I-Ching Hexagram 32

29 July 2006

I-Ching Hexagram 32 – Heng – Duration

32-duration

the trigram above: CHEN – the Arousing, Thunder
the trigram below: SUN – the Gentle, Wind

from The I Ching or Book of Changes by Richard Wilhelm, Cary F. Baynes, Hellmut Wilhelm and C. G. Jung

The strong trigram Chen is above, the weak trigram Sun below. This hexagram is the inverse of the preceding one. In the latter we have influence, here we have union as an enduring condition. the two images are thunder and wind, which are likewise constantly paired phenomena. The lower trigram indicates gentleness within; the upper, movement without.

In the sphere of social relationships, the hexagram represents the institution of marriage as the enduring union of the sexes. During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while the wife, inside, is gentle and submissive.

THE JUDGEMENT

Duration. Success. No blame.
Perseverance furthers.
It furthers one to have somewhere to go.

Duration is a state whose movement is not worn down by hindrances. It is not a state of rest, for mere standstill is regression. Duration is rather the self-contained and therefore self-renewing movement of an organized, firmly integrated whole, taking place in accordance with immutable laws and beginning anew at every ending. The end is reached by an inward movement, by inhalation, systole, contraction, and this movement turns into a new beginning, in which the movement is directed outward, in exhalation, diastole, expansion.

Heavenly bodies exemplify duration. They move in their fixed orbits, and because of this their light-giving power endures. The seasons of the year follow a fixed law of change and transformation, hence can produce effects that endure.

So likewise the dedicated man embodies an enduring meaning in his way of life, and thereby the world is formed. In that which gives things their duration, we can come to understand the nature of all beings in heaven and on earth.

THE IMAGE

Thunder and wind: the image of DURATION.
Thus the superior man stands firm
And does not change his direction.

Thunder rolls, and the wind blows; both are examples of extreme mobility and so are seemingly the very opposite of duration, but the laws governing their appearance and subsidence, their coming and going, endure. In the same way the independence of the superior man is not based on rigidity and immobility of character. He always keeps abreast of the time and changes with it. What endures is the unswerving directive, the inner law of his being, which determines all his actions.

THE LINES

Six at the beginning means:
Seeking duration too hastily brings misfortune persistently.
Nothing that would further.

Whatever endures can be created only gradually by long-continued work and careful reflection. In the same sense, Lao-tse says: “If we wish to compress something, we must first let it fully expand.” He who demands too much at once is acting precipitately, and because he attempts too much, he ends by succeeding at nothing.

Nine in the second place means:
Remorse disappears.

The situation is abnormal. A man’s force of character is greater than the available material power. Thus he might be afraid o fallowing himself to attempt something beyond his strength. However, since it is the time of DURATION, it is possible for him to control his inner strength and so to avoid excess. Cause for remorse then disappears.

Nine in the third place means:
He who does not give duration to his character
Meets with disgrace.
Persistent humiliation.

If a man remains at the mercy of moods of hope and fear aroused by the outer world, he loses his inner consistency of character. Such inconsistency invariably leads to distressing experiences. These humiliations often come from an unforeseen quarter. Such experiences are not merely effects produced by the external world, but logical consequences evoked by his own nature.

Nine in the fourth place means:
No game in the field.

If we are in pursuit of game and want to get a shot at a quarry, we must set about it in the right way. A man who persists in staling game in a place where there is none may wait forever without finding any. Persistence in search is not enough. What is not sought in the right way is not found.

Six in the fifth place means:
Giving duration to one’s character through perseverance.
This is good fortune for a woman, misfortune for a man.

A woman should follow a man her whole life long, but a man should at all times hold to what is his duty at a given moment. Should he persistently seek to confirm to the woman, it would be a mistake for him. Accordingly it is altogether right for a woman to hold conservatively to tradition, but a man must always be flexible and adaptable and allow himself to be guided solely by what his duty requires of him at the moment.

Six at the top means:
Restlessness as an enduring condition brings misfortune.

