Tao is a very profound subject to know and few down the ages have shown the wherewithal to write a complete study of the Way. For without a deep working knowledge of the Book of Changes, and of the Tao Te Ching, a study of the Way would just contain a lot of bias and misinformation leading to unnecessary hindrances to its cultivation.
This intended comprehensive study of the ancient Way (Tao) will comprise of a series of articles that could show up the bias of past eminent Chinese scholars and the accompanying misinformation which probably had hindered many down the ages from the cultivation of Tao.
Since the Tang Dynasty, eminent Chinese scholars have had made studies of the Way (Tao). The most prominent of these scholars was probably top Tang poet Han Yu better known by his honorary name Han Wen Gong (Duke Wen of Han). It is to be noted that Han Yu had taught Confucian studies to his young nephew, Han Xiangzi – who later became one of the famous Eight Immortals (Ba Xian). However, Han Yu in turn rejected his nephew’s proffered teaching of Tao. His study of the Way while influential to Neo Confucians including Zhu Xi of Song restricts readers’ knowledge to the confines of benevolence (Ren) and righteousness (Yi). To remain truthful, he called it the study of the Confucian Way.
Yet true scholars of Tao, similar to Laozi and Confucius before them, know for a fact that the Way is universal. Why then is the Way universal?
The holy sages who discovered Tao during their lifetimes embedded this extraordinary natural phenomenon in the Book of Changes for posterity. In the Judgment of Hexagram 24 Fu / Return (extract), it is said:
“Friends come without blame. To and fro goes the Way (Tao). On the seventh day comes return.”
This is the course of heaven. [Commentary on this part of the Judgment by Confucius – W/B]
“Return is the movement of Tao.” Laozi, Tao Te Ching Chapter 40.
Since Tao cannot be perceived with any of the senses and can seemingly appear or disappear anytime for years, it can be called an extraordinary natural phenomenon.
While Tao cannot be directly perceived, the holy sages, the two great ancient sages – Laozi and Confucius –, and Mencius had had taught how to determine its presence or its absence all under Heaven. And according to these sages, when Tao is all under heaven, myriad things flourish. When Tao withdraws from all under heaven, myriad things recede.
When Tao can so affect the myriad things and mankind with its appearance or its disappearance, is it not therefore universal? (Refer to the Book of Changes, Tao Te Ching, Analects of Confucius, and the Book of Mencius.)
And the Book of Changes could also forewarn the utmost sincere who can foreknow and is like a spirit of the impending disappearance of Tao from all under heaven. (My previous articles on the phenomena and on the particular omen of the then impending closure of Heaven and Earth on September 15, 2008, as it unfolded provide easy reference for eminent Yijing and/or Daoist scholars if they want to do further research.)
“In the Discussion on the Trigrams (Shou Gua) (Eight Wing), ancients of great antiquity had indicated that the holy sages put themselves in accord with Tao and Te (natural law and moral law), and in conformity with this laid down the order of what is right. By thinking through the order of the outer world to the end, and by exploring the law of their nature to the deepest core, they arrived at an understanding of fate.
Their purpose was to follow the order of their nature (Xing) and of their fate (Ming). Therefore they determine the tao of heaven and called it the dark and the light. They determined the tao of earth and called it the yielding and the firm. They determined the tao of man and called it benevolence (Ren) and righteousness (Yi). They combined these three fundamental powers and doubled them; therefore in the Book of Changes a sign is always formed by six lines.” [Book II pages 263 and 264 W/B]
In the Commentary on the Words of the Text (Wen Yen) (Seventh Wing), it is indicated that “Because the holy man is clear as to the end and the beginning, as to the way in which each of the six stages completes itself in its own time, he mounts on them toward heaven as though on six dragons.” [Qian / The Creative Book III page 371 W/B]
The holy man, clear to the end and beginning, is therefore able to mount on the six lines of Qian toward heaven as though on six dragons.
Therein lays the ancient secret to the dual cultivation of human nature (Ren Xing) and fate (Ming).
In so doing, humans would cultivate the tao of heaven, the tao of earth and the tao of man; eventually putting themselves - like the holy sages - in accord with Tao and Te. And attain immortality.
Celestial immortality is reached where “Tao last forever, without body, (there is) no death” – Laozi, Tao Te Ching Chapter 16.
The cultivation of Tao (Siu Tao) is the common term used by both Daoists and Buddhists in the Far East for this dual cultivation of human nature and fate; while Western translators have had in the main translated the term to: “the cultivation of essence (Xing) and bodily life (Ming)”.
Top scholars of Tao would eventually come to know that the technical term “human nature and fate” rather than “essence and bodily life” is more appropriate to their study and cultivation of the Way.
In the meantime, go and find a real teacher. The Quanzhen celestial immortals are the real teachers of the Way (Tao). Their knowledge of human nature (Ren Xing) and fate (Ming) is infinite.
Showing posts with label Confucius and the Zhouyi. Show all posts
Showing posts with label Confucius and the Zhouyi. Show all posts
Saturday, August 02, 2014
Wednesday, July 02, 2014
Hexagram 47.3 Oppressed by stone
In Hexagram 47 Kun / Oppression, the lake is above, water below; the lake is empty, dried up. The upper trigram belongs to the principle of darkness, the lower to the principle of light. Thus everywhere superior men are oppressed and held in restraint by inferior men.
Six in the third place means:
A man permits himself to be oppressed by stone, and leans on thorns and thistles. He enters his house and does not see his wife. Misfortune.
This shows a man who is restless and indecisive in times of adversity. He butts his head against a wall and in consequence feels himself oppressed by the wall. Then he leans on things that have in themselves no stability and that are merely a hazard for him who leans on them. Thereupon he turns back irresolutely and retires into his house, only to find, as a fresh disappointment, that his wife is not there. [W/B]
This collective wisdom passed down the ages in the Book of Changes also teaches professional managers or coaches what not to do. That is “Do not rely on the unreliable, otherwise they could butt their heads against the wall and feel oppressed by it.”
Those professional football coaches who rely on their tried and tested players during qualifications seemed to have a better success rate than others at the FIFA World Cup 2014. While professional football players can enjoy a huge success in scoring goals at club levels, they can fail to score any at the world cup stage – remember the failure of Lionel Messi, the then World Footballer of the Year, to score any goals at the FIFA World Cup 2010?
Most of the top strikers during recent qualifications or at previous world cups performed their part at the group stage where goals do count. Lionel Messi counts among the top strikers with a tally of four goals - from three group matches - at this World Cup.
On the contrary, Spain’s national team coach may have provided a very good example to depict this six in the third place of Hexagram 47.
Under his superb leadership and guidance, Spain won their first ever FIFA World Cup held in South Africa in 2010 and subsequently successfully defended their European Championship title in 2012.
The coach was spoiled for choice with so many good Spanish players in the team to choose from. Yet his selection of the eleven players who played in the first two group matches in the World Cup 2014 comprised of an untested forward and of nil scoring strikers and midfielders who have had appeared in as many as eight qualifiers. When these players cannot even score a goal against weaker teams in seven or eight qualifiers, what are the chances of them scoring goals at the highest stage of football?
Does this not mean relying on the unreliable?
This would probably help explain why Spain could only score one goal - through a penalty - out of two group matches.
Spain, the FIFA world champion, was humiliated 5 -1 by the Netherlands in the first match and was outclassed 2 - 0 by Chile in the second. In the third and final group match, the untested forward and some of the unreliable were omitted from the starting lineup.
David Villa, Spain's scorer of most goals ever in the World Cup, was finally allowed to play for his country in this third match. He duly obliged by scoring the first goal against Australia with the final score 3 - 0, a face saving match. Yet he was substituted twenty minutes later after his goal for no apparent reason.
Confucius has this to say about the line:
"If a man allows himself to be oppressed by something that ought not to oppress him, his name will certainly be disgraced. If he leans on things upon which he cannot lean, his life will certainly be endangered.
For him who is in disgrace and danger, the hour of death draws near, how can he then still see his wife?" [W/B]
History has shown that favoritism of appointing inferior men instead of superior men to important posts of heavy responsibility often leads to failures in wars and battles. It is said in the Book of Changes that oppression lessens rancor. But how many can learn from this wisdom?
For clarity, professional managers or coaches of today would just be replaced or resign in disgrace - their lives would not be endangered. (There are plenty of examples in the recent global financial crisis.)
However if the line happens to be a prognostication or an omen, it is a different matter altogether. Yijing aficionados will then have to take into account the entire line judgment and commentary by Confucius for its interpretation.
Six in the third place means:
A man permits himself to be oppressed by stone, and leans on thorns and thistles. He enters his house and does not see his wife. Misfortune.
This shows a man who is restless and indecisive in times of adversity. He butts his head against a wall and in consequence feels himself oppressed by the wall. Then he leans on things that have in themselves no stability and that are merely a hazard for him who leans on them. Thereupon he turns back irresolutely and retires into his house, only to find, as a fresh disappointment, that his wife is not there. [W/B]
This collective wisdom passed down the ages in the Book of Changes also teaches professional managers or coaches what not to do. That is “Do not rely on the unreliable, otherwise they could butt their heads against the wall and feel oppressed by it.”
Those professional football coaches who rely on their tried and tested players during qualifications seemed to have a better success rate than others at the FIFA World Cup 2014. While professional football players can enjoy a huge success in scoring goals at club levels, they can fail to score any at the world cup stage – remember the failure of Lionel Messi, the then World Footballer of the Year, to score any goals at the FIFA World Cup 2010?
Most of the top strikers during recent qualifications or at previous world cups performed their part at the group stage where goals do count. Lionel Messi counts among the top strikers with a tally of four goals - from three group matches - at this World Cup.
On the contrary, Spain’s national team coach may have provided a very good example to depict this six in the third place of Hexagram 47.
Under his superb leadership and guidance, Spain won their first ever FIFA World Cup held in South Africa in 2010 and subsequently successfully defended their European Championship title in 2012.
The coach was spoiled for choice with so many good Spanish players in the team to choose from. Yet his selection of the eleven players who played in the first two group matches in the World Cup 2014 comprised of an untested forward and of nil scoring strikers and midfielders who have had appeared in as many as eight qualifiers. When these players cannot even score a goal against weaker teams in seven or eight qualifiers, what are the chances of them scoring goals at the highest stage of football?
Does this not mean relying on the unreliable?
This would probably help explain why Spain could only score one goal - through a penalty - out of two group matches.
Spain, the FIFA world champion, was humiliated 5 -1 by the Netherlands in the first match and was outclassed 2 - 0 by Chile in the second. In the third and final group match, the untested forward and some of the unreliable were omitted from the starting lineup.
David Villa, Spain's scorer of most goals ever in the World Cup, was finally allowed to play for his country in this third match. He duly obliged by scoring the first goal against Australia with the final score 3 - 0, a face saving match. Yet he was substituted twenty minutes later after his goal for no apparent reason.
Confucius has this to say about the line:
"If a man allows himself to be oppressed by something that ought not to oppress him, his name will certainly be disgraced. If he leans on things upon which he cannot lean, his life will certainly be endangered.
For him who is in disgrace and danger, the hour of death draws near, how can he then still see his wife?" [W/B]
History has shown that favoritism of appointing inferior men instead of superior men to important posts of heavy responsibility often leads to failures in wars and battles. It is said in the Book of Changes that oppression lessens rancor. But how many can learn from this wisdom?
For clarity, professional managers or coaches of today would just be replaced or resign in disgrace - their lives would not be endangered. (There are plenty of examples in the recent global financial crisis.)
However if the line happens to be a prognostication or an omen, it is a different matter altogether. Yijing aficionados will then have to take into account the entire line judgment and commentary by Confucius for its interpretation.
Friday, March 14, 2014
Note on Hexagram 24 Fu / Return (2)
Last month’s note on Hexagram 24 Fu / Return would be incomplete if we do not take into account of the Commentary on the Decision – first and second Wings - by Confucius. Anyone who wants to become a top scholar of Tao worth their salt has to read the Book of Changes and the Ten Wings otherwise their progress in the dual cultivation of Human Nature (Xing) and Fate (Ming) could remain rather limited.
The deeper we go into Space, the more clarity can be achieved. Visiting places in heaven yet to be reached by science. What Guangzhengzi and the Buddha had had told us can be seen, if only one knows how to enter the Mysterious Gates! For that, one has to start the ancient Circulation of the Light with Hexagram Fu / Return.
The Judgment of Hexagram Fu says:
Return. Success. Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return. It furthers one to have somewhere to go.
To recap the gist of my previous note:
The Judgment informs Yijing aficionados and/or neidan adepts of the magic and phenomena of Tao. That is why the ancient Circulation of the Light meditation begins with Hexagram 24 Fu where the (single) Light line at the bottom starts its ascent and fills up the five dark empty spaces (lines) as it goes up to Heaven – represented by Hexagram 1 Qian / The Creative Heaven. (Refer to the Circulation of the Light and I Ching articles.)
In Chapter 40 of the Tao Te Ching, Laozi said, “Return is the movement of Tao”.
And for proficient top scholars of Tao to take note:
“In Return if you have success you would be going out and coming in without error, similar to the ancients. Much later, friends come without blame. To and fro goes the Way, act at the right time. On the seventh day comes return - if not that is it. It furthers one to have somewhere to go – it furthers because it can be a matter of life and death.” (Judgment sentences in italics.)
If Yijing scholars and experts happened to think there was no penetration (Tong) of the Judgment, read what Confucius said in the Commentary on the Decision (judgment sentences and commentary in bold and in italics respectively.):
In the hexagram of Return one sees the mind of heaven and earth.
“Return has success.” The firm returns.
Movement and action through devotion Therefore, “Going out and coming in without error”
“Friends come without blame. To and fro goes the way. On the seventh day comes return.” This is the course of heaven.
“It furthers one to have somewhere to go.” The firm is on the increase. [W/B]
Proficient top scholars of Tao have to take note that the final commentary ‘The firm is on the increase’ by Confucius, the great ancient sage, differs from what I have indicated. As always, there are several layers of meanings in the Book of Changes to interpret depending on what is to be related.
Choosing the correct meaning and place could be paramount to saving your own life and part of mastering fate. Therefore, fate lies in your hands!
The deeper we go into Space, the more clarity can be achieved. Visiting places in heaven yet to be reached by science. What Guangzhengzi and the Buddha had had told us can be seen, if only one knows how to enter the Mysterious Gates! For that, one has to start the ancient Circulation of the Light with Hexagram Fu / Return.
The Judgment of Hexagram Fu says:
Return. Success. Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return. It furthers one to have somewhere to go.
To recap the gist of my previous note:
The Judgment informs Yijing aficionados and/or neidan adepts of the magic and phenomena of Tao. That is why the ancient Circulation of the Light meditation begins with Hexagram 24 Fu where the (single) Light line at the bottom starts its ascent and fills up the five dark empty spaces (lines) as it goes up to Heaven – represented by Hexagram 1 Qian / The Creative Heaven. (Refer to the Circulation of the Light and I Ching articles.)
In Chapter 40 of the Tao Te Ching, Laozi said, “Return is the movement of Tao”.
And for proficient top scholars of Tao to take note:
“In Return if you have success you would be going out and coming in without error, similar to the ancients. Much later, friends come without blame. To and fro goes the Way, act at the right time. On the seventh day comes return - if not that is it. It furthers one to have somewhere to go – it furthers because it can be a matter of life and death.” (Judgment sentences in italics.)
If Yijing scholars and experts happened to think there was no penetration (Tong) of the Judgment, read what Confucius said in the Commentary on the Decision (judgment sentences and commentary in bold and in italics respectively.):
In the hexagram of Return one sees the mind of heaven and earth.
“Return has success.” The firm returns.
Movement and action through devotion Therefore, “Going out and coming in without error”
“Friends come without blame. To and fro goes the way. On the seventh day comes return.” This is the course of heaven.
“It furthers one to have somewhere to go.” The firm is on the increase. [W/B]
Proficient top scholars of Tao have to take note that the final commentary ‘The firm is on the increase’ by Confucius, the great ancient sage, differs from what I have indicated. As always, there are several layers of meanings in the Book of Changes to interpret depending on what is to be related.
Choosing the correct meaning and place could be paramount to saving your own life and part of mastering fate. Therefore, fate lies in your hands!
Tuesday, February 18, 2014
Note on Hexagram 24 Fu / Return
On May 1, 2006 I have provided simple notes on Hexagram 24 Fu / Return and since regular readers could be a bit more familiar with the Circulation of the Light and the Book of Changes (I Ching / Yijing) what with the several articles written on the subject matter and of neidan (inner alchemy) over the years, it could be the right time to delve deeper into the meaning of its Judgment.
The Judgment of Hexagram Fu says:
Return. Success. Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return. It furthers one to have somewhere to go.
The Judgment informs Yijing aficionados and/or neidan adepts of the magic and phenomena of Tao. That is why the ancient Circulation of the Light meditation begins with Hexagram 24 Fu where the (single) Light line at the bottom starts its ascent and fills up the five dark empty spaces (lines) as it goes up to Heaven – represented by Hexagram 1 Qian / The Creative Heaven. (Refer to the Circulation of the Light and I Ching articles.)
Perhaps after reading this article, Yijing aficionados and scholars may obtain a better understanding of the Book of Changes and its relationship with Tao. While the sages and the wise already told us about that in the Ten Wings, what is written in this article could be an eye opener for many especially those deep thinkers still trying to figure out the level of spiritual clarity (Shen Ming) of the Holy Sages who wrote the Book of Changes.
