Another place where the wind trigram is prominent is in hexagram forty four. The irony here is that the hexagram as a whole does not really pertain to this, at least not on surface observance, but the image certainly has something to say of it. The hexagram as a whole on one level warns us of not recognizing a dangerous element in the beginning because it seems so small and powerless. As such we do not take the initiative and remove it from our lives. On a taoist level it has more to do with the rising of energy through the spine up into the pineal gland. Something we won't go into here.
But the similarity of the image with hexagram twenty is noted in the commentary on the image. The commentary says, "The situation here resembles that in hexagram twenty, Kuan, CONTEMPLATION (VIEW). In the latter the wind blows over the earth, here it blows under heaven,; in both cases it goes everywhere." The idea once again is that the ruler, or teacher, gives commandments to men, which are meant for his benefit, not as a means of establishing tyranny.
In hexagram twenty however, the ruler is a little closer to his people. In hexagram forty four the populace is not necessarily listening. The key to hexagram forty four is that the conditions of meeting, or "union" is based on ulterior motives. As long as there are ulterior motives, the union can not be properly formed, and the teachings of the sage cannot be properly implemented. As long as we have ulterior motives we will never truly understand the message of the sage, or in other words, the true meaning of the I Ching. Hexagram forty eight line three says, "The well is cleaned, but no one drinks from it. This is my heart's sorrow." The I Ching is expressing its own sorrow that it's wisdom is being ignored, as it always will be as long as our hearts are distracted by the "foolish things of the world," and not by the true things of the spirit. As long as there are ulterior motives one cannot set aflame the wood of hexagram fifty to keep the fire burning and transform him or herself into a new being called a "Chuang Tzu," or Sage.
Monday, August 08, 2011
Saturday, August 06, 2011
Spreading His Commands Abroad
Hexagrams, including hexagram fifty, which contain the primary trigram of wood, or wind, often have a connotation of either giving commands, or of consolidating fate. The former is true especially if the wind trigram is the upper trigram. In hexagram fifty we have wind in the lower primary trigram and the subject regards consolidating fate, and making our position correct. Of course the only way we can do this is to understand the commands being given to us by higher sources, (the lines that we receive) and integrating them into our lives. He or she who misses this point, and only uses the I Ching to solve a particular problem in their lives, is acting in a precipitous manner and not allowing the full value of the I Ching to manifest. We do not hear the commands. We only hear what we want to hear to solve the particular problem and the rest is anathema to us. When we treat the I Ching this way we cannot "make our position correct."
The I Ching says of itself in hexagram fifty seven, (double wind trigrams) that "it spreads its commands abroad." Furthermore, the commentary on the image says, "Only when the command has been assimilated by the people is action in accordance with it possible." Therefore, it must be understood that unless you understand the crux of the problem, you cannot understand the solution to the problem." Many people are good I Ching readers when it comes to a simple and straight forward answer, but completely miss the basis for the answer, and miss the deeper insights of the I Ching which could, in a manner of speaking, "set them free." Hexagram fifty seven speaks of "action without preparation of the ground." In other words, we act without building the base upon which those actions can become fruitful.
We can only build a base for fruitful action when we "daily practice chariot driving," and assimilate the teachings of the I Ching into our daily lives on a regular basis. Hexagram twenty three line six says, "There is a large fruit still uneaten." This is because we haven't taken the teaching of the I Ching to heart, but only used its message superficially to correct an immediate problem. When we do this we are looking at life as in hexagram twenty line two, "through the crack of a door." But hexagram twenty gives us a much deeper understanding of the I Ching if we will take it to heart. Hexagram twenty shows the Sage, (I Ching) in the upper trigram giving instruction to the people, the lower trigram, and the people are receptive (lower trigram) to it. As such the image says, "...Contemplated the people and gave them instruction."
But for the people to receive it there must be a deep trust in the rulers, (our spiritual teachers) that can only be developed when it becomes clear that the ruler can give instructions that actually work in our daily life and will give us benefit. When it has been proven by the ruler that they can indeed give the people the "life giving water" of hexagram forty eight, that the people trust them so deeply that they look up to him and anxiously await the next set of commands. As Jesus said, "My commands are not grievous." In other words they are not given in a spirit of ruling over you, but in a spirit of teaching you the right way. When the people are so impressed by the rulers, they develop within them such a deep sense of awe that they create within a meditative state, (nuclear trigram K'en)while they anxiously await the commandments of the ruler. We must develop within ourselves this same state of awe when we consult the I Ching, anxiously awaiting the answer, but in a spirit of awe. As hexagram four says, "Without this modesty and this interest, there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher." When we consult the I Ching solely as we would an encyclopedia, we do not have the necessary receptivity to truly understand the answer.
The teacher must have a resume so to speak that shows his ability to manipulate the forces of nature and to make his prophecies come true, and the student must recognize this awesomeness, and that there is a good reason to come to the teacher for instruction. When this happens it is the case that teacher has such a grasp of the spiritual laws of the universe that when he expresses himself, the people of the earth will be "swayed by him as the grass by the wind." In the modern world, especially in the west, such admiration, such respect for the teacher is largely unheard of. It does not come to us naturally. We must be taught this inspiration. There is no great leader that we look up to so reverently that we have the "deepest inner concentration" while waiting for his words. Nevertheless,this "inner concentration," This meditative state of mind, this awe, is the very thing that allows us to "apprehend the mysterious and divine laws of life...and to give expression to these laws." Finally, the commentary on hexagram twenty says, "Thus a hidden spiritual power emanates from them, influencing and dominating others without their being aware of how it happens." We must always keep our hearts true. We must given up our preconceptions and our "limited viewpoint on life," and give credence to the spiritual powers above us that are always spreading their commands, as the "large fruit still uneaten," (because we do not perceive it) our misconceptions, our superficial viewpoints, as one "seeing through the crack of the door," and in such humbling ourselves, so that we are receptive to the pure teachings of the sage. Then we will be ready for that transformation into the new age, where we have a new enlightenment, and the commands, (lower trigram hexagram fifty) that leads to that enlightenment, (upper trigram) and a higher order of civilization. When we do that the wood, (lower trigram) feeds the fire, (upper trigram) and our flame burns forever.
The I Ching says of itself in hexagram fifty seven, (double wind trigrams) that "it spreads its commands abroad." Furthermore, the commentary on the image says, "Only when the command has been assimilated by the people is action in accordance with it possible." Therefore, it must be understood that unless you understand the crux of the problem, you cannot understand the solution to the problem." Many people are good I Ching readers when it comes to a simple and straight forward answer, but completely miss the basis for the answer, and miss the deeper insights of the I Ching which could, in a manner of speaking, "set them free." Hexagram fifty seven speaks of "action without preparation of the ground." In other words, we act without building the base upon which those actions can become fruitful.
We can only build a base for fruitful action when we "daily practice chariot driving," and assimilate the teachings of the I Ching into our daily lives on a regular basis. Hexagram twenty three line six says, "There is a large fruit still uneaten." This is because we haven't taken the teaching of the I Ching to heart, but only used its message superficially to correct an immediate problem. When we do this we are looking at life as in hexagram twenty line two, "through the crack of a door." But hexagram twenty gives us a much deeper understanding of the I Ching if we will take it to heart. Hexagram twenty shows the Sage, (I Ching) in the upper trigram giving instruction to the people, the lower trigram, and the people are receptive (lower trigram) to it. As such the image says, "...Contemplated the people and gave them instruction."
But for the people to receive it there must be a deep trust in the rulers, (our spiritual teachers) that can only be developed when it becomes clear that the ruler can give instructions that actually work in our daily life and will give us benefit. When it has been proven by the ruler that they can indeed give the people the "life giving water" of hexagram forty eight, that the people trust them so deeply that they look up to him and anxiously await the next set of commands. As Jesus said, "My commands are not grievous." In other words they are not given in a spirit of ruling over you, but in a spirit of teaching you the right way. When the people are so impressed by the rulers, they develop within them such a deep sense of awe that they create within a meditative state, (nuclear trigram K'en)while they anxiously await the commandments of the ruler. We must develop within ourselves this same state of awe when we consult the I Ching, anxiously awaiting the answer, but in a spirit of awe. As hexagram four says, "Without this modesty and this interest, there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher." When we consult the I Ching solely as we would an encyclopedia, we do not have the necessary receptivity to truly understand the answer.
The teacher must have a resume so to speak that shows his ability to manipulate the forces of nature and to make his prophecies come true, and the student must recognize this awesomeness, and that there is a good reason to come to the teacher for instruction. When this happens it is the case that teacher has such a grasp of the spiritual laws of the universe that when he expresses himself, the people of the earth will be "swayed by him as the grass by the wind." In the modern world, especially in the west, such admiration, such respect for the teacher is largely unheard of. It does not come to us naturally. We must be taught this inspiration. There is no great leader that we look up to so reverently that we have the "deepest inner concentration" while waiting for his words. Nevertheless,this "inner concentration," This meditative state of mind, this awe, is the very thing that allows us to "apprehend the mysterious and divine laws of life...and to give expression to these laws." Finally, the commentary on hexagram twenty says, "Thus a hidden spiritual power emanates from them, influencing and dominating others without their being aware of how it happens." We must always keep our hearts true. We must given up our preconceptions and our "limited viewpoint on life," and give credence to the spiritual powers above us that are always spreading their commands, as the "large fruit still uneaten," (because we do not perceive it) our misconceptions, our superficial viewpoints, as one "seeing through the crack of the door," and in such humbling ourselves, so that we are receptive to the pure teachings of the sage. Then we will be ready for that transformation into the new age, where we have a new enlightenment, and the commands, (lower trigram hexagram fifty) that leads to that enlightenment, (upper trigram) and a higher order of civilization. When we do that the wood, (lower trigram) feeds the fire, (upper trigram) and our flame burns forever.
