Sunday, May 31, 2009

Simple thoughts on Duty, Loyalty, and Justice (3)

People secretly admire or love cultural heroes or heroines especially those who are or thought to be exemplary.

The Romance of the Three Kingdoms, a fictionalized version mixed with historical facts, written in the fourteen century by a Chinese scholar, Lo KuanChung, provided many down-to-earth heroes for the Chinese to admire and love or try to emulate.

The popularity of the book spawned many discussions, drama plays, and story telling down several centuries. Some depicted actions and characters even found their way into qin as ancients to help devotees decipher what the Daoist temple deities usually Guan Yin, the Goddess of Mercy, were trying to tell.

Of course if readers blinked or just read the Romance like any novel, they may not understand the cultural significances in depth. If students want to be learned of things Chinese, we cannot give this important book a miss. It plays a part in later Chinese civilization.

After the correction by my father, I decided to reread the book in two volumes and found the episode of significance. Over the years, being a slow learner at absorbing knowledge, I have read the Romance of the Three Kingdoms in its entirety, several times.

C. H. Brewitt-Taylor, the translator of the book had this comment on Guan Yu:

“For many, Guan Yu will always be somewhat too austere and untouchable to be a real hero of the romance, but many Chinese critics and students have not felt this way. Certainly it is no exaggeration to say that, whatever the merits of the figure of Guan Yu as presented in the book, the fictional Guan Yu has completely replaced the historical one in the Chinese imagination. When he is mentioned at all today, it is the figure as he appears in this novel that the Chinese have in mind, and this fact tends to be true of all the characters appearing in the book.”

After his death, Guan Yu was deified and became known as the God of War. While he is not my hero, I can certainly say I have some affinity with this Daoist deity over the decades.

If you happen to watch Hong Kong crime movies or documentaries, they may show scenes of the HK police including British officers (before 1997) praying or paying their respects to Guan Gong at the altar. So would the Chinese Triads.

Both sides, the good and the bad, know that justice or righteousness of which Guan Gong is really famous for, is far more important than duty and/or loyalty.

According to the novel, the Huayung episode was foreseen and planned by Zhuge Liang, the great strategist, for Guan Yu to manifest his righteousness/ justice (yi) for the whole world to see. To placate Liu Bei’s concern that Guan Yu would allow Cao Cao to pass, Zhuge Liang told him that he had already consulted the stars and knew that the adversary, Cao Cao was not fated to come to his end yet.

Here is the significant episode where Guan Yu manifested his sense of righteousness/justice:

“When the going improved a little and the path was moderately level, Cao Cao turned to look at his following and saw he had barely three hundred men. And these lacked clothing and armour and were tattered and disordered.
But he pressed on, and when the officers told him the horses were quite spent and must rest, he replied, ‘Press on to Chingchou and there we shall find repose.’
So they pressed on. But they had gone only a few li when Cao Cao flourished his whip and broke once again into loud laughter.
‘What is there to laugh at?’ asked the officers.
‘People say those two are able and crafty; I do not see it. They are a couple of incapables. If an ambush had been placed here we should all be prisoners.’

He had not finished this speech when the explosion of a bomb broke the silence and a half company of men with swords in their hands appeared and barred the way. The leader was Guan Yu holding the famous Black Dragon sword, bestriding the Red Hare steed. At this sight the spirits of the soldiers left them and they gazed into each others’ faces in panic.

‘Now we have but one course;’ said Cao Cao, ‘we must fight to the death.’
‘How can we?’ said the officers. ‘The men are scared, the horses are spent.’

Cheng Yu said, ‘I have always heard that Guan Yu is haughty to the proud but kindly to the humble; he despises the strong, but is gentle with the weak. He discriminates between love and hate and is always righteous and true. You, O Minister, have shown him kindness, and if you will remind him of that we shall escape this evil.’

Cao Cao agreed to try. He rode out to the front, bowed low and said, ‘General, I trust you have enjoyed good health.’
‘I had orders to await you; O Minister,’ replied he, bowing in return, ‘and I have been expecting you these many days.’
‘You see before you Cao Cao, defeated and weak. I have reached a sad pass and I trust you, O General, will not forget the kindness of former days.’

‘Though indeed you were kind to me in those days, yet I slew your enemies for you and relieved the siege of Paima. As to the business of today, I cannot allow private feelings to outweigh public duty.’