If pedant wannabe scholars are still ignorant on wherefrom Laozi got the term, Tao, it is not by coincidence that he obtained it from the Judgment of this Hexagram. And please do not show up your ignorance and/or indolence on public online Tao Forums by claiming that there is no link whatsoever between his Tao Te Ching and the Book of Changes. And that there is no documentary proof in the four Confucian books of Confucius having studied the Yijing – probably influenced by the late Professor Homer H. Dubs 1928 well written but specious article. (See my review dated October 7, 2012 on his article, “Did Confucius study the Book of Changes?” if interested.)
Do they understand what the Tao Te Ching says? Have they studied the Book of Changes for decades? Is the Doctrine of the Mean not one of the four Confucian books?
Hopefully the undergraduates of Harvard University would not go the way of these “lost generations” of Western students and “scholars” who continue to propagate misleading statements on Tao and on the Book of Changes. If American and European undergraduates want to study Confucian and Daoist ethics to become better persons in life like what those from Harvard are currently doing, please study the Book of Changes. Since the Confucian and/or Daoist ethics are in the main derived from this ancient Chinese Classic.
The Tao Te Ching is written for top or first class scholars of Tao and not for any type of scholars. If someone does not practise the dual cultivation of human nature (Xing) and fate (Ming), how much can they know about Tao and the delights and magic of Heaven?
If they only have elementary knowledge of the Book of Changes, what do they really know about its embedded wisdoms and the profound Tao? If they do not cultivate virtues or ethics as taught therein by the Holy Sages, they might as well be reading “dead” books.
Confucius had made comments on certain lines of several hexagrams of the Book of Changes. If Yijing scholars worth their salt understand why this great ancient sage made those commentaries as he did, then they could be onto something very deep and profound.
In Chapter 40 of the Tao Te Ching, Laozi said, “Return is the movement of Tao”. Is this statement not the same as “To and fro goes the Way” in the Judgment of Hexagram Fu / Return?
And penetrating the Book of Changes could be something like this:
“In Return if you have success you would be going out and coming in without error, similar to the ancients. Much later, friends come without blame. To and fro goes the Way, act at the right time. On the seventh day comes return - if not that is it. It furthers one to have somewhere to go – it furthers because it can be a matter of life and death.” (Judgment sentences in italics.)
Now that I have explained the Judgment to proficient top scholars of Tao who may or may not have witnessed the eternal phenomena, can any other reader get anywhere anyway with the experiential and yet cryptic explanation on each of its sentences? (This statement is also in reply to the comment from a female reader in the previous article.)
Do Yijing aficionados see how deep and profound the Holy Sages were when they wrote the Book of Changes and the Judgment(s)? It could be one of the reasons why Confucius held King Wen and his son, the Duke of Zhou, who wrote the Judgments to their Zhou Book of Changes (Zhouyi) in such high esteem.
That is why I verily agree with Wang Bi, the whiz kid, that this ancient Classic is also a Book of Wisdom! It probably depends on how much Yijing aficionados and/or neidan adepts know about Tao and the Book of Changes. If Wang Bi did not have such a short life, probably we could have learned more about Tao and the Book of Changes from him. But then again, he could be revealing too much of Heaven’s secrets! And that is not the way.
Apart from making the explanations cryptic, one still has to withhold the Heaven’s secrets. This is in line with the established order and one’s writings would therefore not transgress Heaven’s laws and get punished for nothing.
The Judgment of Hexagram Fu says:
Return. Success. Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return. It furthers one to have somewhere to go.
The Judgment informs Yijing aficionados and/or neidan adepts of the magic and phenomena of Tao. That is why the ancient Circulation of the Light meditation begins with Hexagram 24 Fu where the (single) Light line at the bottom starts its ascent and fills up the five dark empty spaces (lines) as it goes up to Heaven – represented by Hexagram 1 Qian / The Creative Heaven. (Refer to the Circulation of the Light and I Ching articles.)
Perhaps after reading this article, Yijing aficionados and scholars may obtain a better understanding of the Book of Changes and its relationship with Tao. While the sages and the wise already told us about that in the Ten Wings, what is written in this article could be an eye opener for many especially those deep thinkers still trying to figure out the level of spiritual clarity (Shen Ming) of the Holy Sages who wrote the Book of Changes.
If pedant wannabe scholars are still ignorant on wherefrom Laozi got the term, Tao, it is not by coincidence that he obtained it from the Judgment of this Hexagram. And please do not show up your ignorance and/or indolence on public online Tao Forums by claiming that there is no link whatsoever between his Tao Te Ching and the Book of Changes. And that there is no documentary proof in the four Confucian books of Confucius having studied the Yijing – probably influenced by the late Professor Homer H. Dubs 1928 well written but specious article. (See my review dated October 7, 2012 on his article, “Did Confucius study the Book of Changes?” if interested.)
Do they understand what the Tao Te Ching says? Have they studied the Book of Changes for decades? Is the Doctrine of the Mean not one of the four Confucian books?
Hopefully the undergraduates of Harvard University would not go the way of these “lost generations” of Western students and “scholars” who continue to propagate misleading statements on Tao and on the Book of Changes. If American and European undergraduates want to study Confucian and Daoist ethics to become better persons in life like what those from Harvard are currently doing, please study the Book of Changes. Since the Confucian and/or Daoist ethics are in the main derived from this ancient Chinese Classic.
The Tao Te Ching is written for top or first class scholars of Tao and not for any type of scholars. If someone does not practise the dual cultivation of human nature (Xing) and fate (Ming), how much can they know about Tao and the delights and magic of Heaven?
If they only have elementary knowledge of the Book of Changes, what do they really know about its embedded wisdoms and the profound Tao? If they do not cultivate virtues or ethics as taught therein by the Holy Sages, they might as well be reading “dead” books.
Confucius had made comments on certain lines of several hexagrams of the Book of Changes. If Yijing scholars worth their salt understand why this great ancient sage made those commentaries as he did, then they could be onto something very deep and profound.
In Chapter 40 of the Tao Te Ching, Laozi said, “Return is the movement of Tao”. Is this statement not the same as “To and fro goes the Way” in the Judgment of Hexagram Fu / Return?
And penetrating the Book of Changes could be something like this:
“In Return if you have success you would be going out and coming in without error, similar to the ancients. Much later, friends come without blame. To and fro goes the Way, act at the right time. On the seventh day comes return - if not that is it. It furthers one to have somewhere to go – it furthers because it can be a matter of life and death.” (Judgment sentences in italics.)
Now that I have explained the Judgment to proficient top scholars of Tao who may or may not have witnessed the eternal phenomena, can any other reader get anywhere anyway with the experiential and yet cryptic explanation on each of its sentences? (This statement is also in reply to the comment from a female reader in the previous article.)
Do Yijing aficionados see how deep and profound the Holy Sages were when they wrote the Book of Changes and the Judgment(s)? It could be one of the reasons why Confucius held King Wen and his son, the Duke of Zhou, who wrote the Judgments to their Zhou Book of Changes (Zhouyi) in such high esteem.
That is why I verily agree with Wang Bi, the whiz kid, that this ancient Classic is also a Book of Wisdom! It probably depends on how much Yijing aficionados and/or neidan adepts know about Tao and the Book of Changes. If Wang Bi did not have such a short life, probably we could have learned more about Tao and the Book of Changes from him. But then again, he could be revealing too much of Heaven’s secrets! And that is not the way.
Apart from making the explanations cryptic, one still has to withhold the Heaven’s secrets. This is in line with the established order and one’s writings would therefore not transgress Heaven’s laws and get punished for nothing.
Monday, October 14, 2013
That great light from Heaven (3)
Generations of Chinese sages, the wise, and the learned have had studied the Book of Changes (I Ching / Yijing) - down the few millennia of its existence - because the ancient classic is profound and contains much wisdom on human nature and fate, and on the cosmos. Their experiential and wise commentary - collectively known as the Ten Wings - on the Zhou Book of Changes (Zhouyi) also provide a historical guidance as to what local and/or global phenomena can happen on Earth that would affect peoples of the world.
Going by the several global omens published over the years in this blog before their actual unfolding, regular readers could find cause to agree to the foregoing paragraph. In the event that some remain skeptical, perhaps this third article on that great light from Heaven can move them a wee bit closer to accepting the profundity of the Book of Changes.
In the Book of Changes it is said that Heaven (Qian) send down the Light to Earth (Kun) to help Man (Ren) via the nine in the fourth place of Hexagram 12 Pi / Stagnation.
As indicated in previous articles on the topic, this phenomenon has occurred and has escaped the notice of the current crop of Yijing experts and scholars in the world. Nothing to be ashamed about since this particular phenomenon could probably be way over their heads even if they happen to be eminent ancient Chinese philosophy scholars because of their beliefs and interpretation-skill limitations on omens and on phenomena.
If we have read the Book of Changes, the Tao Te Ching, and the Analects of Confucius or any combination of them for decades and still doubt that Heaven has a moral will including that of sending down the great light to help people on Earth in times of dire need, we can be considered having read ‘dead books’. It would also show that we do not quite understand Man’s relationship with Heaven and Earth.
Several hundreds of millions of people have suffered tremendous hardship since the 2008 Global Financial and Credit Crises caused by encouraged human avarice, incompetent regulators, corruption of power, and which include those suffering under the hands of inhumane and unjust rulers. Many have lost their jobs – their usual means of livelihood -, lost their houses, life savings, and share investments because of these man-made crises.
Those who had died of hunger or extreme cold, or had committed suicide because of the crises are beyond rescue. But those who have withstood the shocks and hardships could still find hope.
In such dark and difficult times, Heaven has sent down the great light to Earth in 2011 to help the peoples of the world. The Book of Changes told this student about this happy global omen in early 2011. This particular omen was later confirmed by another divine source. (See later)
In this article, the question to address is who did Heaven send to help the peoples of the world?
The ideal divinity or great light from Heaven would be Guan Yin since the multitude is suffering severe financial hardship and extreme stress. Since Guan Yin or Avalokitesvara (in Sanskrit) is known to Daoist devotees as the Goddess of Mercy. Her devotees believe that in times of extreme distress their prayers to Guan Yin will more often than not be answered. And thereafter they will feel peace in their heart / mind (Xin).
To the Buddhists, Avalokitesvara has reached the ranks of Bodhisattvas - a level below that of Buddhas. Therefore a Bodhisattva can only be considered the rank of a minister and not that of a ruler.
Now deep thinkers, Yijing experts and scholars would know that in Yi studies, the line in the fourth place represents that of a minister, and since the Bodhisattva is a rank or a level below Buddha - the ruler represented by the line in the fifth place – Guan Yin Bodhisattva can represent that great light from Heaven sent down to Earth to help the peoples.
And Guan Yin, the Goddess of Mercy, would be the ideal candidate from Heaven for helping people in extreme distress, is it not? The received happy global omen from the Book of Changes was confirmed months later by the accurate Guan Yin Oracle.
Therefore the great light sent down by Heaven in 2011 is none other than Guan Yin, the Goddess of Mercy, or Avalokitesvara Bodhisattva.
Before non believers and skeptics bray in disbelief, read the various recent articles on “An accurate Guan Yin Oracle” and examine if what are stated therein make sense and relate to this great light from Heaven.
Writing those articles and elaborating on what Guan Yin had indicated in her accurate oracle could be one way to assist the gods to help the people. (Refer to the Great Treatise for further information)
Cheerio!
Going by the several global omens published over the years in this blog before their actual unfolding, regular readers could find cause to agree to the foregoing paragraph. In the event that some remain skeptical, perhaps this third article on that great light from Heaven can move them a wee bit closer to accepting the profundity of the Book of Changes.
In the Book of Changes it is said that Heaven (Qian) send down the Light to Earth (Kun) to help Man (Ren) via the nine in the fourth place of Hexagram 12 Pi / Stagnation.
As indicated in previous articles on the topic, this phenomenon has occurred and has escaped the notice of the current crop of Yijing experts and scholars in the world. Nothing to be ashamed about since this particular phenomenon could probably be way over their heads even if they happen to be eminent ancient Chinese philosophy scholars because of their beliefs and interpretation-skill limitations on omens and on phenomena.
If we have read the Book of Changes, the Tao Te Ching, and the Analects of Confucius or any combination of them for decades and still doubt that Heaven has a moral will including that of sending down the great light to help people on Earth in times of dire need, we can be considered having read ‘dead books’. It would also show that we do not quite understand Man’s relationship with Heaven and Earth.
Several hundreds of millions of people have suffered tremendous hardship since the 2008 Global Financial and Credit Crises caused by encouraged human avarice, incompetent regulators, corruption of power, and which include those suffering under the hands of inhumane and unjust rulers. Many have lost their jobs – their usual means of livelihood -, lost their houses, life savings, and share investments because of these man-made crises.
Those who had died of hunger or extreme cold, or had committed suicide because of the crises are beyond rescue. But those who have withstood the shocks and hardships could still find hope.
In such dark and difficult times, Heaven has sent down the great light to Earth in 2011 to help the peoples of the world. The Book of Changes told this student about this happy global omen in early 2011. This particular omen was later confirmed by another divine source. (See later)
In this article, the question to address is who did Heaven send to help the peoples of the world?
The ideal divinity or great light from Heaven would be Guan Yin since the multitude is suffering severe financial hardship and extreme stress. Since Guan Yin or Avalokitesvara (in Sanskrit) is known to Daoist devotees as the Goddess of Mercy. Her devotees believe that in times of extreme distress their prayers to Guan Yin will more often than not be answered. And thereafter they will feel peace in their heart / mind (Xin).
To the Buddhists, Avalokitesvara has reached the ranks of Bodhisattvas - a level below that of Buddhas. Therefore a Bodhisattva can only be considered the rank of a minister and not that of a ruler.
Now deep thinkers, Yijing experts and scholars would know that in Yi studies, the line in the fourth place represents that of a minister, and since the Bodhisattva is a rank or a level below Buddha - the ruler represented by the line in the fifth place – Guan Yin Bodhisattva can represent that great light from Heaven sent down to Earth to help the peoples.
And Guan Yin, the Goddess of Mercy, would be the ideal candidate from Heaven for helping people in extreme distress, is it not? The received happy global omen from the Book of Changes was confirmed months later by the accurate Guan Yin Oracle.
Therefore the great light sent down by Heaven in 2011 is none other than Guan Yin, the Goddess of Mercy, or Avalokitesvara Bodhisattva.
Before non believers and skeptics bray in disbelief, read the various recent articles on “An accurate Guan Yin Oracle” and examine if what are stated therein make sense and relate to this great light from Heaven.
Writing those articles and elaborating on what Guan Yin had indicated in her accurate oracle could be one way to assist the gods to help the people. (Refer to the Great Treatise for further information)
Cheerio!
Thursday, June 20, 2013
That great light from Heaven (2)
With our recent discussions on the Circulation of the Light, some Yijing aficionados may feel neglected since they think that the particular topic has no relevance with the studies of the Book of Changes.
Let me assure all readers that the Light has everything to do with the ancient Book of Changes; Heaven, Man, and Earth.
Similar to an omen, this Light is a phenomenon. And it could be too deep and profound for deep thinkers, Yijing experts and scholars alike; since even the acknowledged whiz kid Wang Bi may not quite know what the Light is or can represent.
For the Book of Changes, the Tao Te Ching (Daoist), the Shurangama Sutra (Buddhist), and the Hindu Sutras teach about this Light. And Lu Dongbin, a Daoist celestial immortal, had had explained in his Secret of the Golden Flower what this Light is all about.
The holy sages who wrote the Book of Changes however go even much deeper into it with an indication that Heaven (Qian) can send down the Light to Earth (Kun) to help Man (Ren) via the line in the fourth place of Hexagram 12 Pi / Stagnation.
And Heaven has done exactly that in 2011 by sending down the Great Light to help the people. (Refer to the article on “The returning great light” on February 4, 2011 if interested.)
The particular prognostication is a happy global omen which is still unfolding in the world today.
In the Commentary on the Decision (the 1st and 2nd Wings) of Hexagram 42 Yi / Increase, Confucius commented:
“Decreasing what is above and increasing what is below; then the joy of the people is boundless.
What is above places itself under what is below: This is the way of the great light. And it furthers one to undertake something: Central, correct, and blessed.” [W/B]
With his commentary, it shows that Confucius knew about the great light. So did Zhuge Liang or Kongming if you understand well his twelfth prophecy in the Ma Qian Ke.
Similar to the ominous global omen which started to unfold in September 2008 before our very eyes when Heaven and Earth closed with no Tao on Earth, this happy global omen of Heaven sending down the great light would also remain unrecognized – probably for centuries more to come - if left untold.
And if the current crop of Yijing experts and scholars in the world do not quite understand the phenomena of global omens and the Light, who would the multitude turn to for the answers?
Therefore in the first article on “That great light from Heaven” dated February 16, 2012, I have asked the esoteric and the deep thinkers to come up with reasons as to why the great light was sent, what or whom does it represent, how this light can help the people, and who these people are?
Apparently the questions remain too deep and profound for these particular readers since there was no response at all; even though I have had indicated that a complete set of answers can be found in the Wilhelm translation.
There is still some time for those who want to do the homework and come forth with their thoughts on the phenomenon of Heaven sending down the great light. It is not really that difficult if you put your heart into it.
If deep thinkers, expert Yijing aficionados and Sinologists reading the article on “The returning great light” on February 4, 2011 have done their proper homework, they would have known who the Great Light from Heaven is. That would be a good start.
To be continued.
