Book II of the Richard Wilhelm’s translation contains the technical aspects of Yi studies. Since it discussed the Ten Wings, Cosmos, Fate, Yin Yang and Tao amongst other technical knowledge, one only began to study Book II ‘The Material’ after a decade or more of studying the Yi. Of course one could be a slow learner, but I wholeheartedly agree with Steve Marshall who has advised Yi students in his Yijing Dao site that they should only read Book II after ten years of studies. Students who are not similarly prepared and had jumped into these technical aspects early may get ‘drown’ in the deep end of the pool.
The deep thoughts and commentary of the wise and the ancients including Confucius, made up the Ten Wings. If we study the material too early, we could be deluged with too much information. If we do not study their thoughts and commentary, we may not be able to deepen our studies. Therefore it would be wise to take things one step at a time, progress at a leisure pace, since the Yi and Tao are there forever waiting for the right persons.
‘If you love self knowledge and/or wisdom, the Yi is the right book. To one person its spirit appears as clear as day; to another, shadowy as twilight; to a third, dark as night.’ [Carl Jung] According to Richard Wilhelm, if you want to speak to the Book of Changes, you need to be fit to consult the oracle. 'It requires a clear and tranquil mind, receptive to the cosmic influences hidden in the humble divining stalks', he added.
[W/B translation]
To those who disagree with these two renowned Western fellows of the Yi and to those who believe that the Book of Changes speaks to anyone who questions and/or cast the tools – yarrow, coins, or whatever – perhaps the following paragraph can throw some light to the understanding of the two respected gentlemen, ancients, and the wise down the ages.
The transformation of things and the fitting together of them depend upon the changes. Stimulation of them and setting them in motion depend upon continuity. The spirituality and clarity depend upon the right man. Silent fulfillment, confidence that needs no words, depend upon virtuous conduct.
[Da Zhuan / The Great Treatise. Pg 324 W/B]
If we seek an oracle from the Book of Changes, it will depend upon the prognostications and expected changes. The diviner stimulates the changes via casting and sets them in motion by acting on the oracles. This ensures continuity. The higher spiritual levels and the understanding of deeper meanings – omens and/or heaven’s secrets - depend upon the right person. (Also refer to the Chung Yung – Doctrine of the Mean and the Hui Ming Ching.) (Did you notice the subtle difference between oracles from the Yi and those of the Meihua Yi Shu?)
Only those who cultivate proper conduct and virtues would achieve clarity, and sincerity in the Yi. Therefore the silent fulfillment, confidence that needs no words – cheerfully waiting for the expected outcome.
Even if we accord a better rendition of what the ancients and wise said, how many Yi aficionados can sincerely follow the changes? ‘Actions speak louder than words’, could be what the Yi looks for in a sincere student. After all, which teacher really likes his students, who came to seek help in the first place, to ignore his teachings and guidance, time and time again?
If you keep teasing and testing the Yi’s patience, you could be lucky to get a whack on the head. Unlucky, if the Yi no longer speaks.
If the Yi does not speak to you, close the Book put it back on the top shelf and put up a sign at the front door, ‘No consultations!’ Do whatever you please for say six months. Reread the Yi after that. When you feel that you are ready, try asking the Yi again. Your fallow mind could be more receptive to what the Yi says if it speaks. And do not forget the follow up actions, this time.
These are the times when my relatives and friends including the Daoist will ask, ‘Why don’t you charge a fee for these deep thoughts?’
Yes, there are people who do that in the web – pay USD 20 before you can open a PDF file to access one of their writings on Tao and/or neidan practice. While I was really needy when they made the well meaning suggestion, who would want to pay to hear a jack of all trades speak? If one can do something for the Yi and Tao, does one really need rewards for such actions?
Cheerio!
Tuesday, February 13, 2007
Sunday, February 11, 2007
Bringing back the good times!