Wednesday, August 03, 2011
Hexagram Fifty Line Six
The planet is currently undergoing a transformation, which fits in with hexagram fifty very well. The 2012 date of the Mayan calendar does not mean an immediate one time disaster for the planet, but it does mark the beginning date of the transformation to the new age. The sixth line of the I Ching normally depicts a final time after which the new age begins.
Right now, there is a concerted effort on this planet to destroy all forms of religion. This is a very subtle thing, and those that attempt it do not show their hand openly. The days of the Samurai in Japan are gone. I have been told that in China most people in today's world are not that familiar with the I Ching. In the West people who go to church, who claim to be christian are now accused of possibly being terrorists. The world rulers want everyone to believe in a materialistic world with no spiritual realm involved, because if the people believe in life after death, if they believe in firm moral principles, or that there are more important things than life, they become much more difficult to control. Therefore there is a concerted effort to destroy any form of religion. In countries like the U.S. that have a constitution that guarantees freedom of religion, they attack the constitution and say that it no longer applies in our age. These people will win temporarily, and humanity in be in the grips of the enslavers. Yet their day is coming as well. This does not happen over night, but the destroyers will be destroyed, and the beginning of this time period will be the end of 2012. The book of Revelations says, "Here is the faith and patience of the Saints, they that live by the sword shall die by the sword." In other words, our karma is going to be visited upon all of us, big or small, elite or not. First on the little man, then on the big, the elite. Therefore, many of the sixth lines of hexagrams show a battle of some kind. The first two hexagrams certainly are of this variety. They depict the end of the six ages of mankind, at which time there is return, hexagram twenty four. The return is to that of a new righteousness, not that taught by a controlling church, or a naive group of faithful followers, but a true righteous that rightly comprehends the forces of karma, and reflects it in their life.
Therefore, the fifth line of hexagram fifty shows us that the handles of the Ting are not allowing the I Ching to be carried, that is to say, to be moved to a new age. But it is still important that we understand it. The fifth line therefore achieves the proper attitude, and is willing to listen to the sage in the sixth line. This will be the case when the purification rites of planet earth will be over, and a handful of people open to spiritual development will inherit the earth. The ancient texts will be revisited, a new understanding of them will come, and the people will be like the fifth line which is open to the teachings of the Sage, (all true spiritual teachings. As such the commentary says, "Thus the work finds favor in the eyes of the Deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well." The new age will be a wonderful time of peace and prosperity based on only one principle, that of spiritual development. Then we will truly understand its teaching. Our minds will be set free, and we will "hold to our higher self, and not be led astray." May that day come soon!
Right now, there is a concerted effort on this planet to destroy all forms of religion. This is a very subtle thing, and those that attempt it do not show their hand openly. The days of the Samurai in Japan are gone. I have been told that in China most people in today's world are not that familiar with the I Ching. In the West people who go to church, who claim to be christian are now accused of possibly being terrorists. The world rulers want everyone to believe in a materialistic world with no spiritual realm involved, because if the people believe in life after death, if they believe in firm moral principles, or that there are more important things than life, they become much more difficult to control. Therefore there is a concerted effort to destroy any form of religion. In countries like the U.S. that have a constitution that guarantees freedom of religion, they attack the constitution and say that it no longer applies in our age. These people will win temporarily, and humanity in be in the grips of the enslavers. Yet their day is coming as well. This does not happen over night, but the destroyers will be destroyed, and the beginning of this time period will be the end of 2012. The book of Revelations says, "Here is the faith and patience of the Saints, they that live by the sword shall die by the sword." In other words, our karma is going to be visited upon all of us, big or small, elite or not. First on the little man, then on the big, the elite. Therefore, many of the sixth lines of hexagrams show a battle of some kind. The first two hexagrams certainly are of this variety. They depict the end of the six ages of mankind, at which time there is return, hexagram twenty four. The return is to that of a new righteousness, not that taught by a controlling church, or a naive group of faithful followers, but a true righteous that rightly comprehends the forces of karma, and reflects it in their life.
Therefore, the fifth line of hexagram fifty shows us that the handles of the Ting are not allowing the I Ching to be carried, that is to say, to be moved to a new age. But it is still important that we understand it. The fifth line therefore achieves the proper attitude, and is willing to listen to the sage in the sixth line. This will be the case when the purification rites of planet earth will be over, and a handful of people open to spiritual development will inherit the earth. The ancient texts will be revisited, a new understanding of them will come, and the people will be like the fifth line which is open to the teachings of the Sage, (all true spiritual teachings. As such the commentary says, "Thus the work finds favor in the eyes of the Deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well." The new age will be a wonderful time of peace and prosperity based on only one principle, that of spiritual development. Then we will truly understand its teaching. Our minds will be set free, and we will "hold to our higher self, and not be led astray." May that day come soon!
Health Food Stores Raided
I should get back to the I Ching tonight, but there is something very disturbing going on in America now. The FDA Is raiding health food stores, one in Los Angeles was hit yesterday, for no other reason that that they distribute health food. Owner's are being imprisoned, stock and cash are being confiscated, and store's are being put out of business. This is ultimately because Monsanto wants it that way as they want to be the sole distributor of food, and they intend to distribute genetically modified food. Soon no one will be able to get healthy food. Also, I hope people are aware that these Salmonella outbreaks and e coli outbreaks and other things that are happening are happening because big business plans them that way, to make the public accept irradiated foods, which are of no use to the body. They want to starve us to death while at the same time selling us food that is lifeless and useless, making a profit as they slowly finish us off. People need to become aware of what is happening because the food supply affects everyone on the planet.
Tuesday, August 02, 2011
The Daily News
I'm sorry I have been a little slow about posting lately. Will try to get back onto schedule tomorrow. I have been so entranced in what has been happening in the news lately. The news is ominous and the things I have been talking about for years are about to come to fruition. This is mainstream news now, forget alternative media. After the debt debate in the U.S. congress the President of the U.S. called members of the tea party terrorists. The BATF has been called up to watch out for anyone who believes in the constitution or goes to church because they are likely to be terrorists. How do they come up with that? It goes back to the bombing in Norway. Time magazine calls the bombing the result of christian fundamentalism. While I do not agree with Christian fundamentalism, I know exactly what they are trying to do. They are turning mainstream America in a bunch of terrorists. There is not much time left people. This is not a joke, this is real. Look for things to really starting heating up this month, and within the next year, be prepared for serious, serious assaults on the common people on this planet. It is getting very, very serious. I have been so in awe of the news, what is happening in the stock martket, what is happening in this country, and what is happening in the world, I cannot very well think of anything else right now. But I will get back to the spiritual message. I am however, very concerned for the people of the world, realizing that there is going to be vast change coming up very soon.
Monday, August 01, 2011
Hexagram Fifty Line Five
Whenever a nation wishes to become great, there is only one way to do it. And that is through spiritual principles. It matters not how industrious the people are, or how well meaning. If they do not have a spiritual backbone they will fail to become a great nation. Therefore, after any reformation, or revolution, or overthrow of tyranny, if the new form of government is not transformed by spiritual principles, the new government cannot last, nor can its people maintain freedom.
Line five of the I Ching says, The ting has yellow handles, golden carrying rings. The Ting must have the capability of being transported from one place to another. If the new kingdom, or the newly reborn person, does not have a basis in the understanding of spiritual connection with the universal subconscious mind, that country, as great as the principles it may be founded upon, will "fall back into the moat" (hexagram eleven, line six) if spiritual practices are not instituted. If we do not discipline ourselves,there will of certainty be an outside power that will do it for us in the most unpleasant of ways. We must build our personalities, our families, our communities, and our nations on spiritual principles. The I Ching has been carried from East to West. It now has handles, (line five) through which this could be done. The West also has the Bible, which respectively has been carried to the east also. When nations East or West honor their spiritual traditions, and use the "handles of the ting" to carry their spiritual sources with them throughout their daily lives, and apply the highest and best of the principles incorporated into their respective societies, they follow a spiritual tradition that can transform their lives, their communities, and their nations into a living and viable entity that empowers us the best that we can be. But if we disavow that spiritual tradition, if instead we rely on cold dead materialism, and science that rejects any evidence of that which goes beyond physics, and insists that the material world is all there is, we as a society will lose our place of leadership in the world. In time our Empire, personal or national will crumble, and be given over to another. We must depend and rely on our spiritual heritage, honor it, give it place in our lives, and learn to become a "Chuang Tzu," else we will devolve rather than evolve. This is universal law. If we do not choose to revitalize our spiritual life daily, if we do not "practice chariot driving," if we do not carry the "ting" into our daily lives, we will be like the "wall that falls back into the moat." We need to recognize the reality of the aliveness and the consciousness of the I Ching itself, show it its proper place of respect, (hexagram twenty line four) and partake of its wisdom daily, else we fail in the great work. And if we fail, we start over from scratch. Education will not help us evolve. The daily activities of most westerners, and in this age, most easterners as well, will not help us to evolve into Chuang Tzu's. We must restore the Sage,the Holy person, to his proper place of honor in our lives, and give him more than lip service. Only then can we carry the message meant for us into our daily lives, and become of greater service to our fellow man, and become a higher vibrational being, full of energy and love.
