شش خطی 59
پراکندگی، ذوب شدن، محو شدن(Huàn)

Dispersal means disorganization and disorder. In the body of the hexagram, below is water , in which one yang is hidden between two yins, yang being trapped by yin; above is wind , in which one yin enters under two yangs, yang being damaged by yin. Yin and yang do not interact, essence and sense are separated; so it is called dispersal.

This hexagram represents yin and yang being lost in confusion, then reordered; it follows on the previous hexagram wind. Wind involves gradually entering true eternity; because yin and yang are disordered, one progresses harmoniously to balance them. Once people's yin and yang are disordered, and essence and sense have shifted, the mind of Tao is obscured and the human mentality arises, the true sane energy is damaged and the false aberrant energy grows. This is like the one yang in the middle of water , trapped by yin energy; the primordial is concealed inside acquired conditioning. Once the primordial is concealed, its vast energy is inhibited, and yin energy takes over affairs, insufficient to do good, excessive in doing evil, inevitably leading to total loss of natural innocence. This is like the one yin of wind insidiously rising under pure yang, subtly dispersing yang. This is why dispersal is so called.

However, even after dispersal, sages have a way to resolve dispersal, which is able to reorder that which is dispersed. What is the way to resolve dispersal? It is none other than the path of progress through obedience: The only distinction is that if you go one way, obeying invading conditioning, you disperse yang, while if you go the other way, obeying the primordial energy, you foster yang. If you can reverse obedience from acquired conditioning back to the primordial, gradually progressing, without hurrying or lagging, stopping falsehood and preserving truthfulness, mastering yourself and returning to appropriate order, that which is scattered can be assembled, that which is disorderly can be ordered, so that you can return to your original being. First dispersed, ending up not dispersed, there is thus paradoxically a way of development in dispersal.

Those who develop this have no danger in their hearts even when there is danger in events, are not imperiled inwardly even when there is outward peril; they make use of the path of flexibility to travel the path of firmness, and use positive energy to transmute negative energy. This is like a king coming to have a shrine, using sincerity to summon the spirit, so the spirit can be summoned. It is also like wood following the nature of water, “beneficial to cross great rivers,” so that danger can be solved.

When people's yin and yang are scattered, it is always because of using the human mentality and abandoning the mind of Tao; every act, every step, is on dangerous ground. But if you use the mind of Tao and dismiss the human mentality, you can seek the jewel of life in a tiger's lair, search out the pearl of illumination in a dragon's abyss, progressing harmoniously in danger and getting through danger. With proper control according to events, whether agreeable or disagreeable, the mind of Tao is ever present, the human mentality passes away; the five elements aggregate, the four signs combine—what dispersal is there?

However, in the path of resolving dispersal, there is a process, there is a course of work, there is intensification and relaxation, there is stopping at sufficiency. The slightest deviation and you go far astray. It is only beneficial if you are correct. Accomplishing the work correctly, hastening and relaxing methodically, advancing and withdrawing at the proper times, there will surely be development and benefit.

Disintegration means scattering in confusion. Above is wind , below is water ; this is wind blowing above water. The nature of wind is to penetrate, but it cannot get into water; the nature of water is to flow downward, and it does not take in the wind. One another not joining is the image of disintegration. However, even though wind cannot enter water, it can go along with water as it blows; and even though water cannot take in wind, it can rise up along with the blowing of the wind. So there is also the image of resolving disintegration here.

What ancient kings saw in this was that people receive their nature and life from heaven, and receive their bodies from their parents; though there may be differences in social status and differences in goodness and evil, in sanity and aberration, nevertheless the source of everyone's endowments is the same. Therefore the ancient kings honored God and respected heaven, and set up shrines to pay respect to their ancestors, so as to cause everyone to know to honor God and respect their ancestors, not forgetting their roots.

When the roots are not forgotten, the basis is established and the path develops; correcting faults and pursuing goodness, manners and morals change, so that what had disintegrated can be reunited. Great indeed was the ancient kings' way of resolving disintegration.

If practitioners of the Tao can realize the intention of the ancient kings in resolving disintegration, respect heaven and not oppose it, requite their origins and not forget them, seek life within death, seek blessing within injury, then the four forms can be combined and the five elements can be assembled; this then is the original self, without any disintegration.