From early November 2006 till last Friday, the KLSE composite index has gone up by more than 20 %. The West may consider that a bull run, but not the Asians, since the rally over these three months or so were not broad based. Many low liners and second boarders had hardly moved at all.
Last week, there were some rallies on selective low liners. I had a small punt on two counters and they went up 20% within three days. The sale of the shares on Friday reaped a gain of more than two thousands USD. The profit is more than enough to cover my weekend pocket money, purchases of items and family clothing for the Chinese New Year celebrations! It is timely. Meanwhile, the two finance stocks (stockbrokers) that one bought end November when no one wanted the particular shares, have rallied by more than 50%. While some funds are happy with their 20+% increase in the blue chips, one waits for the expected 80% or more capital gain for one of the two finance stocks.
Good times are when almost anyone in the KL share market can make money – just like in the Bull Run of 1993. Times when a share bought early in the morning can go up by the maximum allowed 30% before the noon close and rise by another 30% by the second session close that is a restricted 70% increase within one day. That would be the start of a Bull Run for everyone not just the big boys – funds and institutions.
Over the past few years, one has indicated to friends and family alike that once the share market is awashed with cash, there will be good times ahead. And most likely the money will come from funds that were invested in weaker South East Asian economies. It seems that have come true and the daily traded values this past couple of weeks were above 3 Billion RM. That is a lot of liquidity, and it is sloshing around in the KLSE. The active market will certainly attract more retailers and thereby the huge American and British funds to come in. Together they have the financial muscle to really move the market and bring back the good times to the KLSE.
Therefore expect a Bull Run after Chinese New Year – the Chinese like to gamble during this festive season - and carefully planned for that big red packet (‘Angpow’ or ‘Hoongpow’) as indicated in an earlier entry. Do not chase shares early next week – they have gone up quite a bit and ripe for profit taking. If you want to buy those, wait for dips. A better bet could be other low liners that are laggards or second boarders. But do some homework. If lucky, the laggards and second board counters can become big winners for investors sometime late February or in March.
While it is logical to believe that continual liquidity will bring up the share market, there could be some revelation of heaven secrets on how the KLSE will perform over the next two months and for the rest of 2007. Therefore stay tuned for more hints.
Meanwhile, good luck to all those readers who invest in Malaysian shares. And let the good times roll!
Last week, there were some rallies on selective low liners. I had a small punt on two counters and they went up 20% within three days. The sale of the shares on Friday reaped a gain of more than two thousands USD. The profit is more than enough to cover my weekend pocket money, purchases of items and family clothing for the Chinese New Year celebrations! It is timely. Meanwhile, the two finance stocks (stockbrokers) that one bought end November when no one wanted the particular shares, have rallied by more than 50%. While some funds are happy with their 20+% increase in the blue chips, one waits for the expected 80% or more capital gain for one of the two finance stocks.
Good times are when almost anyone in the KL share market can make money – just like in the Bull Run of 1993. Times when a share bought early in the morning can go up by the maximum allowed 30% before the noon close and rise by another 30% by the second session close that is a restricted 70% increase within one day. That would be the start of a Bull Run for everyone not just the big boys – funds and institutions.
Over the past few years, one has indicated to friends and family alike that once the share market is awashed with cash, there will be good times ahead. And most likely the money will come from funds that were invested in weaker South East Asian economies. It seems that have come true and the daily traded values this past couple of weeks were above 3 Billion RM. That is a lot of liquidity, and it is sloshing around in the KLSE. The active market will certainly attract more retailers and thereby the huge American and British funds to come in. Together they have the financial muscle to really move the market and bring back the good times to the KLSE.
Therefore expect a Bull Run after Chinese New Year – the Chinese like to gamble during this festive season - and carefully planned for that big red packet (‘Angpow’ or ‘Hoongpow’) as indicated in an earlier entry. Do not chase shares early next week – they have gone up quite a bit and ripe for profit taking. If you want to buy those, wait for dips. A better bet could be other low liners that are laggards or second boarders. But do some homework. If lucky, the laggards and second board counters can become big winners for investors sometime late February or in March.
