The fundamental assumption in this model of the I Ching is that the I Ching represents 'all there is' and in doing so all influences on one hexagram or just one line of a hexagram is found in another hexagram. Thus any changing lines in a hexagram manifest the influence of a context on that hexagram and the context is described by another hexagram.
Furthermore, with an emphasis on refinement, from moving from a 'raw' state to a 'refined' state so the development path through a hexagram is cuttable into 64 slices forming a 'string' of hexagrams with the finished product at the top (line 6) and the raw product at the bottom (line 1). Thus the comments and name etc of a hexagram manifest a particular, refined point that is reached by moving from a raw to a refined state and going through all 64 hexagrams in the process.( See further comments in the extended commentary.)
The basic commentary section contains my comments on the hexagram split into four parts.
The first part, called the cooperative format, reflects an approach that emphasises a more cooperative attitude between the two trigrams of the hexagram. This is in the same spirit as the King Wen emphasis of begin/end and cooperation; typal processes and so a male/female emphasis and the concept of mixing and diversity.
The second part emphasises more the oppositional attitude founded in the Fu Hsi emphasis, this emphasis is of light/dark where there is no chance of cooperation, only conflict. Here the emphasis is on the archetypal, the eternal, purity.
The third part emphasises the characteristics of the hexagram using the template and MBTI®/Keirsey Temperament categorisations. This aids in giving a general feeling of a particular persona expression.
The fourth part comes from my extended analysis into the structure of the I Ching where we find that pairs of hexagrams are formed where one describes a particular expression and the other the general expression of that particular.