Wednesday, November 29, 2006
I Ching for Personal Development
At this point I think I will temporarily go back to how the lines in hexagram one and two control in a way, the lines in the rest of the hexagrams, since in hexagram forty eight we are dealing with line two. Then I will get back to the reading, because there is a lot of material that I consider important here. And indeed, I am left with no doubt whatsoever, that if I had a million lives to live, I could not more than scratch the surface of what is wonderfully available here.
The well that cannot be changed.
“The town may be changed but the well cannot be changed.”
The town on one level can be a symbol for our outer self. It is where we normally maintain our consciousness, and where we function during waking hours. The town also refers to our outer conditions, where we live, where we work, the school we or our kids go to, the grocery store, and on a deeper level, the outward conditions of our life. Our spouse, our kids, our neighbors; all of these things can be changed. We can even change our name, but we cannot change who we really our on the inner level. We cannot change that deeper strata of our being, no matter how many times we change the circumstances of our life, we are still who we are.
“If the rope does not go all of the way…”
The rope is our connection with our inner self. If we cannot reach deep down into the inner core of our being, we cannot bring up the wisdom that our inner being has to offer. We are also not functioning as a fully integrated human being, but our inner core and our outer personality are at odds. Hexagram fifteen tells us that we ought to cooperate, as a pair of eyes. One eye is controlled by the left brain, the other by the right brain. The two ought to correspond and work together, but if the rope is too short, the connection is not there, and we are still functioning through the ego, or the false self, the self that sees itself as separate.
“Or the jug breaks.”
The jug will break if the ego superimposes its concept of understanding over the wisdom from the I Ching, or may I say, the Sage. The false self does not recognize itself as false. It insists that its view of reality is the true one. It sees objectivity, things out there, things that must be controlled, lest they become threatening. Often the wisdom of the Sage is disregarded because the lower self is just “too aware” of the outside world, and this supposed reality, (illusion) outside of ourselves.
”It neither increases nor decreases.”
When we see illusion, the manifestation of our desires, we use the illusionary objects that we have unwittingly created with our mind and therefore eventually consume them, but the true reality, that of unity, of wholeness, and oneness, has implicit within it the strange property of continual fulfillment. In other words, the more we use the tao, the more available it is to us. Even in the physical world, the irony is that the more we give, the more we eventually have. Use the water, use it, use it, use it, many thousands, millions of people use it, and it is still there. It neither increases nor decreases. As hexagram twenty five line four says, “We cannot lose what really belongs to us.” It is our inner being that decides what we have and what we do not have, and that is based on the nature of our being, and the seeds planted in the mind through the right or wrong use of thought. It is our inner being that controls the outer world, which is just an illusion anyway, not the other way around. As is said in a wonderful book called, “Mystic Path to Cosmic Power,” by Howard Vernon, an approximate quote here, “Humanity thinks that by having a wonderful world, one will have joy. The mystic knows that when one has joy, the world is perfect.”
Meditate upon my words.
The town on one level can be a symbol for our outer self. It is where we normally maintain our consciousness, and where we function during waking hours. The town also refers to our outer conditions, where we live, where we work, the school we or our kids go to, the grocery store, and on a deeper level, the outward conditions of our life. Our spouse, our kids, our neighbors; all of these things can be changed. We can even change our name, but we cannot change who we really our on the inner level. We cannot change that deeper strata of our being, no matter how many times we change the circumstances of our life, we are still who we are.
“If the rope does not go all of the way…”
The rope is our connection with our inner self. If we cannot reach deep down into the inner core of our being, we cannot bring up the wisdom that our inner being has to offer. We are also not functioning as a fully integrated human being, but our inner core and our outer personality are at odds. Hexagram fifteen tells us that we ought to cooperate, as a pair of eyes. One eye is controlled by the left brain, the other by the right brain. The two ought to correspond and work together, but if the rope is too short, the connection is not there, and we are still functioning through the ego, or the false self, the self that sees itself as separate.
“Or the jug breaks.”
The jug will break if the ego superimposes its concept of understanding over the wisdom from the I Ching, or may I say, the Sage. The false self does not recognize itself as false. It insists that its view of reality is the true one. It sees objectivity, things out there, things that must be controlled, lest they become threatening. Often the wisdom of the Sage is disregarded because the lower self is just “too aware” of the outside world, and this supposed reality, (illusion) outside of ourselves.
”It neither increases nor decreases.”
When we see illusion, the manifestation of our desires, we use the illusionary objects that we have unwittingly created with our mind and therefore eventually consume them, but the true reality, that of unity, of wholeness, and oneness, has implicit within it the strange property of continual fulfillment. In other words, the more we use the tao, the more available it is to us. Even in the physical world, the irony is that the more we give, the more we eventually have. Use the water, use it, use it, use it, many thousands, millions of people use it, and it is still there. It neither increases nor decreases. As hexagram twenty five line four says, “We cannot lose what really belongs to us.” It is our inner being that decides what we have and what we do not have, and that is based on the nature of our being, and the seeds planted in the mind through the right or wrong use of thought. It is our inner being that controls the outer world, which is just an illusion anyway, not the other way around. As is said in a wonderful book called, “Mystic Path to Cosmic Power,” by Howard Vernon, an approximate quote here, “Humanity thinks that by having a wonderful world, one will have joy. The mystic knows that when one has joy, the world is perfect.”
