
The earth's condition is receptive devotion.
Thus the superior man who has breadth of character
Carries the outer world.
Just as there is only one heaven, so too there is only one earth. In the
hexagram of heaven the doubling of the trigram implies duration in time,
but in the hexagram of earth the doubling connotes the solidity and extension
in space by virtue of which the earth is able to carry and preserve all things
that live and move upon it. The earth in its devotion carries all things, good
and evil,, without exception. In the same way the superior man gives to his
character breadth, purity, and sustaining power, so that he is able both to
support and to bear with people and things.
Finally, the I Ching is non-exclusive. It is devoted to all things and is able to sustain inexhaustibly.
So, to sum up. I asked the I Ching what its greatest treasure is. It replied that it needs us as we need it. For it to pass on its knowledge it requires that individuals connect to it and then, through their actions, pass it on. We are, in effect, a bridge between it and humanity. When passing on this knowledge it does so in moderation because, by obeying the laws of nature, its words and deeds are perfectly balanced. Ultimately, if we listen to the I Ching and incorporate its words into our being we may engage directly with the source and not need its agency again.
You may interpret the above divination differently. I'd be glad to know what you think either by emailing me or by beginning a discussion topic over at the Tea House.