Line five of the I Ching says, The ting has yellow handles, golden carrying rings. The Ting must have the capability of being transported from one place to another. If the new kingdom, or the newly reborn person, does not have a basis in the understanding of spiritual connection with the universal subconscious mind, that country, as great as the principles it may be founded upon, will "fall back into the moat" (hexagram eleven, line six) if spiritual practices are not instituted. If we do not discipline ourselves,there will of certainty be an outside power that will do it for us in the most unpleasant of ways. We must build our personalities, our families, our communities, and our nations on spiritual principles. The I Ching has been carried from East to West. It now has handles, (line five) through which this could be done. The West also has the Bible, which respectively has been carried to the east also. When nations East or West honor their spiritual traditions, and use the "handles of the ting" to carry their spiritual sources with them throughout their daily lives, and apply the highest and best of the principles incorporated into their respective societies, they follow a spiritual tradition that can transform their lives, their communities, and their nations into a living and viable entity that empowers us the best that we can be. But if we disavow that spiritual tradition, if instead we rely on cold dead materialism, and science that rejects any evidence of that which goes beyond physics, and insists that the material world is all there is, we as a society will lose our place of leadership in the world. In time our Empire, personal or national will crumble, and be given over to another. We must depend and rely on our spiritual heritage, honor it, give it place in our lives, and learn to become a "Chuang Tzu," else we will devolve rather than evolve. This is universal law. If we do not choose to revitalize our spiritual life daily, if we do not "practice chariot driving," if we do not carry the "ting" into our daily lives, we will be like the "wall that falls back into the moat." We need to recognize the reality of the aliveness and the consciousness of the I Ching itself, show it its proper place of respect, (hexagram twenty line four) and partake of its wisdom daily, else we fail in the great work. And if we fail, we start over from scratch. Education will not help us evolve. The daily activities of most westerners, and in this age, most easterners as well, will not help us to evolve into Chuang Tzu's. We must restore the Sage,the Holy person, to his proper place of honor in our lives, and give him more than lip service. Only then can we carry the message meant for us into our daily lives, and become of greater service to our fellow man, and become a higher vibrational being, full of energy and love.
Friday, July 29, 2011
A Very Short Discussion on Fifty Lines Four
This discussion relates to hexagram fifty as a hexagram that overtly speaks of itself in its relationship to us. When we use the I Ching we must be aware of who the "speaker" is when we consult it. If we are asking about relationships and get line four, we may have to ask ourselves, who is speaking here? Line four speaks of misuse. If we ourselves are the speaker then we must ask ourselves how we might be being misused by our partner. However,it is possible that our partner is the speaker here, in which case we might ask ourselves how we are misusing our partner. (It is also the case in this instance where things are reversed, and we are the speaker, asking ourselves how we are misusing our partner.) There are many possibilities here. The best use of the I Ching however, is to ask it how we ourselves need to change. The I Ching is best used as a "personal growth seminar," in which by use of it we become the "superior person."
When the I Ching is the speaker, which is the likely case if we are truly interested in personal and spiritual growth, then the line indicates that we might in some way be misusing the I Ching. In such a case it is important to meditate on the lines to see where we are making our mistake. It might also be possible that we have a hidden motive (even from ourselves) regarding our use of the I Ching. We might be using it to gain some advantage over somebody, to have some leverage in our relationships to get someone to change or act in a way more pleasing to us. We might be trying to figure out some way to gain some kind of dominance. These motives are often hidden even from ourselves, but it is also possible, if we do not understand that the I Ching is more than a book, it is a presence, it is aware, that we knowingly are trying to gain some personal advantage over somebody or some thing. If we do this, the I Ching may still give us a good answer, but somehow, taking the advice "bites us" eventually. Hexagram twenty one speaks of biting into dried meat, or finding "poison arrows." When we do this we are inviting a downfall for ourselves, one that could be very damaging in the long run, and we may get hexagram twenty three to reveal this to ourselves. We must heed the warning signs before it is too late, (Hexagram two line one) We must "differentiate between ourselves and our neighbor" which here could be the I Ching itself, (hexagram fourteen line four) and realize that the Sage is of a higher intelligence matrix than we are. If we realize this we accept the hierarchical order of hexagram ten and do not "tread on the tail of the tiger."
These things are serious, and one must, as in hexagram four line one, "be taught the seriousness of life." There is a universal subconsciousness. Not a God as most people believe in him/her, but a consciousness that is by its very nature totally just while at the same time totally loving. If we try to control, if we try to manipulate, if we use the I Ching in a way it is not meant to be used, you can be sure that you are treading on the tail of the tiger, and it will bite you. And all of us do, in most of our readings, unconsciously use the I Ching for personal gain at someone else's expense. In such cases, while there are consequences for doing so, the consequences will not be as severe as they will for one purposely misusing the I Ching. Hexagram forty says that the I Ching "passes over mistakes and unintentional transgressions." The I Ching will not let us get away with it forever though. As such, we must return to the "right path" in hexagram twenty four. The proper way to use the I Ching is such that the consequences are spelled out in hexagram thirty five where it is said, "His ruler (the I Ching) showers presents on the great man (the one asking the quesiton), the presents are readings accurately given, and invites him continually to his court (allows further readings with valuable results).
AS we learn to use the I Ching properly, with reverence, realizing we could be "treading on the tail of the tiger," the I Ching "showers us with the presents" of a greater understanding of the wisdom and symbolism of the I Ching and a closer relationship with it. As such he/she "brightens his/her bright virtue."
When the I Ching is the speaker, which is the likely case if we are truly interested in personal and spiritual growth, then the line indicates that we might in some way be misusing the I Ching. In such a case it is important to meditate on the lines to see where we are making our mistake. It might also be possible that we have a hidden motive (even from ourselves) regarding our use of the I Ching. We might be using it to gain some advantage over somebody, to have some leverage in our relationships to get someone to change or act in a way more pleasing to us. We might be trying to figure out some way to gain some kind of dominance. These motives are often hidden even from ourselves, but it is also possible, if we do not understand that the I Ching is more than a book, it is a presence, it is aware, that we knowingly are trying to gain some personal advantage over somebody or some thing. If we do this, the I Ching may still give us a good answer, but somehow, taking the advice "bites us" eventually. Hexagram twenty one speaks of biting into dried meat, or finding "poison arrows." When we do this we are inviting a downfall for ourselves, one that could be very damaging in the long run, and we may get hexagram twenty three to reveal this to ourselves. We must heed the warning signs before it is too late, (Hexagram two line one) We must "differentiate between ourselves and our neighbor" which here could be the I Ching itself, (hexagram fourteen line four) and realize that the Sage is of a higher intelligence matrix than we are. If we realize this we accept the hierarchical order of hexagram ten and do not "tread on the tail of the tiger."
These things are serious, and one must, as in hexagram four line one, "be taught the seriousness of life." There is a universal subconsciousness. Not a God as most people believe in him/her, but a consciousness that is by its very nature totally just while at the same time totally loving. If we try to control, if we try to manipulate, if we use the I Ching in a way it is not meant to be used, you can be sure that you are treading on the tail of the tiger, and it will bite you. And all of us do, in most of our readings, unconsciously use the I Ching for personal gain at someone else's expense. In such cases, while there are consequences for doing so, the consequences will not be as severe as they will for one purposely misusing the I Ching. Hexagram forty says that the I Ching "passes over mistakes and unintentional transgressions." The I Ching will not let us get away with it forever though. As such, we must return to the "right path" in hexagram twenty four. The proper way to use the I Ching is such that the consequences are spelled out in hexagram thirty five where it is said, "His ruler (the I Ching) showers presents on the great man (the one asking the quesiton), the presents are readings accurately given, and invites him continually to his court (allows further readings with valuable results).
AS we learn to use the I Ching properly, with reverence, realizing we could be "treading on the tail of the tiger," the I Ching "showers us with the presents" of a greater understanding of the wisdom and symbolism of the I Ching and a closer relationship with it. As such he/she "brightens his/her bright virtue."
Wednesday, July 27, 2011
Hexagram Fifty Line Four
We've talked to a certain extent about lines one two and three already, but in just a little bit of review, let's talk about line two from the standpoint of the I Ching itself as the speaker. The line says, "There is food in the Ting." Just as in hexagram forty eight line five the I Ching says of itself, In the well, there is a clear, cold spring, From which one can drink," so too here does it describe itself as a living entity that wishes that humanity would partake of its knowledge. The I Ching is full of wisdom. In fifty line two it says, "There is food in the Ting." Not only is there wisdom within the I Ching itself, there is also nourishment for the soul. When we get this line we might take a look at what is really being told us, as it is probably something very important meant for us specifically when we get this line. The text goes on to say, "My comrades are envious, But they cannot harm me." The spring is always there. No matter what the detractors do or say, the well and the Ting are always there to nourish us. The detractors will go to any length to negate the message of the I Ching. Their wish is to keep people in ignorance. You will often hear it said, "There is no scientific evidence to show the I Ching works." How silly can you get? There is no scientific evidence because science is very primitive in its understanding and has not yet even learned how gravity works. It is utter nonsense. The inference is that we are not supposed to believe in anything until the scientists say they believe in it, no matter how well it works for us in our lives. These detractors are envious of those who would know and understand the truth. As Jesus said to the Pharisees, something to the effect of, "You have the keys to the kingdom yet you refuse to allow others to go in and in fact you won't go in yourselves." It is human nature to lie to ourselves, because we want things to be a certain way, and think they are unfair if they are not that way, yet, "wisdom is justified of all its children." Truth is truth, and no matter how harshly it is suppressed, it will always rise once again to the surface, just as the bucket pulls the water up from the depths of the well.