Meditate upon my words.
Tuesday, November 28, 2006
Hexagram 48 line 2
The following is some sample meanings for hexagram forty eight line two.
Hexagram 48
Line 2.
a. The water is clear, but it is not being used.
We are not making full use of the I Ching. That which is given us isn’t garnered into our spiritual sheds so to speak, so that we get the use full use out of it. Here it is not truly a case of our misunderstanding, it is more a case of neglect. The proper technique is not being employed. We see it but we neglect it, and as such, talents go to waste.
b. The well is a place where only fish will stay, and whoever comes to it comes only to catch fish.
We are using the well for the wrong reasons. We have a tremendous source available to us but we do not use it for the purpose it was meant for. This is often true when we use the I Ching only for divination purposes, and look only so far as is necessary to accomplish our immediate purpose.
c. But the jug is broken, so that the fish cannot be kept in it.
This describes someone who, in practicing only divination, does not have the capacity for deeper thought, hence his use is suspect, because the broken jug indicates an incapacity to bring up true understanding from the I Ching.
d. This describes a situation where a person has good qualities but neglects them.
When we gain understanding, do we truly use it? Do we have good intentions of taking the wisdom and the knowledge that we have gained and pass it on to the world? At least to those who are receptive? Do we take the knowledge to heart and apply it in our daily lives, in the times when we are perforce dealing with the outer world? What we don’t use, we eventually lose. It is important to keep working, to improve ourselves and our skills day by day. In this way we “complete our work in such a way that it bears fruit for the future. (hexagram two line three.)
e. No one bothers about him. As a result he deteriorates in mind. He associates with inferior men and can no longer accomplish anything worth while.
If we neglect our duties, if we do not improve ourselves daily, work on that which has been spoiled, practice chariot driving daily, there comes a time when our lack of effort will leave us of no use to others, and our skills go to waste. If it is serious enough, so to can our ability to earn a living and be a part of the greater whole be affected.
In a reading for information on a given subject, these commentaries can have a more direct meaning. In a question about a job for example, it may be that the person is not applying him or herself. As such there are difficulties on the job, and one’s performance evaluation becomes a problem. But one can also turn this around. One may be working in a situation in which there is little or no support. If the jug cannot hold the fishes, the financial wellbeing of the company may be at stake. There may be a leakage of funds in a given area.
It may be too, that an employer has on hand the potential for a good employee, but does not recognize the usefulness of the employee. He neglects hiring this employee. Any number of situations can arise from this, and the speculations are far reaching. One can come to a proper understanding only by a good intuitive grasp of the situation. Often the I Ching throws the question back at us, giving us only a description of the case, in such a way that an answer can be intuited.
Hexagram 48
Line 2.
a. The water is clear, but it is not being used.
We are not making full use of the I Ching. That which is given us isn’t garnered into our spiritual sheds so to speak, so that we get the use full use out of it. Here it is not truly a case of our misunderstanding, it is more a case of neglect. The proper technique is not being employed. We see it but we neglect it, and as such, talents go to waste.
b. The well is a place where only fish will stay, and whoever comes to it comes only to catch fish.
We are using the well for the wrong reasons. We have a tremendous source available to us but we do not use it for the purpose it was meant for. This is often true when we use the I Ching only for divination purposes, and look only so far as is necessary to accomplish our immediate purpose.
c. But the jug is broken, so that the fish cannot be kept in it.
This describes someone who, in practicing only divination, does not have the capacity for deeper thought, hence his use is suspect, because the broken jug indicates an incapacity to bring up true understanding from the I Ching.
d. This describes a situation where a person has good qualities but neglects them.
When we gain understanding, do we truly use it? Do we have good intentions of taking the wisdom and the knowledge that we have gained and pass it on to the world? At least to those who are receptive? Do we take the knowledge to heart and apply it in our daily lives, in the times when we are perforce dealing with the outer world? What we don’t use, we eventually lose. It is important to keep working, to improve ourselves and our skills day by day. In this way we “complete our work in such a way that it bears fruit for the future. (hexagram two line three.)
e. No one bothers about him. As a result he deteriorates in mind. He associates with inferior men and can no longer accomplish anything worth while.
If we neglect our duties, if we do not improve ourselves daily, work on that which has been spoiled, practice chariot driving daily, there comes a time when our lack of effort will leave us of no use to others, and our skills go to waste. If it is serious enough, so to can our ability to earn a living and be a part of the greater whole be affected.
In a reading for information on a given subject, these commentaries can have a more direct meaning. In a question about a job for example, it may be that the person is not applying him or herself. As such there are difficulties on the job, and one’s performance evaluation becomes a problem. But one can also turn this around. One may be working in a situation in which there is little or no support. If the jug cannot hold the fishes, the financial wellbeing of the company may be at stake. There may be a leakage of funds in a given area.