While it is logical to believe that continual liquidity will bring up the share market, there could be some revelation of heaven secrets on how the KLSE will perform over the next two months and for the rest of 2007. Therefore stay tuned for more hints.
Meanwhile, good luck to all those readers who invest in Malaysian shares. And let the good times roll!
Friday, February 09, 2007
Did the Yi speak or not?
Yi students, experts, masters, and scholars are aware that whenever we ask the Yi a question, there will always be a hexagram formed from a casting, no matter who divines. Perhaps what is disconcerting is that not many diviners wished to discern if the Yi had answered the question. Similar to answers from divinities obtained through mediums, it is vital that the Yi speaks to a diviner otherwise there is no actual prognostication, no matter who interprets the so called ‘answer’ – since the question was not answered by the Yi.
It seems that few would question whether the Yi has spoken or not - based on a false notion and assumption - that the Yi speaks to any diviner. ‘Not so!’, said the ancients. (There will be another entry on this.)
Divine messages coming through corrupted mediums will equally be unclear or appear diluted and no devotee or disciple can know for sure if the divinities had spoken or not. It is a dilemma not many wished to face in reality. They rather hide behind the pretext that the Yi or divinities have actually spoken, interpret the answer or message and move on with their lives.
Only when things go awry will they stop and think, it could be a bit too late then, and they lay the blame on this or that. One is aware of how mediums can get corrupted, but dare not venture a guess as to how Yi diviners lose the way. Carl Jung had proffered a better understanding in his foreword to Wilhelm’s translation. (See later.)
At times, it can be quite obvious to the discerning that the Yi did not speak at all. If the Yi has actually spoken, the answer can be clear as day …….. (On second thoughts, Yi students should learn how to discern if the Yi had spoken or not.)
If divinations posted by Professor Sam Crane and yours truly are not good enough examples of how the Yi speaks to diviners, we can refer to a Zhouyi divination done more than two millennia ago:
(The leaders of the army of Jin are debating whether to cross the He and engage Chu. Part of the force, under the command of Zhizi has crossed.)
Zhuangzi of Zhi said, "This army is in great peril. The case is that indicated in the change of the diagram Shi into Lin. [On Shi] it is said, ‘A host must be led forth according to the rules of service. If these be not good, there will be evil.’ When the commanders all observe their proper harmony, the rules are good; if they oppose one another, they are not. [The change of the lower trigram of Shi into that of Lin indicates] the separation of the host producing weakness; it is the stopping up of a stream so as to form a marsh. The rules of service are turned into each one’s taking his own way. Hence the words: ‘The rules become not good.’ They are, as it were, dried up. The full stream is dried up; it is stopped and cannot have its course. Consequently evil must ensue. Lin [moreover] is the name for what does not proceed. When a commander does not follow the orders of his leader, what greater want of on-going could there be? And it is the case we now have. If we do meet the enemy, we are sure to be defeated, and the calamity will be owing to Zhizi. Though he should now escape, yet, on his return to Jin, great evil will await him."
Duke Xuan, 12th Year -- 596 B.C. (Legge, p. 312, col. 11 & p. 317, col. 2)
Shi is the Chinese name for Hexagram 7 / The Army and Lin is Hexagram 19 / Approach which meant that the first line in Shi changed. The prognostication is clear as day after the interpretation. Study it well, and you may learn something on how to discern true oracles.
Carl Jung in his foreword (xxxix) noted:
The I Ching does not offer itself with proofs and results; it does not vaunt itself, nor is it easy to approach. Like a part of nature, it waits until it is discovered. It offers neither facts nor power, but for lovers of self-knowledge, of wisdom – if there be such – it seems to be the right book. To one person its spirit appears as clear as day; to another, shadowy as twilight; to a third, dark as night. Let it go forth into the world for the benefit of those who can discern its meaning.
