A study of the ancient Way (Tao) – The studies

If Yijing aficionados put on their thinking cap for a while; they would realized that the holy sages who wrote the Book of Changes and the three great ancient sages – Laozi, Confucius, and the Buddha - were incredibly wise. If intended neidan (inner alchemy) practitioners have the affinity to consult Daoist celestial immortals; they would also find these divinities extremely wise.

The question to be addressed in this article is how that these personages and divinities became so wise?

Since there is a dearth of records on how the holy sages, Laozi, and the Buddha became so knowledgeable, intelligent, and wise; it could be appropriate to look into what Confucius and Daoist celestial immortals had done before they became great.

However it would be pertinent to first look into the Ten Wings on what the holy sages had done:

In the Discussion on the Trigrams (Shou Gua) (Eight Wing), ancients of great antiquity indicated that “the holy sages by thinking through the order of the outer world to the end, and by exploring the law of their nature (Xing) to the deepest core, they arrived at an understanding of fate (Ming).

Their purpose was to follow the order of their nature and of their fate. 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).” [Book of Changes - W/B]

Since the very actions of the holy sages stated in the Eight Wing could act as a guide but could be beyond many a Yijing aficionado or a neidan practitioner, it is suggested that they look at something simpler to learn more about human nature and fate.

Confucius had had compiled five ancient classics for posterity. They are the Book of Changes (Yijing), Book of History (Shujing), Book of Odes (Shijing), Spring and Autumn Annals (Chun Chiu), and the Book of Rites (Li Ki).

According to Sima Qian (the grand historian of Han), Li Er better known as Laozi was a Royal Zhou Court librarian which means that he also had access to versions of the five ancient classics.

Since both sages are known to greatly admire the ancients, they would have studied and practised their teachings embedded in these five classics. Probably by studying and practising the teachings, both became knowledgeable, intelligent, and wise.

Confucius, his students, and his grandson’s student, Mencius, had had made it even more simpler and easier for posterity to learn about human nature and fate by recording their thoughts and teachings in what is known as the four books. These books are the Analects of Confucius, the Great Learning, the Doctrine of the Mean (Chung Yung), and the Works of Mencius.

The Chinese called these writings; the “Four books and five classics”.

From tradition, the four books and five classics were imperative readings for scholars who sat for and/or passed the imperial exams to become court officials in olden China. By diligently studying the writings over the years or decades, a student could gain extreme intelligence and clarity. This is important for the intended neidan practitioner since according to Lu Dongbin in his Secret of the Golden Flower, only those with extreme intelligence and clarity can work the secret charm in the ancient Circulation of the Light.

Therefore those who delve into the Circulation of the Light meditation without first having the extreme intelligence and clarity would find to their chagrin that they have wasted much of their time and efforts. That probably explains why the many who have had claimed online that they got it after spending decades practising what is taught in the Secret of the Golden Flower actually never did. How could they when they seemed not to possess the extreme intelligence and clarity to make it work?

Furthermore, none of them have had ever mentioned the requisite studies and/or the eternal signposts of the Way that can be witnessed. This statement is equally applicable to the many ‘masters’ who currently teach neidan or its meditation. So be careful.

The dual cultivation of nature (Xing) and fate (Ming) start not with meditation as many tend to believe but with the studies. For without the requisite studies how do students emulate the holy sages to think through the order of the outer world to the end and investigate into their own nature to understand fate? And without the studies, how could they possess extreme intelligence and clarity to work the secret charm in the Circulation of the Light?

The skeptical and those with bias of things Confucian could be in for a surprise to know that several of the renowned Neo Daoists who went on to become celestial immortals have had read the four books and the five ancient classics from a young age. From their biographies, most of these Neo Daoists have been court officials or have had sat for the imperial exams.

If anyone can penetrate the real teachings in the four Confucian books and the Book of Changes; they would deepen their knowledge of the Yijing, they would be able to change and/or master their fate (Ming), they could rectify and keep still their heart (Xin) and by cultivating the four cardinal virtues taught therein they could become good to also enjoy the protection of Heaven. By putting these teachings into practice, they could become a Junzi (superior person) of old.

In the Records of the Grand Historian, Sima Qian had indicated that the Han Court officials who followed the Huang / Lao tradition read the Tao Te Ching during their leisure. Intended neidan practitioners must also study this ancient classic in time to come. Reading the Tao Te Ching could become rather more meaningful after several years of practising the Circulation of the Light meditation; since this particular ancient classic contains many eternal signposts of the Way.