It may be too, that an employer has on hand the potential for a good employee, but does not recognize the usefulness of the employee. He neglects hiring this employee. Any number of situations can arise from this, and the speculations are far reaching. One can come to a proper understanding only by a good intuitive grasp of the situation. Often the I Ching throws the question back at us, giving us only a description of the case, in such a way that an answer can be intuited.
continuing with reading
In hexagram thirty six we see this theme continued. Here, in a matter of speaking, the light is injured. In other words, we are hiding something of our darker nature from ourselves. Our “wise man,” The Sage within us, is kept under wraps, and the darkness clouds the issue. Our ego, our lower selves, has wrestled control, and our light is hidden within. As it says in the W/B commentary on hexagram thirty five, “The real nature of man is likewise originally good, but it becomes clouded by contact with earthly things and therefore needs purification before it can shine forth in its native clarity.: We have a nature that is essentially good. Often though, our good intentions are covered over by an attitude that “the end justifies the means.” Therefore we hurt others whom we think are causing us our pain, or we see in those we hurt the evil which we desire to hunt down and destroy. Yet the masters say, “Cast out the beam that is in thine own eye, then thou shalt see clearly to cast out the splinter that is in thy neighbor’s eye. As mentioned before, we need to observe ourselves to truly understand our motives, and realize that the highest good is doing right, and let the crumbs fall where they may. “What, shall we do evil that the good may prevail?” Asks one in the Old Testament scriptures.
Persistently Ill
When we read for personal development, and we receive hexagram sixteen line five, we might take a look at which attitudes we are clinging to that are causing us emotional illness in our daily life. The following lines and/or hexagrams that we receive should give us further insight into the negative attitudes we are clinging to. Sometimes, in spite of all we learn from the I Ching there are unconscious habits and attitudes that we unwittingly carry on with in the inner mind. When this hexagram changes we have hexagram forty five which tells us that we are gathering together things or people into our daily lives. Sometimes we understand our readings on one level not realizing there is a much needed deeper layer of meaning that we must take hold of. If we don't we can end up like the youthful person of limited awareness in hexagram four of whom it is said, "Often the teacher, when confronted wkith such entngled folly, has no other course but to leave the fool to himself for a time, not sparing him the humiliation that results. This is frequently the only means of rescue." Ultimately it is experience that counts. That is what really teaches us. Head knowledge is extremely limited. It is also a matter of consistently applying. Hexagram twenty nine counsels us that "in teaching everything depends on consistency. for it is only through repetition that the pupil makes the material his own." And the promise of working in this way, working on what has been spoiled, can be found in hexagram fifty, line three, where the Wilhelm/Baynescommentary says, "But if he will only see to it that he is possessed of something truly spiritual, the time is bound to come, sooner or later, when the difficulties will be resolved and all will go well."
We must, however, take a deep and honest look at ourselves. Hexagram twenty line five says, "Contemplation of my life, the superior man is without blame." It is only when we are willing to look at ourselves, as hexagram sixty one says, "a heart free of prejudice, and therefore open to the truth," that we are able to see ourselves as we truly are without bias or prejudice, with objectivity rather than subjectivity. We must learn to observe ourselves, as if we were outside of ourselves...
We must, however, take a deep and honest look at ourselves. Hexagram twenty line five says, "Contemplation of my life, the superior man is without blame." It is only when we are willing to look at ourselves, as hexagram sixty one says, "a heart free of prejudice, and therefore open to the truth," that we are able to see ourselves as we truly are without bias or prejudice, with objectivity rather than subjectivity. We must learn to observe ourselves, as if we were outside of ourselves...
Monday, November 27, 2006
At this point
At this point, I have, since starting on hexagram thirty, actually talking about a hexagram
to Carol Anthony’s. She feels that six hexagrams seem most often to give a full story for a self development type reading. Hexagram thirty was not the first hexagram. Hexagram sixteen line five was the first one. Here is the sequence as I received it. I hope to discuss this sequence of hexagrams as we go along.
1. Hexagram 16 line 5 changing to hexagram 45.
2. Hexagram 30 line 1, 3, 4, 5, 6 changing to 8.
3. Hexagram 36.
4. Hexagram 48 line 2 and 6 changing to 53.
5. Hexagram 61 line 1, 2, 5, 6 changing to 2.
6. Hexagram 24 line 1, 2, 4 changing to 40.
Hexagram sixteen line five describes a person who seems to be under pressure, but his central position keeps him from becoming desperate. This person keeps on going in spite of the pressures incumbent upon him. We can often get this line when it seems things are not going our way. We work and work and work, and there seems to be no good results. Since this line changes to hexagram forty five, we can conclude, though not necessarily, that the pressure that we feel relates to our desires and needs to congregate with others. We care about assimilating, and creating a group, or a circle of friends for a common goal. Since hexagram thirty, with the changing lines enumerated, changes to hexagram eight, we get a confirmation of this particular subject. Hexagram thirty also relates to clinging. Once again, the particular them of this hexagram that we must pay the closest attention would be that of clinging to a group,
We have already discussed to some extent esoteric ideas implicit in the lines in hexagram thirty. One thing we should reiterate at this time is that the lines in this hexagram refer to the way of the superior man where,” he cultivates himself, and awaits the allotted time.” He is not concerned, nor fearful of the future. He is at peace and content with himself. This can only happen, however, when there has been a “real change of heart.” A man must be born again, so to speak, not necessarily in the fundamentalist Christian sense, but must gain full understanding of his place, purpose, and function in the cosmos.
The final line, line six, carries this on further. When a person has recognized his or her own inner thoughts, and has had a real change of heart, the person begins the task of disciplining themselves. Bad habits are rooted out, and the person works on what has been spoiled.