[W/B]
Richard Wilhelm in his introduction (liv) to his translation of the Book of Changes had indicated that: All individuals are not equally fitted to consult the oracle. It requires a clear and tranquil mind, receptive to the cosmic influences hidden in the humble divining stalks. But it seems quite a number of Yi aficionados do not agree to that line of thought. As one understands it, the Yi also spoke to Wilhelm, and he certainly knew his Yi studies.
If the Yi had spoken to you previously, but no longer do so, one is sure you can return to the Light, some day. Hopefully you will not give up as easily as I have seen others. Drop in from time to time and you may get some hints and encouragement from this fellow student of the Yi and the Way.
Cheerio!
It seems that few would question whether the Yi has spoken or not - based on a false notion and assumption - that the Yi speaks to any diviner. ‘Not so!’, said the ancients. (There will be another entry on this.)
Divine messages coming through corrupted mediums will equally be unclear or appear diluted and no devotee or disciple can know for sure if the divinities had spoken or not. It is a dilemma not many wished to face in reality. They rather hide behind the pretext that the Yi or divinities have actually spoken, interpret the answer or message and move on with their lives.
Only when things go awry will they stop and think, it could be a bit too late then, and they lay the blame on this or that. One is aware of how mediums can get corrupted, but dare not venture a guess as to how Yi diviners lose the way. Carl Jung had proffered a better understanding in his foreword to Wilhelm’s translation. (See later.)
At times, it can be quite obvious to the discerning that the Yi did not speak at all. If the Yi has actually spoken, the answer can be clear as day …….. (On second thoughts, Yi students should learn how to discern if the Yi had spoken or not.)
If divinations posted by Professor Sam Crane and yours truly are not good enough examples of how the Yi speaks to diviners, we can refer to a Zhouyi divination done more than two millennia ago:
(The leaders of the army of Jin are debating whether to cross the He and engage Chu. Part of the force, under the command of Zhizi has crossed.)
Zhuangzi of Zhi said, "This army is in great peril. The case is that indicated in the change of the diagram Shi into Lin. [On Shi] it is said, ‘A host must be led forth according to the rules of service. If these be not good, there will be evil.’ When the commanders all observe their proper harmony, the rules are good; if they oppose one another, they are not. [The change of the lower trigram of Shi into that of Lin indicates] the separation of the host producing weakness; it is the stopping up of a stream so as to form a marsh. The rules of service are turned into each one’s taking his own way. Hence the words: ‘The rules become not good.’ They are, as it were, dried up. The full stream is dried up; it is stopped and cannot have its course. Consequently evil must ensue. Lin [moreover] is the name for what does not proceed. When a commander does not follow the orders of his leader, what greater want of on-going could there be? And it is the case we now have. If we do meet the enemy, we are sure to be defeated, and the calamity will be owing to Zhizi. Though he should now escape, yet, on his return to Jin, great evil will await him."
Duke Xuan, 12th Year -- 596 B.C. (Legge, p. 312, col. 11 & p. 317, col. 2)
Shi is the Chinese name for Hexagram 7 / The Army and Lin is Hexagram 19 / Approach which meant that the first line in Shi changed. The prognostication is clear as day after the interpretation. Study it well, and you may learn something on how to discern true oracles.
Carl Jung in his foreword (xxxix) noted:
The I Ching does not offer itself with proofs and results; it does not vaunt itself, nor is it easy to approach. Like a part of nature, it waits until it is discovered. It offers neither facts nor power, but for lovers of self-knowledge, of wisdom – if there be such – it seems to be the right book. To one person its spirit appears as clear as day; to another, shadowy as twilight; to a third, dark as night. Let it go forth into the world for the benefit of those who can discern its meaning.