‘Do you remember my generals, slain at the five passes? The noble man values righteousness. You are well versed in the histories and must recall the action of Yu-kung, the archer, when he found his master Tzu-cho in his power.’

Guan Yu was indeed a very mountain of goodness and could not forget the great kindness he had received at Cao Cao’s hands, and the magnanimity he had shown over the deeds at the five passes. He saw the desperate straits to which his benefactor was reduced and tears were very near to the eyes of both. He could not press him hard. He pulled at the bridle of his steed and turned away saying to his followers, ‘Break the formation.’

From this it was evident that his design was to release Cao Cao, who then went on with his officers, and when Guan Yu turned to look back they had all passed. He uttered a great shout and the soldiers jumped off their horses and knelt on the ground crying for mercy. But he also had pity for them. Then Chang Liao, whom he knew well, came along and was allowed to go free also.

After having allowed the escape of Cao Cao, Guan Yu found his way back to headquarters. By this time the other detachments had returned bringing spoil of horses and weapons and supplies of all kinds. Only Guan Yu came back empty-handed. When he arrived Zhuge Liang was with his brother congratulating him on his success. When Guan Yu was announced Kung Ming got up and went to welcome him, bearing a cup of wine.

‘Joy! O General,’ said he. ‘You have done a deed that overtops the world. You have removed the country’s worst foe and ought to have met at a distance and felicitated.’
Guan Yu muttered inaudibly and Kung Ming continued, ‘I hope it is not because we have omitted to welcome you on the road that you seem sad.’
Turning to those about him he said, ‘Why did you not tell us he was coming?’

‘I am here to ask for death,’ said Guan Yu.
‘Surely Cao Cao came through the valley?’
‘Yes; he came that way, and I could not help it; I let him go.’
‘Then whom have you captured?’
‘No one.’

‘Then you remembered the old kindness of Cao Cao and so allowed him to escape. But your acceptance of the task with its conditions is here. You will have to suffer the penalty.’

He called in the lictors and told them to take away Guan Yu and put him to death.

An accompanying poem:

‘Guan Yu risked his life when he spared Cao
In direst need,
And age-long admiration gained
For kindly deed.’

[Romance of the Three Kingdoms translated by C. H. Brewitt-Taylor]

Guan Yu had died there if not for his elder brother who spoke for him. The sentence was remitted.

Hopefully with this third and final entry, readers can differentiate between Duty, Loyalty, and Justice/ Righteousness.

Friday, May 29, 2009

Simple thoughts on duty, loyalty, and justice (2)

When we are young, we may not be too concerned about the differences between the terms: duty (qin wu / yi wu), loyalty (zhong xin), and justice (yi).

The young like to have fun, more fun, if you will, than older folks. But as we grow older, we may want to know what these terms really mean either for self cultivation or for discourses with likeminded friends. In that we are going in deeper to learn Chinese culture as well as learning to differentiate between right and wrong, and therefore it may lead to the beginning of wisdom.

In the 1980s, my father and I were having a discussion on the Romance of the Three Kingdoms when he asked if I knew what the God of War was famous for.

Trying to impress him, I said that Guan Yu or Guan Yunchang was known as the God of War because of his various exploits in wars such as solitarily killing six captains/generals at five passes.

He was known to have performed his duty well as a general defending against the enemy, and was very loyal to his sworn brothers – Liu Bei and Zhang Fei. He could not be bought over by Cao Cao who had offered him many valuable gifts including the famous Red Hare, and hand maidens, with a hope that Guan Yu would join his forces. But Guan Yu left all these behind and fled riding on Red Hare when he heard that both his sworn brothers were still alive, killing the six captains who tried to stop him at the passes.

My father corrected me by saying:

Guan Gong no doubt was famous for all that, but his real fame was because of his righteousness/ justice (yi).

To be continued.

Sunday, May 24, 2009

Simple thoughts on Duty, Loyalty, and Justice

When Western or English educated students reached a deeper level of understanding in ancient Chinese philosophy, they tend to think they know much about Chinese culture and their civilization. They may fail to take heed of what the great Carl Jung had indicated about the minor difference between Western and Eastern minds because of their respective upbringing.

Some of these students, possibly thinking it is fun or chic, tend to play around with terms long established by renowned translators like James Legge and Richard Wilhelm under the guidance of their Chinese mentors versed in ancient Chinese philosophy.