Let me assure all readers that the Light has everything to do with the ancient Book of Changes; Heaven, Man, and Earth.
Similar to an omen, this Light is a phenomenon. And it could be too deep and profound for deep thinkers, Yijing experts and scholars alike; since even the acknowledged whiz kid Wang Bi may not quite know what the Light is or can represent.
For the Book of Changes, the Tao Te Ching (Daoist), the Shurangama Sutra (Buddhist), and the Hindu Sutras teach about this Light. And Lu Dongbin, a Daoist celestial immortal, had had explained in his Secret of the Golden Flower what this Light is all about.
The holy sages who wrote the Book of Changes however go even much deeper into it with an indication that Heaven (Qian) can send down the Light to Earth (Kun) to help Man (Ren) via the line in the fourth place of Hexagram 12 Pi / Stagnation.
And Heaven has done exactly that in 2011 by sending down the Great Light to help the people. (Refer to the article on “The returning great light” on February 4, 2011 if interested.)
The particular prognostication is a happy global omen which is still unfolding in the world today.
In the Commentary on the Decision (the 1st and 2nd Wings) of Hexagram 42 Yi / Increase, Confucius commented:
“Decreasing what is above and increasing what is below; then the joy of the people is boundless.
What is above places itself under what is below: This is the way of the great light. And it furthers one to undertake something: Central, correct, and blessed.” [W/B]
With his commentary, it shows that Confucius knew about the great light. So did Zhuge Liang or Kongming if you understand well his twelfth prophecy in the Ma Qian Ke.
Similar to the ominous global omen which started to unfold in September 2008 before our very eyes when Heaven and Earth closed with no Tao on Earth, this happy global omen of Heaven sending down the great light would also remain unrecognized – probably for centuries more to come - if left untold.
And if the current crop of Yijing experts and scholars in the world do not quite understand the phenomena of global omens and the Light, who would the multitude turn to for the answers?
Therefore in the first article on “That great light from Heaven” dated February 16, 2012, I have asked the esoteric and the deep thinkers to come up with reasons as to why the great light was sent, what or whom does it represent, how this light can help the people, and who these people are?
Apparently the questions remain too deep and profound for these particular readers since there was no response at all; even though I have had indicated that a complete set of answers can be found in the Wilhelm translation.
There is still some time for those who want to do the homework and come forth with their thoughts on the phenomenon of Heaven sending down the great light. It is not really that difficult if you put your heart into it.
If deep thinkers, expert Yijing aficionados and Sinologists reading the article on “The returning great light” on February 4, 2011 have done their proper homework, they would have known who the Great Light from Heaven is. That would be a good start.
To be continued.
Friday, October 26, 2012
Getting to know Heaven
This is not the original article that I had set out to write. The article in final draft forms and titled, “How to get Heaven on our side” had to be deleted after receiving a warning from Heaven (Tian) probably for revealing its secrets (Ke). Just as I was finishing that particular draft, a sudden thunderstorm appeared with loud thunder very close by. By instinct I had quickly deleted the entire draft, emptied the recycle bin in the computer, and the thunder immediately stopped. Within minutes the thunderstorm passed. Regular readers will not find anything strange about this phenomenon since they have read it before in my articles on the then yet-to-unfold global omens, and the yet-to-unfold twelfth prophecy of Zhuge Liang on China, from the Yijing.
After all, the phenomenon serves as a fair warning from Heaven to those who want to over reveal its secrets. Not too much different from the fair warning given by the two divinities to Guan Lo of the Romance of the Three Kingdoms fame. Therefore I am now writing this article instead. And you know what; there is no thunderstorm, so far so good!
Yijing aficionados and students of Tao should learn to know Heaven if they wished to or have already dedicated a lifetime to their respective studies. They may be able to get Heaven on their side if they cultivate both Human nature (Xing) and Fate (Ming) as taught by the Holy Sages who wrote the Book of Changes. And do good deeds as indicated in Daoist texts. Sincere and serious students of Tao and the Yijing should take note of this. Human lives are precious to Heaven, if you can save an innocent life (or lives); do so without hesitation.
Perchance, if they already know heaven, they can still learn something deeper from the Book of Changes or from the three great ancient sages, Laozi, Confucius, and the Buddha. For these three sages knew Heaven well. Read on.
Confucius told his students, when they were facing danger of being robbed and killed, that since the passing of King Wen, Heaven has chosen him to be the standard bearer of culture; the men of Guang (the pillagers) can do nothing to him. [Records of the Grand Historian - Shiji]
In the Analects, Confucius has had made several statements which depicted his deep and profound knowledge of Heaven but I will only use one which have much relevance in this discourse and found to be true from actual experiences and observations over the past two decades:
“He who offends against Heaven has none to whom he can pray”. [III, xiii Legge]
Confucius had used this statement to provide a fair warning to the officer who had wanted to usurp his position.
Although ancient, what Confucius had stated two thousand five hundred years ago is still applicable till today. Truths always withstand the passage of time. Those on the receiving end of Heaven’s wrath, with or without fair warning, may still quite not understand what they have done wrong. Perhaps by reading this article, they can learn from their past mistakes.
Pedant scholars the likes of the late Professor Homer Dubs will hardly believe a word of what I say since there is dearth of literature to substantiate the phenomena of Heaven’s actions on behalf of the good, unless they are deep and thorough enough to comprehend the sayings of the three great sages. When even Xunzi, a top ancient philosopher of his time and an accredited Confucian, did not quite understand these two statements of Confucius, what more can be expected of both ancient and modern pedant scholars?
Instead of being a Confucian Junzi (superior person) who stands in awe of sages, Xunzi proffered a contrary view on Heaven which opposes the identical thoughts of the three great ancient sages, and his contemporary, Mencius.
For only those who have experienced it can appreciate the phenomena of Heaven’s moral will. They may further get to know the Mandate of Heaven (Tian Ming) around the age of fifty, give or take a few years.
In the modern context and with great contributions from science, readers should pay more particular attention to what they say or do in Daoist or Yijing forums and in this lowly blog. If they happen to come across a dull and seemingly ignorant person with no oratorical skills at all and yet ventured to talk in simple English about Tao and/or Yijing omens, stay well clear if you do not believe a word of what he says!
Never call him names, nor disparage his practices or his works, unless you really know more than this particular frog-in-the-well that had been sent-down-the-mountain by the Yijing for fellowship with men. He could already have Heaven on his side. And/or assisting the gods as indicated in the Great Treatise (Da Zhuan).
By calling him names; by disparaging his practices and his works; by injuring him with words or thievery; by reneging on agreements or promises made to him; culprits had offended Heaven and had been punished. Therefore this also goes to show that Heaven has moral will.
To remain blameless, he has always hinted to (previous and present) forum members and to readers not to cast aspersions on what he does or says unless they try to correct his mistakes, if any. And according to Confucius and the Buddha, the culprits had brought Heaven’s wrath down upon themselves.
To settle doubts, please also listen carefully to what the Buddha and Laozi had respectively said:
The Buddha asked the man who came to denounce his Way and his practice that if he offers a gift to his neighbor and his neighbor accept it not; would not the gift be returned to him? And the man replied, ‘It will’. The Buddha then said: “You denounce me now, but as I accept it not, you must take the wrong deed back on your own person.”
The Buddha said, “Evil doers who denounce the wise resemble a person who spits against the sky; the spittle will never reach the sky; but comes down on himself.” [Both quotations Google from: The sayings of Buddha in forty-two sections]
Laozi in Chapter 79 of his Tao Te Ching said:
“The Way of Heaven is impartial; it is on the side of the good”.
By providing a reference on Heaven’s moral will in Chapter 79, and by providing many other references on Heaven and Earth in his Tao Te Ching for future generations, Laozi depicted his profound knowledge of Heaven.
What the Buddha and Confucius had respectively taught, ‘evil deed(s) will redound on the culprits’ and ‘those who offends Heaven will be punished and has no one to pray to,’ is but one of the ways how Heaven protects the good.
The observant and those who are directly taught by Daoist celestial immortals or Buddhas would know more ways than this. These ways form part and parcel of Heaven’s secrets. Disclosures of which can be subjected to fair warnings from Heaven!
The mysterious workings of Heaven and Tao are certainly not easy to comprehend until experienced. We should know our own limitations and be circumspect of what we say or do in public regarding ancient Yijing and Tao practices, lest we inadvertently offend Heaven.
Good deeds seemed unrewarded and evil deeds seemed unpunished yet Heaven’s and/or divinities’ rewards and punishments often manifest for those who in the know. Those who know this phenomenon down the ages based on what they have taught include Laozi, Confucius, the Buddha, and Mencius.
Perhaps after reading this article, readers got to know the ways of Heaven a bit better?
After all, the phenomenon serves as a fair warning from Heaven to those who want to over reveal its secrets. Not too much different from the fair warning given by the two divinities to Guan Lo of the Romance of the Three Kingdoms fame. Therefore I am now writing this article instead. And you know what; there is no thunderstorm, so far so good!
Yijing aficionados and students of Tao should learn to know Heaven if they wished to or have already dedicated a lifetime to their respective studies. They may be able to get Heaven on their side if they cultivate both Human nature (Xing) and Fate (Ming) as taught by the Holy Sages who wrote the Book of Changes. And do good deeds as indicated in Daoist texts. Sincere and serious students of Tao and the Yijing should take note of this. Human lives are precious to Heaven, if you can save an innocent life (or lives); do so without hesitation.
Perchance, if they already know heaven, they can still learn something deeper from the Book of Changes or from the three great ancient sages, Laozi, Confucius, and the Buddha. For these three sages knew Heaven well. Read on.
Confucius told his students, when they were facing danger of being robbed and killed, that since the passing of King Wen, Heaven has chosen him to be the standard bearer of culture; the men of Guang (the pillagers) can do nothing to him. [Records of the Grand Historian - Shiji]
In the Analects, Confucius has had made several statements which depicted his deep and profound knowledge of Heaven but I will only use one which have much relevance in this discourse and found to be true from actual experiences and observations over the past two decades:
“He who offends against Heaven has none to whom he can pray”. [III, xiii Legge]
Confucius had used this statement to provide a fair warning to the officer who had wanted to usurp his position.
Although ancient, what Confucius had stated two thousand five hundred years ago is still applicable till today. Truths always withstand the passage of time. Those on the receiving end of Heaven’s wrath, with or without fair warning, may still quite not understand what they have done wrong. Perhaps by reading this article, they can learn from their past mistakes.
Pedant scholars the likes of the late Professor Homer Dubs will hardly believe a word of what I say since there is dearth of literature to substantiate the phenomena of Heaven’s actions on behalf of the good, unless they are deep and thorough enough to comprehend the sayings of the three great sages. When even Xunzi, a top ancient philosopher of his time and an accredited Confucian, did not quite understand these two statements of Confucius, what more can be expected of both ancient and modern pedant scholars?
Instead of being a Confucian Junzi (superior person) who stands in awe of sages, Xunzi proffered a contrary view on Heaven which opposes the identical thoughts of the three great ancient sages, and his contemporary, Mencius.
For only those who have experienced it can appreciate the phenomena of Heaven’s moral will. They may further get to know the Mandate of Heaven (Tian Ming) around the age of fifty, give or take a few years.
In the modern context and with great contributions from science, readers should pay more particular attention to what they say or do in Daoist or Yijing forums and in this lowly blog. If they happen to come across a dull and seemingly ignorant person with no oratorical skills at all and yet ventured to talk in simple English about Tao and/or Yijing omens, stay well clear if you do not believe a word of what he says!
Never call him names, nor disparage his practices or his works, unless you really know more than this particular frog-in-the-well that had been sent-down-the-mountain by the Yijing for fellowship with men. He could already have Heaven on his side. And/or assisting the gods as indicated in the Great Treatise (Da Zhuan).
By calling him names; by disparaging his practices and his works; by injuring him with words or thievery; by reneging on agreements or promises made to him; culprits had offended Heaven and had been punished. Therefore this also goes to show that Heaven has moral will.
To remain blameless, he has always hinted to (previous and present) forum members and to readers not to cast aspersions on what he does or says unless they try to correct his mistakes, if any. And according to Confucius and the Buddha, the culprits had brought Heaven’s wrath down upon themselves.
To settle doubts, please also listen carefully to what the Buddha and Laozi had respectively said:
The Buddha asked the man who came to denounce his Way and his practice that if he offers a gift to his neighbor and his neighbor accept it not; would not the gift be returned to him? And the man replied, ‘It will’. The Buddha then said: “You denounce me now, but as I accept it not, you must take the wrong deed back on your own person.”
The Buddha said, “Evil doers who denounce the wise resemble a person who spits against the sky; the spittle will never reach the sky; but comes down on himself.” [Both quotations Google from: The sayings of Buddha in forty-two sections]
Laozi in Chapter 79 of his Tao Te Ching said:
“The Way of Heaven is impartial; it is on the side of the good”.
By providing a reference on Heaven’s moral will in Chapter 79, and by providing many other references on Heaven and Earth in his Tao Te Ching for future generations, Laozi depicted his profound knowledge of Heaven.
What the Buddha and Confucius had respectively taught, ‘evil deed(s) will redound on the culprits’ and ‘those who offends Heaven will be punished and has no one to pray to,’ is but one of the ways how Heaven protects the good.
The observant and those who are directly taught by Daoist celestial immortals or Buddhas would know more ways than this. These ways form part and parcel of Heaven’s secrets. Disclosures of which can be subjected to fair warnings from Heaven!
The mysterious workings of Heaven and Tao are certainly not easy to comprehend until experienced. We should know our own limitations and be circumspect of what we say or do in public regarding ancient Yijing and Tao practices, lest we inadvertently offend Heaven.
Good deeds seemed unrewarded and evil deeds seemed unpunished yet Heaven’s and/or divinities’ rewards and punishments often manifest for those who in the know. Those who know this phenomenon down the ages based on what they have taught include Laozi, Confucius, the Buddha, and Mencius.
Perhaps after reading this article, readers got to know the ways of Heaven a bit better?
Thursday, October 18, 2012
Romance of ‘Friends come without blame’ in the Book of Changes
In the Judgment of Hexagram 24 Fu / Return it is said (extracts):
Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return.
And the nine in the fifth place of Hexagram 39 Jian / Obstruction says:
In the midst of the greatest obstructions, Friends come.
While the image of the six in the second place says that because the king’s servant is beset by obstruction upon obstruction, in the end, there is no blame.
In his tenth prophecy of the Ma Qian Ke, with the accompanying Hexagram Jian / Obstruction, the great Zhuge Liang or Kongming has had established that the Chinese phrase for ‘Friends come without blame’ or ‘Peng Lai Wu Jiu’ in pinyin can also be read as ‘Friends come, no blame’.
Now whether or not the friends (Peng) that have been referred to in both Hexagrams represents the same phenomenon is the subject of this romance. But as usual whenever this student writes about things related to Tao and Heaven, there would be no damage to your health and well being if you take it in with a bit of salt!
Friends come without blame, to and fro goes the Way
Signifies the Return (Fu)
Friends come no blame, in the midst of obstructions upon obstructions
Signifies Obstruction (Jian)
The Holy Sages allowed the least knowledgeable to reveal the truths
So that more can be taught, a phenomenon of Wu Wei
From the Tao Te Ching, Analects, down to the Daoist texts
The least knowledgeable among those with profound knowledge had taught the most
Therefore do not be surprised if you cannot learn anything profound here
Since the author knows only a touch of the ancients and Zhouyi
However, while we may have the same teacher, our experiences vary
And the romance may contain a hint or two to help expand your deep knowledge
Heaven and Earth had closed since 15 September 2008
Signifying no Tao all under Heaven
Friends cannot come because of the obstructions upon obstructions
Therefore no blame can be accorded
Laozi, Confucius, and Mencius knowing this phenomenon
Had warned the able to hide until Heaven and Earth (re)open
Those who had refused to listen, suffered along with the hundreds of millions
Causes were known, retribution was duly paid where people had revolted
To foreknow when Heaven and Earth will reopen is easy and simple
Heaven first send down the Great Light to help the correct, central, and blessed
Then ‘Friends come without blame’
Both phenomena presage the phenomenon of ‘To and fro goes the Way’.
In case you have doubts, I can help you count
It has been forty nine months since there was no Tao on Earth.
Those who practised neidan meditation during this period knows not when to stop
Conversely, they too would not know when to start
The adept(s) had to forego the embryo within
Since it cannot survive without Tao on Earth
A time when Guan Yin had indicated that Buddhas give no blessings
Friends had tried to come amidst the greatest obstructions, and accorded no blame
If you want to experience ‘Friends come without blame’
Empty your mind and still your heart to wait for the Return.
It is not necessary to sit but just be quiet.
Friends come when you are ready and whenever there is Tao all under Heaven.
An overheard conversation:
Welcome back, my friends!
It has been a long time.
Forty nine (49) months to be exact.
An eternity some say.
Yet there is no blame.
For Heaven and Earth had closed.
And there was no Tao all under Heaven.
With so much obstructions placed upon travels
Even Buddhas give no blessings
As told by Guan Yin
Yes, I know that you came a few times earlier.
But, your calls at the gate were mumbles.
Anomalies still happen whenever there is no Tao on Earth.
Though a few culprits have been overthrown
Most roam freely while the innocents still suffer
The forgoing of the embryo again is not a great loss.
Compared to the sufferings of the hundreds of millions people on Earth.
Heaven by sending down the Great Light last year indicates that the correct, central, and blessed are not completely forgotten.