[W/B]
Richard Wilhelm in his introduction (liv) to his translation of the Book of Changes had indicated that: All individuals are not equally fitted to consult the oracle. It requires a clear and tranquil mind, receptive to the cosmic influences hidden in the humble divining stalks. But it seems quite a number of Yi aficionados do not agree to that line of thought. As one understands it, the Yi also spoke to Wilhelm, and he certainly knew his Yi studies.
If the Yi had spoken to you previously, but no longer do so, one is sure you can return to the Light, some day. Hopefully you will not give up as easily as I have seen others. Drop in from time to time and you may get some hints and encouragement from this fellow student of the Yi and the Way.
Cheerio!
Thursday, February 08, 2007
Brilliant light
Photos of the beautiful sunset in Tanah Lot, Bali Island were taken in December 2006. Natural shades of the dark and the light – yin yang – are in full display. Perhaps neidan practitioners could have witnessed the same phenomena during meditation?
The imaginative may also see mountains and space crafts up in heaven.
Tuesday, February 06, 2007
Omens and/or Heaven’s secrets
Continuing from the earlier entry, ‘I Ching, What is happening’, one would like to share with Yi aficionados that deeper answers – omens and/or heaven secrets - from the Book of Changes can be disparate.
The Yi can give omens and heaven secrets directly or indirectly to a sincere diviner entitled to receive such answers. It depends on the circumstances and the aptitude of a diviner. If the sincere diviner has not reached the stage of awareness to receive direct omens, the secrets can be given in addition to answers to any question. Omens can also arise in the form of specific hexagrams, for example Hexagram 62 Xiao Guo / Preponderance of the Small where the flying bird brings the message. That is why earnest diviners need to ponder and discern answers from the Yi.
In my case, the initial omens – the first gulf war in 1990/91 - were given to questions on investments. Other omens came through similar ways until one was ready to receive them directly. Since these unlucky omens – the Iraqi invasion of Kuwait, the Kobe Earthquake, and the collapse of Barings for example – on unfolding adversely affected world financial markets and any shares or foreign currency trader, one likens the Yi to a father who forewarns and protects his children from calamities that lie ahead – a similar view was shared in the I Ching Community, a few years ago. Depending on circumstances, there were also happy omens given.
If a stranger asked how did I foreknow the unfolded event? One will say, ‘Just lucky, I guess’.
However for Yi aficionados, one would suggest that you read the ancient Chinese books and classics, and put the wisdoms contained therein into practice, have faith in the Yi guidance, cultivate virtues and proper conduct.
It sounds rather easy or trite but it is not. Just like those depicted in the Zhuangzi and the Hsin Hsin Ming, people down the ages like to have choices – they chose this or chose that – and in the end there will be no completion or perfection, if you like.
Only an earnest and sincere student may understand what the ancients taught. The ancients lifted up a corner of the mat and the rest will be up to students of the Yi and Tao. (Think Yen Hui) They had already indicated how to reach the state of mind to receive omens and/or heaven secrets from the Yi. Yes, the ancients really knew and had told us how to! Here is one of their ‘pointing to the moon’:
“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 to be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit.”
[Chung Yung – Doctrine of the Mean – 24 Legge]
For more than two thousand years, this ancient thought has laid there in full view for all to see. Yet many students choose obscure ways to study the Yi and at times like to think that they knew more than the wise and the ancients. If only they return to the Light and learn how to become a Junzi.
With such foreknowledge, the ancients need not step out of the door to know what was happening to the world and in heaven. (TTC 47) Just like when an ancient Daoist through neidan practice can emit his spirit (Shen), what are time and space and what is fate? Perhaps then, Heaven and Earth will be pleased enough to form a ter - union with man. Neither would Heaven withhold any secrets.
Therefore such Yi prognostications can be and have been compared with predictions from Daoist deities, immortals and other divinities, since the answers came from the same source – heaven.