Then on to line four. The line says, "The legs of the ting are broken." In this day and age the legs are truly broken, because we do not have full aspect to the wisdom of the I Ching. Most of us do not have access to the original language, we live in a materialistic world where people are far more concerned about making a living than they are of any true spiritual experience. Most of us think there is no such thing as a spiritual experience. The problem here is that the line should have a relationship with the fifth line, which is the sage, but it is caught up with the first line, the common people, or the common mentality. The fifth line is the ruler. It and the sixth line dispense wisdom. (In another way the fifth line is the receiver of wisdom from the sixth line - we will discuss that more later.) But the fourth line gets sidetracked with things that are unnecessary,gets sidetracked with the things of the world, of materiality, and does not concern him or her self with the spiritual world. For this reason line three of hexagram forty eight says, "The well is cleaned but no one drinks from it. This is my heart's sorrow." The I Ching has a heart, it has a soul, and it cares. Right now we are in the midst of the deepest darkness, but the light will shine again once we are out of this particular age, and into the new age, not the new world order, but the new age. It is coming, and as the Hebrew scriptures say, "At that time, no one shall say, know ye the Lord; for all will know him from the least to the greatest." The I Ching is far deeper than anyone can imagine. It behooves us to look into its pages, and into the pages of all the sacred scriptures of the world for the wisdom of the ages. The deep well that has no bottom.
Then on to line four. The line says, "The legs of the ting are broken." In this day and age the legs are truly broken, because we do not have full aspect to the wisdom of the I Ching. Most of us do not have access to the original language, we live in a materialistic world where people are far more concerned about making a living than they are of any true spiritual experience. Most of us think there is no such thing as a spiritual experience. The problem here is that the line should have a relationship with the fifth line, which is the sage, but it is caught up with the first line, the common people, or the common mentality. The fifth line is the ruler. It and the sixth line dispense wisdom. (In another way the fifth line is the receiver of wisdom from the sixth line - we will discuss that more later.) But the fourth line gets sidetracked with things that are unnecessary,gets sidetracked with the things of the world, of materiality, and does not concern him or her self with the spiritual world. For this reason line three of hexagram forty eight says, "The well is cleaned but no one drinks from it. This is my heart's sorrow." The I Ching has a heart, it has a soul, and it cares. Right now we are in the midst of the deepest darkness, but the light will shine again once we are out of this particular age, and into the new age, not the new world order, but the new age. It is coming, and as the Hebrew scriptures say, "At that time, no one shall say, know ye the Lord; for all will know him from the least to the greatest." The I Ching is far deeper than anyone can imagine. It behooves us to look into its pages, and into the pages of all the sacred scriptures of the world for the wisdom of the ages. The deep well that has no bottom.
Tuesday, July 26, 2011
More on Fifty Line Three
The commentary on line three says, "This describes a man who, in a highly advanced civilization, finds himself in a place where no one notices or recognizes him. This is a severe block to his effectiveness." I am sure we have all felt that way at one time or another. We try to do our work, we put ourselves out there but we are just not recognized. The key here is patience, and to maintain our spiritual connection with source, and continue to do our work, and to "practice chariot driving." It seems that "All of our good qualities and gifts of mind are needlessly going to waste." At such times we must bear patience and calmness of spirit. The image of hexagram twenty eight says, "When he stands alone, he is unconcerned." We are emotional creatures,and have feelings, and it is proper that it be this way. However, we must not let our emotions run away with us. Remember the old Star Trek series. Bones was always flying off the handle. He felt everything and became consumed by his emotions. Spock never felt any emotion at all. And the captain, Jim, was the perfect synthesis between the two. He used his emotions when it was proper to do so, but maintained a presence of mind at the same time. There are times when we need to decrease the emotional content, not by suppressing, as Spock did, but by synthesizing them as Jim did. We must unite head and heart, not let either one of them completely control us. We control them. When we practice meditation, to the point where we do not let the sacrificial chalice fall, (hexagram fifty one) We are able to handle any situation, including the situation where we "have to renounce the world, yet remain undaunted."
It becomes so much easier however, when we understand the principle behind this attitude.We understand that, as the commentary says, "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." This is the principle, when we are possessed of something spiritual, that is to say, when we have a connection with the universal subconscious mind, the time is bound to come. Everything falls into place according to its purpose. We need have no purpose of our own, (hexagram two line line two) but merely align ourselves with universal purpose, and behold "fate is favorable." When we align our will with universal will, we cannot fail, though it may seem like it for a long time. When the rain comes, our sorrow is turned to joy, as tension is released, (see also hexagram forty) As a final note to this, and how it works, see hexagram forty five line two, where the commentary says, "There are secret forces at work, bringing together those who belong together. We must yield to this attraction, then we make no mistake." There are always forces at work that unite that which needs to be united, and separating that which needs to be separated. As such, we can release tension, when we learn to simply trust this principle, to let go and let divine will work within us.
It becomes so much easier however, when we understand the principle behind this attitude.We understand that, as the commentary says, "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." This is the principle, when we are possessed of something spiritual, that is to say, when we have a connection with the universal subconscious mind, the time is bound to come. Everything falls into place according to its purpose. We need have no purpose of our own, (hexagram two line line two) but merely align ourselves with universal purpose, and behold "fate is favorable." When we align our will with universal will, we cannot fail, though it may seem like it for a long time. When the rain comes, our sorrow is turned to joy, as tension is released, (see also hexagram forty) As a final note to this, and how it works, see hexagram forty five line two, where the commentary says, "There are secret forces at work, bringing together those who belong together. We must yield to this attraction, then we make no mistake." There are always forces at work that unite that which needs to be united, and separating that which needs to be separated. As such, we can release tension, when we learn to simply trust this principle, to let go and let divine will work within us.
Monday, July 25, 2011
The Horror in Oslo
First, let me say that my heart goes out to all those who have lost loved ones and other losses in Oslo. This was a horrible tragedy that should not have happened. I consider the matter very seriously, and wish the best to the people of Norway and around the world.
I do have to say something on this, however. As much as it appears to be the work of a madman, there is method behind it. The elite of the world and those promoting the new world order, use events like this, whether orchestrated or not, to further their own agenda. When the world trade center was destroyed, the blame was placed squarely on Muslim extremists, and many laws were put on the books, almost the day after it happened, (which shows a plan) that decimated the rights of civilians. This same scenario was played out in Nazi Germany where first the Jews were blamed for all of societies ills, then other groups who were not so popular, and eventually the circle got wider and wider. The same thing is happening here in the U.S. First the Muslims were blamed, but then they said, "well it doesn't make sense to profile, we need to consider everybody." Recently a Federal Judge in essence said, "The fourth amendment to the constitution, (right to be free of unreasonable search and seizures,) does not exist." Now, with the occurrence in Norway, they are carrying it one step further, and telling local police that they have to watch out for extremists who believe in the constitution, or who are conservative. This is the same thing they did in Nazi Germany, start out with a small unpopular group, and then extend it to the population at large. Our constitution says that "the right to keep and bear arms shall not be abridged." But with events such as we saw in Norway, the government is given the excuse to take arms away from the citizenry for their protection. The recent case of the ATF selling guns to Mexican drug lords served the same purpose, an excuse to take the guns away from the people. There is only one reason for this, it is not for our protection, it is so that the people cannot fight back against tyranny. I am not a prophet, but I do believe August or September is the start of some real hurt being put upon the world. I know they are considering major war in the mideast, which may become a world war. They are taking away the rights of groups who grow and sell nutritious, healthy food for the population, and they are planning more terrorist attacks throughout Europe and then America. We are right on the verge of a world government of total tyranny. The sixth stage of hexagrams one and two are about to take place, and then comes return (hexagram twenty four). I do believe there are those from outside the solar system that intend to help mankind. Now is the time, if ever, for them to come back. We are headed for trouble.
I do have to say something on this, however. As much as it appears to be the work of a madman, there is method behind it. The elite of the world and those promoting the new world order, use events like this, whether orchestrated or not, to further their own agenda. When the world trade center was destroyed, the blame was placed squarely on Muslim extremists, and many laws were put on the books, almost the day after it happened, (which shows a plan) that decimated the rights of civilians. This same scenario was played out in Nazi Germany where first the Jews were blamed for all of societies ills, then other groups who were not so popular, and eventually the circle got wider and wider. The same thing is happening here in the U.S. First the Muslims were blamed, but then they said, "well it doesn't make sense to profile, we need to consider everybody." Recently a Federal Judge in essence said, "The fourth amendment to the constitution, (right to be free of unreasonable search and seizures,) does not exist." Now, with the occurrence in Norway, they are carrying it one step further, and telling local police that they have to watch out for extremists who believe in the constitution, or who are conservative. This is the same thing they did in Nazi Germany, start out with a small unpopular group, and then extend it to the population at large. Our constitution says that "the right to keep and bear arms shall not be abridged." But with events such as we saw in Norway, the government is given the excuse to take arms away from the citizenry for their protection. The recent case of the ATF selling guns to Mexican drug lords served the same purpose, an excuse to take the guns away from the people. There is only one reason for this, it is not for our protection, it is so that the people cannot fight back against tyranny. I am not a prophet, but I do believe August or September is the start of some real hurt being put upon the world. I know they are considering major war in the mideast, which may become a world war. They are taking away the rights of groups who grow and sell nutritious, healthy food for the population, and they are planning more terrorist attacks throughout Europe and then America. We are right on the verge of a world government of total tyranny. The sixth stage of hexagrams one and two are about to take place, and then comes return (hexagram twenty four). I do believe there are those from outside the solar system that intend to help mankind. Now is the time, if ever, for them to come back. We are headed for trouble.
The Present Layout: Response to Question from Anonymous
Hello Anonymous. You had mentioned that the blogspot was showing up in a pale red, and asked what colors it was supposed to be? The blog is create in a predefined template, and is basically unedited, it has a light blue, almost teal or turquoise background, the title shows up in dark blue, and the text shows up in an off white, slightly yellowish box. I don't know what other computers would show. It may be the type of browser you are using is causing the off colors. Or it may be that it comes up different on everybody else's computer but mine. I don't really know. Originally I used Windows explorer but found that the latest version of windows explorer is not compatible with posting on the blogspot so I switched to firefox. It comes up with the same colors in both browsers, so I am not sure what is happening. Hopefully it is not hard for you to read. The only suggestion I can make is try a different browser.