Except for the able who else could appreciate that they have to hide?
Meanwhile they wait for the reopening of Heaven and Earth and the ensuing abundance of Tao once again.
My palms have suddenly grown hot.
As if we shook hands.
Pray tell your shy female companions, their first ever visit is much appreciated.
And that they sing the melodic song in harmony with you.
Send my regards to our Buddhist friends; I do miss their chiming in now and then.
Your long visit today may presage that of Tao moving to and fro freely again.
Do not worry too much, even if this conversation is overhead and published.
Any listener would stretch their Tao and Yijing knowledge to the limits before appreciating any of what has been said.
Otherwise they will dismiss it as a self-talk by a cranky old man.
And whichever way they choose, they are correct. Since how would he know?
Allan Lian
All rights reserved.
Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return.
And the nine in the fifth place of Hexagram 39 Jian / Obstruction says:
In the midst of the greatest obstructions, Friends come.
While the image of the six in the second place says that because the king’s servant is beset by obstruction upon obstruction, in the end, there is no blame.
In his tenth prophecy of the Ma Qian Ke, with the accompanying Hexagram Jian / Obstruction, the great Zhuge Liang or Kongming has had established that the Chinese phrase for ‘Friends come without blame’ or ‘Peng Lai Wu Jiu’ in pinyin can also be read as ‘Friends come, no blame’.
Now whether or not the friends (Peng) that have been referred to in both Hexagrams represents the same phenomenon is the subject of this romance. But as usual whenever this student writes about things related to Tao and Heaven, there would be no damage to your health and well being if you take it in with a bit of salt!
Friends come without blame, to and fro goes the Way
Signifies the Return (Fu)
Friends come no blame, in the midst of obstructions upon obstructions
Signifies Obstruction (Jian)
The Holy Sages allowed the least knowledgeable to reveal the truths
So that more can be taught, a phenomenon of Wu Wei
From the Tao Te Ching, Analects, down to the Daoist texts
The least knowledgeable among those with profound knowledge had taught the most
Therefore do not be surprised if you cannot learn anything profound here
Since the author knows only a touch of the ancients and Zhouyi
However, while we may have the same teacher, our experiences vary
And the romance may contain a hint or two to help expand your deep knowledge
Heaven and Earth had closed since 15 September 2008
Signifying no Tao all under Heaven
Friends cannot come because of the obstructions upon obstructions
Therefore no blame can be accorded
Laozi, Confucius, and Mencius knowing this phenomenon
Had warned the able to hide until Heaven and Earth (re)open
Those who had refused to listen, suffered along with the hundreds of millions
Causes were known, retribution was duly paid where people had revolted
To foreknow when Heaven and Earth will reopen is easy and simple
Heaven first send down the Great Light to help the correct, central, and blessed
Then ‘Friends come without blame’
Both phenomena presage the phenomenon of ‘To and fro goes the Way’.
In case you have doubts, I can help you count
It has been forty nine months since there was no Tao on Earth.
Those who practised neidan meditation during this period knows not when to stop
Conversely, they too would not know when to start
The adept(s) had to forego the embryo within
Since it cannot survive without Tao on Earth
A time when Guan Yin had indicated that Buddhas give no blessings
Friends had tried to come amidst the greatest obstructions, and accorded no blame
If you want to experience ‘Friends come without blame’
Empty your mind and still your heart to wait for the Return.
It is not necessary to sit but just be quiet.
Friends come when you are ready and whenever there is Tao all under Heaven.
An overheard conversation:
Welcome back, my friends!
It has been a long time.
Forty nine (49) months to be exact.
An eternity some say.
Yet there is no blame.
For Heaven and Earth had closed.
And there was no Tao all under Heaven.
With so much obstructions placed upon travels
Even Buddhas give no blessings
As told by Guan Yin
Yes, I know that you came a few times earlier.
But, your calls at the gate were mumbles.
Anomalies still happen whenever there is no Tao on Earth.
Though a few culprits have been overthrown
Most roam freely while the innocents still suffer
The forgoing of the embryo again is not a great loss.
Compared to the sufferings of the hundreds of millions people on Earth.
Heaven by sending down the Great Light last year indicates that the correct, central, and blessed are not completely forgotten.
Except for the able who else could appreciate that they have to hide?
Meanwhile they wait for the reopening of Heaven and Earth and the ensuing abundance of Tao once again.
My palms have suddenly grown hot.
As if we shook hands.
Pray tell your shy female companions, their first ever visit is much appreciated.
And that they sing the melodic song in harmony with you.
Send my regards to our Buddhist friends; I do miss their chiming in now and then.
Your long visit today may presage that of Tao moving to and fro freely again.
Do not worry too much, even if this conversation is overhead and published.
Any listener would stretch their Tao and Yijing knowledge to the limits before appreciating any of what has been said.
Otherwise they will dismiss it as a self-talk by a cranky old man.
And whichever way they choose, they are correct. Since how would he know?
Allan Lian
All rights reserved.
Sunday, October 07, 2012
Review of Homer H Dubs’ article on ‘Did Confucius study the Book of Changes?’
Over the past eight decades, anyone after reading the late US Professor Homer Dubs’ 1928 influential article published in the Tongbao, the first international journal in sinology established in 1890, would be confounded as to whether or not Confucius had actually studied the Book of Changes. The article in simple English is very persuasive and well supported by several quotations from the Analects, and one each from the Book of History and from the Records of the Grand Historian. (Homer H Dubs’ article on ‘Did Confucius study the Book of Changes?’, is kindly made available by Steve Marshall for those interested at http://www.biroco.com/yijing/dubs.pdf )
Professor Homer Dubs (1892 to 1969) was a Yale graduate in philosophy, a Columbia University masters, and after having earned a PhD from the University of Chicago with a dissertation on the Chinese philosopher, Xunzi that he would publish in two volumes, taught at several US Universities before taking up the Chair of Chinese at Oxford that had been held by James Legge. In addition, Dubs grew up in China as a child of missionary parents and returned there as a missionary after obtaining his masters and his Bachelor of Divinity. The professor, an American sinologist and polymath, is best known for his translation of sections of Ban Gu’s Book of Han. (The life, credentials, works, and later eccentricities of Homer Dubs can be further read at Wikipedia: http://en.wikipedia.org/wiki/Homer_H._Dubs)
Anyone not having studied ancient Chinese philosophy as deep as Homer Dubs, a professor at the University of Minnesota when he published the well debated article, could be influenced or swayed by his persuasive and substantiated arguments to believe likewise that Confucius would have nothing to do with the Book of Changes anymore than about spirits. With his impressive array of scholarly credentials and works, his immense knowledge of ancient Chinese philosophy, and stature, it would seem nigh impossible to provide a substantive review of the article. To challenge such a scholarly article supported by various historical citations appears daunting even to those who continue to believe that Confucius did study the Book of Changes; unless they happened to be equally or more steeped in ancient Chinese philosophy than him. Of his contemporary sinologists, Richard Wilhelm would have been the ideal candidate and/or Yijing aficionado to review Dub’s 1928 article even though his eminent Chinese mentor has had passed away by then. However, Wilhelm was probably too ill when the article was published, and had passed away two years later.
Apparently, this influential 1928 article has yet to be reviewed. Therefore under the circumstances, this student who knows only a touch of the ancients and the Zhouyi, with no particular talent or virtue to speak of, takes up the challenge to review Homer Dubs’ article readied to be shamed if he falters. In the review, reasons would be submitted on why the article has had blindsided both Dubs’ admirers and dissenters for more than eighty years.
Dubs had probably started out the article to provide a contrary view to that of Professor Hu Shih’, which according to him was the best and most critical scholar of the day. And I would tend to agree with Dubs’ poor assessment of Hu Shih, if the eminent Chinese Professor had not provided any further evidence that Confucius actually used the Book beyond his famous saying that ‘if some years were added to his life, he would give fifty to the study of the Book of Changes and then might come to be free from great faults’ (VII, xvi) and/or that of Sima Qian’ Records of the Grand Historian on the life events and works of the great sage. (Pages 82 and 83 Tongpao XXV 1928)
Now to write a scholarly article to uphold or to refute the age old Chinese belief that Confucius has had studied the Book of Changes, it could do great injustice to the ancient sage for not having discussed the ancient classic, the ten wings, and the four Confucian books as a whole.
If Professor Hu Shih only knew what his peers would know, it reflects a run-of-the-mill mentality, and no special in-depth knowledge of both the four Confucian books and the Book of Changes that we can learn from. However, neither did Professor Dubs know much about the Book of Changes of Zhou or the Ten Wings, if at all, since he rarely touched on them in his article, if his admirers and/or dissenters have not noticed.
The following analyses and findings of Dubs would depict his level of knowledge, if any, of the Zhouyi and the Ten Wings:
According to Dubs, Sima Qian in his monumental Historical Record states that Confucius wrote various appendixes to the Book of Changes. Relying on Legge’ correct assessment that the attribution of the entire Ten Wings to Confucius is wrong and that we cannot be sure that any of it is from the pen of Confucius himself. He reasoned that: ‘They (The Ten Wings) were too trivial and unworthy to a great man. So we cannot conclude from the Book of Changes itself that Confucius had any connection with it, rather the contrary. Likewise Sima Qian’ evidence must be ruled out as secondary and based on insufficient evidence’. (pages 83 and 84)
The fact that Confucius did write various appendixes to the Book of Changes of Zhou as indicated by Sima Qian had been likely confirmed by James Legge (and Richard Wilhelm in his W/B translation) seemed to be lost on Dubs probably in his over eagerness to refute the age old belief. The whitewashing of the Records of the Grand Historian, which he himself ascribed as monumental, was to be repeated in the article when Dubs tried to cover up (Xunzi’ student) Li Si’ infamous acts. If Dubs had been a student of the Book of Changes, he would not have so lightly dismissed the involvement of Confucius in the writing of the Ten Wings by just relying on the thoughts and the feelings of Legge.
Dubs has had cleverly blindsided Yijing aficionados and scholars by quoting sources from the Analects which supported his prejudices against Chinese ancestor worship, prayers, and divination. Such prejudices could have arisen because of his previous missionary background together with his adoration for Xunzi (who hated the evil princes who did not follow the Way but gave their attention to magic and prayers and believed in omens and luck – Shiji). He provided an unclear quotation - and considered it without basis as ancestor worship - on Confucius teaching Chi Lu that he must be able to serve men before learning how to serve the dead, to support his contention that the sage has nothing to do with divination (and spirits). (In his translation, James Legge had mentioned the distinction by way of notes between ghosts (Gui) and spirits (Shen); and that Confucius had used ghosts (Gui) in the quotation. And the differing views offered by past eminent scholars on this particular quotation.) (XI, xi) (84)
Dubs further displayed a lack of deep understanding of ancient Chinese philosophy when he contended that Confucius holds prayers useless by offering two inappropriate supporting quotations from the Analects, ‘He who offends against Heaven has none to whom he can pray.’ (III, xiii) And – “where the sage had indicated there was no necessity for his student to offer prayers on his behalf for his illness, because his praying has been for a long time.” (VII, xxxiii) (84) By applying the first quotation, he like his idol, Xunzi, clearly did not understand that Heaven has a moral will. Also did he not understand what Confucius has said about his own prayers in the latter quotation? Therefore the presented argument of Dubs that since Confucius holds prayers useless, divination is useless too, holds no water.
By quoting the statement ‘divination, when fortunate, should not be repeated’ from the Book of History to support his contention that indeed divination is superstition, he laid bare his ineptness, if he had any knowledge at all, of the Book of Changes. (84) Only the ignorant would be foolish enough to again ask the Book of Changes after obtaining a fortunate prognostication, or a happy omen. Furthermore there was no cause whatsoever for Dubs to cast aspersions on the exemplary Emperor Shun and the Great Yu, as superstitious, just to sway readers to his preferred way of thought or belief. (The historical statement on divination was made by Shun to Yu, in the Great Counsels of Yu.)
To answer his questions as to why there were no records of Confucius teaching or of his recommending the Book of Changes to his students, I can only submit my opinion that if the great sage knew that he has not fully comprehended a profound subject like the Book of Changes, he would not have proceeded to teach the subject to his students. And since Confucius was versed with the Odes, the Rites, and the Music, and found them easier to learn, he recommended his students to study them instead. (85)
This usual opinion of mine is probably now supported by the missing and recently found chapter Yao of the Analects wherein Confucius indicated that his divination accuracy is 70% and about the same as one of his students. (But it would be rather unfair to the late Professor Dubs to use the Yao Chapter to counter his well articulated points on why Confucius did not study the Book of Changes.)
Dubs then tried to hoodwink less knowledgeable readers in ancient Chinese philosophy by making the statement that, ‘Should Confucius have honored and admired it, we should expect that his disciples and followers would have likewise studied and spoken of it. On the contrary they maintain a complete silence for centuries after his death.’ And immediately after that he launched into a vile attack on the author of the Doctrine of the Mean as superstitious, because the author believes in spirits and in divination. (85)
Surely, the learned Professor of ancient Chinese philosophy like James Legge knew that it was Confucius’ beloved grandson (and student), Zisi who wrote the Doctrine of the Mean! Therefore was there or was there not evidence that Confucius’ disciples did study and speak about the Book of Changes? Or did Dubs again try to whitewash important ancient writings that supported the age old belief by casting aspersions on the texts and/or personages? Furthermore, would this renowned grandson of Confucius who is the accredited teacher of Mencius, turn against his own grandfather’s teachings by writing something deemed unbecoming? It is left to readers of this review to decide.
In addition, Dubs indicated that Mencius was quiet on the matter and so was Xunzi. Without knowing much about the Book of Changes and the Ten Wings, Dubs certainly would be clueless as to the profound Yijing knowledge of Mencius; even though he has had read his Book. From brief accounts of Xunzi in the Wikipedia, it is quite possible that this particular philosopher did not study the Book of Changes since unlike Mencius he disbelieved that Heaven has moral will. Therefore, Xunzi may not even know what the Mandate of Heaven was. Similar to some pedant scholars, Dubs argued that it was not until Zuo Zhuan that the Book of Changes was mentioned, totally disregarding the existence of the Doctrine of the Mean which is traditionally honored as one of the four Confucian books.
One can discern that Dubs then at the age of 36 adored Xunzi as his hero, probably influenced by his teachings while writing the thesis on the ancient Chinese philosopher for his PhD. Since in the article, he had made several attempts to raise the stature of both Xunzi, and his rouge student, Li Si who as the prime minister of Qin buried Confucians alive, and burned many categories of books. However, in the eyes of the learned and the wise, Xunzi would never be equally great as Mencius as Dubs has had wished. (85) And Li Si is still rouge because of his despicable acts against humanity and learning. Since Xunzi the teacher did not understand much about Heaven, neither would his student or followers! And to the Chinese, the acts of a student reflect upon the teacher. Mencius is honored as a Confucian sage while Xunzi will remain as an eminent philosopher because his theory on human nature directly contradicts that of Mencius’ Man is born good.
On Li Si’s infamous acts of ‘Burning of books and burying of scholars’, an event recorded by Sima Qian, the Grand Historian of Han, Dubs again tried to cast aspersions on the integrity of the Records of the Grand Historian. (88) While Dubs will certainly know the fact that Sima Qian on the pain of death dared to record the dastardly acts of the first Han Emperor’s wife, Empress Lu after Liu Bang’s death, the professor because of his vested interests still tried to mislead readers; admirers and dissenters alike. That Li Si was subjected to the Five Tortures by the second Qin emperor and later put to death by the prime minister of the day was no more than what he had deserved.
Even though he did not quite make out a convincing case to those in the know for condemning the Book of Changes as superstition; Dubs deviously praised the wisdom of Confucius for not having anything to do with superstitious things. This would confound both the Yijing aficionados and those who hold on to the age old belief.
Without an in-depth Yijing knowledge, how could one appreciate the age old connection between the commentaries by Confucius and/or his students, and Mencius contained in the Ten Wings and the Zhouyi?
Using selective irrelevant citations coupled with flawed analyses which led to incorrect findings, Professor Dubs still unabashedly conclude that Confucius did not concern himself with the Book of Changes anymore than about spirits. Yet his flawed findings and misleading conclusion that Confucius did not study the Book of Changes had stood unchallenged for more than eight decades!
Surely, the late Professor Dubs would not mind it a bit, if my review can finally put his misleading arguments to rest, once and for all. If the influential and yet misleading article is not brought to light and shamed, it would continue to be a disservice to the Book of Changes, Confucius, the current and future generations of Yijing aficionados. Although it is never too late or too old to study the Book of Changes, the ‘lost’ generations (the misled) in between the eighty odd years cannot be brought back to the Light.
In case readers think that the review is nothing but hype, and that this student only know the famous quote used by generations of scholars - including the late eminent Chinese Professor Hu Shih - to support the belief and/or contention that ‘Confucius did study the Book of Changes’, I append below just a few assorted quotations from the Analects for your reading pleasure. Please put on your thinking cap before reading the quotations since they have proven too deep even for generations of eminent Chinese scholars of ancient Chinese philosophy, and without any exception, readers should also know their Yijing studies well otherwise the quotations’ trails to the ancient classic will remain hidden:
‘I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there.’
[Analects 7.19]
‘The Fang bird does not come; the river sends forth no map; - it is all over for me!’
[Analects 9. 8]
‘When Tao pervades all under heaven, be prominent. When Tao recesses, go into hiding.’ [Translated by AL]
[Book 8 Chapter 13 of the Analects]
The Master said,
‘The people of the south have a saying – ‘A man without constancy cannot be either a wizard or a doctor.’ Good!