There are people who live in a state of perpetual hurry without every attaining inner composure. Restlessness not only prevents all thoroughness but actually becomes a danger if it is dominant in place of authority.


Space, Time and Medicine

28 July 2006

natural, arbitrary and conceptual cycles 

Space, Time and Medicine by Larry Dossey, M.D. 1982

see Time and Relativity and Scheduling.

An interesting approach to the ailments of the body. The following quotes have more detailed explanation and examples in the text itself, and here serve more as a mnemonic short-form.

“Many illnesses, perhaps most, may be caused either wholly or in part by our misperception of time.”

“I was witnessing patients becoming healthier, through acquiring a new experiential meaning of what time was all about.”

Cartesian mechanics + linear time = dis-ease

according to Ornstein, 4 types of experiential time:
1) present, short-term
a) perception of short intervals
b) rhythm or timing
2) duration, the past; long-term memory
3) temporal perspetive – philosophical, social, cultural constructions of the world and their effects on the interpretation of time and experience. “becoming” the future.
4) Simultaneity & succession

“…our lives are so chronometrically dominated that we not only have become unconscious of the cycles in nature, we have become inured to the cycles within ourselves.”

“We no longer eat when hungry or sleep when sleep, but follow the dictates of the clock.”

“…hospitalized patients not only wore a watch at all times, they brough their own clocks with them.”

“…if we pay no attention to it, time does not exist…” – Mircea Eliade The Myth of the Eternal Return

Gottlieb: “watch” – clock is a symbol of death

“Constantly watching, always watching, it is we who are in th eservice of time – we, biological clocks ourselves, with our internal rhythm and cycles, constantly witnessing our own death.”

“At the hera tof the special theory of relativity is the notion that it is not ht eexternal events themselves but their sense impressions that provide us with our conscious thoughts of how events are arranged in time.”

“Through a distorted view of time we have patched together a mangled view of the universe.”

“[deja vu] embodies a recapitulation of bygone events, and experientially is an annulment of time.”

“the forms, images, and ideas that emerge in this timeless state remind us that no idea can be truly “new,” for newness implies a linear time.”

“…increase the amount of information processing in a given interval, the experience of that interval lengthens.”

“…when the time sense lengthens, more information has been processed.”

“our perception of pain [is] tied to our perception of time”

“our perception of time influences the degree that we believe ourselves to be healthy.”

Karl Pribram “the hologram is a model of brain function. In essence, the brain is the ‘photographic’ plate on which information in the universe is encoded.”

“we use a brain that encodes information holographically; and it is a hologram thta is a part of an even larger hologram – the universe itself.”

“if we cannot dissociate spae and time in the modern universe, we cannot make separate distinctions between bodies and health and disease.”

“the richness of connnectivity renders personal extinction impossible, because personal extinction is possible only in a universe of personal isolation. We do not live in such a universe.”

“…all bodies interact with all other bodies in this process, health can be seen as a shared phenomenon.”

“…the flow of time is seen as a psychological event not representing a true feature of the physical world, the ordinary sense of urgency that we feel is reduced.”

“because of these profound interrelations between consciousness and the physical world… the subjective element in the healing process, we tent to maximize it, for we see it as a potent force in exerting purposeful change.”

“[health & disease] seem to be simply a statement of the way things are… this is note a statement of passivity and blind acceptance, for we can still act to change the physical state of the body.”

“matter is no longer absolute. It is transmutable to, and from, energy.”

Summary of the SpaceTime Model of Health

* body as dynamic relationship with all other bodies
* healing extends to all bodies
* therapy affects all bodies
* flow of time is a psychological event
* Death is not absolute

Einstein: “common sense is merely the deposit of prejudices laid down in the human mind before the age of eighteen.”

Bohm: “everything is alive; what we call dead is a distraction.”

Bohm: “health is harmony, a quality ultimately grounded… in the totality of the implicate order…”


Ayurveda and the 3 embryonic membranes.