Gene
Gene
Sunday, July 24, 2011
Hexagram Fifty and W/B Introduction
In the foreword to the Wilhelm/Baynes version of the I Ching is a treatise written regarding hexagram fifty and today's world. I recommend that treatise to everyone. It will help, if you haven't already done it, understand how in every line and every verse the I Ching is speaking about itself. Now that doesn't mean it speaks just about itself, it speaks on many different levels and many different ways. It speaks in symbols that the particular querent can understand. It can also be speaking from various person's points of views. The foreword speaks of a "speaker" who appears in the I Ching, and this speaker can be a number of people or things. The foreword says on page xxxi, "If for instance a person finds himself in a confusing situation, he may himself appear in the oracle as the speaker. Or, if the question concerns another person, that person may appear as the speaker. However, the identity of the speaker does not depend entirely on the manner in which the question is phrased, inasmuch as our relationships with our fellow beings are not always determined by the latter." This being so, it is only a matter of intuition to resolve the symbolism of the answer, as it is not eternally one way or another, but the I Ching speaks to us in its own way in a personalized message.
This is so because the I Ching is not simply an auto robot that automatically spews answers out of its belly by some coincidental means or by synchronicity or by some other non conscious means. it answers the way it does because it is conscious. Therefore two different people getting the same answer to the same question will find a difference in its interpretation since the answer is personalized. The key to knowing who the speaker is is to listen to the still small voice inside, and do not try to over rationalize it. Just let it speak.
To a certain extent, it depends on the level of usage that a given diviner wishes to satisfy himself with. The highest and best use is not to simply divine, but to use the I Ching to find out about ourselves and how we can achieve a higher level of maturity. That is in essence, asking it to reveal itself, in which case the answer is going to be in the form of the I Ching itself being the speaker. If this were just an automated system developed by smart men this could not be the case. The I Ching could not answer on any higher level than that of the men who created it. But it speaks to us on higher and higher levels depending on our own level of mastery.
In fifty line three it says, "The handle of the Ting is altered." If the handle is altered, we cannot pick it up and carry it. It so happens both east and west that a few things have happened to make sacred scripture indecipherable. To the ancient Hebrews, God says, that by disobeying him, they will find themselves in a strange land speaking a foreign tongue and will not be able to properly decipher the Torah. In China, the old Chinese is no longer used, and the modern Chinese person without much training cannot decipher all of the meanings in the book. We are at an even greater disadvantage in the west because we use a literalistic language that leaves little room for metaphor, and therefore our minds are not conditioned to think in metaphor. As such we have a double disadvantage of not knowing any Chinese at all, and even more, we must read the text in a literalist language that does not offer up the richness of imagery found in more ancient languages.
In this interpretation of the line we see that the I Ching is directly speaking of itself, and of what would happen to it in times to come. Most people in the twentieth and twenty first century cannot properly understand the I Ching and therefore the "fat of the pheasant is not eaten." In other words, the I Ching can not fully nourish us, therefore, "both it and we are impeded in our way of life." The text does offer ultimate hope though, in that it says, "Once rain falls, remorse is spent." There is coming a time when the I Ching, and other sacred scriptures will be restored to its proper place, and we may gain wisdom and nourishment from it once again.
This is so because the I Ching is not simply an auto robot that automatically spews answers out of its belly by some coincidental means or by synchronicity or by some other non conscious means. it answers the way it does because it is conscious. Therefore two different people getting the same answer to the same question will find a difference in its interpretation since the answer is personalized. The key to knowing who the speaker is is to listen to the still small voice inside, and do not try to over rationalize it. Just let it speak.
To a certain extent, it depends on the level of usage that a given diviner wishes to satisfy himself with. The highest and best use is not to simply divine, but to use the I Ching to find out about ourselves and how we can achieve a higher level of maturity. That is in essence, asking it to reveal itself, in which case the answer is going to be in the form of the I Ching itself being the speaker. If this were just an automated system developed by smart men this could not be the case. The I Ching could not answer on any higher level than that of the men who created it. But it speaks to us on higher and higher levels depending on our own level of mastery.
In fifty line three it says, "The handle of the Ting is altered." If the handle is altered, we cannot pick it up and carry it. It so happens both east and west that a few things have happened to make sacred scripture indecipherable. To the ancient Hebrews, God says, that by disobeying him, they will find themselves in a strange land speaking a foreign tongue and will not be able to properly decipher the Torah. In China, the old Chinese is no longer used, and the modern Chinese person without much training cannot decipher all of the meanings in the book. We are at an even greater disadvantage in the west because we use a literalistic language that leaves little room for metaphor, and therefore our minds are not conditioned to think in metaphor. As such we have a double disadvantage of not knowing any Chinese at all, and even more, we must read the text in a literalist language that does not offer up the richness of imagery found in more ancient languages.
In this interpretation of the line we see that the I Ching is directly speaking of itself, and of what would happen to it in times to come. Most people in the twentieth and twenty first century cannot properly understand the I Ching and therefore the "fat of the pheasant is not eaten." In other words, the I Ching can not fully nourish us, therefore, "both it and we are impeded in our way of life." The text does offer ultimate hope though, in that it says, "Once rain falls, remorse is spent." There is coming a time when the I Ching, and other sacred scriptures will be restored to its proper place, and we may gain wisdom and nourishment from it once again.
Saturday, July 23, 2011
The Fat of the Pheasant
- Line three of hexagram fifty says, "The fat of the pheasant is not eaten." We often get this line when we are not truly getting to the heart of the matter, or we are not understanding the truer meaning of the I Ching, which actually applies 99.99% of the time. In such cases we need to "bite through" (hexagram twenty one) to the meat of the bone. The line also says, "The handle of the ting is altered. One is impeded in his way of life." We alter the handles with our mistaken ideas, with our preconceived concepts, and with our views of reality developed through socialization according to the culture with which we thrive. For all of us, and I mean all, "the handle of the ting is altered." It does not matter how educated you are. It does not matter how enlightened you think you might be, or which religion you belong to, including none at all, you do have preconceived ideas. Those preconceived, untested, and superficially implanted ideas that come from society "alter the handle of the ting." In such cases we cannot carry the truth with us throughout the day. No matter how much we get out of the I Ching, when we go to our jobs, our churches, our social meetings, we misapply the things which we are taught through the I Ching. Therefore we are not replenished, or nourished, in the way that we should be. The commentary says, "If the handle is altered, the ting cannot be lifted up and used..." We alter the I Ching when we press upon its messages our own mistaken ideas, when we do not take the time to get the right message, when we use it superficially, and do not see its deeper meanings. When we do such our relationships fail. When we "practice chariot driving" we do it the wrong way. In our personal development if we follow the wrong path, we never reach any form of enlightenment. We remain sterile. For such a person, it is said, "This describes a man who, in a highly developed civilization, finds himself in a place where no one notices or recognizes him. I have no doubts that everyone feels this way at one time or another in his or her life. The secret is to discover the true path - to look a little deeper, not being like the person who "sees through the crack of the door" as in hexagram twenty line two, but hears "the crane calling in the shade."
Friday, July 22, 2011
More About Fifty Line Two
Hexagram fifty is a really good hexagram to compare with the prototypes of hexagrams one and two. We have already compared line two of fifty with line two of one, let's compare line two of fifty with line two of two. The text says, "My comrades are envious but they cannot harm me." The commentary of line two in one says, "The strictest reticence is indicated here. The time is dangerous, because any degree of prominence leads either to the enmity of irresistible antagonists if one challenges them, or to misconceived recognition if one is complaisant. Therefore one ought to maintain reserve... for there too he can hide himself so that no one knows him."
Whenever we are destructing and reconstructing, transforming, it is important that we do not talk too much about our plans, because each person has their own agenda, and their own hopes and desires, and they may not jell too much with our own. So when we are trying to build one way, someone else is often plotting to build another. Men are naturally more attuned to this than women are, in general. They are very reticent and not as likely to speak about plans or emotions. For women it is important to share emotions in order to bond with other women. Men cannot do this, it would be disastrous for them. But even for men, there needs to be a greater understanding of this principle. It is a principle that applies to men specifically, as woman operate under different social rules, and it is important for them to share, especially in relationships. That being said it is important in the business world to seek to be the power BEHIND the throne; to be an unseen ruler, reticent in all ways but to simply carry on the task of rebuilding. The more we show ourselves the more we give an opponent the opportunity to attack us and to maneuver us. The more we show of our strengths and weaknesses, the more an opponent will work on such weaknesses. And remember, our strengths ARE our weaknesses. This is hard to explain, but the mighty oak crashes in a severe wind storm while the lowly weed merely bends. If you want to find someone's weaknesses, merely look at his strengths. Men understand this principle and therefore are not likely too show too much of themselves. In that way, men hide themselves so well that no one really knows them. And we have a furtherance of this concept in hexagram fifty line two where the commentary says, "The more he limits himself to his actual achievements, the less harm the envious can afflict on him," Because they do not know him. Line three of hexagram two carries this theme a little bit further when it says in the commentary, "If conditions demand it, he can also enter public life, but that too he does with restrain. The wise man gladly leaves fame to others."