‘Inconstant in his virtue, he will be visited with disgrace.’
The Master said,
‘This arises simply from not attending to the prognostication.’
[Analects 8. 22 Legge]
Allan Lian
All rights reserved.
Professor Homer Dubs (1892 to 1969) was a Yale graduate in philosophy, a Columbia University masters, and after having earned a PhD from the University of Chicago with a dissertation on the Chinese philosopher, Xunzi that he would publish in two volumes, taught at several US Universities before taking up the Chair of Chinese at Oxford that had been held by James Legge. In addition, Dubs grew up in China as a child of missionary parents and returned there as a missionary after obtaining his masters and his Bachelor of Divinity. The professor, an American sinologist and polymath, is best known for his translation of sections of Ban Gu’s Book of Han. (The life, credentials, works, and later eccentricities of Homer Dubs can be further read at Wikipedia: http://en.wikipedia.org/wiki/Homer_H._Dubs)
Anyone not having studied ancient Chinese philosophy as deep as Homer Dubs, a professor at the University of Minnesota when he published the well debated article, could be influenced or swayed by his persuasive and substantiated arguments to believe likewise that Confucius would have nothing to do with the Book of Changes anymore than about spirits. With his impressive array of scholarly credentials and works, his immense knowledge of ancient Chinese philosophy, and stature, it would seem nigh impossible to provide a substantive review of the article. To challenge such a scholarly article supported by various historical citations appears daunting even to those who continue to believe that Confucius did study the Book of Changes; unless they happened to be equally or more steeped in ancient Chinese philosophy than him. Of his contemporary sinologists, Richard Wilhelm would have been the ideal candidate and/or Yijing aficionado to review Dub’s 1928 article even though his eminent Chinese mentor has had passed away by then. However, Wilhelm was probably too ill when the article was published, and had passed away two years later.
Apparently, this influential 1928 article has yet to be reviewed. Therefore under the circumstances, this student who knows only a touch of the ancients and the Zhouyi, with no particular talent or virtue to speak of, takes up the challenge to review Homer Dubs’ article readied to be shamed if he falters. In the review, reasons would be submitted on why the article has had blindsided both Dubs’ admirers and dissenters for more than eighty years.
Dubs had probably started out the article to provide a contrary view to that of Professor Hu Shih’, which according to him was the best and most critical scholar of the day. And I would tend to agree with Dubs’ poor assessment of Hu Shih, if the eminent Chinese Professor had not provided any further evidence that Confucius actually used the Book beyond his famous saying that ‘if some years were added to his life, he would give fifty to the study of the Book of Changes and then might come to be free from great faults’ (VII, xvi) and/or that of Sima Qian’ Records of the Grand Historian on the life events and works of the great sage. (Pages 82 and 83 Tongpao XXV 1928)
Now to write a scholarly article to uphold or to refute the age old Chinese belief that Confucius has had studied the Book of Changes, it could do great injustice to the ancient sage for not having discussed the ancient classic, the ten wings, and the four Confucian books as a whole.
If Professor Hu Shih only knew what his peers would know, it reflects a run-of-the-mill mentality, and no special in-depth knowledge of both the four Confucian books and the Book of Changes that we can learn from. However, neither did Professor Dubs know much about the Book of Changes of Zhou or the Ten Wings, if at all, since he rarely touched on them in his article, if his admirers and/or dissenters have not noticed.
The following analyses and findings of Dubs would depict his level of knowledge, if any, of the Zhouyi and the Ten Wings:
According to Dubs, Sima Qian in his monumental Historical Record states that Confucius wrote various appendixes to the Book of Changes. Relying on Legge’ correct assessment that the attribution of the entire Ten Wings to Confucius is wrong and that we cannot be sure that any of it is from the pen of Confucius himself. He reasoned that: ‘They (The Ten Wings) were too trivial and unworthy to a great man. So we cannot conclude from the Book of Changes itself that Confucius had any connection with it, rather the contrary. Likewise Sima Qian’ evidence must be ruled out as secondary and based on insufficient evidence’. (pages 83 and 84)
The fact that Confucius did write various appendixes to the Book of Changes of Zhou as indicated by Sima Qian had been likely confirmed by James Legge (and Richard Wilhelm in his W/B translation) seemed to be lost on Dubs probably in his over eagerness to refute the age old belief. The whitewashing of the Records of the Grand Historian, which he himself ascribed as monumental, was to be repeated in the article when Dubs tried to cover up (Xunzi’ student) Li Si’ infamous acts. If Dubs had been a student of the Book of Changes, he would not have so lightly dismissed the involvement of Confucius in the writing of the Ten Wings by just relying on the thoughts and the feelings of Legge.
Dubs has had cleverly blindsided Yijing aficionados and scholars by quoting sources from the Analects which supported his prejudices against Chinese ancestor worship, prayers, and divination. Such prejudices could have arisen because of his previous missionary background together with his adoration for Xunzi (who hated the evil princes who did not follow the Way but gave their attention to magic and prayers and believed in omens and luck – Shiji). He provided an unclear quotation - and considered it without basis as ancestor worship - on Confucius teaching Chi Lu that he must be able to serve men before learning how to serve the dead, to support his contention that the sage has nothing to do with divination (and spirits). (In his translation, James Legge had mentioned the distinction by way of notes between ghosts (Gui) and spirits (Shen); and that Confucius had used ghosts (Gui) in the quotation. And the differing views offered by past eminent scholars on this particular quotation.) (XI, xi) (84)
Dubs further displayed a lack of deep understanding of ancient Chinese philosophy when he contended that Confucius holds prayers useless by offering two inappropriate supporting quotations from the Analects, ‘He who offends against Heaven has none to whom he can pray.’ (III, xiii) And – “where the sage had indicated there was no necessity for his student to offer prayers on his behalf for his illness, because his praying has been for a long time.” (VII, xxxiii) (84) By applying the first quotation, he like his idol, Xunzi, clearly did not understand that Heaven has a moral will. Also did he not understand what Confucius has said about his own prayers in the latter quotation? Therefore the presented argument of Dubs that since Confucius holds prayers useless, divination is useless too, holds no water.
By quoting the statement ‘divination, when fortunate, should not be repeated’ from the Book of History to support his contention that indeed divination is superstition, he laid bare his ineptness, if he had any knowledge at all, of the Book of Changes. (84) Only the ignorant would be foolish enough to again ask the Book of Changes after obtaining a fortunate prognostication, or a happy omen. Furthermore there was no cause whatsoever for Dubs to cast aspersions on the exemplary Emperor Shun and the Great Yu, as superstitious, just to sway readers to his preferred way of thought or belief. (The historical statement on divination was made by Shun to Yu, in the Great Counsels of Yu.)
To answer his questions as to why there were no records of Confucius teaching or of his recommending the Book of Changes to his students, I can only submit my opinion that if the great sage knew that he has not fully comprehended a profound subject like the Book of Changes, he would not have proceeded to teach the subject to his students. And since Confucius was versed with the Odes, the Rites, and the Music, and found them easier to learn, he recommended his students to study them instead. (85)
This usual opinion of mine is probably now supported by the missing and recently found chapter Yao of the Analects wherein Confucius indicated that his divination accuracy is 70% and about the same as one of his students. (But it would be rather unfair to the late Professor Dubs to use the Yao Chapter to counter his well articulated points on why Confucius did not study the Book of Changes.)
Dubs then tried to hoodwink less knowledgeable readers in ancient Chinese philosophy by making the statement that, ‘Should Confucius have honored and admired it, we should expect that his disciples and followers would have likewise studied and spoken of it. On the contrary they maintain a complete silence for centuries after his death.’ And immediately after that he launched into a vile attack on the author of the Doctrine of the Mean as superstitious, because the author believes in spirits and in divination. (85)
Surely, the learned Professor of ancient Chinese philosophy like James Legge knew that it was Confucius’ beloved grandson (and student), Zisi who wrote the Doctrine of the Mean! Therefore was there or was there not evidence that Confucius’ disciples did study and speak about the Book of Changes? Or did Dubs again try to whitewash important ancient writings that supported the age old belief by casting aspersions on the texts and/or personages? Furthermore, would this renowned grandson of Confucius who is the accredited teacher of Mencius, turn against his own grandfather’s teachings by writing something deemed unbecoming? It is left to readers of this review to decide.
In addition, Dubs indicated that Mencius was quiet on the matter and so was Xunzi. Without knowing much about the Book of Changes and the Ten Wings, Dubs certainly would be clueless as to the profound Yijing knowledge of Mencius; even though he has had read his Book. From brief accounts of Xunzi in the Wikipedia, it is quite possible that this particular philosopher did not study the Book of Changes since unlike Mencius he disbelieved that Heaven has moral will. Therefore, Xunzi may not even know what the Mandate of Heaven was. Similar to some pedant scholars, Dubs argued that it was not until Zuo Zhuan that the Book of Changes was mentioned, totally disregarding the existence of the Doctrine of the Mean which is traditionally honored as one of the four Confucian books.
One can discern that Dubs then at the age of 36 adored Xunzi as his hero, probably influenced by his teachings while writing the thesis on the ancient Chinese philosopher for his PhD. Since in the article, he had made several attempts to raise the stature of both Xunzi, and his rouge student, Li Si who as the prime minister of Qin buried Confucians alive, and burned many categories of books. However, in the eyes of the learned and the wise, Xunzi would never be equally great as Mencius as Dubs has had wished. (85) And Li Si is still rouge because of his despicable acts against humanity and learning. Since Xunzi the teacher did not understand much about Heaven, neither would his student or followers! And to the Chinese, the acts of a student reflect upon the teacher. Mencius is honored as a Confucian sage while Xunzi will remain as an eminent philosopher because his theory on human nature directly contradicts that of Mencius’ Man is born good.
On Li Si’s infamous acts of ‘Burning of books and burying of scholars’, an event recorded by Sima Qian, the Grand Historian of Han, Dubs again tried to cast aspersions on the integrity of the Records of the Grand Historian. (88) While Dubs will certainly know the fact that Sima Qian on the pain of death dared to record the dastardly acts of the first Han Emperor’s wife, Empress Lu after Liu Bang’s death, the professor because of his vested interests still tried to mislead readers; admirers and dissenters alike. That Li Si was subjected to the Five Tortures by the second Qin emperor and later put to death by the prime minister of the day was no more than what he had deserved.
Even though he did not quite make out a convincing case to those in the know for condemning the Book of Changes as superstition; Dubs deviously praised the wisdom of Confucius for not having anything to do with superstitious things. This would confound both the Yijing aficionados and those who hold on to the age old belief.
Without an in-depth Yijing knowledge, how could one appreciate the age old connection between the commentaries by Confucius and/or his students, and Mencius contained in the Ten Wings and the Zhouyi?
Using selective irrelevant citations coupled with flawed analyses which led to incorrect findings, Professor Dubs still unabashedly conclude that Confucius did not concern himself with the Book of Changes anymore than about spirits. Yet his flawed findings and misleading conclusion that Confucius did not study the Book of Changes had stood unchallenged for more than eight decades!
Surely, the late Professor Dubs would not mind it a bit, if my review can finally put his misleading arguments to rest, once and for all. If the influential and yet misleading article is not brought to light and shamed, it would continue to be a disservice to the Book of Changes, Confucius, the current and future generations of Yijing aficionados. Although it is never too late or too old to study the Book of Changes, the ‘lost’ generations (the misled) in between the eighty odd years cannot be brought back to the Light.
In case readers think that the review is nothing but hype, and that this student only know the famous quote used by generations of scholars - including the late eminent Chinese Professor Hu Shih - to support the belief and/or contention that ‘Confucius did study the Book of Changes’, I append below just a few assorted quotations from the Analects for your reading pleasure. Please put on your thinking cap before reading the quotations since they have proven too deep even for generations of eminent Chinese scholars of ancient Chinese philosophy, and without any exception, readers should also know their Yijing studies well otherwise the quotations’ trails to the ancient classic will remain hidden:
‘I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there.’
[Analects 7.19]
‘The Fang bird does not come; the river sends forth no map; - it is all over for me!’
[Analects 9. 8]
‘When Tao pervades all under heaven, be prominent. When Tao recesses, go into hiding.’ [Translated by AL]
[Book 8 Chapter 13 of the Analects]
The Master said,
‘The people of the south have a saying – ‘A man without constancy cannot be either a wizard or a doctor.’ Good!
‘Inconstant in his virtue, he will be visited with disgrace.’
The Master said,
‘This arises simply from not attending to the prognostication.’
[Analects 8. 22 Legge]
Allan Lian
All rights reserved.
Monday, August 20, 2012
Hexagram 2 Kun / The Receptive, Earth
Hoarfrost underfoot in autumn
What could be the ultimatum?
Solid ice is not far off
Foreboding ills and not a line at which to scoff!
Straight, square, great
Without purpose, mysterious gates
A touch of Heaven in Earth
Cultivating human nature and fate; being gives birth
Hidden lines, abilities remain concealed
If working for a king, fame should not appeal
Completing works like mother
But venture no farther
A tied-up sack
Due to the rulers’ or adepts’ own lack
Heaven and Earth close
Consequently no Tao all under Heaven and the able hide to be unexposed
A yellow lower garment brings supreme good fortune
Beauty within which expresses itself is opportune
If from the depths of Kun emerges the Light
The Golden Flower can be within sight
Dragons fight in the meadow
Their blood is black and yellow
Not knowing the origins of the Creative and the Receptive
A mare futilely attempts to overturn Qian and Kun in perspective
Lasting perseverance furthers
To prevent any foreseeable murders
Without Yijing guidance, if the Junzi try to lead they will go astray
For yielding, devotion, central, firmness, and sincerity constitute the earthly Way
Allan Lian
Wednesday, August 01, 2012
The sage in Hexagram 28 Da Gou / Preponderance of the Great
The twelfth prophecy of the Ma Qian Ke had indicated the appearance of a sage. If Yijing aficionados cannot perceive the sage in Hexagram 28 Dao Gou which accompanied the prophecy, do not get too upset since it could be way over your heads. When even past top eminent scholars of ancient Chinese philosophy – the Chinese mentors of both James Legge and Richard Wilhelm - have had failed to discern the sage in the Hexagram, this phenomenon – like the closure of Heaven and Earth - will certainly prove too deep and profound for many Yijing scholars and experts. Therefore there is no necessity to worry too much about your own capability in the study of the Yijing. Just plod on with sincerity since only the entire sincere can achieve the ability to divine like a spirit (Shen) down the ages. For sincerity is the Way of Heaven.
Also how many would be able to discern the profound knowledge of Laozi, Confucius, and Mencius of the Book of Changes where these ancient sages indicated that there is No Tao all under Heaven whenever heaven and earth close? Few will really comprehend what this phenomenon actually means, even though the modern world has been experiencing the absence of Tao since 15th September 2008 – the collapse of Lehman. This is also way above the heads of Yijing scholars and the experts, and the neidan adepts too. (Refer to various blogged articles on this particular phenomenon over the past three years, if interested.)
Thus far, Zhuge Liang has had seen the sage in Hexagram 28 Da Gou as depicted in the twelfth prophecy of his Ma Qian Ke. My perceiving of this sage is only circumstantial because of my interpretation and commentary of Zhuge Liang’s accredited 12th prophecy, therefore following his guidance.
However, more than two and the half millennia ago, the great ancient sage, Confucius has already known that the Junzi depicted in Hexagram 28 Dao Gou represents a sage? How?
In the Doctrine of the Mean, the Master said: ‘The superior man accords with the course of the Mean. Though he may be all unknown, un-regarded by the world, he feels no regret. – It is only the sage who is able for this.’ [Chapter XI paragraph 3 James Legge]
In Book II of his Yijing translation, Richard Wilhelm mentioned that ‘the whole range of ideas contained in the commentary on the Great Images places it on proximity to the Great Learning and hence in very close proximity to Confucius as well.’ How right were his mentor and him when he wrote that down?
Yi aficionados would note that the Great Image in Hexagram 28 Dao Gou as translated by Wilhelm / Baynes while implying the same meaning is worded differently from James Legge’s translations of the Doctrine of the Mean and of the Book of Changes.
In the W/B translation it reads: Thus the superior man, when he stands alone, is unconcerned, and if he has to renounce the world, he is undaunted.
If we compare that to Legge’s translation it reads: The superior man, in accordance to this, stands up alone and has no fear, and keeps retired from the world without regret. [Refer to Xiang Zhuan of Hexagram 28 Da Gou at http://ctext.org]
If those interested check the Chinese in both the Doctrine of the Mean and the Great Image, they will find therein the repetition of almost the exact words. This means that Richard Wilhelm and his mentor, Lao Nai-hsuan, were correct with the comment on the close proximity of the Great Images, known as the Third Wing, to Confucius. It also means that Confucius knew about the sage in Hexagram 28 Da Gou / Preponderance of the Great. Although the sage phenomenon escaped the grasps of the personage who embedded the words of Confucius in the Great Image of this Hexagram and also the eminent mentors of both renowned translators. Otherwise we could have learnt more about it from the ancient sage himself. The personage and the eminent mentors of the translators are without blame since this phenomenon also goes beyond their own comprehension.
This is why the self-taught like Confucius before us need talent and virtue to know the Yijing. Since sometimes we may need to provide ‘national service’ for Yijing aficionados across the world!