Of course, students can fool around with their Confucian studies, which student does not like to have fun? But can teachers join in the fun too? Probably Confucius and/or Mencius would have frowned upon that event happening? Since teachers have a duty or an obligation to teach the correct things to their students. And Confucians are known to be strict, if not stern.

There is currently an ongoing discussion between Western thinkers or teachers of ancient Chinese philosophy on the cardinal virtues. Some argue that Duty is internal, while some say otherwise. But what has the term, duty, to do with cardinal virtues? They imply that duty can take the place of the established term, justice or righteousness (yi).

Therefore let us look at what this student of ancient Chinese philosophy would say to remonstrate with an online friend.

Probably the best example to depict the respective terms of duty (qin wu / yi wu), loyalty (zhong xin), and justice (yi) would be that of a soldier. A ruler or a country employs and trains soldiers in case of a war, an emergency, or an external threat.

It is therefore the duty or obligation of a soldier to protect the ruler or the country in times of need. Now whether the soldier feels obligated to serve the ruler or nation dutifully is up to him or her. Therefore duty can be internal or not. (Think of soldiers going AWOL or dissent in times of war.)

Loyalty is considered internal because it is related to the heart/mind (xin). People expect their kin and/or friends to be loyal to them. So would expectations of rulers or nations of their soldiers. But then we know that loyalty can be bought, at a price. However, some cannot be bought over at any price.

According to the ancients, the cardinal virtue of justice or righteousness is internal and forms part of human nature. Since it is inborn, everyone possesses this virtue. Even under the threat or fear of death does not steer righteous or just persons from their rightful course of action. The Chinese can quote various stories on that. (Perhaps you realize the subtle differences in our upbringing?) Do we not agree that for justice, there is no fear or favor?

Therefore how the term duty (qin wu / yi wu) can ever take the established place of justice (yi) is beyond comprehension.

To be continued.

Saturday, May 23, 2009

Learning to please yourself

Why do Laozi, Confucius, and the Buddha keep on learning till their final days?
Probably like most of those reading here, they remained earnest and sincere students even after they had become sages. Reading from the ancient books and classics, we get to know that the Junzi and the Da Ren are called that because they still have more to learn and cultivate before they can become sages (Sheng Ren).

How do students progress through the various stages of study and practice (or cultivate) to reach the level of a Junzi? And how do Daoists reach the level of Wu Wei?

They simply have to be earnest and sincere in their studies and practice.

If they want to be a good artist (like Michelangelo), an excellent butcher (like Cook Ting), a renowned martial artist (like Zhang Sanfeng), a Court Yi diviner (like a Wu), a neidan master (like a Shi), for example, they need to continually put in the extra mile in their studies and practice.

So what did Laozi and the Buddha learn and cultivate?

They practiced meditation and cultivated virtues. So did Confucius, except that his meditation practice probably was that of contemplation. And Confucius can be said to have put in more effort in emphasizing the cardinal virtues for posterity.

Yet the later and some modern Daoists argue that Laozi did not like virtues because his so called student, Zhuangzi was dead against cultivating Confucian virtues. To the Daoists in the East, such arguments are laughable. Since how could someone become a Junzi or a right person for Tao without cultivating the cardinal virtues?

Are the cardinal virtues not taught in the Zhouyi? Is the Zhouyi not written before the times of Laozi, Confucius, and the Buddha? What have some Yi aficionados been reading all these years?

Have I not mentioned in a much earlier entry that the cultivation of these virtues can bring about the magic of Tao? Do I sound like pulling your legs?

It has been an uphill struggle, about five years ago, to tell Taijiquan practitioners in the West that Zhang Sanfeng founded the particular form of martial arts, and not some one else who happened to live in the Wudang mountain. Now most agree that it is the case since more and more students from the East are interacting in Daoist forums.

It is also an uphill battle to inform Daoists in the West that cultivating virtues forms part of the dual cultivation. They thought and some still thinks that dual cultivation means the ‘angelic’ dual cultivation that has something to do with sex as promoted in the Hua Hu Ching purportedly written by Laozi – I have already indicated with supporting reasons why that spurious claim cannot hold water.

What can be revealed in this blog should be more than sufficient for readers. Yet some think they deserve better by asking for my secrets. Have I no rights to keep some of my own studies and hard earned experiences, secret?

Even if I were to write a book today on how to obtain Heaven’s secrets with the Yi and/or how to get the specific dates, readers would still not be able to do that.