In continuing with the theme of being persistently ill, feeling a lot of pressure, hexagram thirty six suggests that the superior man does not “unresistingly let himself be swept along by unfavorable circumstances.”
to Carol Anthony’s. She feels that six hexagrams seem most often to give a full story for a self development type reading. Hexagram thirty was not the first hexagram. Hexagram sixteen line five was the first one. Here is the sequence as I received it. I hope to discuss this sequence of hexagrams as we go along.
1. Hexagram 16 line 5 changing to hexagram 45.
2. Hexagram 30 line 1, 3, 4, 5, 6 changing to 8.
3. Hexagram 36.
4. Hexagram 48 line 2 and 6 changing to 53.
5. Hexagram 61 line 1, 2, 5, 6 changing to 2.
6. Hexagram 24 line 1, 2, 4 changing to 40.
Hexagram sixteen line five describes a person who seems to be under pressure, but his central position keeps him from becoming desperate. This person keeps on going in spite of the pressures incumbent upon him. We can often get this line when it seems things are not going our way. We work and work and work, and there seems to be no good results. Since this line changes to hexagram forty five, we can conclude, though not necessarily, that the pressure that we feel relates to our desires and needs to congregate with others. We care about assimilating, and creating a group, or a circle of friends for a common goal. Since hexagram thirty, with the changing lines enumerated, changes to hexagram eight, we get a confirmation of this particular subject. Hexagram thirty also relates to clinging. Once again, the particular them of this hexagram that we must pay the closest attention would be that of clinging to a group,
We have already discussed to some extent esoteric ideas implicit in the lines in hexagram thirty. One thing we should reiterate at this time is that the lines in this hexagram refer to the way of the superior man where,” he cultivates himself, and awaits the allotted time.” He is not concerned, nor fearful of the future. He is at peace and content with himself. This can only happen, however, when there has been a “real change of heart.” A man must be born again, so to speak, not necessarily in the fundamentalist Christian sense, but must gain full understanding of his place, purpose, and function in the cosmos.
The final line, line six, carries this on further. When a person has recognized his or her own inner thoughts, and has had a real change of heart, the person begins the task of disciplining themselves. Bad habits are rooted out, and the person works on what has been spoiled.
In continuing with the theme of being persistently ill, feeling a lot of pressure, hexagram thirty six suggests that the superior man does not “unresistingly let himself be swept along by unfavorable circumstances.”
Clinging to something
Hexagram thirty, being a doubled hexagram carries with it, as distinct from hexagram 56, the concept of fire that replenishes itself. In hexagram fifty six, the fire is constantly burning up its fuel supply and moving on to new sources. This concept is also born out a little in hexagram thirty line one which changes to hexagram fifty six. But here the fire clings to its original source which in some way is always replenishing itself. In hexagram thirty man replenishes his spirit by being dependent on and clinging to the "harmonious and beneficient forces of the cosmos. Man must realize that he or she is not in this life alone. If we try to control others, and our environment, it may work for a while, but at the critical moment it breaks down. It is only by giving up ocntrol, investing in loss as we discussed much earlier, and that is the "way of the cross," (let a man take up his cross daily, and follow me, as Jesus said), that we find ourselves aligned with a higher power that does have control, and does not burn itself out. (Note that line four burns itself out. There may be a discussion of that later.
Sunday, November 26, 2006
Attachment
I'm sure we've all heard the story about the monkey who puts his hand into the cookie jar to pull out one of the cookies. As soon as he grasps the cookie however, his hand enlarges around the cookie, and he cannot pull his hand back out of the cookie jar. The interesting thing is, the monkey does not want to let go of the cookie so he is trapped. Trapped by his own desires.
Mankind too, is trapped by desire. We maintain our illusion of a cosmos in which we are separate from everything we see around us because we are trapped by our desires. When we realize that things do not come at us from without, but from within, we realize there is nothing to fear, for it is our fear that brings us the conditions we fear. The Tao Teh Ching makes an interesting statement here. In chapter one it is said, "Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. It is true that by desiring, under the right understanding, we can bring that to us that we desire, but in so doing we focus on objects, and not on the mystery that creates the objects. The superior person must see ever more clearly into the mystery of the way of the Tao, or in western terms, the way of the cross, or self sacrifice, giving up our own desires, and surrendering to the desires of the cosmos. In this way we secure our fate,
The commentary on hexagram thirty line five says, "Here the zenith of life has been reached..." It is usually in the zenith of life that we finally attain a true understanding of the nature of reality and the cosmos. It goes on to say, "Instead, understanding the vanity of all things, we may put aside both hope and fear." One puts aside both hope and fear because, understanding the true nature of the cosmos, one understands that one needs nothing, and needs fear nothing. He is secure, (In life and in death - see the commentary on line three) by knowing ones true relationship with the cosmos.
Both hope and fear are attachements. We are attached to a particular outcome. In fear we are attached to a negative outcome, in hope a positive, but it is attachment nevertheless. The superior person recognizes that "now" is the only moment that exists, and the person lives entirely in the moment.