Hence my detailed cryptic commentary on the yet-to-unfold 12th prophecy in the Ma Qian Ke ascribed to Zhuge Liang would probably unfold exactly as indicated, especially on this verse:
‘The sage arises from Xun to bring salvation.’
Cheerio!
Allan Lian
All rights reserved.
Also how many would be able to discern the profound knowledge of Laozi, Confucius, and Mencius of the Book of Changes where these ancient sages indicated that there is No Tao all under Heaven whenever heaven and earth close? Few will really comprehend what this phenomenon actually means, even though the modern world has been experiencing the absence of Tao since 15th September 2008 – the collapse of Lehman. This is also way above the heads of Yijing scholars and the experts, and the neidan adepts too. (Refer to various blogged articles on this particular phenomenon over the past three years, if interested.)
Thus far, Zhuge Liang has had seen the sage in Hexagram 28 Da Gou as depicted in the twelfth prophecy of his Ma Qian Ke. My perceiving of this sage is only circumstantial because of my interpretation and commentary of Zhuge Liang’s accredited 12th prophecy, therefore following his guidance.
However, more than two and the half millennia ago, the great ancient sage, Confucius has already known that the Junzi depicted in Hexagram 28 Dao Gou represents a sage? How?
In the Doctrine of the Mean, the Master said: ‘The superior man accords with the course of the Mean. Though he may be all unknown, un-regarded by the world, he feels no regret. – It is only the sage who is able for this.’ [Chapter XI paragraph 3 James Legge]
In Book II of his Yijing translation, Richard Wilhelm mentioned that ‘the whole range of ideas contained in the commentary on the Great Images places it on proximity to the Great Learning and hence in very close proximity to Confucius as well.’ How right were his mentor and him when he wrote that down?
Yi aficionados would note that the Great Image in Hexagram 28 Dao Gou as translated by Wilhelm / Baynes while implying the same meaning is worded differently from James Legge’s translations of the Doctrine of the Mean and of the Book of Changes.
In the W/B translation it reads: Thus the superior man, when he stands alone, is unconcerned, and if he has to renounce the world, he is undaunted.
If we compare that to Legge’s translation it reads: The superior man, in accordance to this, stands up alone and has no fear, and keeps retired from the world without regret. [Refer to Xiang Zhuan of Hexagram 28 Da Gou at http://ctext.org]
If those interested check the Chinese in both the Doctrine of the Mean and the Great Image, they will find therein the repetition of almost the exact words. This means that Richard Wilhelm and his mentor, Lao Nai-hsuan, were correct with the comment on the close proximity of the Great Images, known as the Third Wing, to Confucius. It also means that Confucius knew about the sage in Hexagram 28 Da Gou / Preponderance of the Great. Although the sage phenomenon escaped the grasps of the personage who embedded the words of Confucius in the Great Image of this Hexagram and also the eminent mentors of both renowned translators. Otherwise we could have learnt more about it from the ancient sage himself. The personage and the eminent mentors of the translators are without blame since this phenomenon also goes beyond their own comprehension.
This is why the self-taught like Confucius before us need talent and virtue to know the Yijing. Since sometimes we may need to provide ‘national service’ for Yijing aficionados across the world!
Hence my detailed cryptic commentary on the yet-to-unfold 12th prophecy in the Ma Qian Ke ascribed to Zhuge Liang would probably unfold exactly as indicated, especially on this verse:
‘The sage arises from Xun to bring salvation.’
Cheerio!
Allan Lian
All rights reserved.
Thursday, July 05, 2012
A talk on omens and prophecies from the Book of Changes (Yijing)
Good morning, ladies and gentlemen. I am honored to see the number of illuminaries and some familiar faces attending the talk today. A warm welcome to everyone!
In this talk, I would touch on how omens from the Book of Changes (Yijing) can be obtained and what the ancients had indicated about them. Yi aficionados who are experts and scholars after understanding what has been said, can do further research on the subject matter, if they so wish. Therefore please lend me your ears and bear with me, lest you miss the forest for the trees. Again!
According to The American Heritage Dictionary, the definition of “Omen is a phenomenon supposed to portend good or evil; a prophetic sign”. The definition of prophecy, in the same dictionary is wider but for the purpose of this discussion: “Prophecy is a prediction of the future, made under divine inspiration.”
Based on these definitions, in my opinion, there is not much of a difference between an omen and a prophecy obtainable from this foremost ancient Chinese classic, the Book of Changes. The only real difference will be the time factor in their unfolding. For I had the good fortune to obtain word from Guan Yin, the Goddess of Mercy, three decades ago, and from a Buddha, thirteen years later that the Yijing is indeed divine. And in between those years, in 1993 a Quanzhen Daoist celestial immortal by giving six cryptic messages indirectly taught me how to improve on my interpretation of Yijing prognostications and omens.
When I first started writing the blog, ‘A touch of ancients and the Zhouyi’, in 2005, a number of Yi aficionados had turned away in disgust after reading my thoughts on foreseeing and foretelling the future, and my claims to receiving omens and heaven’s secrets from the Book of Changes. After all, since they have never seen anyone having the ability to do so, how could my thoughts and claims be true? Yet I persevere and slowly managed to push back the tide of disbeliefs and ignorance with some encouragement from Steve Marshall who knows much about Yijing studies. Steve Marshall, as many of those attending this talk know, is the author of The Mandate of Heaven.
If Yi aficionados really want to learn the Book of Changes, sincerely follow its oracle guidance. Reread the classic, consult the oracle, ponder the prognostications, interpret them as far as possible and over time with perseverance, they would gradually improve their art and science of divination. As discussed in previous articles, it is my contention that the interpretation of prognostications and omens are repeatable and therefore testable. However, this would only become obvious through extended divination experience. And through extended divination experience, psychics excepted, Yi aficionados can raise their intuition levels. If they also happen to possess a touch of spiritual clarity (Shen Ming), obtainable via real neidan practice and deep contemplation, then their ability to obtain and interpret omens from the Yijing will improve by leaps and bounds.
If we do not improve our own art of Yi divination, it could prove difficult to understand the science of Yi divination. Without a sound knowledge of the art and science of divination, how can we ever hope to divine like a spirit like Zhuge Liang, Shao Yong, and Liu Bo Wen had done, and later to assist the gods?
Furthermore, without improving our art and science of divination, even when an omen is received from the Book of Changes, we and/or our peers would not have the ability to recognize it as such, or know how to interpret it. To provide more clarity on this statement, I present a real example below for your consideration.
Back in 2003, a lady from the US opened a forum thread each and every time she received a Yi prognostication seeking help for interpretations from her peers. Similar to her peers, she has or claimed to have studied the Book of Changes for a few decades. This went on for five or six times. Yet none of the interpretations given by her peers seemed to provide her much peace. She is a trained psychic by the way and her recurring dreams told her something very different from the proffered interpretations. Near the end, she was literally begging for help on what to do. That was when I decided to step in to alleviate her misery. I had to spend some time reading all of the Yi prognostications given to her and ponder over them. And thereafter in one post, I interpreted all of the five or six prognostications to her great satisfaction, since my interpretations tied up with her recurring dreams. From the prognostications and from extended experience, I had told her, she would be unemployed shortly, and should move out from the small town, where she was working, to the big city where she had been planning to move to. I told her she would become a flying dragon in the new place, a happy omen. (The moving fifth line of Qian prognostication) Since there was no further feedback from her, only lately did I realize the Book of Changes was right again. One of her recurring dreams had her walking under some scaffolding with construction workers busily working above. That was back in 2003. She was unemployed shortly after my interpretations and left for the big US city. If she have had invested in properties there and then, I reflected, she would become rich a few years later when property prices doubled or more in big US cities. Thus becoming a flying dragon in the heavens and achieving supreme success.
When the Yijing speaks, the prognostication or omen is true and if the interpretation is correct, the results can be foreseen, thereby making it clear as day. As long as the Yi speaks, an able interpreter can interpret the prognostication or omen correctly even if he or she is from a different era or oceans apart with the diviner. This means that my theory on the science of divination can be and has been tested many times and proved. My commentary on the first prophecy of the Ma Qian Ke by Zhuge Liang presented at the end of this talk, will also serves as an example to further support this contention.
But before we go into that, let us look at examples of global omens, the older ones published by me in Yijing forums before the predicted events occurred, and my thoughts. Also take note of the pseudonym used then, sounds familiar? For the great Zhuge Liang also known as Zhuge Kongming is my hero too.
1) An I Ching prediction on the Iraqi war in 2003 posted by me on the IChing_Yijing @yahoogroups.com probably on 23rd April 2003(?).
In IChing_YiJing@yahoogroups.com, "chuko_kungming" wrote:
Hi to everyone. This is my first post. Just joined the group (23rd April). Now on the Iraqi war and Iching predictions:
From the hexagram # 57 obtained by me in Feb 2003, the Iching indicated that the Iraqi war would start within 5 days of 15th March. And the war will be over by end April or first week of May 2003.
For the record:
US President George Bush declared deadline for Iraq to disarm by March 17th and ordered the attack on Iraq on March 19th (US time) / March 20th (Asian time). He declared end of attack and victory over Iraq on May 2nd, 2003.
2) If I have not read the accompanying notes made after the divination and days of pondering, I would probably not have remembered how the timing of the two events – the Iraq war and the end of it - was calculated. On the following page of my journal, I noticed that the Yi again insisted on this student asking a question. Similar to the above prognostication, it was another heaven’s secret or omen.
It came in the form of Hexagram 2 Kun and the accompanying notes containing my prediction and the subsequent unfolding filled up an entire foolscap page. (I no longer do this since I can log the unfolding in this blog.) This heaven’s secret or omen was published by me in the I Ching Community in the summer of 2003:
“The ominous omen foretold of groups of Muslim terrorists acting as holiday makers or tourists bombing trains and national libraries in the US and Europe that summer.”
During those few months there were substantial US intelligence reports online that terrorists were planning to bomb bridges and trains. Then it suddenly went all quiet.
In the summer of 2004, groups of Muslim terrorists bombed trains in Madrid, Spain.
In the summer of 2005, groups of Muslim terrorists bombed trains in London, England.
Almost three years after the publication of this omen, the then US President George Bush inexplicably revealed that a group of Muslim terrorists were arrested days before they could fly to the US to bomb the Library Tower that summer of 2003.
If the Book of Changes can give omens to this student and to the American lady, there is no reason whatsoever other Yi aficionados cannot obtain them. They either do not know the significance of the prognostication or they fail to interpret it properly. This gave me reason to previously rant about the foolishness of over reliance on the interpretations of incompetents - usually arising from their indolence -; since it may give cause for regrets. For without realizing it, diviners could suddenly find themselves facing impending disaster(s), financial or otherwise, as a more severe example. They may find out later, with regrets that the Book of Changes had actually forewarned them on those disasters which had unfolded accordingly.
The ignorant can be tolerated and taught, but even if Confucius is still alive, he would leave the indolent well alone. (Refer to the Analects)
And since I have mentioned the great ancient sage, let us take a look at what one of the four Confucian books say about omens from the Book of Changes.
In the Doctrine of the Mean (Zhong Yung) (XXIV), it is said:
“It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens. Such events are seen in the milfoil and tortoise, and affect the movements of the four limbs. When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit (Shen).” [James Legge]
Without a proper understanding of the omens and prophecies obtainable from the Book of Changes by using milfoil also known as yarrow stalks to test it, the renown sinologist, James Legge went on to disparage the whole chapter on entire sincerity as absurd. He added, “The foreknowledge attributed to the Sage, - the mate of Heaven, - is only a guessing by means of augury, sorcery, and other follies.”
Perhaps many modern Yi scholars and aficionados, excluding those who follow the good examples of Carl Jung, and another renowned sinologist, Richard Wilhelm, would tend to agree with James Legge. They would also disbelieve in the possibility of foreknowing the future, and of anyone’s capability to obtain omens and prophecies using the Book of Changes as an Oracle instead of a Book of Wisdom. How could they know what the ancients taught is true or not without testing it through proper study and practice? Therefore one has to do all the work and present the omens in the World Wide Web before their unfolding for the entire online world to see, and to prove these indolent Yi aficionados wrong. If Yi aficionados can become real dragons, why be false ones and mislead Yi students?
For Yi aficionados to further appreciate the value and importance of the Book of Changes to the ancients we turn to another ancient Chinese classic, the Book of History (Shujing):
Of the Great Plan accredited to the Great Yu of the Xia Dynasty, in the section on the Settlement of doubts, it is said:
“Officers having been chosen and appointed for divining by the tortoise shell and the milfoil stalks, they are charged to execute their duties. They will find rain, of clearing up, of cloudiness, of want of connection, and of crossing; and the inner and outer diagrams. ……. When you have doubts about any great matter, consult with your own mind; consult with your high ministers and officers; consult with the common people; consult the tortoise shell and divining stalks. If you, the shell, the stalks, the ministers and officers, and the common people, all agree about a course, this is what is called a great concord, and the result will be the welfare of your person and good fortune to your descendants.” [Book IV of the Book of Zhou - The Great Plan – James Legge, sacred-text]
If what is recorded in the Book of History is correct, officers have been chosen and appointed to consult the tortoise shell, and by milfoil the Book of Changes, since the beginning of the Xia Dynasty (21st century B.C.) until at least the end of the Zhou Dynasty (221 B.C.) These officers were known as Court historiographers during the Spring and Autumn era. The Zuo Zhuan contains several prognostications and omens obtained by these historiographers after consulting the Yijing. The Zuo Zhuan shows that even these professional historiographers have had made mistakes in their interpretation of omens.
Therefore we have to learn to improve our art and science of divination until we get it right, no matter how long it takes to obtain an omen, recognize it, and be able to make its interpretation clear as day. Just be diligent in our Yi studies and sincerely follow the guidance provided by the prognostication or omen and the Book of Changes would teach you more things since the student is able and ready.
If Yi aficionados happen to be ‘in tune with the music’ with omens and prophecies, let us learn together from the famous historical personage, Zhuge Liang. In his Ma Qian Ke or Quick predictions, comprising of fourteen prophecies, he had provided the means for Yi aficionados and those familiar with cryptic messages from Daoist celestial immortals to interpret the accompanying hexagrams and the verses respectively. The interpretation will stretch you to your limits, but there is no harm in trying since you can come away with more knowledge. If you can make the prophecy clear as day, then you are a worthy person and will be well nourished, and you can also nourish others.
If Yi aficionados can understand the rationale and the technique behind my following interpretation of the first prophecy of the Ma Qian Ke, I am sure the Book of Changes will give you more profound lessons in the years to come since you are more than ready. For example, my past few years’ lessons from the Yijing have been Heaven, Earth and Man, and how to make omens clear as day. And therefore my slight advantage as the great Carl Jung would say. But, you may hold a slight advantage over Chinese Yi aficionados in China, since their government has disallowed them access to this talk on omens and prophecies from the Yijing!
Since this talk is free of charge, no lunch will be provided. (That is no questions on omens and prophecies, and their timing will be fielded.)
Many thanks for staying tuned, ladies and gentlemen. May you become a real dragon!
Cheerio!
In this talk, I would touch on how omens from the Book of Changes (Yijing) can be obtained and what the ancients had indicated about them. Yi aficionados who are experts and scholars after understanding what has been said, can do further research on the subject matter, if they so wish. Therefore please lend me your ears and bear with me, lest you miss the forest for the trees. Again!
According to The American Heritage Dictionary, the definition of “Omen is a phenomenon supposed to portend good or evil; a prophetic sign”. The definition of prophecy, in the same dictionary is wider but for the purpose of this discussion: “Prophecy is a prediction of the future, made under divine inspiration.”
Based on these definitions, in my opinion, there is not much of a difference between an omen and a prophecy obtainable from this foremost ancient Chinese classic, the Book of Changes. The only real difference will be the time factor in their unfolding. For I had the good fortune to obtain word from Guan Yin, the Goddess of Mercy, three decades ago, and from a Buddha, thirteen years later that the Yijing is indeed divine. And in between those years, in 1993 a Quanzhen Daoist celestial immortal by giving six cryptic messages indirectly taught me how to improve on my interpretation of Yijing prognostications and omens.
When I first started writing the blog, ‘A touch of ancients and the Zhouyi’, in 2005, a number of Yi aficionados had turned away in disgust after reading my thoughts on foreseeing and foretelling the future, and my claims to receiving omens and heaven’s secrets from the Book of Changes. After all, since they have never seen anyone having the ability to do so, how could my thoughts and claims be true? Yet I persevere and slowly managed to push back the tide of disbeliefs and ignorance with some encouragement from Steve Marshall who knows much about Yijing studies. Steve Marshall, as many of those attending this talk know, is the author of The Mandate of Heaven.
If Yi aficionados really want to learn the Book of Changes, sincerely follow its oracle guidance. Reread the classic, consult the oracle, ponder the prognostications, interpret them as far as possible and over time with perseverance, they would gradually improve their art and science of divination. As discussed in previous articles, it is my contention that the interpretation of prognostications and omens are repeatable and therefore testable. However, this would only become obvious through extended divination experience. And through extended divination experience, psychics excepted, Yi aficionados can raise their intuition levels. If they also happen to possess a touch of spiritual clarity (Shen Ming), obtainable via real neidan practice and deep contemplation, then their ability to obtain and interpret omens from the Yijing will improve by leaps and bounds.
If we do not improve our own art of Yi divination, it could prove difficult to understand the science of Yi divination. Without a sound knowledge of the art and science of divination, how can we ever hope to divine like a spirit like Zhuge Liang, Shao Yong, and Liu Bo Wen had done, and later to assist the gods?