25 July 2006

of Doshas and -derms.

National Institute for Ayurvedic Medicine
In Gestation Time and Health, the relationship between the 260-Day Mayan Calendar and the 260-Day Human gestation period.

Days 14 – 26 see the differentiation of the primitive streaks into the three embryonic membranes:

the endoderm, the mesoderm and the ectoderm, which in turn give rise to three distinct body types, in which the organs and systems into which the membranes develop play a key part.

Someone with highly developed endodermal tissues tends to have a greater amount of visceral tissue, and a large, though not obese, body.

Someone with highly developed mesodermal tissue has notable musculature.

Someone with highly developed ectodermal tissue tends to have a long, thin body, with a greater surface area to body ratio.

Although all people combine these three tissues in different quantities and levels of development, they remain at the heart of the ayurvedic medical system. The systems developed from the three derms, in ayurvedic medicine called doshas:

The 3 doshas:

Pitta – endoderm
-“to shine” “that which digests”
– element fire & earth
Kapha – mesoderm
– “that which holds things together, to embrace, coherent
– element water & earth

Vata – ectoderm
– “that which moves things”
– elements space & air

dietary recommendation depends on the balance of one’s doshas. The foods are categorised according to 6 flavours inherent in foods and indicative of some of their properties:

bitter
sour
sweet
salt
pungent
astringent

*note that in Traditional Chinese Medicine, only 5 flavours are used, which correspond to their 5 elements. The Traditioal Chinese Medicinal system does not use astringent.
further research pends…

Foods may possess 1 or several flavours. Salt has 1. Turmeric 3 to 6, depending on one’s source.

What relationships between Time, Gestation, Food (particularly plants, yet also animals and fungi) and the growth and development of our Bodies can be discovered, and embraced?


Happy Day Out of Time

25 July 2006

For all you 13-Mooners

Today is the Intercalary Day on the 13-Moon Dreamspell calendar, coincident with the heliacal rising of Sirius.

The binary star Sirius, popularly known as the Dog Star, consists of the larger Sirius A, and the smaller, denser Sirius B. Picture it, a big dog and a small dog spinning around one another.

The Day Out of Time has become a day to forgive, and to let go of tensions developed and carried through the year. The New Year thus begins fresh, renewed, revitalised, and without the same old baggage.

Pair this with a progressive scheduling, and the Calendar becomes a social tool with the means to allow us to find a harmonious means of co-existing.

The Calendar, as it represents the movement of light in the heavens, becomes a harmonious representation, instead of something forced, and ill-conceived.

Today’s celebration, the Day Out of Time, at its heart, brings peace. The banners of peace are flown over cities around the world, most notably in Latin America.

Let us all facilitate the peace process, and ask that one’s home city flies the Roerich peace banner on July 25th, particularly now, that so many of us have fallen into and in conflicts of bloodshed, torture, massacre and murder.

Let us create the means of diffusing conflict, and start by flying a flag to show our support for one another, regardless of belief or border.

may the wheel ever turn in your favour 


Time and Relativity and Scheduling

25 July 2006

Not the Einsteinian kind, though.

Although we defined standard measures of time, in terms of seconds, minutes and hours (as opposed to the days and years, which define themselves), currently in terms of the amount of vibrations in a Cesium atom, there remains experiential differences in the perception of the passing of moments.

For example, if one must remain in an unengaging, tedious, monotonous and uninspiring situation, then the moments drag by. If one protracts the activity over hours, at the end of this long day, the time spent feels wasted.

In opposition, if one finds something engaging, exciting, puzzling and inspiring, then the moments fly by. If one immerses in the activity completely, at the end of the day that bareley seems to have begun, the time feels richly filled with activity.

Yet the clock reads both those times as the same, despite the vast difference in the perceived passing of moments.

Scheduling activities tends to focus one’s attention. If one takes 60 minutes to accomplish as much as possible, as opposed to all day, the results after the elapsed time not differ all that much.

the deadline helps keep one focused.