For without the earnest sincere study and practice, and without the continual cultivation of the cardinal virtues, it will prove difficult for Yi aficionados to obtain Heaven’s secrets. And without spiritual clarity or wisdom (refer to Zhang Sanfeng’s commentary on the hundred character stele) even if the Yi informs you what is really going to happen, you may not be able to correctly interpret or decipher the prognostication.

If you do not believe me, try interpreting the various heaven secrets or omens, past or present, in my blog.

If they prove too difficult, try the ones given to Professor Sam Crane and interpreted here. If you still cannot understand them, try the five or six hexagrams given by the Yi a few years ago to the American lady using the handle, Val, in the I Ching Community. These are the prognostications where the Yi actually spoke. If you can interpret them all, then you may have reached the level of Wu Wei and do not really need to read my thoughts on the Yi, anymore.

Meanwhile I am learning to please myself. Since if I claim to know more than others, readers may say that I am arrogant. And if I claim that I do not know, the trolls would imply that I am selfish and/or arrogant.

When are you learning to please yourself?

Perhaps you can do so when you have learned how to rectify your heart/mind (Xin). How to rectify the heart/mind has been blogged before but you may have not noticed!


Wednesday, May 20, 2009

Whom to believe?

Law abiding citizens would invariably believe what their rulers or governments tell them. However if they have been fooled time and time again, they become disillusioned and will remain skeptical of government policies or of statistical information provided, especially in rich countries where a large proportion of the people are well educated and therefore more discerning. Rightly so, one would say, thus agreeing with the teachings of both Confucius and Mencius.

The Chinese adage of ‘A hand cannot hide heaven’ would probably apply to the current scenarios unfolding in the financial world and of the health of people living on earth.

Financial engineering is not real change. So is under-reporting of the real confirmed figures of the new flu A (H1N1). When unofficial figures differ so widely from the official tally, can we really believe the government(s) or ruler(s) of the day?

It has been reported by Bloomberg that the World Health Organization had been pressurized not to raise the current swine flu situation to pandemic – the highest level of 6. One had also read that WHO intends to use the coined term flu A (H1N1) to include swine/human/avian flu. Notice the subtlety of the intended change.

How long can such ‘hand or collective hands hide heaven’? The truth will always prevail. (Think of the previous US President keeping the arrest of a few Malaysian terrorists, by Malaysian authorities, who intended to bomb the Library Tower in June 2003 – around my predicted date during the time - under wraps for three years. There was a previous entry on this which relates to the omen titled ‘Another 9/11’.)

This is an excerpt taken from a Reuters report on May 20, 2009 titled, “H1N1 to resist drugs?”:

"The US Centres for Disease Controls and Prevention (CDC) says there have been 5,469 confirmed cases of the new flu A (H1N1) across the US, but Dr. Anne Schuchat has said this is only the tip of the iceberg. CDC acting director Dr. Richard Besser estimated last week there were 100,000 cases. "(May 10, 2009?)

Countries whose students study in the US are much concerned since hundreds, possible thousands would be returning for their summer break. The first confirmed case in China was a student who flew back from the US on May 10, 2009. The two confirmed cases in Malaysia were students who returned from the US on a MAS flight on May 11.

Pleas from some governments have been made to the US to check for suspect cases at her exit points but have apparently fallen on deaf ears. Probably the cost of placing exit checks outweighs human lives.

Perhaps under-reporting the seriousness of outbreaks in countries can help bring back confidence to their battered economies, since the share markets have been rallying what with the recent moving of goal posts to allow banks to under-report losses or over-report the worth of their toxic assets. How would I know?

All I know is that sincerity is the way of heaven. Therefore no hand or collective hands can ever hide heaven. And that the Zhouyi tells sincere Yi aficionados, the true happenings in heaven and on earth.

So whom to believe, our government(s) or the Yi? The choice is always up to you.

Saturday, May 16, 2009

Advices of a Shi (neidan master)

Having spent much quality time with the Wu and Yi aficionados recently, probably readers do not mind if one writes something of importance for the Shi (ancient or neidan masters). It can relate to Yi diviners too, if they catch the drift, but many may not since they are not really into Tao and the Zhouyi, yet. Given time perhaps one day they will get it, if they ponder deep enough over what one have said over the course of these few years.

But what Allan has said may not be as valuable or important as what the ancient or neidan masters indicated. Therefore one often point to the renowned teachers or masters of old, be they sages, Zhen Ren or reputable neidan masters. Take the case of this example.