By now, readers would understand a bit more on how the holy sages, the great ancient sages and the Daoist celestial immortals had had become so incredibly wise.

Therefore whether you are young or old, if you really want to practise neidan and/or learn more about Chinese culture, it is best that you read the four books and five classics.

However since the studies, the meditation, and the cultivation could take a lifetime to master, it is for those with seriousness of purpose to consider properly before they decide to embark on the magical far journey to Tao. Probably millions have tried and only a handful of them have had succeeded in the return to Tao.

This brings to mind, an archaic truth where Confucius said: “By nature, men are nearly alike: by practice, they get to be wide apart.” This deep insight into humanity remains true till today.

A study of the ancient Way (Tao) - Neidan

What is Neidan? Neidan (Inner Alchemy) is a generic term commonly used in the West to differentiate it from that of Waidan (Outer Alchemy).

Waidan was practised over the span of a few centuries in China by the ignorant and the foolish who misunderstood the metaphors - especially of the furnace, of the cauldron, of the medicine and the cooking of it - written in earlier Daoist texts by realized persons (Zhen Ren). They literally fired up the furnace, cooked and melted various physical metals in the cauldron to make the so-called elixir of life (Dan). Quite a number of those including royalty who took in this physically manmade elixir, slowly got poisoned over a span of time and paid with their lives for their ignorance.

The metaphors used by realized persons in earlier Daoist texts had in fact pointed to the alchemical experiences of those who have correctly practised Neidan. The furnace (Kun / Earth) and the cauldron (Qian / Heaven) and the cooking of the medicine (Kan / Water and Li / Fire) are depicted in the scanned picture accompanying the articles on “The Circulation of the Light and the Book of Changes”.

Whether you know it, accept it or not, neidan is an integral part of the dual cultivation of human nature (Ren Xing) and fate (Ming).

If neidan meditation based on the ancient Circulation of the Light is practised correctly, essence (Jing) within the body would gradually transform into breath energy (Qi). With continual practice, the Qi (and the Light) would gradually transform into Spirit (Shen).

At a later stage, those with latent talents from Heaven would witness the development of the germinal vesicle. (Liu HuaYang has described the germinal vesicle in his Hui Ming Ching as translated by W/B.) If the germinal vesicle remains undeveloped, there will be no genuine fire to fire the furnace and the medicine cannot be cooked in the cauldron – Zhong LiQuan and Zhang Boduan have had emphasized to posterity its importance in their respective texts. They have had also indicated therein the exact location of the germinal vesicle based on the Book of Changes.

Top scholars of Tao including those who have spent decades in correct neidan practice may fail or get stuck at this stage and later drop out. They could have trivialized prior important instructions given a decade or two ago by their real teacher(s) to further their studies and now remain stuck. At this advance level of neidan they probably have to penetrate (Tong) the designated books and designated ancient classic to obtain the spiritual clarity and the lucidity of a sage before they can unlock the latent talents from Heaven to witness the major eternal signposts of the Way. After all, it is not that easy to join the ranks of the likes of the wise and legendary Zhang SanFeng, and Liu HuaYang at stage two of three of the Zah Yung Ching. (Refer to previous articles which discussed this stage two of the Zah Yung Ching.)

With the continual mixing of the Qi (breath energy) and the Spirit (Shen), and the cooking of the medicine, a golden elixir of life (Jin Dan) would be produced. Upon the intake of the golden elixir, a spiritual embryo would be born. And upon this happening, there will be a non being (Wu) within being (You). Wu Wei will be reached. The exact lodging of the non being would also be witnessed. (Refer to the Secret of the Golden Flower and the Tao Te Ching.)

According to the two referred texts below, the spiritual embryo needs to be constantly nurtured so that it would eventually emerge from the top of the head into empty space (Xu). Once the embryo emerges into empty space, enlightenment is attained with rays of light shining forth. The spiritual embryo would take on the image of the immortal or of a Buddha. (Refer to the Secret of the Golden Flower and the Hui Ming Ching as translated by W/B)

The spiritual embryo has to be further nurtured so that it can return to Tao thus becoming a celestial immortal or a Buddha. Upon this eventuality happening, beings (You) will be generated by the non being (Wu). (Refer to the Hui Ming Ching.)