The Yi has spoken to sincere diviners using coins for divinations – a good example is Professor Sam Crane. (Another is an American woman, but she no longer posts her answers from the Yi.) If you have not noticed, the Yi has recently given Sam private tuition on two line changes! (Two consecutive prognostications with dual line changes so far.)
Whether an utmost sincere diviner can use coins and/or other divination tools, instead of the milfoil and tortoise to obtain omens, is another thing altogether. How would we students know, unless a real Yi master comes out from hiding to share his or her experience?
The Yi can give omens and heaven secrets directly or indirectly to a sincere diviner entitled to receive such answers. It depends on the circumstances and the aptitude of a diviner. If the sincere diviner has not reached the stage of awareness to receive direct omens, the secrets can be given in addition to answers to any question. Omens can also arise in the form of specific hexagrams, for example Hexagram 62 Xiao Guo / Preponderance of the Small where the flying bird brings the message. That is why earnest diviners need to ponder and discern answers from the Yi.
In my case, the initial omens – the first gulf war in 1990/91 - were given to questions on investments. Other omens came through similar ways until one was ready to receive them directly. Since these unlucky omens – the Iraqi invasion of Kuwait, the Kobe Earthquake, and the collapse of Barings for example – on unfolding adversely affected world financial markets and any shares or foreign currency trader, one likens the Yi to a father who forewarns and protects his children from calamities that lie ahead – a similar view was shared in the I Ching Community, a few years ago. Depending on circumstances, there were also happy omens given.
If a stranger asked how did I foreknow the unfolded event? One will say, ‘Just lucky, I guess’.
However for Yi aficionados, one would suggest that you read the ancient Chinese books and classics, and put the wisdoms contained therein into practice, have faith in the Yi guidance, cultivate virtues and proper conduct.
It sounds rather easy or trite but it is not. Just like those depicted in the Zhuangzi and the Hsin Hsin Ming, people down the ages like to have choices – they chose this or chose that – and in the end there will be no completion or perfection, if you like.
Only an earnest and sincere student may understand what the ancients taught. The ancients lifted up a corner of the mat and the rest will be up to students of the Yi and Tao. (Think Yen Hui) They had already indicated how to reach the state of mind to receive omens and/or heaven secrets from the Yi. Yes, the ancients really knew and had told us how to! Here is one of their ‘pointing to the moon’:
“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 to be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit.”
[Chung Yung – Doctrine of the Mean – 24 Legge]
For more than two thousand years, this ancient thought has laid there in full view for all to see. Yet many students choose obscure ways to study the Yi and at times like to think that they knew more than the wise and the ancients. If only they return to the Light and learn how to become a Junzi.
With such foreknowledge, the ancients need not step out of the door to know what was happening to the world and in heaven. (TTC 47) Just like when an ancient Daoist through neidan practice can emit his spirit (Shen), what are time and space and what is fate? Perhaps then, Heaven and Earth will be pleased enough to form a ter - union with man. Neither would Heaven withhold any secrets.
Therefore such Yi prognostications can be and have been compared with predictions from Daoist deities, immortals and other divinities, since the answers came from the same source – heaven.
The Yi has spoken to sincere diviners using coins for divinations – a good example is Professor Sam Crane. (Another is an American woman, but she no longer posts her answers from the Yi.) If you have not noticed, the Yi has recently given Sam private tuition on two line changes! (Two consecutive prognostications with dual line changes so far.)
Whether an utmost sincere diviner can use coins and/or other divination tools, instead of the milfoil and tortoise to obtain omens, is another thing altogether. How would we students know, unless a real Yi master comes out from hiding to share his or her experience?
Sunday, February 04, 2007
Notes for fellow travelers
Quiet the mind, still the heart. Focus on the breath, examine the light. Use the backward flow to return to the source. At times it is cool, other times, warm. Nothing to moderate or massage, just circulate Qi and the Light.
Yin Yang with extremes reached shall interchange. So will forms and emptiness. Like what Laozi said in Chapter 14, there is nothing to do, except watch the transformations. With continuity, you could reach the Center or Tai Qi as described in his Chapter 6.