Many may have heard of Zhang Sanfeng, of his founding of Taijiquan (a slow moving and now a well known form of Chinese martial arts), of his longevity (a centenarian), of his renown in the martial arts world, but few would know that he was also a neidan master.

In case, some do not know, he had derived his Taijiquan patterns and moves from the Zhouyi which depict his in-depth knowledge of this ancient classic.

Last week, while scouring the net, one found his commentary on the Hundred Character Stele written by Lu Dongbin. Thanks to Akrishi who kindly translated Zhang Sanfeng’s commentary and made it available on the web, neidan practitioners may understand more on the Circulation of the Light meditation (refer to the Secret of the Golden Flower) and the various signposts of the Way.

I particularly like the advices given by this renowned master of old on the last four verses which confirm and strengthen my resolve on doing the right things. Perhaps he explained it better as to what causes cultivators of Tao to have foresight and spiritual clarity (or awareness). And why certain secrets of Tao and/or heaven cannot be revealed except to the right persons. Never feed the trolls!

Before I append the last four verses (in bold) of the Hundred Character Stele (according to my own translation) and Zhang’s commentary, a word of caution is necessary.

Sometimes you may not experience the same as what is explicitly indicated in certain Daoist texts. It is an attempt by the renowned masters to throw the wrong persons – the bad guys as this venerable old master called them – off track. Since time immemorial there have always been bad guys around!

Please do not ask me which signposts are correct, I cannot tell you since how would I know.

Without further ado, let us read what the renowned neidan master has to say:

Sitting, listen to no string tune (songs of immortals)

Understand clearly Mother Nature’s secrets

“Practice up to here, the ears hear voice of celestial music, also rhythms of bells and drums. The five pranas pilgrim to the primordium, and the three golden flowers assemble at the top of the head.

Like when evening crows come perching, the mind broadens. Spiritual wisdom is borne by itself, and understand thoroughly the classical texts of the three religions.

Silently realize the root of our previous lives, and foreknow future fortune and fault. Mountains and rivers on earth are as if in our hands; Eyes see thousand miles - the six magical powers already gained, these are real having.

My practice is really up to here. If there are false words that mislead later disciples, I will surely be reproached by Heaven. If people found it not working, I will be guilty and meet with heavenly condemnation. Not meeting a master, it is difficult to know this.”

All this come in twenty verses

Final aim, climb up Heaven’s ladder.

"From nourishing prana by giving up speech up to here, these twenty lines, without any sham, are all real knacks and practice from the Patriarch Lu, and is the ladder for cultivating ascension to heaven.

He who gains and realizes this knack and my commentary, should hasten to do it.

Don't recklessly reveal it, and don't show it to bad guys, to avoid punishment from heaven. Highly value and pursue it, then overcome and ascend heavenly palace."

Zhang Sanfeng’s commentary on the ‘Hundred Characters Stele’ of Lu Dongbin and translated by Akrishi.

Saturday, May 09, 2009

May 10, 2009 could be a black Sunday

In my annual hexagram for 2007, the Zhouyi told me that a wanderer would steal my cow. The main culprit, Bear Stearns did just that on August 17, 2007.

In the following year’s annual hexagram, the Zhouyi indicated that Heaven and Earth will close on September 15, 2008 and that the able have to hide since there will be no Tao on earth. Both events brought on panics in the global financial markets and many corporate or individual investors were badly burnt by the resultant great wealth destruction.

In my annual hexagram for 2009, the Yi indicated that one may have to use the Shi (priests/ancient masters) and the Wu (magicians/ Yi diviners) in great number.

My interpretation of the omen is that there would be outbreaks of wind-borne diseases (and air disasters) across the world. And the significant date is on May 10, 2009 which could turn out to be a black Sunday for many.

If the omen turns out to be correct, even if the date is wrong, it will be Heaven’s will (Tian Yi), as indicated to kin last March. To avoid the big crowds, my family did not join in the usual annual Vesak Day celebrations on May 9th this year. I do not think Buddha would mind that at all.

Obviously the omen is slowly unfolding, what with the constant reports of minor outbreaks of wind-borne diseases here and there including Malaysia on Friday the 8th, if we monitor the national or global news.

Unfortunately, no one can see the viruses until they get affected by them and become ill. The other bad news would be there is no known remedy for the genetically mutated viruses.

When people have been significantly weakened, - emotionally, mentally, or physically - by stress and distress especially caused by the recent global wealth destruction and loss of livelihood, they are easier to succumb to such illnesses and/or flu.

