Wood is below, water above. The wood goes down into the earth to bring up water. The image derives from the pole-and-bucket well of ancient China. The wood represents not the buckets, which in ancient times were made of clay, but rather the wooden poles by which the water is hauled up from the well. The image also refers to the world of plants, which lift water out of the earth by means of their fibers.The well from which water is drawn conveys the further idea of an inexhaustible dispensing of nourishment [denoting the heavens, which are the springsource of all energy, and the waters of chaos, the solid underpinning from which all form draws forth inseminated by the heavenly motions]
THE WELL. The town may be changed, But the well cannot be changed.It neither decreases nor increases.They come and go and draw from the well. If one gets down almost to the water and the rope does not go all the way, or the jug breaks, it brings misfortune. In ancient China the capital cities were sometimes moved, partly for the sake of more favorable location, partly because of a change in dynasties. The style of architecture changed in the course of centuries, but the shape of the well has remained the same from ancient times to this day. Thus the well is the symbol of that social structure which, evolved by mankind in meeting its most primitive needs, is independent of all political forms. Political structures change, as do nations, but the life of man with its needs remains eternally the same—this cannot be changed [reference of a human being, with human as the centre for the ponderings, alone with the alone, the finger points back to our essence, what is thus Hsing of the Golden Flower, if the human nature in the world of nature is contested, how to define his or hers Heavenly nature that is entwined between nature, form, human, and spirit? That a human stripped in agony to the wildest motions, broken-hearted like a crack exposing the abyss and in woe and pain, after silencing his heart, longs for the stars, for return, for the idea – masks of forces and powers, that he and she refines his cravings and wishes to the forces, pure ideas diversified in his comprehension, diverse in the universe but in whole completely One and Pure. Then in vulgarity of the world and tormented by lesser evils he stills and forgets this Beauty and Proportion, the Longing and the Holy Tranquility, he becomes vulgar himself, because he no longer feels it, it is with us yet withdraws from us, a flirtatious game, in this Ascent of life and his intellectual spirit leaving a trace of certainty, of continuous labours, in great solitude of cities, plains, deserts, mountains and the seas, he becomes an astronomer who is also the subject of his astronomy, inasmuch as the he is contained in the whole, in a unity. He fills broken, incomplete and hurt, always having in mind and feeling this image of utter perfection, but this is a sweet wound, it seeks a resolution] . Life is also inexhaustible. It grows neither less nor more; it exists for one and for all. The generations come and go, and all enjoy life in its inexhaustible abundance.However, there are two prerequisites for a satisfactory political or social organization of mankind. We must go down to the very foundations of life. [penetrate insightfully nature as it is, life as it is, perceive the Starry heavens, then order, in proportion foundations for oneself, and if such a calling be – for others] For any merely superficial ordering of life that leaves its deepest needs unsatisfied is as ineffectual as if no attempt at order had ever been made [thus the split and injustice, that in an organized society that is incomplimentary with laws of life and nature although on the surface all works well, but human beings and unsettled, anxious, weary, uneasy, when the disease creeps into them they become wounded, insane, mad, when they realize they become torn, pained, until they return the harmony within themselves individually, heal themselves like watchman on the mountain, sending signals to the rest, the continuous substitution of illusions with illusions as it is spun forces us to take the sword and cut through them in our mind and heart first, then defend ourselves against the spinner continuously, and assist others]
Dialogues between Fuomo (Saturnian Intelligencer, a mortal and a philosopher) and Peripsol (Angel of the Sun):
Proportion is a geometrical ordering in which diversity according to its nature and without the loss of its essence is swept into equal and harmonious parts both in vertical and horizontal ways, that harmony of tension in co-arising proportion is sculpting the character, nature and spirit and resolves opposition in a way compatible between individuation human nature and its divine refinements.
Carelessness—by which the jug is broken—is also disastrous. If for instance the military defense of a state is carried to such excess that it provokes wars by which the power of the state is annihilated, this is a breaking of the jug.This hexagram applies also to the individual. However men may differ in disposition and in education, the foundations of human nature are the same in everyone. And every human being can draw in the course of his education from the inexhaustible wellspring of the divine in man’s nature. But here likewise two dangers threaten: a man may fail in his education to penetrate to the real roots of humanity and remain fixed in convention—a partial education of this sort is as bad as none—or he may suddenly collapse and neglect his self-development.