The penetration (Tong) of the Tao Te Ching could be something like this. The foregoing three paragraphs explain why Laozi said in Tao Te Ching Chapter 40:

“Return (reversal) is the movement to Tao

Yielding is the usefulness to Tao

Myriad things under Heaven are born from being

Being(s) born from non being.”

And that the third paragraph explains why he said in Tao Te Ching Chapter 16, “Tao last forever, without body, (there is) no death”.

There you go, in summary, these are the five alchemical transformations of neidan of Jing - Qi – Shen – Xu – Tao. Essence (Jing) is transformed to breath energy (Qi) and breath energy and the Light are transformed to Spirit (Shen). The spiritual embryo is nurtured and emerges to empty space (Xu) before it returns to the Way (Tao).

It all starts with the dual cultivation of human nature (Ren Xing) and fate (Ming); you could do well to remember that.

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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.

Circulation of the Light and Tao Te Ching

Tao is so vast and yet can also be so minute that it is beyond the intellect. However, since Tao is easy to know, readers of the Tao Te Ching down the ages – probably numbering in the tens of millions by now – could have had learned something from this ancient classic.

Per the Records of the Han Grand Historian, the Tao Te Ching is said to be written by Laozi more than 2,500 years ago upon the request of Yinxi, a Western frontier guard.

And according to Daoist celestial immortal Lu Dongbin, it was this Guan Yinxi who first revealed the ancient Circulation of the Light. There are no reasons whatsoever to doubt this claim, since those who have really practised the Circulation of the Light and have progressed far would be able to witness the numerous signposts including the eternal ones embedded in the Tao Te Ching. The practice also raises spiritual clarity (Shen Ming) and therefore makes it much easier to penetrate (tong) this Classic.

Take for example Chapter 55 of the Tao Te Ching:

Chapter 55 of the Tao Te Ching:

He who possesses virtue in abundance may be compared to an infant. Poisonous insects will not sting him. Fierce beasts will not seize him. Birds of prey will not strike him. His bones are weak, his sinews tender, but his grasp is firm.

He does not yet know the union of male and female, but his organ is aroused, this means that his essence is at its height.

He may cry all day without becoming hoarse, this means that his (natural) harmony is perfect. To know harmony means to be in accord with the eternal. To be in accord with the eternal means to be enlightened.

To force the growth of life means ill omen. For the mind to employ the vital force without restraint means violence.

After all things reach their prime, they begin to grow old, which means being contrary to Tao. Whatever is contrary to Tao will soon perish. [Translated by Professor Wing – Tsit Chan]

This introductory article would help explain Chapter 55 of the Tao Te Ching and is written especially for current or intended students of neidan (inner alchemy) for them to learn something more about the Circulation of the Light. If read together with my various other related articles on the Circulation of the Light and on neidan, it could also assist students to discern real (neidan and/or Tao) masters from the fake.

While Laozi had neither elaborated on how a student can become good (virtuous) – as compared to the comprehensive teachings of the other two great ancient sages, Confucius and the Buddha - nor revealed - in line with established order of the ancients - how to circulate the Light; the Tao Te Ching contains many hints, indications, and signposts for achievers.

The particular chapter under discussion provides several such indications and hints to first class scholars of Tao on what to do and what to avoid. Yet few will penetrate (tong) it.

What will be discussed would invariably differ from the thoughts of translators and sinologists. Since the discussion is on the Circulation of the Light and the ancient Way. Not theories or New Age whatnots. Here goes.

1st paragraph of TTC 55

To cultivate virtues (Te) to become good or pure again is a preliminary requisite step for the Return (to Heaven / Tao / Origin). According to Mencius - human nature is good. And – according to Laozi, Confucius, and the Buddha - Heaven is on the side of the good.

And to practise the backward flow meditation for the Circulation of the Light is to learn how to breathe like an infant again. While the infant is kept safe by the parents from poisonous insects, fierce beasts, and birds of prey, Heaven protects the right person for Tao.

TTC 55 - 2nd paragraph

One of the earliest signs of the Circulation of the Light – and according to Laozi - is that when the infant’s essence is at its height, his organ is aroused. An additional sign would be that upon the union of male and female, the organ would still remain erect and stiff for several more minutes after ejaculation. (Therefore the Circulation of the Light is not recommended for young male adults since they would most likely not be able to control lust. Lust is a vice which youth has to guard against.)