When phenomena clear, gates can appear. Depending on aptitudes, travelers may have occasion to approve of Zhuangzi who related the travels of Daoist immortal, Guangchengzi and his student, Huangdi who had curbed evil and furthered good.
If you ever doubt what is seen, take a walk on the wild side and visit the Stars gallery! A visual advantage proffered by science over ancient descriptions.
Yin Yang with extremes reached shall interchange. So will forms and emptiness. Like what Laozi said in Chapter 14, there is nothing to do, except watch the transformations. With continuity, you could reach the Center or Tai Qi as described in his Chapter 6.
When phenomena clear, gates can appear. Depending on aptitudes, travelers may have occasion to approve of Zhuangzi who related the travels of Daoist immortal, Guangchengzi and his student, Huangdi who had curbed evil and furthered good.
If you ever doubt what is seen, take a walk on the wild side and visit the Stars gallery! A visual advantage proffered by science over ancient descriptions.
Thursday, February 01, 2007
I Ching, What is happening?
The Book of Changes known to the West as I Ching or Yijing is a revered ancient Chinese Classic. The text handed down to posterity is the Book of Changes of the Zhou Dynasty called the Zhouyi in short. Not many Chinese nowadays can read this classic because it is in classical Chinese. Even if they are able to read the Yi, what is written can prove too profound for their understanding?
Therefore if you ever meet those Chinese educated in the East and tell them that you study the Yijing, they will be impressed. They will be amazed to know that you also read the four Confucian Books and the remaining four ancient Classics. (Ha, probably even the Daoist immortals will be impressed!) This speaks volumes for good translators of the recent past who translated these books and classics into French, German, English, Spanish and various other languages to enable the world to learn about ancient Chinese culture.
Of these four books and five classics, the most difficult to read and understand is the Book of Changes. The Chinese has read and use it for more than three millennia and few down the ages can fully grasp its meaning. Even the great sage Confucius at seventy years of age exclaimed that he needed more years to understand the Yi. Not only is the Yi a book of wisdom, the classic is also used for divination.
How to phrase a question for divination is what we will discuss in this entry.
After having read the classic for some years, we may wish to consult the Oracle either out of curiosity or for guidance on some uncertainty arising from our minds. Once we have decided on what to ask, we will have to phrase and pose a question to the Oracle in our own language – be it Chinese, English, French, German, Dutch, Spanish, and others. If the question is in Chinese, the Yi may understand no matter how it was phrased. However if the question is worded in other languages and is either lengthy or verbose then the Yi may face some trouble in answering it. If you have come across how Daoist heavenly immortals answered (English) questions in broken English you would understand that one is not joking.
Therefore one suggests that questions to the Yi should be unequivocal and brief, the simpler the better.
If clients come to seek our divination services they would have decided what they want to ask the Yi. Each diviner will have to use his or her own moral judgment to accept the types of questions to be asked. Some clients may reveal the reasons why they need an answer, while others could be secretive for various reasons. Therefore Yi diviners need to discuss with and guide clients on how to phrase their questions – the simpler, the better – and obtain the client’s agreement, where applicable, before putting it to the Yi.
Over the decades of consultation for self and others, questions put to the Yi had always been simple and unequivocal – no frills and thrills. After all who are we trying to impress? The Yi had also given simple and direct answers, most of time. Yes, there had been occasions in the past where the Yi did not speak – especially in 1994 / 95. I had to put the Book into ‘cold storage’ and let it gather dust over the months. Apparently, the censure of divinities in 1994 for revealing too much secrets to devotees and disciples during the Asian Bull Run in 1993 and the temporary restrictions on revelations took time to put into place. (The Yi spoke on the matter.) If you had divined during that period, perhaps the Yi may not have spoken to you too.