“Natural law has been twisted every which way-from legitimation to brutal violence to a paradisal idyll. This is grounded in the possibility of reading anything at all into nature. “It is everything at once:’ Well, fine; then let every human being get his own bit fom Being – Ernst Junger, Eumeswil, p. 209
Water over wood: the image of THE WELL.Thus the superior man encourages the people at their work, And exhorts them to help one another [good judgment in discerning between people is a way in which they are supported in wise ways, and our furthering appears to them as clear, reasonable and inspiring, all ambiguous situations both regarding our conduct and that in guidance of others should be resolved either by inner, tested laws and principles, or if we have a discerning, spontaneous mind by wisdom, the latter is prefered, but the letter of law and principles of conduct were established to resolve many situations by the force of tradition or reason, jurisprudent and wise people resolve every case and handle every person differently, according to need; Winning an argument is never good, contradiction is not a wise stance – we win the personal fight but leave the other with a sense of distrust, doubting, and antagonism, all debates should be resolved in a way that it brings about something fruitful and wise to the other party, not to break their wills or beliefs. In the writing of Chuang Tzu it was written that a master was giving oracles at the marketplace, resigning from official duties, for a scant pay he always pretended he is divining, but indeed he masquaraded good, wise advice for every person he met, he saved the scant resources he earned for his elder years].The trigram Sun, wood, is below, and the trigram K’an, water, is above it. Wood sucks water upward. Just as wood as an organism imitates the action of the well, which benefits all parts of the plant, the superior man organizes human society, so that, as in a plant organism, its parts co-operate for the benefit of the whole.
Six at the beginning means:One does not drink the mud of the well. No animals come to an old well.If a man wanders around in swampy lowlands, his life is submerged in mud. Such a man loses all significance for mankind. He who throws himself away is no longer sought out by others [if that is a conscious decision, one should not foolishly complain about it]. In the end no one troubles about him any more.
Nine in the second place means:At the wellhole one shoots fishes.The jug is broken and leaks.The water itself is clear, but it is not being used. Thus the well is a place where only fish will stay, and whoever comes to it, comes only to catch fish. But the jug is broken, so that the fish cannot be kept in it.This describes the situation of a person who possesses good qualities but neglects them. No one bothers about him. As a result he deteriorates in mind. He associates with inferior men and can no longer accomplish anything worthwhile. [how much better to associate with the Deities, spirits than with inferior men, although the sense of association and belonging with the human race is hard to overcome, when we feel solitary and alone, let us strongly ask for the support of Heavens, and thus find the great company above and in the world of nature, one thus is on a thread of a Heavenly path, although if we are not of strong character complete withdrawal may turn to isolation, misanthropy, and contempt – let us seek thus good friendship, most of the time, they arise from affinity of spirits and minds. On the other hand, let us not discard people who are deficient in some qualities, that breeds contempt, lack of association and affinity does not mean scorn, are they any better than the grass on the meadow, are we not a similar blade of grass? Some Buddhist masters advised to avoid bad company, some advised to seek it out – if the aspirant was strong enough, he could change the bad company for the better, otherwise he turned into the worse, or left them with contempt]
Nine in the third place means:The well is cleaned, but no one drinks from it.This is my heart’s sorrow, for one might draw from it.If the king were clear-minded,Good fortune might be enjoyed in common.An able man is available. He is like a purified well whose water is drinkable. But no use is made of him. This is the sorrow of those who know him. One wishes that the prince might learn about it; this would be good fortune for all concerned.
Six in the fourth place means:The well is being lined. No blame.True, if a well is being lined with stone, it cannot be used while the work is going on. But the work is not in vain; the result is that the water stays clear. In life also there are times when a man must put himself in order. During such a time he can do nothing for others, but his work is nonetheless valuable, because by enhancing his powers and abilities through inner development, he can accomplish all the more later on. [continuously work, if you can carve parts of your nature into composition, and convey it forth, also – both inner and outer work is not without fruition]
Nine in the fifth place means:In the well there is a clear, cold spring. From which one can drink. A well that is fed by a spring of living water is a good well. A man who has virtues like a well of this sort is born to be a leader and savior of men, for he has the water of life. Nevertheless, the character for “good fortune” is left out here. The all-important thing about a well is that its water be drawn. The best water is only a potentiality for refreshment as long as it is not brought up. So too with leaders of mankind: it is all-important that one should drink from the spring of their words and translate them into life.
Six at the top means:One draws from the well Without hindrance.It is dependable.Supreme good fortune. The well is there for all. No one is forbidden to take water from it. No matter how many come, all find what they need, for the well is dependable. It has a spring and never runs dry. Therefore it is a great blessing to the whole land. The same is true of the really great man, whose inner wealth is inexhaustible; the more that people draw from him, the greater his wealth becomes. [as he becomes completed and expands through this drawing, so the blood of his essence becomes stronger, and grows in richness, spirit gets stronger and blooms, inasmuch the mind allows]