Therefore one may have to use the Shi and the Wu in great number to help these ill people when the time comes, if necessary.

And the only encouraging thing is that Good fortune is the final outcome of the omen.


Saturday, May 02, 2009

Outbreak of wind-borne diseases

On the 23rd of April 2009 I was having a long conversation on the phone with my learned Quanzhen Daoist friend when he brought up the subject of the expected air disasters blogged on March 28, 2009, and what the (related) omen was which could not be revealed then because of the ever encroaching and very loud thunders.

Since the omen was about to occur, I told him over the phone, that it related to the outbreak of wind-borne diseases. And many across the world could be adversely affected. (Yesterday, I have already given him the exact date. Since he can receive and have been receiving heaven’s secrets over the past decades.) Obviously my eldest sister who had planned to fly back to Malaysia in May and decided to defer her plan to visit a sick relative, was told earlier.

By an eerie coincidence, Mexico announced the outbreak of swine flu, now known as influenza A (H1N1), a couple of days later. And within a week, it has spread to the US, NZ, Europe, and now Asia.

However if my interpretation of the omen or heaven’s secret turns out to be correct, this influenza A (H1N1) is just a precursor to more outbreaks of wind-borne diseases to come.

Tuberculosis or TB after having been banished for decades has recently made a come back and could be on the rise again. Isolated instances of avian flu have been reported in China and Russia. The much feared SARS that had quietly slinked into dark corners in 2004 could also resurge. So far, the World Health Organization (WHO) has made the right calls and has raised its warning levels adequately. And so have the governments across the globe which have taken safety precautions to protect their citizens. (Recall my foot note warning in the Air Disasters’ entry that governments would have their hands full if the omen actually occurs? Remember the Heavenly forewarning signs – the eclipses of the sun for 2009?)

Is it not good to have foresight, or foreknowledge of heaven’s secrets? We can plan and reveal things accordingly, if heaven allows it to be revealed.

If you do not know me by now and only have briefly read my commentary on matters of the Tao and the Zhouyi, you may, like a few others who did, jump to a hasty conclusion that I do not know anything or just trying to be self important. But many others who continue to read what I have to say or publish find that it is not the case. The skeptics may realized that one is only sharing experiences that few have experienced, especially on the spiritual, and pointing out truths that lay hidden in the ancient books and classics. On various occasions in the recent past, Yi aficionados in the West have likened me to Hexagram 50 Ding, the Cauldron.

How do all these relate to my recent hints and the interpretation of Hexagram 57 Xun, and the line in the second place? Much, the discerning and deep-thinker Yi aficionados would say.

Xun, the Gentle, Wind already tells aficionados plenty. The trigram Xun can mean eldest sister or eldest daughter.

The ancients had also indicated that Xun relates to crouching, therefore at times we have to hide. One disagrees that Xun means Coward published on a website by a fellow Yi aficionado. The name of The Gentle is apt, if you are familiar with Chinese culture and human nature.

When there is still an absence of Tao on Earth since September 15, 2008, what do the able do? They remain in hiding. Did I not blog this about my annual hexagram for 2009?

Xun also relates to influence. Only those who have the talent and virtue are designated to influence and lead. This particular omen relates to the outbreak of wind-borne diseases.

It is a well known fact that the WHO and pharmaceutical companies do not have the cure for such wind-borne diseases, since the viruses have continuously mutated beyond their knowledge or available information. WHO has already indicated that it would be months before the antidote for influenza A can be ready and made available worldwide? What about other sudden outbreaks, if any.

Therefore the second half of the prognostication or omen on the use of priests (shi) and magicians (wu) in great number would be held in abeyance until the time is right or ripe, to assist the gods.

To assist the gods is to help the many people (possibly in the millions) affected worldwide by the wind-borne diseases where there is no current known antidote because of the generic mutation and resistance to existing antibiotics.

The gods (include Daoist celestial immortals and Buddhas) are humane and just, so would the Shi and the Wu, if they have the talent and virtue to assist the gods. It would be revealed at a later date, where necessary, how the Shi and the Wu could help.

Meanwhile, I have taken a week’s leave from work. And have stored up enough food and foodstuff in case emergencies are called in my country and/or worldwide. And gone into hiding!

If some Yi aficionados or regular readers say that is cowardly, fine. It makes no difference. They know much, I don’t.