Whenever we are destructing and reconstructing, transforming, it is important that we do not talk too much about our plans, because each person has their own agenda, and their own hopes and desires, and they may not jell too much with our own. So when we are trying to build one way, someone else is often plotting to build another. Men are naturally more attuned to this than women are, in general. They are very reticent and not as likely to speak about plans or emotions. For women it is important to share emotions in order to bond with other women. Men cannot do this, it would be disastrous for them. But even for men, there needs to be a greater understanding of this principle. It is a principle that applies to men specifically, as woman operate under different social rules, and it is important for them to share, especially in relationships. That being said it is important in the business world to seek to be the power BEHIND the throne; to be an unseen ruler, reticent in all ways but to simply carry on the task of rebuilding. The more we show ourselves the more we give an opponent the opportunity to attack us and to maneuver us. The more we show of our strengths and weaknesses, the more an opponent will work on such weaknesses. And remember, our strengths ARE our weaknesses. This is hard to explain, but the mighty oak crashes in a severe wind storm while the lowly weed merely bends. If you want to find someone's weaknesses, merely look at his strengths. Men understand this principle and therefore are not likely too show too much of themselves. In that way, men hide themselves so well that no one really knows them. And we have a furtherance of this concept in hexagram fifty line two where the commentary says, "The more he limits himself to his actual achievements, the less harm the envious can afflict on him," Because they do not know him. Line three of hexagram two carries this theme a little bit further when it says in the commentary, "If conditions demand it, he can also enter public life, but that too he does with restrain. The wise man gladly leaves fame to others."
Thursday, July 21, 2011
Hexagram Fifty and the Lines
As has been said, one aspect of hexagram fifty is about transformation. This is a complete makeover. The old world has to be completely removed, and the new world must be created. It is not a matter of simple reform. In the same way there is often a need to transform ourselves, our relationships, our spiritual lives, and our physical lives. The six lines show the various stages of accomplishing this.
We have already discussed fairly well line one, and discussed line two a little bit. Line two is a yang line in a yin place so we can look at both hexagram one and two for ideas about the meaning of the line. Hexagram one line two says, "Dragon appearing in the field. It furthers one to see the great man." The dragon refers to the yang energy, and the field refers to the yin energy. The commentary says, "This means that the great man makes his appearance in his chosen field of activity." So hexagram fifty carries on this theme saying of the great man that "he achieves something significant." First we get rid of the refuse in line one so that we can carry on the business of "lining the well." In other words, once we have purified ourselves we are ready to carry on the great work. The "great work" is nothing less than "bringing order out of chaos," as described in hexagram three. But in order to accomplish something the great man must "limit himself to his actual accomplishments." If he involve himself in extracurricular activity, except as an occasional diversion, he lessens the value of his work. He cannot accomplish all that fate would have him to accomplish. And that puts him in a dangerous position because it gives others a means of attacking him in some way. One should, in the performance of the great work, of bringing order out of chaos, strive to attain all that he or she can attain in the allotted time given each person. It is in that way only that he or she "consolidates his fate and makes his position correct." Hexagram four line one tells us that we "must be taught the seriousness of life." Without a strict discipline our accomplishments will be minimal. In order to bring order out of chaos we must "practice chariot driving daily."
Line two of fifty says, "There is food in the Ting." It is only when we are willing to set out to accomplish something, and make something of our lives, and make something out of our society, that we are rewarded with the "fat of the pheasant." There are at least three themes in this line. The first is that of the availability of sustenance if we will work for it. The second is that through accomplishing something it is much harder to be seriously criticized, and thirdly, that we must limit ourselves to the task at hand. When the old form of government has been overthrown, a new one needs to replace it, and that can only happen when we unite ourselves to the task, and do each task for its own sake. This is a great gift given to mankind in that, in finding his or her path, and following it, we are taken care of by the universe. Our needs our met. There is food in the Ting.
We have already discussed fairly well line one, and discussed line two a little bit. Line two is a yang line in a yin place so we can look at both hexagram one and two for ideas about the meaning of the line. Hexagram one line two says, "Dragon appearing in the field. It furthers one to see the great man." The dragon refers to the yang energy, and the field refers to the yin energy. The commentary says, "This means that the great man makes his appearance in his chosen field of activity." So hexagram fifty carries on this theme saying of the great man that "he achieves something significant." First we get rid of the refuse in line one so that we can carry on the business of "lining the well." In other words, once we have purified ourselves we are ready to carry on the great work. The "great work" is nothing less than "bringing order out of chaos," as described in hexagram three. But in order to accomplish something the great man must "limit himself to his actual accomplishments." If he involve himself in extracurricular activity, except as an occasional diversion, he lessens the value of his work. He cannot accomplish all that fate would have him to accomplish. And that puts him in a dangerous position because it gives others a means of attacking him in some way. One should, in the performance of the great work, of bringing order out of chaos, strive to attain all that he or she can attain in the allotted time given each person. It is in that way only that he or she "consolidates his fate and makes his position correct." Hexagram four line one tells us that we "must be taught the seriousness of life." Without a strict discipline our accomplishments will be minimal. In order to bring order out of chaos we must "practice chariot driving daily."
Line two of fifty says, "There is food in the Ting." It is only when we are willing to set out to accomplish something, and make something of our lives, and make something out of our society, that we are rewarded with the "fat of the pheasant." There are at least three themes in this line. The first is that of the availability of sustenance if we will work for it. The second is that through accomplishing something it is much harder to be seriously criticized, and thirdly, that we must limit ourselves to the task at hand. When the old form of government has been overthrown, a new one needs to replace it, and that can only happen when we unite ourselves to the task, and do each task for its own sake. This is a great gift given to mankind in that, in finding his or her path, and following it, we are taken care of by the universe. Our needs our met. There is food in the Ting.
Wednesday, July 20, 2011
The Symbolism of Hexagram Fifty
Hexagram fifty finds itself in a situation where the old has been destroyed in hexagram forty nine, and the new has been established. Hexagram forty eight line four gives a hint of this in line four where it says, "The well is being lined." The well had fallen into disrepair and it needed to be repaired. Hexagram forty nine informs us of the nature of this change. In hexagram forty nine, the well is being repared. In hexagram fifty the well is once again suitable for drinking from, and therefore hexagram fifty has the connotation once again of nurturance. Hexagram fifty however, carries the idea of nurturing through food whereas hexagram forty eight carries the idea of nurturance through water. Both are necessary for an individual's, a society's, and a relationship's survival. Food is prepared through fire, so in this comes the understanding that true Chinese yoga is the establishment of a proper balance between fire and water. Books by Mantak Chia, and Yang Jwing Ming delve into this in more detail, with descriptions of how to do this. Yang Jwing Ming's books go more into the theory of fire and water. Ironically, in an allegorical manner, Jesus also described this process in the saying that "unless a man be born of water and spirit (fire) he cannot enter the kingdom of heaven." This is not talking about heaven after you die. It is talking about a process to be practiced that can be performed on a daily basis. As it says in the commentary though, these were secret teachings.
Hexagram fifty therefore, has the connotations of knowing how to put together a new kingdom that is more righteous and fair to the people than the old kingdom. But line one tells us that before we can begin we must "remove the stagnating stuff." Just as before we can use the water in the well we have to make sure the bucket can hold the water, (we must be sure that we retain the things we have been taught or we cannot go to the next level) so too, the refuse from the prior regime must be removed from the kingdom. In the same way, in all of our relationships, we must make sure that we let go of the old ways, before we got into the relationship, and become like the "king who approaches his family," in hexagram thirty seven. Some things have got to go or the relationship will not work. In that way, the new man "takes a concubine," (a new approach) to the old problem. Hexagram three line six tells us that we must not give up, but at the same time, the old way will not work. What is required is "an entirely new point of departure." If we keep doing the same old things we get the same old results, and nothing has changed. The revolution has not taken effect, we have not "shot the hawk on the highest wall," and we are still living under the old stagnated (hexagram twelve and eighteen) regime. In our personal lives we are still in the same rut. New the new man takes on the new he finds he has a son (his new kingdom, his new departure, his relationship is renewed, etc..)
"Lining the well" and "purifying himself" have similar connotations. In each he or she is preparing for the new. In our relationships, if we are willing to remove the causes of separation, of resentment and fearfulness, we find that "we are accepted." But we must be willing to do the work. The commentary says, "He attains a station in which he can find himself fruitful in accomplishment." When we get hexagram fifty, or a number of other hexagrams with related topics, we must find out what we are doing that keeps us from the new kingdom. (The fixed relationship, the fixed emotional problem, the fixed life.) When we take the steps necessary to start a "new point of departure," we find in line two that "our comrades are envious." They do not like the new ways, and they resent our success. In the same way, many unintegrated parts of our own personality do not want to conform to the new structure, and they will create problems as in hexagram fifty one, where they create shocking events in order to disrupt the new order, but the ruler does not let the "sacrificial spoon" (the rule of power) drop. He or she maintains control. As long as we continue the work, limit ourselves to producing a better person, doing the right thing, the "comrades are envious but the cannot harm us."
Hexagram fifty therefore, has the connotations of knowing how to put together a new kingdom that is more righteous and fair to the people than the old kingdom. But line one tells us that before we can begin we must "remove the stagnating stuff." Just as before we can use the water in the well we have to make sure the bucket can hold the water, (we must be sure that we retain the things we have been taught or we cannot go to the next level) so too, the refuse from the prior regime must be removed from the kingdom. In the same way, in all of our relationships, we must make sure that we let go of the old ways, before we got into the relationship, and become like the "king who approaches his family," in hexagram thirty seven. Some things have got to go or the relationship will not work. In that way, the new man "takes a concubine," (a new approach) to the old problem. Hexagram three line six tells us that we must not give up, but at the same time, the old way will not work. What is required is "an entirely new point of departure." If we keep doing the same old things we get the same old results, and nothing has changed. The revolution has not taken effect, we have not "shot the hawk on the highest wall," and we are still living under the old stagnated (hexagram twelve and eighteen) regime. In our personal lives we are still in the same rut. New the new man takes on the new he finds he has a son (his new kingdom, his new departure, his relationship is renewed, etc..)