TTC 55 - 3rd paragraph

When emotions have subsided, there is equilibrium. When emotions stir, but are acted upon in due degree, there is perfect harmony. To achieve equilibrium and harmony is the universal path. The achievements accord with the eternal. To accord with the eternal means to be enlightened.

TTC 55 - 4th paragraph

The Circulation of the Light and Qi (breath) are both natural. Employing forceful means for the progress towards longevity and/or using intent to direct the breath (Qi) without restraint bring on ill effects.

TTC 55 – 5th paragraph

When people hear of Tao and yet not put it into practice, except to grow old and wait for death is contrary to Tao.

While growing old and perish form a part of nature, an infant’s breathing is also natural. If those who hear of Tao cultivate virtues (Te) to become good and learn to breathe like an infant again, they can take an additional step to reverse the breath for the backward flow to circulate the Light and the Qi (Breath). By doing so, the mind would be empty and the heart still.

Then it is probable to reach the final stage of the Return where without a body, there is no death. (Celestial immortality or Buddha-hood)

An update of my profile and things

It has been almost eight years since my blogging started and this is the 600th article, and having reached a milestone of sorts, it is time to update my profile and things.

What was stated in the first article dated March 26, 2005 on Heaven and Earth remain my ambition to make seemingly profound things (including phenomena) easy and simple for others to understand and to follow.

If making complicated things easy and simple to understand and to follow has worked in my professional undertakings for over three decades, it could also work in the study of the profound Tao and the Book of Changes. Though it may take longer to do so, not because of insufficient knowledge but because many minds have for too long come under the undue influence of ignorant scholars / translators, fake Tao and Yijing ‘masters’, I would still try.

Readers having the caliber would comprehend the simplicity of my second article dated March 27, 2005 on ‘What do the ancients teach?’ which is reproduced below for your easy reference:

“After spending much time on the Ancients’ thoughts, my simple understanding is that the great masters (Laozi, Confucius, Buddha and others) all teach a way to cultivate and return to the Tao. The neo Taoists (including immortals), neo Confucians and neo Buddhists (including Bodhidharma) named this method as the cultivation of both essence and bodily life.

To return to the Tao one therefore has to meditate (essence) and cultivate virtues (bodily life) forming the main part of one’s cultivation.

Lest you forget about the ancient Book of Changes (I Ching or Zhouyi), there are references to the trigrams and hexagrams in inner alchemy texts so it is advisable to study the Zhouyi too. If you do divination it can heighten your spiritual awareness. And if the Zhouyi truly speaks to you, wow!

Writing here may spark intensity to analyze and research the Ancients’ thoughts in a different perspective from what you and I have delved in so far. Learning shall not cease.

Sometimes the truth is in front of you, inside you, or out there.”

And most of the six hundred articles in the blog deal specifically with ancient teachings therefore if readers have any questions on these things, they could probably find an answer from one of these articles.

There are many a time when I pulled the legs of readers by quoting Zhuangzi’ ‘How would I know (that)?’ to cast doubts on my real knowledge especially on neidan (inner alchemy) and/or Tao. While the more discerning among the readers would know if I really knew the topic well or not, others would have to do further research instead of relying on my words to understand what were actually discussed.

Instead of remaining a hidden dragon, and pretending not to know – it is much easier than pretending to be a know-it-all - and to substantiate that what is contained in the Secret of the Golden Flower and the Hui Ming Ching as translated by Richard Wilhelm / Baynes is appropriate for learning the backward flow method for the Circulation of the Light, no matter what pedant scholars or other translators say, my up-to-date profile would now read as:

“Allan Lian, a Malaysian Chinese, started to read the four Confucian books and five Classics at age 19. The Zhouyi has since 1990 bestowed upon him global omens. In 2003 he published on the Web the first of several global omens before their actual unfolding. Their accuracy has probably caught USA’s attention evidenced by her 2010 preparations to protect Americans.

Self-taught, he cultivates his nature (Xing) and fate (Ming) and practises the backward flow method for the Circulation of the Light. He has shared insights since 1993 with a Quanzhen Longmen VIP. While Allan may have witnessed several eternal Tao signposts and has the spiritual clarity to probably penetrate ancient classics and the Changes, he is still learning. The blog title depicts his finite knowledge.”

