CHENG YI, THE TAO OF ORGANIZATION

Cheng Yi, The Tao of Organization: The I Ching for Group Dynamics, translated form the Chinese by Thomas Cleary (Boston & London: Shambhala, 1995) (From "Translator's Introduction": "The Tao of Organization analyzes relationships and power configurations within groups. Taking into account both the subjective and objective dimensions of these structures, it is extraordinarily subtle and complex. The relationship between interpersonal and intrapersonal forces, the crucial point on which the Tao--the Way, or inner pattern or deign--of organization hinges, is the central focus of the explanation. This makes the commentary unusually versatile in terms of studying both personal and collective life." Id. at ix. "As is well known, the fundamental elements of I Ching are the so-called two modes, yin and yang. These common visualized as the rise (yang) and descent (yin) of the energy level of a system. Yang energy is growth, progress, upward movement; yin energy is storage, restraint, withdrawal." "In this system, yin stand for flexibility, openness, calmness, stasis, or weakness...." "Yang stands for firmness, strength, progress, or aggression. As in the case of yin associations, the meanings and values of yang shift according to the configuration of the time...." Id. at xi. "Traditionally, two of the most common but unfortunately overused yin-yang associations are the female-male and bad-good polarities. Abuse of these associations, according to traditional lore, consists of automatic application to every case. These associations have been applied so regularly, it is said, as to contaminate vast areas of thought with a fixed dualism that fosters irrelevant associations and severely prejudices the ability of people afflicted to consult the I Ching. Cheng Yi himself makes mention of this more than once in the course of his commentary. It is thought important to articulate this, because fixed associations will affect a reading even if they are only subconscious." Id. at xii. The Text and Commentary: "The way for leaders to be close to all the people is simply to make the way to close manifestly clear. If they treat people sincerely, are sympathetic toward others, and mobilize the administration for the benefit of all, leaders are following the right way to be close to their communities. If leaders do this, who would not feel close to them?" "If, on the other hand, it is harsh to the humble and rewards the unjust, no matter how much it may claim to want to be close to the community, the way is already too narrow, and the leadership will find it impossible to succeed in gaining closeness." Id. at 21-22. "Yin is the main element of joy. Weak, petty people occupy high position because they enjoy it. Who in the world would consent to consort with them? They seek to gather people, but no one will associate with them, so their frustration reaches the point where they sigh and weep." "Being rejected by others is something they have brought on themselves, so whom can they blame? Detested and shut out by others, not knowing what to do, they become dejected, to the point of sighing and weeping. This is a true picture of the condition of petty people." Id. at 152.).