More later
Mankind too, is trapped by desire. We maintain our illusion of a cosmos in which we are separate from everything we see around us because we are trapped by our desires. When we realize that things do not come at us from without, but from within, we realize there is nothing to fear, for it is our fear that brings us the conditions we fear. The Tao Teh Ching makes an interesting statement here. In chapter one it is said, "Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. It is true that by desiring, under the right understanding, we can bring that to us that we desire, but in so doing we focus on objects, and not on the mystery that creates the objects. The superior person must see ever more clearly into the mystery of the way of the Tao, or in western terms, the way of the cross, or self sacrifice, giving up our own desires, and surrendering to the desires of the cosmos. In this way we secure our fate,
The commentary on hexagram thirty line five says, "Here the zenith of life has been reached..." It is usually in the zenith of life that we finally attain a true understanding of the nature of reality and the cosmos. It goes on to say, "Instead, understanding the vanity of all things, we may put aside both hope and fear." One puts aside both hope and fear because, understanding the true nature of the cosmos, one understands that one needs nothing, and needs fear nothing. He is secure, (In life and in death - see the commentary on line three) by knowing ones true relationship with the cosmos.
Both hope and fear are attachements. We are attached to a particular outcome. In fear we are attached to a negative outcome, in hope a positive, but it is attachment nevertheless. The superior person recognizes that "now" is the only moment that exists, and the person lives entirely in the moment.
More later
Saturday, November 25, 2006
The network
In hexagram thirty we are told of an intermeshing net wish we can rightfully understand on one level as the interconnections of all people and things in the universe. Line one tells us that when our minds are closed in sleep, we are not aware of our interconnectedness. When we begin to awaken we begin to realize the connections but the concept is very fuzzy to us. At first we are simply partially awake, and we don't recognize the means or the why or the wherewithall of the interconnection. It is only through self realization, and inner composure that the outer forms begin to have meaning in our lifes in the sense of recognizing the inner connections. As we study, meditate, and mull over the impressions that we are receiving through life experience we begin to put it all in place. We also recognize that the things that happen to us are not haphazard and accidental, but actually come from deep within for the purpose of teaching us through life experience. Once we fully understand this principle, then all that follows will be seen as a purposeful series of events leading to our own soul growth, and the recognition of who we are and the higher mind within us.
Wednesday, November 22, 2006
And again
It has been well known in the East for centuries that all things are connected. Now, western science is beginning to catch up. (Why is it the scientific field which we have so venerated in the west is in many ways centuries or even millenia behind the thinking of the East. There is no scientific evidence... Did it ever occur to them that there is no evidence because they don't know every thing yet?) Hexagram 30 tells us that this is an image of a net in which animals are ensnared. The entire universe is an intermeshing net, in which we are trapped. We are all a part of the universal whole, and in that sense we are all one. There is no separation. The atoms, electrons, quarks, whatever that make up matter are all interconnected, and the latest scientific evidence shows that fundamental units of matter are really universal, and even seem to be aware of then nature of other electrons that are at a distance. This is because all matter is maden upn of mind stuff. Matter exists because of the vibrations created inn the mind of, shall we say God? Knowing this is true, and recognizing the reality that there is no separation, how careful should we be that we treat our fellow man with respect, dignity, and fairness, for in hurting another, we hurt ourselves.
Tuesday, November 21, 2006
Even more hexagram thirty
Perhaps the core of hexagram thirty is teaching us of the trasitoriness of life and how to deal with it. First the sun rises, then it sets, then rises again, then it sets, then we die. It is important both at the beginning and the end to maintain composure and a recognition of the seriousness of life. Line one tells us "not to allow ourselves to be swept along by the bustle of life." We must maintain clarity of mind even among the currents of activity and haste. Line three develops this concept even further. When men see the end approaching they tend to either try to become a child again, and enjoy all the pleasures they can before their approaching death, or they give up in melancholy, as hexagram forty seven line one says, "straying into a gloomy valley." Here too, composure and clarity of mind must be maintained. The superior man "understands the transitory in light of the eternity of the end," the image in hexagram fifty four tells us. Line three of hexagram thirty goes on to tell us, "He cultivates himself, awaits the alloted time, and in this way secures his fate."
Hexagram thirty line five carries this theme even further. The Wilhelm Baynes commentary says, "Instead, understanding the vanity of all things, one may put aside both hope and fear." And this brings us to the subject of attachment, which we will deal with next.
Hexagram thirty line five carries this theme even further. The Wilhelm Baynes commentary says, "Instead, understanding the vanity of all things, one may put aside both hope and fear." And this brings us to the subject of attachment, which we will deal with next.
Hexagram thirty continued
While the rain, (of hexagram twenty nine) pours downward into the earth, the light of fire radiates upward into heaven. So to, the soul and the spirit, at death, the soul goes downward into the earth forces while the spirit rises to heaven. In the Wilhelm Baynes commentary in Book three it is stated, "n order that his psychic nature may be transfigured and attain influence on earth, it must cling to the forces of spiritual life."
And in the same way the soul must cling to the spirit and vice versa in order to maintain a union of spirit and soul at death, then it can be said of the person as in the book of Revelations, "and I will make him a pillar in the temple of my God and he shall go no more out," into further reincarnations that is. But the psychic nature must be transfigured. As the apostle Paul said, "awake thou that sleepest." All of the greater mystics have told us that we are asleep and that we need to wake up. We are in a deep sleep, for we do not know our true nature, that we are gods. When the pharisees accused Jesus of making himself equal with God, he answered, "Does it not say in your own scripture that ye are gods?"
The first line refers to morning. Here we are just waking up, the commentary says, "The mind has been closed to the outside world in sleep," and the footprints run crisscross. This is because we still do not understand the depths of meaning of what has been presented to us. Meanings are still unfamiliar to us, and so is the depths of our spiritual nature, so we do not know which way to go.