My self-studying of the ancient four books and five classics have started at the late age of nineteen compared to the renowned Neo Daoists and Neo Confucians who probably have had studied the same received texts from childhood right up to their youth. Except that, I am probably a bit more fortunate than most since the Book of Changes has given me many omens including global ones over the decades.

By studying and cultivating what has been taught by the ancients, and at the mature age of forty, I decided to self practise the ancient meditation taught in the Secret of the Golden Flower by Lu Dongbin (the Daoist text translated by Wilhelm / Baynes). Having attained some success in it, I started to share the insights with my learned Quanzhen friend - an elder who is taught directly by his ancestor master, a Daoist celestial immortal - and have continued to do so over two decades. Over the years, because of his cultivation, dedication, and sacrifices, my friend has been promoted to be a leader in Quanzhen Longmen Pai.

However a word of caution: students should not jump in to learn the backward flow method either from this Daoist text or from real neidan masters in China unless they are already cultivating virtues – also refer to the articles on ‘Right persons for Tao’ and on ‘Of students and masters (12)’. There is actually no need to rush since the eternal signposts of Tao of which some have been blogged over the years will always be there for the right persons. Since the truth is in front of you, inside you, or out there.

Over the years, friends and readers have requested to study under me but since I still have lots to learn and my blogging can benefit more people in the world, I do not take in students. Their questions on neidan, Tao and the Book of Changes would probably be answered by one of the six hundred articles or in future articles, if at all. Please take note of that.

With the explanations in this 600th article, perhaps readers now understand why I seemed to know a touch more on the Book of Changes, neidan, Heaven, and Tao than many. And can be highly critical of those who intend to mislead students in the study and in the practice of these profound subjects.

According to the Book of Changes, a generation has since passed therefore it is time for this dragon to reappear to the multitude once again!

And to follow the guidance of our venerable teacher accordingly is a way for Yijing aficionados to master fate and to change destiny!

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

Impartiality (Gongzheng)

Impartiality (Gongzheng) or in simpler terms, fairness, is important to the progress of human beings down the ages. It forms part of human nature.

Public anger will be aroused if any person or a people is treated or deemed to be treated unfairly. There are many instances of such cases occurring during modern times not unlike happenings in ancient China. Take for instance that of Hurricane Katrina and the floods of the Yellow River. (The only difference is there were no executions of culprits in modern times.)

If rulers or their laws are not impartial not only will the people suffer needlessly, the unfairness will also make them angry. Therefore the ancient sages exhort rulers to cultivate cardinal virtues in order that public laws and taxes of the land can be fair to the multitude.

The holy sages through the Yi (Book of Changes) teach the Junzi how to cultivate these virtues, so did Confucius and Laozi in the Analects and the Tao Te Ching respectively.

According to Laozi in TTC 16, acceptance of the principle of returning to destiny leads to impartiality which in turn leads to completeness. Impartiality also relates to Centered Harmony. (To know more about centered harmony, refer to the Doctrine of the Mean).

Fellow students of the Tao and the Yi can also learn more about public sentiment on impartiality, and the cardinal virtues, by watching the Taiwanese series of the trials of Justice Bao Zheng better known as Baogong of the Song Dynasty. (Readers in Malaysia can currently follow the series, dubbed in Cantonese, shown on the Astro network on weekdays.) Any fair or impartial trial has to be based on the grounds of confirmed facts and verified evidence, and not based on mere assumptions or false beliefs.

Mere assumptions and false beliefs can lead to bypaths and not the Way.

If we do not know how to sit and forget, we cannot be empty like Heaven. If we do not cultivate virtues, we cannot be still like Earth. When we do not know how to become empty and still, can we venture to talk about the ancient Way? But people still do!

If someone is partial to Heaven and talks nothing about Earth, it would be perfectly alright to ignore his teachings, even if he happens to be an ancient sage.

Since the three great sages – Laozi, Confucius, and Buddha – taught about Heaven and Earth and so did the holy sages in the Yi. That is being impartial, and a bit more on TTC 16, if you catch the drift.

Tao and the Yi (2)

The philosophical Daoists claim that they understand Tao well enough and do not need to study the four Confucian books. They may have a point there or perhaps not.

While ardent followers of Zhuangzi do not need to know about Confucian virtues; Daoists who follow the philosophy of Laozi cultivate those cardinal virtues as depicted in the Tao Te Ching, with the hopes of returning to Tao.

To those familiar with Tao and the Zhouyi, the cultivation of virtues is in line with Heaven and Earth. To be in line with or follow Heaven and Earth is to understand Tao.