"Lining the well" and "purifying himself" have similar connotations. In each he or she is preparing for the new. In our relationships, if we are willing to remove the causes of separation, of resentment and fearfulness, we find that "we are accepted." But we must be willing to do the work. The commentary says, "He attains a station in which he can find himself fruitful in accomplishment." When we get hexagram fifty, or a number of other hexagrams with related topics, we must find out what we are doing that keeps us from the new kingdom. (The fixed relationship, the fixed emotional problem, the fixed life.) When we take the steps necessary to start a "new point of departure," we find in line two that "our comrades are envious." They do not like the new ways, and they resent our success. In the same way, many unintegrated parts of our own personality do not want to conform to the new structure, and they will create problems as in hexagram fifty one, where they create shocking events in order to disrupt the new order, but the ruler does not let the "sacrificial spoon" (the rule of power) drop. He or she maintains control. As long as we continue the work, limit ourselves to producing a better person, doing the right thing, the "comrades are envious but the cannot harm us."
Monday, July 18, 2011
Hexagram Fifty Part Four
Once again to reiterate, going over ground already covered to a certain extent, The image says, "Thus the superior man consolidates his fate by making his position correct. We often think of fate as a negative thing, and from the human perspective it can be, but we certainly modify it by "making our position correct." The words in themselves seem like just words, but we get a little more hint of their meaning in the commentary which says, "It is the same in human life; there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing." In other words, we must find harmony within our inner being, and remember, love is harmony. Our actions and our desires must be born out of love. When Jesus said "love your neighbor as yourself," he meant that your neighbor IS yourself, since we are all one. The true Holy Man seeks harmony through love, and does not condemn others nor wish them evil, nor desire revenge. The true Holy Man can be discerned by his or her relationship to the divine. That does not mean doing good per se, nor being purposely holy. It means having a proper relationship with the divine. When he attains this connection, he finds that "fate is favorable," and that "everything serves to further." By bringing life and fate into harmony, the superior person creates a more favorable fate for him or herself. This is done, as we have previously stated, according to the commentary in line one, through purification. As such he "attains a station in which he can prove himself fruitful in accomplishment, and as a result he gains recognition. When we truly become the superior person, we attain an air surrounding us that has an unconscious influence on others. as such he is able to influence, per hexagram sixty one, even pigs and fishes.
Just as in hexagram two line one, we have the prototype situation where "hoarfrost turns into solid ice," here too, in line one of hexagram fifty, we must purify ourselves, remove the stagnating stuff, before the real work can go on. Then one can undertake the "secret training of Chinese yoga and kung fu," in order to become a "chuang tzu," or a self realized one. Even if he starts out, (the hoarfrost) in an inferior position, he can become recognized by the scope and value of his work as symbolized in the commentary with the words, "for the sake of her son. He accomplishes something, and if he will devote himself fully and whole heartedly to the task at hand, he gains recognition for his accomplishments. For even if people do not understand the nature that the superior person adhere's too, it will still affect them like the "crane calling in the shade." In hexagram thirty seven line six it says, "His work commands respect." Even though people do not consciously recognize the true nature of the Holy Sage, they will feel something within because as hexagram sixty one line five says, "He possesses truth, which links together." The commentary says, "Only when the strength of his character is so ample that he can influenced all who are subject to him, is he as he needs to be." This is the direction we must head, toward completion of unity with our Higher Self, so that we within our own being truly is that truth that links together, yin and yang, conscious and subconscious, and individual with the Higher Self.
Just as in hexagram two line one, we have the prototype situation where "hoarfrost turns into solid ice," here too, in line one of hexagram fifty, we must purify ourselves, remove the stagnating stuff, before the real work can go on. Then one can undertake the "secret training of Chinese yoga and kung fu," in order to become a "chuang tzu," or a self realized one. Even if he starts out, (the hoarfrost) in an inferior position, he can become recognized by the scope and value of his work as symbolized in the commentary with the words, "for the sake of her son. He accomplishes something, and if he will devote himself fully and whole heartedly to the task at hand, he gains recognition for his accomplishments. For even if people do not understand the nature that the superior person adhere's too, it will still affect them like the "crane calling in the shade." In hexagram thirty seven line six it says, "His work commands respect." Even though people do not consciously recognize the true nature of the Holy Sage, they will feel something within because as hexagram sixty one line five says, "He possesses truth, which links together." The commentary says, "Only when the strength of his character is so ample that he can influenced all who are subject to him, is he as he needs to be." This is the direction we must head, toward completion of unity with our Higher Self, so that we within our own being truly is that truth that links together, yin and yang, conscious and subconscious, and individual with the Higher Self.
Hexagram Fifty Part Three
To reiterate a little bit, the commentary on hexagram fifty says, "All that is visible must grow beyond itself, extend into the realm of the invisible." We must understand where our roots lie. Our subconscious extends into the invisible realm and is capable of receiving information from there. Therefore humans have intuition. Often we mistake our feelings for intuition. Sometimes they can be but often we feel things based on our limited view of the cosmos and based on our own limited understanding and emotional makeup. In such a case we become like line two of hexagram twenty which says, "Contemplation through the crack of a door." When we receive this line we are not seeing the overall perspective. We are caught up in our own drama and see things only from our own limited perspective. In relationships we are unaware of the larger perspective and do not see clearly. In our understanding of the spiritual realm we are limited by immature beliefs and by ill conceived opinions. We must have that balance between conscious and subconscious in order to receive true instruction from our Higher Self. The Higher Self is the part of us that reaches beyond the visible. When we see things as our Higher Self sees them, then as lines five and six of hexagram twenty says, "The superior man is without blame."
In order to have a higher understanding of life and the invisible realm it is sometimes necessary to "turn the ting upside down." We must remove the immature and ill conceived notions from our mind. There must be a clean sweep so to speak, and that requires the "removal of stagnating stuff." Hexagram eighteen deals with this in more depth. When we go through our daily life we lose sight of our spiritual origins because the "world is so much with us." We become "the garment spotted with the flesh." We are so busy making a living and doing all the things that comfort us that we forget our spiritual heritage. But we must "grow beyond the visible."
The commentary goes on to say, for hexagram fifty as a whole, "Thereby it receives its true consecration and clarity and takes firm root in the cosmic order." The profane is sacred as well, but we do not make it that way when we do not recognize its spiritual origins. It has been said to me, "If man and God are the same, isn't that the same lie that the Serpent told Eve in the Garden?" Yes, but with a difference. The Serpent was appealing to the ego, (on one level of the story, in some ways the Serpent was right, in some aspects of the allegory the Serpent is wrong) The ego wishes to be God. It wishes to control everything, and rule over not only the elements of the personality but all mankind as well. It always wants to be on top. But the truth of the matter is that all men and everything that exists is God, and to see God in your fellowman is a humbling experience, not an ego producing experience. Do I see God in myself alone? Or do I see God in all aspects of being? The first is ego enhancing, the latter is ego reducing. The ego cannot be a part of the cosmic order. It is in a state of disharmony with the cosmic order. Only humility, in other words love, rightly applied, (does not mean a poor self image) can be in harmony with the cosmic order. The nature of the universe is love, and love is "harmony, even in discord."
Finally, in the commentary on hexagram fifty line one, it is said, "No matter how lowly he may be, provided he is ready to purify himself, he is accepted." The key here is purification. Purification is a matter of reducing the ego, and humbling accepting our divine origins. When we turn the ting upside down, we purify ourselves. We purify ourselves by letting go of the stagnating stuff such as ego desire; desire to control, to manipulate, and come out on top. We remove stagnating stuff by searching out the "hidden demons," (hexagram fifty seven) and bringing them to the light. We search out and eliminate the subconscious complexes that create belief systems incompatible with who we really are, and that keep us from our highest good. This ultimately leads us to the "Supreme good fortune" alluded to in the judgment of hexagram fifty.
In order to have a higher understanding of life and the invisible realm it is sometimes necessary to "turn the ting upside down." We must remove the immature and ill conceived notions from our mind. There must be a clean sweep so to speak, and that requires the "removal of stagnating stuff." Hexagram eighteen deals with this in more depth. When we go through our daily life we lose sight of our spiritual origins because the "world is so much with us." We become "the garment spotted with the flesh." We are so busy making a living and doing all the things that comfort us that we forget our spiritual heritage. But we must "grow beyond the visible."
The commentary goes on to say, for hexagram fifty as a whole, "Thereby it receives its true consecration and clarity and takes firm root in the cosmic order." The profane is sacred as well, but we do not make it that way when we do not recognize its spiritual origins. It has been said to me, "If man and God are the same, isn't that the same lie that the Serpent told Eve in the Garden?" Yes, but with a difference. The Serpent was appealing to the ego, (on one level of the story, in some ways the Serpent was right, in some aspects of the allegory the Serpent is wrong) The ego wishes to be God. It wishes to control everything, and rule over not only the elements of the personality but all mankind as well. It always wants to be on top. But the truth of the matter is that all men and everything that exists is God, and to see God in your fellowman is a humbling experience, not an ego producing experience. Do I see God in myself alone? Or do I see God in all aspects of being? The first is ego enhancing, the latter is ego reducing. The ego cannot be a part of the cosmic order. It is in a state of disharmony with the cosmic order. Only humility, in other words love, rightly applied, (does not mean a poor self image) can be in harmony with the cosmic order. The nature of the universe is love, and love is "harmony, even in discord."
Finally, in the commentary on hexagram fifty line one, it is said, "No matter how lowly he may be, provided he is ready to purify himself, he is accepted." The key here is purification. Purification is a matter of reducing the ego, and humbling accepting our divine origins. When we turn the ting upside down, we purify ourselves. We purify ourselves by letting go of the stagnating stuff such as ego desire; desire to control, to manipulate, and come out on top. We remove stagnating stuff by searching out the "hidden demons," (hexagram fifty seven) and bringing them to the light. We search out and eliminate the subconscious complexes that create belief systems incompatible with who we really are, and that keep us from our highest good. This ultimately leads us to the "Supreme good fortune" alluded to in the judgment of hexagram fifty.