More on this later
And in the same way the soul must cling to the spirit and vice versa in order to maintain a union of spirit and soul at death, then it can be said of the person as in the book of Revelations, "and I will make him a pillar in the temple of my God and he shall go no more out," into further reincarnations that is. But the psychic nature must be transfigured. As the apostle Paul said, "awake thou that sleepest." All of the greater mystics have told us that we are asleep and that we need to wake up. We are in a deep sleep, for we do not know our true nature, that we are gods. When the pharisees accused Jesus of making himself equal with God, he answered, "Does it not say in your own scripture that ye are gods?"
The first line refers to morning. Here we are just waking up, the commentary says, "The mind has been closed to the outside world in sleep," and the footprints run crisscross. This is because we still do not understand the depths of meaning of what has been presented to us. Meanings are still unfamiliar to us, and so is the depths of our spiritual nature, so we do not know which way to go.
Hexagram Thirty
There are a lot of things about this hexagram that I just recently learned, that are fairly new to me. If hexagram twenty nine is the soul locked within the body, then hexagram 30 must be the spirit that radiates from the body. The spirit and the soul cling to and depend on the body for a medium to manifest their desires to the outside world. As such, it is said, "care of the cow brings good fortune." In other words, we take care of and in, the physical realm. So into the human form we come, the soul being locked in the body, but the spirit is ever free.
Li, the name of the hexagram, can mean several things but in essence it is fire. The human mind is like fire, it is constantly seeking new sources of fuel. In the same way the mind is constantly jumping from one thought to another. We must learn to control this jumping around of the mind.
More on this momentarily
Li, the name of the hexagram, can mean several things but in essence it is fire. The human mind is like fire, it is constantly seeking new sources of fuel. In the same way the mind is constantly jumping from one thought to another. We must learn to control this jumping around of the mind.
More on this momentarily
Monday, November 20, 2006
My laptop came today
My laptop came today. Earlier than expected. However, I have spent about 10 hours trying to get it set up properly, and a few hours on the phone to tech support and customer service. Mercury retro is over, so why am I running into all these problems? Well, hopefully we are ready to go now.
JC left a comment about attachments. Hopefully I can get on that subjet tomorrowl
JC left a comment about attachments. Hopefully I can get on that subjet tomorrowl
Friday, November 17, 2006
Not much going on
Not much going on during this mercury retrograde, although I have found that the only time a mercury retrograde is really meaningful is the time that mercury is actually stationary, and that is the stationary at the beginning, not the end of the period. It seems like the few hours maybe a day or two right during that time is the time of significant communication failures, and then only for those who's chart resonates with that particular retrograde. But maybe not. At any rate, my computer will not be fixed til the end of the month, because the computer repair person is on vacation, and my laptop will not arrive til about that time also. So in the meantime, perhaps it is better for the most part anyway, just to meditate on and chew over the lessons...
One of the I Ching hexagram images says, "thus the superior man goes indoors for rest and relaxation." That I think is a good thing to do periodically, all the more refreshed to start the lessons once again at the appropriate time, for this is the way of heaven and earth, everything in its proper measure, and at the appropriate time.
One of the I Ching hexagram images says, "thus the superior man goes indoors for rest and relaxation." That I think is a good thing to do periodically, all the more refreshed to start the lessons once again at the appropriate time, for this is the way of heaven and earth, everything in its proper measure, and at the appropriate time.
Tuesday, November 14, 2006
Laptop on order
Well, my laptop is on order, should be here at the end of the month. In the meantime, my desktop may be fixable, possibly only needing a power pack. May find out more today.
So anyway, here I am sitting at the computer at the internet cafe. Don't have any of my books with me because I just got off an interview at the hospital for where I work. The potential job is very high stress as people's lives are at stake. They asked me a bunch of questions that I answered by saying one must maintain composure. Then I realized, that for some reason, I was not truly composed myself. I suspect that came through in the interview, but we will see. It would be a very significant pay increase though. Of course, all that doesn't solve my immediate problem of no computer. At any rate...
The I Ching talks a lot about composure. It isn't the kind of thing though that you read about in a book and just do. One does not become composed by having intellectual knowledge of the need for composure. It happens by life experience, and learning experientially, not just intellectually, but we must become aware of the inner needs and insecurities we harbor just below the level of consciousness. In order to do that, as hexagram twenty six line three says, "practice chariot driving and armed defense daily." Or whatever you need to practice to accomplish the task you wish to accomplish. And having accomplished saying that, I must attend to other things temporarily as I am short on time today... But soon, I will have a computer...
So anyway, here I am sitting at the computer at the internet cafe. Don't have any of my books with me because I just got off an interview at the hospital for where I work. The potential job is very high stress as people's lives are at stake. They asked me a bunch of questions that I answered by saying one must maintain composure. Then I realized, that for some reason, I was not truly composed myself. I suspect that came through in the interview, but we will see. It would be a very significant pay increase though. Of course, all that doesn't solve my immediate problem of no computer. At any rate...
The I Ching talks a lot about composure. It isn't the kind of thing though that you read about in a book and just do. One does not become composed by having intellectual knowledge of the need for composure. It happens by life experience, and learning experientially, not just intellectually, but we must become aware of the inner needs and insecurities we harbor just below the level of consciousness. In order to do that, as hexagram twenty six line three says, "practice chariot driving and armed defense daily." Or whatever you need to practice to accomplish the task you wish to accomplish. And having accomplished saying that, I must attend to other things temporarily as I am short on time today... But soon, I will have a computer...