Previously one had mentioned that Laozi and Confucius both knew what would happen if there is Tao or no Tao on Earth. Today one would add in another ancient sage.

Mencius said,

‘When right government prevails in the kingdom, princes of little virtue are submissive to those of great, and those of little worth to those of great.

When bad government prevails in the kingdom, princes of small power are submissive to those of the great, and the weak to the strong.

Both of these cases are the rule of Heaven. They who accord with Heaven are preserved, and they who rebel against Heaven perish.’
[Works of Mencius 4 .7 Legge]

[Note: Legge has chosen to translate the Chinese words – having Tao under Heaven – as right government prevails in the kingdom. And – no Tao under Heaven – as bad government prevails in the kingdom.]

Like the two great ancient sages before him, Mencius also knew well his Yi and cardinal virtues. Therefore he also knew much about Heaven and Earth.

Since the advent of the absence of Tao all under Heaven on September 15, 2008 as indicated by the Yi, quite a number of people have perished. The funny thing since then is that even divinities have withheld healing people on Earth, let alone sing.

That is a little bit more on Tao and the Yi.

Moving heaven and earth

The ancients say that sincerity is part of human nature. And that sincerity is the way of heaven. According to the Doctrine of the Mean (Zhong Yong), there are different levels of sincerity and the most complete of it allows the Yi diviner to divine like a spirit (shen).

The Judgment in Hexagram 61 Zhong Fu / Inner Truth says:

Inner Truth. Pigs and fishes. Good fortune. It furthers one to cross the great water. Perseverance furthers.

Commentary:

Pigs and fishes are the least intelligent of all animals and therefore the most difficult to influence. The force of inner truth must grow great indeed before its influence can extend to such creatures. In dealing with people as intractable and difficult to influence as a pig or a fish, the whole secret of success depends on finding the right way of approach. One must first rid oneself of all prejudice and, so to speak, let the psyche of the other person act on one without restraint. Then one will establish contact with him, understand and gain power over him. When a door has thus opened, the force of one’s personality will influence him. If in this way one finds no obstacles insurmountable, one can undertake even the most dangerous things, such as crossing the great water, and succeed.
[Wilhelm / Baynes]

If you have ever visited pig or fish farms, you may find that pigs and fishes are happiest when it comes to feeding time. Just like humans, creatures need to eat, to fill their empty stomachs. To the pigs and fishes, their owners by feeding and taking good care of them are sincere. This can also apply to reliable teachers and students.

Nine in the second place means:
A crane calling in the shade. Its young answers it. I have a good goblet. I will share it with you.

Confucius says about this line:

The superior man abides in his room. If his words are well spoken, he meets with assent at a distance of more than a thousand miles. How much more then from nearby! If the superior man abides in his room and his words are not well spoken, he meets with contradiction at a distance of more than a thousand miles. How much more then from nearby!

Words go forth from one’s own person and exert their influence on men. Deeds are born close at hand and become visible far away.

Words and deeds are the hinge and bow spring of the superior man. As hinge and bow spring move, they bring honor or disgrace.

Through words and deeds the superior man moves heaven and earth. Must one not, then, be cautious?

The great sage advised that in our dealings with people and/or nations by way of speech, writing and/or action, the Junzi have to be sincere, reliable, and cautious. Since their words and actions can move (gan dong) heaven and earth. If their sincere words and deeds can begin to move heaven and earth, do they not have the same effect with pigs and fishes?

Just like the current handling of the two ‘nuclear’ nations by world leaders and the UN Security Council, if they do not put in more sincerity that can even influence pigs and fishes, they may realize too late what they should have done to avoid an omen or heaven’s secret given by the Yi.

Knowing the Mandate of Heaven

The Master said,

‘Without recognizing the decrees of Heaven, it is impossible to be a superior man.’

‘Without an acquaintance with the rule of propriety, it is impossible for the character to be established.’

‘Without knowing the force of words, it is impossible to know men.’
[Analects 20 .3 Legge]

To be a Junzi or a right person for Tao is not that easy and simple. It takes decades of earnest and sincere self study, practice, and cultivation.