Sunday, July 17, 2011
Hexagram Fifty Part Two
The commentary on hexagram fifty says, "The highest earthly values must be sacrificed to the divine. But the truly divine does not manifest itself apart from man." Do you see what this is really saying? At first, it just sounds like religious talk that has no real substance. That is why so many people have such a hard time understanding the I Ching, because they don't put any spiritual value to it, and are just concerned with their day to day lives, thinking that is all there is. But there is a deep meaning here. In essence the commentary is saying there is no difference between the divine and man. We are made up of the same content. It is all vibration. We must sacrifice the material for the divine for the material realm IS in reality, the divine. We cannot separate the two; and if we are merely concerned about our day to day existence, we fail, because we do not recognize the source of all that is. It is only when we come humbly (hexagram fifteen) to the divine that the divine forgives us (hexagram forty) and 'invites us to a closer intimacy" (hexagram thirty five). The commentary goes on to say, "The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God." This is because the prophets and holy men, and ultimately all men, are an aspect of the supreme revelation of God, in other words, of God himself. We cannot separate the sacred and the profane. They are both part of the overall existence that alone is God. Finally, the commentary says, "The will of God, as revealed through them, should be accepted in humility; this brings humility and true understanding of the world, and this leads to great good fortune."
We can accomplish much by hard work and determination. We can accomplish much through the workings of the ego and doing things as we are taught to do them in school. But true, effortless success comes from "the primal depths of the universe." When we allow it to take over, when we humble ourselves, and let its will become our will, we not only have success, but we have it without stress, without fatigue, joyously, knowing that it is the Father (the teachings of the I Ching, the Holy Man) that works through us. This is how we transform ourselves. In hexagram forty nine, we overturned the old, the old nature, the old man, the ego, and we transform ourselves in hexagram fifty into spiritual beings of light.
Hexagram Fifty
This is another digression from what I have been promising, but as I looked at it, I felt it is an important part of this discussion at this time. I will get back to relationships soon, especially with hexagram fifty three, and to the archetypal meanings of hexagram fifty four, but at this point I think some information on hexagram fifty is important.
There are three important concepts in hexagram fifty that should be covered, and I will list those, but today, more of a general overview is all that can be given. These three are not necessarily the only ones, but they are ones that pop out as being very important, and essential to a true understanding. There is also some tie in to previous discussions where we have been talking about unity and religious forces. The concepts to be discussed are:
1. The idea of transformation.
2. The idea of taking up the new
3. The idea of nourishment
In terms of transformation as well, there are three primary levels of transformation. They are as follows:
1. Moral transformation.
2. Physical transformation
3. Spiritual transformation
Each one of these, though conceptually separate, are actually integrated and inseparable. Without moral and physical transformation we cannot have spiritual transformation, and without spiritual transformation we cannot have moral or physical transformation. They go together. Yet as true as this is, there has to be moral transformation before there can be anything else, as paradoxical as that may seem.
Moral transformation is not what we might think of it in the west as we are, even those who are not of any church group, taught and have been led to believe. Moral transformation has nothing or at least little to do with good deeds, and nothing to do with following a list of do's and don'ts, especially as taught to us in Sunday school. Moral transformation is equivalent to doing things the "natural way" without conscious thought or manipulation. In other words, it has to do with following the guidance of the deeper, or Higher Self. Of course we have to do things that are right and fair, that do not harm our neighbors, but above this we must do the things that transform our lives, and that means following the Higher Self, not our conscious dictates, our egoistic desires for control over others, or slavishly depending on other people to make our choices for us out of fear that we will make the wrong choice.
Physical transformation comes out of preparing our bodies to transform ourselves through our DNA using yoga, practicing "chariot driving daily," (chi kung forms of exercise) and proper eating habits that nourish the body and keep it healthy. (This can be categorized under the "nourishment" idea of hexagram fifty as well.) If we know the secrets of health, that embody more than just healthy eating, we can transform our bodies into higher and higher levels of energy until we "spiritualize" our body, and ultimately make it pure energy. The Wilhelm/Baynes version of the I Ching hints at this at the end of the commentary on the image in saying, "These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga." Here we can see there was an oral tradition as well as the written word. Compare that to the ancient Hebrew scriptures where it is said of the priesthood that they too had an oral tradition not written down that completed the written text and was proof that the text was esoteric, not to just be taken literally, and had hidden meanings only to be discerned by those who of the priestly class. This is true both east and west. It was through the Taoist and Buddhist practices of meditation, chi kung, and moral integrity that the fostering of life was accomplished.
Spiritual transformation is in many ways the same as physical in that the physical is just a mirror image of the spiritual. The physical world is simply the spiritual world with vibrations slowed down to the extent that the spiritual appears physical. Since science does not understand that, (though they are now coming to, at least some scientists) they scoff at the idea of a spiritual world, since they do not understand the true meaning of the spiritual. It is important to understand that all physical activity is nothing more than the result of higher level energies interacting with each other, slowing down in the process, and appearing to be physical. And we need to understand that energy is conscious. It is aware. It is the heavenly Father to whom the physical, (the Prodigal Son) eventually returns. Therefore, the physical transformation of the body is spiritual as well, because physical transformation returns the body to the spiritual level, or in other words, that of higher energy vibration. This process is true not only for human entities, but for all forms of physical nature.
Let's take a quick look at the image for hexagram fifty, and then take a break until tomorrow. The image says, "Thus the superior man consolidates his fate By making his position correct." In order to "make his position correct," the superior man must find balance, and he must unite and integrate elements that belong together. Thus in the commentary it says, "It is the same in human life: there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing." And here is the key, "bringing the two, (yin and yang, conscious and subconscious) into harmony. It is only when we have made this connection that our lives really take on a spiritual journey of its own, and we "consolidate our fate." This requires meditation, (hexagram fifty two) willingness to be taught, (hexagrams four and twenty) and a willingness to search out our inner demons (hexagram fifty seven).
More on this later.
There are three important concepts in hexagram fifty that should be covered, and I will list those, but today, more of a general overview is all that can be given. These three are not necessarily the only ones, but they are ones that pop out as being very important, and essential to a true understanding. There is also some tie in to previous discussions where we have been talking about unity and religious forces. The concepts to be discussed are:
1. The idea of transformation.
2. The idea of taking up the new
3. The idea of nourishment
In terms of transformation as well, there are three primary levels of transformation. They are as follows:
1. Moral transformation.
2. Physical transformation
3. Spiritual transformation
Each one of these, though conceptually separate, are actually integrated and inseparable. Without moral and physical transformation we cannot have spiritual transformation, and without spiritual transformation we cannot have moral or physical transformation. They go together. Yet as true as this is, there has to be moral transformation before there can be anything else, as paradoxical as that may seem.
Moral transformation is not what we might think of it in the west as we are, even those who are not of any church group, taught and have been led to believe. Moral transformation has nothing or at least little to do with good deeds, and nothing to do with following a list of do's and don'ts, especially as taught to us in Sunday school. Moral transformation is equivalent to doing things the "natural way" without conscious thought or manipulation. In other words, it has to do with following the guidance of the deeper, or Higher Self. Of course we have to do things that are right and fair, that do not harm our neighbors, but above this we must do the things that transform our lives, and that means following the Higher Self, not our conscious dictates, our egoistic desires for control over others, or slavishly depending on other people to make our choices for us out of fear that we will make the wrong choice.
Physical transformation comes out of preparing our bodies to transform ourselves through our DNA using yoga, practicing "chariot driving daily," (chi kung forms of exercise) and proper eating habits that nourish the body and keep it healthy. (This can be categorized under the "nourishment" idea of hexagram fifty as well.) If we know the secrets of health, that embody more than just healthy eating, we can transform our bodies into higher and higher levels of energy until we "spiritualize" our body, and ultimately make it pure energy. The Wilhelm/Baynes version of the I Ching hints at this at the end of the commentary on the image in saying, "These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga." Here we can see there was an oral tradition as well as the written word. Compare that to the ancient Hebrew scriptures where it is said of the priesthood that they too had an oral tradition not written down that completed the written text and was proof that the text was esoteric, not to just be taken literally, and had hidden meanings only to be discerned by those who of the priestly class. This is true both east and west. It was through the Taoist and Buddhist practices of meditation, chi kung, and moral integrity that the fostering of life was accomplished.
Spiritual transformation is in many ways the same as physical in that the physical is just a mirror image of the spiritual. The physical world is simply the spiritual world with vibrations slowed down to the extent that the spiritual appears physical. Since science does not understand that, (though they are now coming to, at least some scientists) they scoff at the idea of a spiritual world, since they do not understand the true meaning of the spiritual. It is important to understand that all physical activity is nothing more than the result of higher level energies interacting with each other, slowing down in the process, and appearing to be physical. And we need to understand that energy is conscious. It is aware. It is the heavenly Father to whom the physical, (the Prodigal Son) eventually returns. Therefore, the physical transformation of the body is spiritual as well, because physical transformation returns the body to the spiritual level, or in other words, that of higher energy vibration. This process is true not only for human entities, but for all forms of physical nature.
Let's take a quick look at the image for hexagram fifty, and then take a break until tomorrow. The image says, "Thus the superior man consolidates his fate By making his position correct." In order to "make his position correct," the superior man must find balance, and he must unite and integrate elements that belong together. Thus in the commentary it says, "It is the same in human life: there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing." And here is the key, "bringing the two, (yin and yang, conscious and subconscious) into harmony. It is only when we have made this connection that our lives really take on a spiritual journey of its own, and we "consolidate our fate." This requires meditation, (hexagram fifty two) willingness to be taught, (hexagrams four and twenty) and a willingness to search out our inner demons (hexagram fifty seven).
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