Monday, November 13, 2006
To be remembered
It must be remembered that hard times throw a man back upon himself. It is all too often that we, and all to easy to believe that hard times come solely due to bad luck, to misfortune that comes from outside of ourselves. This is not correct, though it clearly seems that way. Misfortune comes from within, not without. And that which is from within is not inimical to us. It seems that way. "A thousand times you lose your treasures." (Hexagram 51 line 2)
The above was referred to briefly when we talked about loss. Here I am talking about loss in a little different context, that of our inner attitude toward it, and hexagram forty seven discusses this a little bit. Line one tells us that "we stray into a gloomy valley." Stray is an interesting and precise word, for that is what we do. We do not just find ourselves in this gloomy valley. We end up there, because we lose control of our mind. We look at what appears on the outside, not what is on the inside. The Wilhelm Baynes commentary tells us that it is "important above all to be strong and to overcome the trouble inwardly. If he is weak, the trouble overwhelms him." The third and the fourth line are the heart of the matter. When these two lines change we have hexagram forty eight. When troubles overtake us, we must look deep inside ourselves for that "inner nourishment." Hexagram forty eight says, "the town may be changed but the well cannot be changed." The town here can symbolize, the type of place that we hang out. If our troubles are created from within, then we can change to whatever town, or environment we choose, but our inner attitude, our inner selves remain the same, and we take our fate with us.
Even as "The Wanderer" in hexagram fifty six, takes his attitude with him where ever he goes, so to, we do not change by changing the environment. "Through carelessness he loses his (cash) cow." And brings down misfortune upon himself. In this line the "bird's nest burns up." This indicates a loss of his resting place. But a resting place can be more than a bed in a castle or a tent. It can be our belief systems. The beliefs about ourselves and the universe that we fall back on when trouble befalls us. If we see everything as outside ourselves, our belief systems see calamity and misfortune as an indication that we have not been properly in control of our environment, that we need to try harder. But what is really needed, is a "loss of our resting place." We must replace a belief of a need to control with a recognition that we don't and can't control anything. When we come to this belief system, however, we find that by the principle of nonresistance to the things happening around us, we align ourselves with forces of the cosmos, that being higher than we, actually can and do control our situation ultimately for our highest good.
The above was referred to briefly when we talked about loss. Here I am talking about loss in a little different context, that of our inner attitude toward it, and hexagram forty seven discusses this a little bit. Line one tells us that "we stray into a gloomy valley." Stray is an interesting and precise word, for that is what we do. We do not just find ourselves in this gloomy valley. We end up there, because we lose control of our mind. We look at what appears on the outside, not what is on the inside. The Wilhelm Baynes commentary tells us that it is "important above all to be strong and to overcome the trouble inwardly. If he is weak, the trouble overwhelms him." The third and the fourth line are the heart of the matter. When these two lines change we have hexagram forty eight. When troubles overtake us, we must look deep inside ourselves for that "inner nourishment." Hexagram forty eight says, "the town may be changed but the well cannot be changed." The town here can symbolize, the type of place that we hang out. If our troubles are created from within, then we can change to whatever town, or environment we choose, but our inner attitude, our inner selves remain the same, and we take our fate with us.
Even as "The Wanderer" in hexagram fifty six, takes his attitude with him where ever he goes, so to, we do not change by changing the environment. "Through carelessness he loses his (cash) cow." And brings down misfortune upon himself. In this line the "bird's nest burns up." This indicates a loss of his resting place. But a resting place can be more than a bed in a castle or a tent. It can be our belief systems. The beliefs about ourselves and the universe that we fall back on when trouble befalls us. If we see everything as outside ourselves, our belief systems see calamity and misfortune as an indication that we have not been properly in control of our environment, that we need to try harder. But what is really needed, is a "loss of our resting place." We must replace a belief of a need to control with a recognition that we don't and can't control anything. When we come to this belief system, however, we find that by the principle of nonresistance to the things happening around us, we align ourselves with forces of the cosmos, that being higher than we, actually can and do control our situation ultimately for our highest good.
Sunday, November 12, 2006
I hope soon
I do hope soon, that I can create a webpage on a regular website, not to get rid of this one, but to link to this one, for a number of reasons, among them, I can keep the links readily available, so that the don't eventually scroll away. Also, maybe eventually I will do an ocassional reading, so that people can get a feel for what my style is like, and maybe even create a reading program right on the site that people can use. But don't expect it soon. It takes me forever to get to anything. I haven't even gotten to some of the books I bought five years ago, so be patient. nevertheless, after Christmas, I hope to get a laptop, and take it with me wherever I go. Then I will get more done.
Christmas. for some reason, has always been a time of year that is the hardest financial burden of the year, and it doesn't involve Christmas gifts. I don't mean I'm hurting in anyway, it just seems to cycle around that way and I have seen it happen year after year. Last Christmas it was a bunch of dental stuff, plus getting ripped off by an ex roommate for a lot of money, and a few other things too. This year a new computer is going to cost me around $1000 I suspect, not to mention all the files that are gone, including a lot of I Ching work that was meant for a book I hope to write. Usually by March/April though, which is birthday time, things lighten up and I am fine. Anyway, enough of that. I suspect there is something in my astrology chart that relates to that. Being an Aries, Capricorn is the toughest time for me... Maybe, just maybe my old computer is still salvageable, but I still want to get that laptop regardless. I have all kinds of dreams, too many for my own good. Do we all dream? I hope so, they say it is good for you.