After that episode, we seemed to understand each other better, consequently whenever the Yi wanted to reveal something of importance, one gets a nagging feeling for days on end. The feeling would not go away, until one sits down, opened the log book and writes down my simplest question : I Ching, What is happening?
With the casting of the yarrow stalks, the Omens will then be foretold. All these omens or heaven’s secrets had unfolded and the last one was on the bombing of trains in Europe and England by Muslim terrorists disguised as tourists. (There were previous entries on this omen.)
It proves that the simplest of questions can still get very accurate answers from the Yi.
The Creative Heaven knows through the easy and The Receptive Earth can do things through the simple. [Dazhuan / The Great Treatise] By asking simple, easy and unequivocal questions, are Yi diviners not learning how to emulate Heaven and Earth?
Therefore if you ever meet those Chinese educated in the East and tell them that you study the Yijing, they will be impressed. They will be amazed to know that you also read the four Confucian Books and the remaining four ancient Classics. (Ha, probably even the Daoist immortals will be impressed!) This speaks volumes for good translators of the recent past who translated these books and classics into French, German, English, Spanish and various other languages to enable the world to learn about ancient Chinese culture.
Of these four books and five classics, the most difficult to read and understand is the Book of Changes. The Chinese has read and use it for more than three millennia and few down the ages can fully grasp its meaning. Even the great sage Confucius at seventy years of age exclaimed that he needed more years to understand the Yi. Not only is the Yi a book of wisdom, the classic is also used for divination.
How to phrase a question for divination is what we will discuss in this entry.
After having read the classic for some years, we may wish to consult the Oracle either out of curiosity or for guidance on some uncertainty arising from our minds. Once we have decided on what to ask, we will have to phrase and pose a question to the Oracle in our own language – be it Chinese, English, French, German, Dutch, Spanish, and others. If the question is in Chinese, the Yi may understand no matter how it was phrased. However if the question is worded in other languages and is either lengthy or verbose then the Yi may face some trouble in answering it. If you have come across how Daoist heavenly immortals answered (English) questions in broken English you would understand that one is not joking.
Therefore one suggests that questions to the Yi should be unequivocal and brief, the simpler the better.
If clients come to seek our divination services they would have decided what they want to ask the Yi. Each diviner will have to use his or her own moral judgment to accept the types of questions to be asked. Some clients may reveal the reasons why they need an answer, while others could be secretive for various reasons. Therefore Yi diviners need to discuss with and guide clients on how to phrase their questions – the simpler, the better – and obtain the client’s agreement, where applicable, before putting it to the Yi.
Over the decades of consultation for self and others, questions put to the Yi had always been simple and unequivocal – no frills and thrills. After all who are we trying to impress? The Yi had also given simple and direct answers, most of time. Yes, there had been occasions in the past where the Yi did not speak – especially in 1994 / 95. I had to put the Book into ‘cold storage’ and let it gather dust over the months. Apparently, the censure of divinities in 1994 for revealing too much secrets to devotees and disciples during the Asian Bull Run in 1993 and the temporary restrictions on revelations took time to put into place. (The Yi spoke on the matter.) If you had divined during that period, perhaps the Yi may not have spoken to you too.
After that episode, we seemed to understand each other better, consequently whenever the Yi wanted to reveal something of importance, one gets a nagging feeling for days on end. The feeling would not go away, until one sits down, opened the log book and writes down my simplest question : I Ching, What is happening?
With the casting of the yarrow stalks, the Omens will then be foretold. All these omens or heaven’s secrets had unfolded and the last one was on the bombing of trains in Europe and England by Muslim terrorists disguised as tourists. (There were previous entries on this omen.)
It proves that the simplest of questions can still get very accurate answers from the Yi.
The Creative Heaven knows through the easy and The Receptive Earth can do things through the simple. [Dazhuan / The Great Treatise] By asking simple, easy and unequivocal questions, are Yi diviners not learning how to emulate Heaven and Earth?
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