Furthermore, without improving our art and science of divination, even when an omen is received from the Book of Changes, we and/or our peers would not have the ability to recognize it as such, or know how to interpret it. To provide more clarity on this statement, I present a real example below for your consideration.
Back in 2003, a lady from the US opened a forum thread each and every time she received a Yi prognostication seeking help for interpretations from her peers. Similar to her peers, she has or claimed to have studied the Book of Changes for a few decades. This went on for five or six times. Yet none of the interpretations given by her peers seemed to provide her much peace. She is a trained psychic by the way and her recurring dreams told her something very different from the proffered interpretations. Near the end, she was literally begging for help on what to do. That was when I decided to step in to alleviate her misery. I had to spend some time reading all of the Yi prognostications given to her and ponder over them. And thereafter in one post, I interpreted all of the five or six prognostications to her great satisfaction, since my interpretations tied up with her recurring dreams. From the prognostications and from extended experience, I had told her, she would be unemployed shortly, and should move out from the small town, where she was working, to the big city where she had been planning to move to. I told her she would become a flying dragon in the new place, a happy omen. (The moving fifth line of Qian prognostication) Since there was no further feedback from her, only lately did I realize the Book of Changes was right again. One of her recurring dreams had her walking under some scaffolding with construction workers busily working above. That was back in 2003. She was unemployed shortly after my interpretations and left for the big US city. If she have had invested in properties there and then, I reflected, she would become rich a few years later when property prices doubled or more in big US cities. Thus becoming a flying dragon in the heavens and achieving supreme success.
When the Yijing speaks, the prognostication or omen is true and if the interpretation is correct, the results can be foreseen, thereby making it clear as day. As long as the Yi speaks, an able interpreter can interpret the prognostication or omen correctly even if he or she is from a different era or oceans apart with the diviner. This means that my theory on the science of divination can be and has been tested many times and proved. My commentary on the first prophecy of the Ma Qian Ke by Zhuge Liang presented at the end of this talk, will also serves as an example to further support this contention.
But before we go into that, let us look at examples of global omens, the older ones published by me in Yijing forums before the predicted events occurred, and my thoughts. Also take note of the pseudonym used then, sounds familiar? For the great Zhuge Liang also known as Zhuge Kongming is my hero too.
1) An I Ching prediction on the Iraqi war in 2003 posted by me on the IChing_Yijing @yahoogroups.com probably on 23rd April 2003(?).
In IChing_YiJing@yahoogroups.com, "chuko_kungming" wrote:
Hi to everyone. This is my first post. Just joined the group (23rd April). Now on the Iraqi war and Iching predictions:
From the hexagram # 57 obtained by me in Feb 2003, the Iching indicated that the Iraqi war would start within 5 days of 15th March. And the war will be over by end April or first week of May 2003.
For the record:
US President George Bush declared deadline for Iraq to disarm by March 17th and ordered the attack on Iraq on March 19th (US time) / March 20th (Asian time). He declared end of attack and victory over Iraq on May 2nd, 2003.
2) If I have not read the accompanying notes made after the divination and days of pondering, I would probably not have remembered how the timing of the two events – the Iraq war and the end of it - was calculated. On the following page of my journal, I noticed that the Yi again insisted on this student asking a question. Similar to the above prognostication, it was another heaven’s secret or omen.
It came in the form of Hexagram 2 Kun and the accompanying notes containing my prediction and the subsequent unfolding filled up an entire foolscap page. (I no longer do this since I can log the unfolding in this blog.) This heaven’s secret or omen was published by me in the I Ching Community in the summer of 2003:
“The ominous omen foretold of groups of Muslim terrorists acting as holiday makers or tourists bombing trains and national libraries in the US and Europe that summer.”
During those few months there were substantial US intelligence reports online that terrorists were planning to bomb bridges and trains. Then it suddenly went all quiet.
In the summer of 2004, groups of Muslim terrorists bombed trains in Madrid, Spain.
In the summer of 2005, groups of Muslim terrorists bombed trains in London, England.
Almost three years after the publication of this omen, the then US President George Bush inexplicably revealed that a group of Muslim terrorists were arrested days before they could fly to the US to bomb the Library Tower that summer of 2003.
If the Book of Changes can give omens to this student and to the American lady, there is no reason whatsoever other Yi aficionados cannot obtain them. They either do not know the significance of the prognostication or they fail to interpret it properly. This gave me reason to previously rant about the foolishness of over reliance on the interpretations of incompetents - usually arising from their indolence -; since it may give cause for regrets. For without realizing it, diviners could suddenly find themselves facing impending disaster(s), financial or otherwise, as a more severe example. They may find out later, with regrets that the Book of Changes had actually forewarned them on those disasters which had unfolded accordingly.
The ignorant can be tolerated and taught, but even if Confucius is still alive, he would leave the indolent well alone. (Refer to the Analects)
And since I have mentioned the great ancient sage, let us take a look at what one of the four Confucian books say about omens from the Book of Changes.
In the Doctrine of the Mean (Zhong Yung) (XXIV), it is said:
“It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens. Such events are seen in the milfoil and tortoise, and affect the movements of the four limbs. When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit (Shen).” [James Legge]
Without a proper understanding of the omens and prophecies obtainable from the Book of Changes by using milfoil also known as yarrow stalks to test it, the renown sinologist, James Legge went on to disparage the whole chapter on entire sincerity as absurd. He added, “The foreknowledge attributed to the Sage, - the mate of Heaven, - is only a guessing by means of augury, sorcery, and other follies.”
Perhaps many modern Yi scholars and aficionados, excluding those who follow the good examples of Carl Jung, and another renowned sinologist, Richard Wilhelm, would tend to agree with James Legge. They would also disbelieve in the possibility of foreknowing the future, and of anyone’s capability to obtain omens and prophecies using the Book of Changes as an Oracle instead of a Book of Wisdom. How could they know what the ancients taught is true or not without testing it through proper study and practice? Therefore one has to do all the work and present the omens in the World Wide Web before their unfolding for the entire online world to see, and to prove these indolent Yi aficionados wrong. If Yi aficionados can become real dragons, why be false ones and mislead Yi students?
For Yi aficionados to further appreciate the value and importance of the Book of Changes to the ancients we turn to another ancient Chinese classic, the Book of History (Shujing):
Of the Great Plan accredited to the Great Yu of the Xia Dynasty, in the section on the Settlement of doubts, it is said:
“Officers having been chosen and appointed for divining by the tortoise shell and the milfoil stalks, they are charged to execute their duties. They will find rain, of clearing up, of cloudiness, of want of connection, and of crossing; and the inner and outer diagrams. ……. When you have doubts about any great matter, consult with your own mind; consult with your high ministers and officers; consult with the common people; consult the tortoise shell and divining stalks. If you, the shell, the stalks, the ministers and officers, and the common people, all agree about a course, this is what is called a great concord, and the result will be the welfare of your person and good fortune to your descendants.” [Book IV of the Book of Zhou - The Great Plan – James Legge, sacred-text]
If what is recorded in the Book of History is correct, officers have been chosen and appointed to consult the tortoise shell, and by milfoil the Book of Changes, since the beginning of the Xia Dynasty (21st century B.C.) until at least the end of the Zhou Dynasty (221 B.C.) These officers were known as Court historiographers during the Spring and Autumn era. The Zuo Zhuan contains several prognostications and omens obtained by these historiographers after consulting the Yijing. The Zuo Zhuan shows that even these professional historiographers have had made mistakes in their interpretation of omens.
Therefore we have to learn to improve our art and science of divination until we get it right, no matter how long it takes to obtain an omen, recognize it, and be able to make its interpretation clear as day. Just be diligent in our Yi studies and sincerely follow the guidance provided by the prognostication or omen and the Book of Changes would teach you more things since the student is able and ready.
If Yi aficionados happen to be ‘in tune with the music’ with omens and prophecies, let us learn together from the famous historical personage, Zhuge Liang. In his Ma Qian Ke or Quick predictions, comprising of fourteen prophecies, he had provided the means for Yi aficionados and those familiar with cryptic messages from Daoist celestial immortals to interpret the accompanying hexagrams and the verses respectively. The interpretation will stretch you to your limits, but there is no harm in trying since you can come away with more knowledge. If you can make the prophecy clear as day, then you are a worthy person and will be well nourished, and you can also nourish others.
If Yi aficionados can understand the rationale and the technique behind my following interpretation of the first prophecy of the Ma Qian Ke, I am sure the Book of Changes will give you more profound lessons in the years to come since you are more than ready. For example, my past few years’ lessons from the Yijing have been Heaven, Earth and Man, and how to make omens clear as day. And therefore my slight advantage as the great Carl Jung would say. But, you may hold a slight advantage over Chinese Yi aficionados in China, since their government has disallowed them access to this talk on omens and prophecies from the Yijing!
Since this talk is free of charge, no lunch will be provided. (That is no questions on omens and prophecies, and their timing will be fielded.)
Many thanks for staying tuned, ladies and gentlemen. May you become a real dragon!
Cheerio!
Friday, June 29, 2012
Update on free lunches and other things
The free lunch provided to senior citizens in the US and Europe in late October 2008 with a request to do their homework before buying US and UK blue chips at their historical or new lows probably would have made some money for those who followed through with the suggestion. There was a big rebound in the global stock markets a year later.
The free lunch provided to Malaysian retirees in late October 2010 suggesting that they keep their retirement sum in the Employees Provident Fund (EPF), and to those who have already taken the sum out to buy Government bonds and not to invest in foreign currencies unless they are sophisticated enough could bear fruits this year. Since many are expecting the country’s economy to weaken further and the central bank has already started to reduce the easy credit, made readily available to consumers or households over the past few years.
With the current ongoing outflow of foreign funds from emerging and Asian economies to the US, borrowing the falling US dollar in 2010, for example, to bet on higher rate paying currencies would have burned many an investor. (A lesson perhaps not learnt well from the Asian financial crisis.)
The Book of Changes has had already informed this student about these outflows a few months earlier, the reason for selling down my shares. (Think about timing, and repeatable interpretations of Yi prognostications based on extended experience.)
Those who had already bought the 2009 (3 year) Government bonds for retirees and the general public would have received or about to receive their monies on maturity. Together with those who have kept their monies in the EPF on retirement, they could be akin to fish swimming in liquidity. While Pigs cry, Fish laughs.
These free lunches and the omens are meant for individuals – the general reading public – and are not meant for institutions. If institutions also want freebies, then no one including the individuals will get any.
When I realized that contractors working for US agencies are being paid to monitor the omens on my blog and interpreting them where required; I decided to present omens in cryptic messages from thereon.
Therefore, a different presentation was made on the ‘Pigs cry and Fish laughs’ omen making it extremely difficult for any Yi aficionado to decipher, including those particular gainfully employed contractors who possess some expertise in Yi studies. (I am aware that one uses a particular pseudonym while another probably has since passed on. Yes, I do have some sixth sense and do spend time reading Yi Forums.)
The same can be said for the Great Light from Heaven omen. Even with several hints provided, deep thinkers and Yi scholars – if they were reading it – have yet to decipher or interpreted the omen. (This comment also serves to answer the statement on sincerity made by an anonymous reader in that article.)
If institutions want to know more about forthcoming omens and prognostications in advance:
That can affect the safety of their country and citizens, or
On the timing of expected huge swings in the global financial markets, or
On anything else which matters to them?
They are welcome to contact this author by leaving a short note and an email address. Discussions, if any, will be treated private and confidential.
The good things I have learned from prior years’ observations are these:
1) Omens can be averted not only by the charisma of rulers and/or by experienced diviners. There is an additional method which application has averted the ‘Rockets in the south east region’ omen. I may blog about this method later but no promises. (The lady from Hawaii would probably know something about it. Some readers may have thought at the time that I was being presumptuous when I mentioned to her in the comments column that the US government also reads my blog.)
2) I still have faults in the accuracy in interpreting omens given by the Book of Changes. Lazy me. There was an omen which had indicated a nuclear incident in the North East region – from the direction of Malaysia - several months before its actual occurrence. I thought it would be related to North Korea and the US in the Yellow Sea and the Sea of Japan, but the omen was actually on the March 2011 nuclear mishap in Japan. (Blogged in 2010 as nuclear or silent weapons will be used.)
3) According to the (missing and recently found) Chapter Yao in the Analects, Confucius told his student, Zigong, the accuracy rate of his divination can be up to 70 percent. Perhaps because of this, Confucius requires more years to study the Book of Changes so that he would be free from great faults.
4) While my Yi divination accuracy has been rated much higher than 70 percent by friends and my late father in the past, as a Yi student, I would probably need more years than the great sage, Confucius has requested for, to perfect it, but verily doubt Heaven would grant me my wish.
5) Therefore from now on I would have to be extra careful, diligent, and observant each time the Book of Changes gives me an omen or a prognostication to raise the accuracy rate perhaps a step closer to perfection.
The free lunch provided to Malaysian retirees in late October 2010 suggesting that they keep their retirement sum in the Employees Provident Fund (EPF), and to those who have already taken the sum out to buy Government bonds and not to invest in foreign currencies unless they are sophisticated enough could bear fruits this year. Since many are expecting the country’s economy to weaken further and the central bank has already started to reduce the easy credit, made readily available to consumers or households over the past few years.
With the current ongoing outflow of foreign funds from emerging and Asian economies to the US, borrowing the falling US dollar in 2010, for example, to bet on higher rate paying currencies would have burned many an investor. (A lesson perhaps not learnt well from the Asian financial crisis.)
The Book of Changes has had already informed this student about these outflows a few months earlier, the reason for selling down my shares. (Think about timing, and repeatable interpretations of Yi prognostications based on extended experience.)
Those who had already bought the 2009 (3 year) Government bonds for retirees and the general public would have received or about to receive their monies on maturity. Together with those who have kept their monies in the EPF on retirement, they could be akin to fish swimming in liquidity. While Pigs cry, Fish laughs.
These free lunches and the omens are meant for individuals – the general reading public – and are not meant for institutions. If institutions also want freebies, then no one including the individuals will get any.
When I realized that contractors working for US agencies are being paid to monitor the omens on my blog and interpreting them where required; I decided to present omens in cryptic messages from thereon.
Therefore, a different presentation was made on the ‘Pigs cry and Fish laughs’ omen making it extremely difficult for any Yi aficionado to decipher, including those particular gainfully employed contractors who possess some expertise in Yi studies. (I am aware that one uses a particular pseudonym while another probably has since passed on. Yes, I do have some sixth sense and do spend time reading Yi Forums.)
The same can be said for the Great Light from Heaven omen. Even with several hints provided, deep thinkers and Yi scholars – if they were reading it – have yet to decipher or interpreted the omen. (This comment also serves to answer the statement on sincerity made by an anonymous reader in that article.)
If institutions want to know more about forthcoming omens and prognostications in advance:
That can affect the safety of their country and citizens, or
On the timing of expected huge swings in the global financial markets, or
On anything else which matters to them?
They are welcome to contact this author by leaving a short note and an email address. Discussions, if any, will be treated private and confidential.
The good things I have learned from prior years’ observations are these:
1) Omens can be averted not only by the charisma of rulers and/or by experienced diviners. There is an additional method which application has averted the ‘Rockets in the south east region’ omen. I may blog about this method later but no promises. (The lady from Hawaii would probably know something about it. Some readers may have thought at the time that I was being presumptuous when I mentioned to her in the comments column that the US government also reads my blog.)
2) I still have faults in the accuracy in interpreting omens given by the Book of Changes. Lazy me. There was an omen which had indicated a nuclear incident in the North East region – from the direction of Malaysia - several months before its actual occurrence. I thought it would be related to North Korea and the US in the Yellow Sea and the Sea of Japan, but the omen was actually on the March 2011 nuclear mishap in Japan. (Blogged in 2010 as nuclear or silent weapons will be used.)
3) According to the (missing and recently found) Chapter Yao in the Analects, Confucius told his student, Zigong, the accuracy rate of his divination can be up to 70 percent. Perhaps because of this, Confucius requires more years to study the Book of Changes so that he would be free from great faults.
4) While my Yi divination accuracy has been rated much higher than 70 percent by friends and my late father in the past, as a Yi student, I would probably need more years than the great sage, Confucius has requested for, to perfect it, but verily doubt Heaven would grant me my wish.
5) Therefore from now on I would have to be extra careful, diligent, and observant each time the Book of Changes gives me an omen or a prognostication to raise the accuracy rate perhaps a step closer to perfection.
Thursday, May 31, 2012
An accurate Guan Yin Oracle (3)
Oracles and prognostications are deemed accurate when future events unfold accordingly before our very eyes.
Since 2006, regular readers and followers of this blog would have witnessed many of the Yijing omens relating to future global events - some happy, others ominous - unfolding exactly after they were blogged (double checked the datelines with the respective occurred events, if you so wish). There was even a first live test case study on a particular stock (GT) as the Yi prognostications on it unfolded.
The global financial crisis started exactly on the predicted date in September 2008 (Lehman’s collapse). And the able went into hiding, in line with advice from both Confucius and Mencius.
Of the several accurate omens on global events in 2009 which unfolded accordingly to what were blogged, the ‘PIGS’ crisis prognosis (credit crisis in Europe) is still unfolding and remain unresolved. Also read the 2011 omen on Revolution (‘Arab Spring’).
Therefore there is nothing else to prove to an anonymous latecomer who snidely commented in the second article on this Guan Yin Oracle that “It is always (sic) easy to comments (sic) after the event”.