Christmas. for some reason, has always been a time of year that is the hardest financial burden of the year, and it doesn't involve Christmas gifts. I don't mean I'm hurting in anyway, it just seems to cycle around that way and I have seen it happen year after year. Last Christmas it was a bunch of dental stuff, plus getting ripped off by an ex roommate for a lot of money, and a few other things too. This year a new computer is going to cost me around $1000 I suspect, not to mention all the files that are gone, including a lot of I Ching work that was meant for a book I hope to write. Usually by March/April though, which is birthday time, things lighten up and I am fine. Anyway, enough of that. I suspect there is something in my astrology chart that relates to that. Being an Aries, Capricorn is the toughest time for me... Maybe, just maybe my old computer is still salvageable, but I still want to get that laptop regardless. I have all kinds of dreams, too many for my own good. Do we all dream? I hope so, they say it is good for you.
Computer cafe
Well, here I am at the computer cafe. Don't have any of my books with me though, so let me ad lib here, or think of at least something to say.
When line one of hexagram one changes, we have hexagram fourty four. This hexagram continues the theme of line one in the sense that it is telling us this first yin line has something of an ulterior motive. In this way, yin gets short shrift, let us say. It always has, being considered the dark side, the cold side, the crafty side, the indirect side, and a lot of things that we may think of as unsavory. Hexagram 44 tells us that the yin side is strong, do not interlink with such a situation. In general in divination, we would look at this as a more negative response to our question, and may want to back away. There is an advantage here though, for nothing can be absolute yang or absolute yin. Yang, being dereft of a polar opposite, would itself disappear into nothingness, as would yin. So also, light cannot shine if there is no darkness to receive it. And the Wilhelm Baynes version also, in the commentary, tells us that there is an exceptional time when yin and yang come together, and their union creates all that is. Throughout the book of changes, we see the forces of dissolution combining with the forces of evolution, and through it, we have constant and continual change. The big fish eat the little fish, who in time, die, and are eaten by the little fish. A continual cycle, and we cannot have it without the constant interaction of yin and yang.
When the second hexagram's line changes, it because hexagram twenty four, the hexagram of the yang light. It seems odd at first because the first line of hexagram two says, "When hoarfrost is under foot, solid ice is not far off." So we see here the first signs of decay. Why then would it change to the hexagram of the young light? As a second hexagram, or relating hexagram, the hexagram can take on more the meaning of "A turning point." here the turning point is to the darkness. However, there is a secondary meaning here too, devoid of the words of the line itself. When the first line changes, we have the first yang in a totally yin hexagram. In other words, the darkness is passing, and the light is just beginning. In divination, we might more likely take a look at the meaning of the words in the line itself. In personal work, we might see the more esoteric, secondary meanings, and make use of them.
In the Confucian model, we might more likely take a look at the lines, and the meanings conveyed by the words, in the Taoist model, we might more likely take a closer look at the line placement, and the trigrams involved that make up the primary and the relating hexagrams.
When line one of hexagram one changes, we have hexagram fourty four. This hexagram continues the theme of line one in the sense that it is telling us this first yin line has something of an ulterior motive. In this way, yin gets short shrift, let us say. It always has, being considered the dark side, the cold side, the crafty side, the indirect side, and a lot of things that we may think of as unsavory. Hexagram 44 tells us that the yin side is strong, do not interlink with such a situation. In general in divination, we would look at this as a more negative response to our question, and may want to back away. There is an advantage here though, for nothing can be absolute yang or absolute yin. Yang, being dereft of a polar opposite, would itself disappear into nothingness, as would yin. So also, light cannot shine if there is no darkness to receive it. And the Wilhelm Baynes version also, in the commentary, tells us that there is an exceptional time when yin and yang come together, and their union creates all that is. Throughout the book of changes, we see the forces of dissolution combining with the forces of evolution, and through it, we have constant and continual change. The big fish eat the little fish, who in time, die, and are eaten by the little fish. A continual cycle, and we cannot have it without the constant interaction of yin and yang.
When the second hexagram's line changes, it because hexagram twenty four, the hexagram of the yang light. It seems odd at first because the first line of hexagram two says, "When hoarfrost is under foot, solid ice is not far off." So we see here the first signs of decay. Why then would it change to the hexagram of the young light? As a second hexagram, or relating hexagram, the hexagram can take on more the meaning of "A turning point." here the turning point is to the darkness. However, there is a secondary meaning here too, devoid of the words of the line itself. When the first line changes, we have the first yang in a totally yin hexagram. In other words, the darkness is passing, and the light is just beginning. In divination, we might more likely take a look at the meaning of the words in the line itself. In personal work, we might see the more esoteric, secondary meanings, and make use of them.
In the Confucian model, we might more likely take a look at the lines, and the meanings conveyed by the words, in the Taoist model, we might more likely take a closer look at the line placement, and the trigrams involved that make up the primary and the relating hexagrams.
Computer Crash
had a computer crash. What else could I expect during a mercury retrograde. Will be using coffe shop computers for a few weeks.
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