Over the years through discussions with my Daoist friend, through observations and reflections, one has learned how and why Heaven is on the side of the good. [Refer Tao Te Ching]

Through studies of ancient Chinese history including the four Confucian books and the five Classics, pondering while blogging, posting comments, and providing suggestions to like minded friends and strangers, one may have recently discovered why and when Heaven issues its Mandate. (The Yi gave an advice almost a decade ago, to discuss the studies with likeminded fellows. And the World Wide Web turned out to be a rather good place for such discussions and further studies; a great contribution by science and technology.)

The great sage, Confucius knew the decrees of Heaven (Tian Ming) when he was fifty. Every Confucian and/or Yi student has the potential to learn to know it, if we put in the extra mile of effort.

It is possible that some may get to know the Mandate of Heaven before they reach fifty, but being a slow learner; this student has already been a few years too late!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

An accompanying poem:

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

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

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

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

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

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

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

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

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

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

My father corrected me by saying:

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

To be continued.

Simple thoughts on Duty, Loyalty, and Justice

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

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

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

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

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

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

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

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

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

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


To be continued.

Of students and masters (5)

Probably not many readers know about the works of Liu I Ming, a Quanzhen Daoist in China, who was considered a master of the three doctrines – Taoism, Confucian and Buddhism - and the Zhouyi during his time about two centuries ago. His deep understanding of Tao and of the Zhouyi differs much from what is written in online Daoist or Yijing forums and blogs.

Take for example, his understanding of the Lo Shu (Lo Writing) which is associated with the time of Da Yu (The Great Yu):

“Nature has the quality of love for life, so it used an uncanny turtle to divulge the Tao of restoration and return, to guide people to return home and recognize their origin, to set their feet on the fundamental basis of essence and life.

And his understanding of the fall of humankind or fall from Tao:

The real gets buried and the false runs wild. People have all sorts of emotions, feelings, and desires, developing complex and involuted psychologies. A hundred worries disturb their minds, then the thousand things tax their bodies. They think what is miserable is enjoyable, they think what is false is real. They have entirely lost the original state.

The remedy for this is said to be in the center, which represents will, attention, sincerity, or truthfulness. According to Liu, the set in the center of the Lo Shu signifies that kindness, justice, courtesy, and wisdom are all rooted in truthfulness, while the surrounding sets represent using truthfulness to operate kindness, justice, courtesy, and wisdom.”

[I Ching Mandalas – Thomas Cleary]

It may take some time for students and masters to absorb or accept what Liu I Ming had indicated, especially those who doubt that Chinese Daoists cultivate the same virtues as the Confucians.

If Western students intend to improve on their Yi studies, perhaps they should no longer hold onto prejudices on what is considered Confucian in the Zhouyi by others – the so called Western Yi experts and scholars. A better course could be to follow the examples of Steve Marshall, Harmen and Professor Sam Crane who can be considered knowledgeable in the Yi in their own right. They read the Confucian books and Daoist classics too, to understand more about Chinese civilization, humanity and Tao.

Of course it really depends on how earnest and sincere we students want to be in the studies and practice in our search for excellence.

A matter of sincerity

Sincerity is a highly regarded virtue by the ancients who taught humanity since it comes from the heart of a person. Words and actions spring from the heart and mind. And go together. By discerning subsequent actions of man, we can often come to know if sincerity really exists in the heart of that person at the time the words were spoken. By their very actions we can also learn how to differentiate if they are Da Ren, Junzi, or a Xiao Ren. (Refer to the ‘three types of man’.)

In our national The Star newspaper today, one notices various examples of the insincerity and sincerity of man in action. Perhaps readers can discern for themselves the insincere and sincere actions of man in these few examples.

The StarBiz – Hong Kong stocks column:
"The index was also supported by rotational interest in property stocks, which had lagged the market’s recent rally. ‘Everybody knows that Li Ka-Shing has been buying up shares of (his flagship companies) Cheung Kong and Hutchison Whampoa in the past month or so.

The same is true of the Kwok brothers,’ said Eugene law, head of research at Celestial Asia Securities Holdings, referring to the family that controls Sun Hung Kai Properties. Interest in Cheung Kong was also bolstered by news that Deutsche Bank has raised its stake in the firm by buying additional shares on the market last week."

Comment:
Remember one reason for the sudden diversion of institutional funds from China stock markets in May?

In the article on the ‘auspicious’ date of today:
‘In Yijing, everything is regulated in a seven-day circle. So 07.07.07 can be described as a perfectly regulated cycle,’ said Dr Chuah Chong Cheng, who has studied the Yijing for the past 30 years. Dr Chuah also noted that today’s numbers added up to 21, ‘the perfect marrying age for both men and women.’ He said even in Christianity, the number seven was ‘good’.