Calendars serve as means of scheduling activity over longer periods of time. They are necessary as city dwellers have much activity to schedule into a short day.

theAbysmal Calendar allows for the scheduling of our common measures of time, globally, the Day, the 7~Day Week, the Lunar Month and the Year. theAbysmal Calendar arranges the Weeks into Years, Halves, Quarters, and Months. theAbysmal Calendar also has a 260~Day calendar which overlays a combination of a number from 1 to 13, and one of twenty glyphs, represented by the roman numerals from I to XX.

The 260~Day Calendar and the 365~Day Calendar together form a means of numbering the days that repeats itself every 52 Years. As 52 x 5 = 260, a numerical symmetry emerges.

For the means of scheduling, the week serves us as the most effective example.

52 weeks per year.(from Saturday to Friday)
Once a Week 52/52
Once a fortnight 26/52
Once a month 13/52
once a quarter 4/52
once a half 2/52
once a year 1/52

If monthly and annual events occurred as a regular matter of weeks, then it would greatly simplify our lives.

If weekly and quarterly events occurred as commeasurate periods of time (1 quarter = 13 weeks), then the week would provide the means by which the quarter and the month stay calibrated throughout the year.

~

Relativity, in this sense cultural relativity, is the attempt to communicate as effectively between the as many of the world’s peoples, while still allowing each and every one of us to continue living as we see fit. Taking one another on our own terms, instead of imposing pre-existing ones. It does present a sizeable challenge when encountering peoples with ways of speaking that we cannot discern with our untrained ear.

theAbysmal Calendar assigns numbers to the measures of time (with the exception of weekdays, which have spread globally along with the Gregorian Calendar), such that each community of calendar users may name them as appropriate.

The month of the cherry blossom would make no sense to someone living in a desert. Thus the numeric portion of the calendar remains key to translating between the calendars of different peoples.


Symbolism and the Calendar.

22 July 2006

put all the pieces into a pile and what do you get?

assumption
body = temple = Universe
as above so below
Occam’s razor

Using the human body as a basis
because no matter where you stand
you have it with you, the following follows

Bases for Numberology.
Counting to 1024 on your fingers.

10 = fingers
13 = major joints = 2 ankles + 2 knees + 2 hips + 2 wrists + 2 elbows + 2 shoulders + 1 neck
20 = fingers and toes
60 – 90 = adult heart beats per minute
90 – 140 = infant heart beats per minute
260 = days of gestation

unnasisted, observable celestial phenomena
Sun’s daily course
Moon’s monthly cycle of Phases
Mercury, Venus, Mars, Jupiter and Saturn’s heliacal cycles.
Constellations, Comets, Meteor Showers, the Andromeda Galaxy

assisted, observable celestial phenonema
Synodic periods, movement around the Galactic Centre, Galaxy’s movement

Binary planetary orbits

source material
Using evidence obtained from creation stories, mythology, religion, scientific observation, popular culture and their symbol systems, construct a narrative descriptive of the calendar as a mechanism by which to reflect the moving of the lights in the sky in symbolic terms.

Preliminary observation suggests the following complimentary pairs as commonly acknowledged in the Creation of the World:

Dark – Light
Night – Day
Winter – Summer
Below – Above
North – South
East – West
Earth – Sky
Moon – Sun

Also, the following themes require further research:

Great Flood
Great Fall (Lapse)
Rebirth
Apocalypse
explicit references to dates
creatures in the sky (heavens)
development, introduction and alterations of the Julian Calendar
Roman mythology and symbology
Egyptian mythology and symbology


Tao Te Ching – 1

21 July 2006

the        and darkness.

1.
The tao that can be told
is not the eternal Tao.
The name that can be named
is not the eternal Name.

The unnamable is the eternally real.
Naming is the origin
of all particular things.

Free from desire, you realize the mystery.
Caught in desire, you see only the manifestations.

Yet mystery and manifestations
arise from the same source.
This source is called darkness.

Darkness within darkness.
The gateway to all understanding.