Just hope that this particular latecomer, if an investor, has not lost his or her shirt since the May 7, 2012 article. Commodities and global stock markets have fallen heavily since then. According to a Bloomberg TV report today, 4.5 trillion dollars have been wiped off global stock markets just in this month of May.
Perhaps, unlike regular readers, the latecomer did not see or understand this particular hint provided in the second article:
“Disposing of them for profit during the expected rally; and in line with the timing from a prognostication from the Book of Changes reduced stockholdings to a very manageable level, just before the rally ended. Share prices have fallen quite a bit since.”
Will commodities and share prices in global stock markets have further to fall?
Do not ask this mere mortal (me); go ask the ShenXian (the real or the false). Why should I, morally or otherwise, be responsible for readers’ gains and/or losses in their investments?
Cheerio!
Since 2006, regular readers and followers of this blog would have witnessed many of the Yijing omens relating to future global events - some happy, others ominous - unfolding exactly after they were blogged (double checked the datelines with the respective occurred events, if you so wish). There was even a first live test case study on a particular stock (GT) as the Yi prognostications on it unfolded.
The global financial crisis started exactly on the predicted date in September 2008 (Lehman’s collapse). And the able went into hiding, in line with advice from both Confucius and Mencius.
Of the several accurate omens on global events in 2009 which unfolded accordingly to what were blogged, the ‘PIGS’ crisis prognosis (credit crisis in Europe) is still unfolding and remain unresolved. Also read the 2011 omen on Revolution (‘Arab Spring’).
Therefore there is nothing else to prove to an anonymous latecomer who snidely commented in the second article on this Guan Yin Oracle that “It is always (sic) easy to comments (sic) after the event”.
Just hope that this particular latecomer, if an investor, has not lost his or her shirt since the May 7, 2012 article. Commodities and global stock markets have fallen heavily since then. According to a Bloomberg TV report today, 4.5 trillion dollars have been wiped off global stock markets just in this month of May.
Perhaps, unlike regular readers, the latecomer did not see or understand this particular hint provided in the second article:
“Disposing of them for profit during the expected rally; and in line with the timing from a prognostication from the Book of Changes reduced stockholdings to a very manageable level, just before the rally ended. Share prices have fallen quite a bit since.”
Will commodities and share prices in global stock markets have further to fall?
Do not ask this mere mortal (me); go ask the ShenXian (the real or the false). Why should I, morally or otherwise, be responsible for readers’ gains and/or losses in their investments?
Cheerio!
Thursday, February 16, 2012
That great light from heaven
Yi aficionados and scholars know there is much wisdom contained in the ancient classic, the Book of Changes. To understand something very deep, we may have to dig into our reserves. In a way, it could be easier for the ethnic Chinese because of their upbringing to understand more of what is written in the Yijing, since ancient wisdoms pervade Chinese civilization.
But just like the diligent Yi aficionados in the West, the ethnic Chinese still have to put in as much effort by pondering, doing research where necessary, or even asking the ShenXian (Daoist deities and celestial immortals), if and when a rare opportunity arises, to arrive at a more meaningful understanding of what the Yi wanted to say or teach.
After all, who can say for certain that our understanding of the Zhouyi and the ten wings is deep enough and/or our interpretation of the prognostications will be correct all the time?
Take for instance the prognostication given by the Yi about heaven sending down a great light to help the people. (Also refer to entry, “The returning great light” on February 4, 2011)
In the Commentary on the Decision (the 1st and 2nd Wings) of Hexagram 42 Yi / Increase, Confucius commented:
“Decreasing what is above and increasing what is below;
then the joy of the people is boundless.
What is above places itself under what is below:
This is the way of the great light.
And it furthers one to undertake something:
Central, correct, and blessed.”
[W/B]
In this entry, I will only provide the framework taken from the Yi for the esoteric and the deep thinkers to come up with the reason why the great light was sent, what or whom does it represent, how this light can help the people, and who these people are?
The complete set of answers to the questions raised could be obtained in the Wilhelm translation. Regular readers should take note that this entry is also about world events. How would I know?
Have fun.
Cheerio!
But just like the diligent Yi aficionados in the West, the ethnic Chinese still have to put in as much effort by pondering, doing research where necessary, or even asking the ShenXian (Daoist deities and celestial immortals), if and when a rare opportunity arises, to arrive at a more meaningful understanding of what the Yi wanted to say or teach.
After all, who can say for certain that our understanding of the Zhouyi and the ten wings is deep enough and/or our interpretation of the prognostications will be correct all the time?
Take for instance the prognostication given by the Yi about heaven sending down a great light to help the people. (Also refer to entry, “The returning great light” on February 4, 2011)
In the Commentary on the Decision (the 1st and 2nd Wings) of Hexagram 42 Yi / Increase, Confucius commented:
“Decreasing what is above and increasing what is below;
then the joy of the people is boundless.
What is above places itself under what is below:
This is the way of the great light.
And it furthers one to undertake something:
Central, correct, and blessed.”
[W/B]
In this entry, I will only provide the framework taken from the Yi for the esoteric and the deep thinkers to come up with the reason why the great light was sent, what or whom does it represent, how this light can help the people, and who these people are?
The complete set of answers to the questions raised could be obtained in the Wilhelm translation. Regular readers should take note that this entry is also about world events. How would I know?
Have fun.
Cheerio!
Friday, February 04, 2011
The returning great light
The holy sages and the ancient sages (Laozi, Confucius, and Mencius) advise the able to go into hiding whenever there is no Tao on earth. Those who did not hide or were too late to do so suffered the consequences. And history keeps repeating itself down the millennia.
The great wealth destruction from September 2008 onwards brought financial ruin to many across the world. Natural disasters like earthquakes and floods, and wind borne diseases which turned into worldwide epidemics killed many people.
That was why in early 2008 the Book of Changes warned this student, there was going to be no Tao on earth.
Of late, the I Ching has told me times are changing.
For Heaven is sending down the light for the sake of the people.
The returning great light and the accompanying wind will penetrate and disperse the darkness which had hurt so many people on earth over the past few years.
During this change, it is advisable for the able to remain cautious since it is a transition from disorder to order and such change takes time. Just do not miss this return of the great light, or they may have to wait for ten years.
With this heaven sent great light, it is time to cross the great waters, and achieve supreme success. What should I do? Practise charioting! Or write a book?
The great wealth destruction from September 2008 onwards brought financial ruin to many across the world. Natural disasters like earthquakes and floods, and wind borne diseases which turned into worldwide epidemics killed many people.
That was why in early 2008 the Book of Changes warned this student, there was going to be no Tao on earth.
Of late, the I Ching has told me times are changing.
For Heaven is sending down the light for the sake of the people.
The returning great light and the accompanying wind will penetrate and disperse the darkness which had hurt so many people on earth over the past few years.
During this change, it is advisable for the able to remain cautious since it is a transition from disorder to order and such change takes time. Just do not miss this return of the great light, or they may have to wait for ten years.
With this heaven sent great light, it is time to cross the great waters, and achieve supreme success. What should I do? Practise charioting! Or write a book?
Sunday, January 16, 2011
Too deep for many
What the two great sages, Laozi and Confucius, know about the Book of Changes can be too deep for many Yi students. Therefore their thoughts on this ancient Chinese classic are often missed even by those who considered themselves scholars of ancient Chinese philosophy.
Over the years, Yi students have tried linking up the Tao Te Ching to the Book of Changes without much success. It will be difficult if we do not know both the profound classics well. Another drawback would be the lack of neidan knowledge and practice.
If we are discerning enough, we may find several chapters in the Tao Te Ching relating to neidan and the Zhouyi. This means that the Book of Changes also contains layers on neidan practice which Laozi and some renowned Neo Daoists know about. But many down the ages do not.
If we look clearly at Confucius’ commentaries on certain lines of hexagrams, we may understand how deep his knowledge on the Book of Changes was. But then if we are not earnest in our Yi studies, we may not know why he interpreted those lines as he did.
As to whether he consulted the Book of Changes on occasions is another story altogether. So far I have not come across any evidence of his Yi consultation(s) in the four Confucian books.
Yet I read of a modern scholar, a fellow Malaysian, claiming that Confucius do not use the nuclear trigrams and the changed hexagram for interpretations. And that those who used them, do not or did not know their Yi studies well.
While I verily agree with the scholar that Confucius’s interpretations of the lines are based on the trigrams, we cannot conclusively determine that nuclear trigrams and changed hexagrams cannot be used for interpretations of Yi consultations, unless we have examples of consultations performed by the great sage, Confucius and his interpretation of them to form such an opinion.
Though my knowledge of the Yi is minimal compared to the two great sages, I do use the nuclear trigrams on occasions to provide more clarity to the prognostications or omens. And I use the changed hexagrams more often than not.
But does this mean that the particular modern scholar know the Yi better than me? Nope. Since down the ages, the Yi has been too deep for many.
Over the years, Yi students have tried linking up the Tao Te Ching to the Book of Changes without much success. It will be difficult if we do not know both the profound classics well. Another drawback would be the lack of neidan knowledge and practice.
If we are discerning enough, we may find several chapters in the Tao Te Ching relating to neidan and the Zhouyi. This means that the Book of Changes also contains layers on neidan practice which Laozi and some renowned Neo Daoists know about. But many down the ages do not.
If we look clearly at Confucius’ commentaries on certain lines of hexagrams, we may understand how deep his knowledge on the Book of Changes was. But then if we are not earnest in our Yi studies, we may not know why he interpreted those lines as he did.
As to whether he consulted the Book of Changes on occasions is another story altogether. So far I have not come across any evidence of his Yi consultation(s) in the four Confucian books.
Yet I read of a modern scholar, a fellow Malaysian, claiming that Confucius do not use the nuclear trigrams and the changed hexagram for interpretations. And that those who used them, do not or did not know their Yi studies well.
While I verily agree with the scholar that Confucius’s interpretations of the lines are based on the trigrams, we cannot conclusively determine that nuclear trigrams and changed hexagrams cannot be used for interpretations of Yi consultations, unless we have examples of consultations performed by the great sage, Confucius and his interpretation of them to form such an opinion.
Though my knowledge of the Yi is minimal compared to the two great sages, I do use the nuclear trigrams on occasions to provide more clarity to the prognostications or omens. And I use the changed hexagrams more often than not.
But does this mean that the particular modern scholar know the Yi better than me? Nope. Since down the ages, the Yi has been too deep for many.
Sunday, November 07, 2010
Remember this well
When people spend ten years or more of their lives studying and practising an art form, for example, martial arts, yoga and/or qigong exercises, they consider themselves masters of that art.
In comparison people who have spent decades in the study and cultivation of Tao and/or reading the Book of Changes still consider themselves, students. Why?
For the subjects of Tao and the Yi are vast and profound.
Grasping a meaning or two from the Confucian books and the ancient classics whether Confucian, Daoist, or Buddhist, does not mean we know much about Tao and the Yi.
We are often humbled by the new meanings that spring up from these books and classics upon further readings even after decades of studies and practice. Such is the case probably with Confucius, one of the ancient sages, who have had read the Yi.
Until we attain spiritual clarity through neidan (inner alchemy), there are still many hidden secrets or truths in these ancient books and classics waiting to be revealed to the right person(s) or the Junzi. (A note to translators of Daoist classics or texts, wisdom or zhi in pinyin is not spiritual clarity. Do not mix up the two different meanings.)
In the ‘Simple notes on Hexagram Fu / Return’ on May 1, 2006, I have written something for neidan practitioners and Yi aficionados.
It matters not if readers understand the significance of the hint or not, but it pays for neidan practitioners who have already progressed to see the various signposts of the Way as indicated in the ancient classics, sutras, and Daoist texts (of Zhong LiQuan, Lu Dongbin and Zhang Boduan in particular) to remember this well:
“Friends come without blame. To and fro goes the Way. On the seventh day comes return." This is the course of heaven.
[Commentary on the Decision of Hexagram Fu - W/B]
Guess what? I would not be the one to reveal the secret or truth.
All I wish to add for Yi aficionados and neidan practitioners is that the hidden secret or truth could be related to the bottom and the top line(s) of hexagram Fu. But how would I know?
Cheerio!
In comparison people who have spent decades in the study and cultivation of Tao and/or reading the Book of Changes still consider themselves, students. Why?
For the subjects of Tao and the Yi are vast and profound.
Grasping a meaning or two from the Confucian books and the ancient classics whether Confucian, Daoist, or Buddhist, does not mean we know much about Tao and the Yi.
We are often humbled by the new meanings that spring up from these books and classics upon further readings even after decades of studies and practice. Such is the case probably with Confucius, one of the ancient sages, who have had read the Yi.
Until we attain spiritual clarity through neidan (inner alchemy), there are still many hidden secrets or truths in these ancient books and classics waiting to be revealed to the right person(s) or the Junzi. (A note to translators of Daoist classics or texts, wisdom or zhi in pinyin is not spiritual clarity. Do not mix up the two different meanings.)
In the ‘Simple notes on Hexagram Fu / Return’ on May 1, 2006, I have written something for neidan practitioners and Yi aficionados.
It matters not if readers understand the significance of the hint or not, but it pays for neidan practitioners who have already progressed to see the various signposts of the Way as indicated in the ancient classics, sutras, and Daoist texts (of Zhong LiQuan, Lu Dongbin and Zhang Boduan in particular) to remember this well:
“Friends come without blame. To and fro goes the Way. On the seventh day comes return." This is the course of heaven.
[Commentary on the Decision of Hexagram Fu - W/B]
Guess what? I would not be the one to reveal the secret or truth.
All I wish to add for Yi aficionados and neidan practitioners is that the hidden secret or truth could be related to the bottom and the top line(s) of hexagram Fu. But how would I know?
Cheerio!
Wednesday, September 01, 2010
Understand what you read
In any studies, the student would be provided a suggested book list to read either by teachers, schools, or peers. Even if students happen to read the same book or classic, we may each come away with a complete different understanding especially on profound subjects like the Tao and the Zhouyi, as is often seen in the World Wide Web.
Some differences in understanding these two ancient Chinese studies have been covered in previous entries. It seems pointless to go through them again which is in line with Heaven and Earth, and the sage.
While the Yi can be treated like a parent, whether we use the ancient classic as a Book of Oracles and/or a Book of Wisdom, we could have completely ignored its guidance(s) if we do not understand what we read. Unable to understand what we read, we may bend with the wind instead of getting the clouds and the wind to follow us.
If we understand what we read, it is easy to discern spurious claims of which there are many. And we would not sway whichever way the wind blows since our knowledge or roots have deepened.
In line with the times, and as a continuation of the previous entry on ‘Fei Ren in the seventh month’, I append some of the in-depth thoughts of the ancients taken from the Ten Wings for aficionados who have a minimum of ten years of Yi studies under their belt, since the commentary deal with Tao and the Cosmos:
Judgment:
Standstill. Evil people do not further.
The perseverance of the superior man.
The great departs; the small approaches.
Commentary on the Judgment:
Thus heaven and earth do not unite, and all beings fail to achieve union.
Upper and lower do not unite, and in the world, states go down to ruin.
The shadowy is within, the light without; weakness is within, firmness without; the inferior is within, the superior without. The way of the inferior is waxing; the way of the superior is waning.
Confucius says about the (fifth) line (of Standstill):
Danger arises when a man feels secure in his position. Destruction threatens when a man seeks to preserve his worldly estate. Confusion develops when a man has put everything in order. Therefore the superior man does not forget danger in his security, nor ruin when he is well established, nor confusion when his affairs are in order. In this way he gains personal safety and is able to protect the empire.
[W/B Books I & III]
There are several layers of thoughts depicted here, some over our heads as usual.
Test your Yi knowledge on these ancient thoughts and see if you can really understand why so many warnings had been given?
Some differences in understanding these two ancient Chinese studies have been covered in previous entries. It seems pointless to go through them again which is in line with Heaven and Earth, and the sage.
While the Yi can be treated like a parent, whether we use the ancient classic as a Book of Oracles and/or a Book of Wisdom, we could have completely ignored its guidance(s) if we do not understand what we read. Unable to understand what we read, we may bend with the wind instead of getting the clouds and the wind to follow us.
If we understand what we read, it is easy to discern spurious claims of which there are many. And we would not sway whichever way the wind blows since our knowledge or roots have deepened.
In line with the times, and as a continuation of the previous entry on ‘Fei Ren in the seventh month’, I append some of the in-depth thoughts of the ancients taken from the Ten Wings for aficionados who have a minimum of ten years of Yi studies under their belt, since the commentary deal with Tao and the Cosmos:
Judgment:
Standstill. Evil people do not further.
The perseverance of the superior man.
The great departs; the small approaches.
Commentary on the Judgment:
Thus heaven and earth do not unite, and all beings fail to achieve union.
Upper and lower do not unite, and in the world, states go down to ruin.
The shadowy is within, the light without; weakness is within, firmness without; the inferior is within, the superior without. The way of the inferior is waxing; the way of the superior is waning.
Confucius says about the (fifth) line (of Standstill):
Danger arises when a man feels secure in his position. Destruction threatens when a man seeks to preserve his worldly estate. Confusion develops when a man has put everything in order. Therefore the superior man does not forget danger in his security, nor ruin when he is well established, nor confusion when his affairs are in order. In this way he gains personal safety and is able to protect the empire.
[W/B Books I & III]
There are several layers of thoughts depicted here, some over our heads as usual.
Test your Yi knowledge on these ancient thoughts and see if you can really understand why so many warnings had been given?
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