In the same article:
Indian numerologist S. S. Mano, however, said it was not advisable for couples to get married on 07.07.07. ‘For us, it is inauspicious but if couples still insist on marrying on the date, they should do it before 11.30 am to avoid bad luck.’

‘Many of couples want to marry on this day because it is unique, only once in a hundred years. Although it is the norm for the Chinese community to choose a good day for marriage, the younger generation is not that superstitious,’ said a Thean Hou temple marriage registration department officer.

Comment:
Where did this expert learn and draw the conclusion that everything is regulated in a seven-day circle in the Yijing? In line with the Great Learning, did he thoroughly investigate things? And do Yi studies really require something foreign or derivative to augment our learning?

According to my 2007 Yi chart, the date is indeed inauspicious. Perhaps the two specialists know something too that the Yijing expert doesn’t?

In another article in The Star paper:
‘Yes, today I am happy,’ declares Mr. Sandwich, as Sirivat is known. ‘Because of the crisis (Thailand’s 1997 economic meltdown on July 2, a decade ago) I found a new business – although it is selling sandwiches for 40 Baht apiece versus selling a condominium for 5 million Baht a unit – I am happier,’ he said.

In early 1997, Sirirvat was in the ‘bubble business’, borrowing heavily from finance companies to bankroll his property projects including a one billion Baht condominium development and to dabble in the stock market. It was a ‘big business’ which, on hindsight, the US-educated Chinese Thai businessman says, was beyond his financial capacity.

Depression hit Sirivat but he did not commit suicide, which was the option of many who lost their fortune during the Asian financial crisis. ‘If I killed myself the problem would not be solved, and the burden would be on my wife and children,’ said the man whose motto is ‘I’d rather be bankrupt than dead’.

To eke out a living, Sirivat strung a 12kg yellow foam box around his neck and began peddling sandwiches on the streets of Bangkok. On his first day, Sirivat had to put on a brave face as many people asked him: ‘You are a multi-millionaire, why are you selling sandwiches?’

He sold about 40 sandwiches on that day. He sold more when local and international media zoomed in on the compelling story of insolvent multi-millionaire peddling sandwiches. Now he sells about 800 sandwiches a day. And he plans to list his food and beverage business on the Thai stock market in 2009.

At present, Sirivat is not optimistic about the Thai economy, saying Thais have not learnt the lesson of 1997. ‘Thai people forget easily. They are over borrowing again,’ he notes.

Comment:
Many of the multi-millionaires and millionaires like Sirivat who had lost everything in the Asian Financial Crisis and have persevered through this difficult decade would now have a chance to rebuild their fortunes if they have not given up their lives or hopes already.

The real dragons can once again fly in the heavens! It is just a matter of timing and the right actions.

The sincerity and other virtues of Sirivat provide a shining example of perseverance which led to success through hard times, the crossing of the great waters. Think of the Zhouyi, the various chapters in the Tao Te Ching, and the fourteen years of travel by Confucius.

For the sake of fame and fortune, people have given up their lives or sacrifice others down the millennia. Such insincere and unjust actions would have caused a lot of grief and suffering to those affected.

If only man can learn how to be sincere like the great sages, heaven and earth, in their every thought and action, then there will be less grief and suffering around in the world.

Human nature is good

About 2,400 years ago, because Mencius clearly understood that people have a mind which cannot bear to see the sufferings of others, he gave a (by now) well known example to demonstrate that human nature (Ren Xing) is good, followed by an exhortation to develop its goodness:

What would people feel if they suddenly see a very young child about to fall into a well?

The people will without exception experience a feeling of alarm and distress. They will feel so, not as a ground on which they may gain the favour of the child’s parents, nor as a ground on which they may seek the praise of their neighbours and friends, nor from a dislike to the reputation of having been unmoved by such a thing.

From this case we may perceive that the feeling of commiseration is essential to man, that the feeling of shame and dislike is essential to man, that the feeling of modesty and complaisance is essential to man, and that the feeling of approving and disapproving is essential to man.

He then went on to explain how these feelings generate the four cardinal virtues or ethics:

The feeling of commiseration is the principle of benevolence (ren). The feeling of shame and dislike is the principle of righteousness (yi). The feeling of modesty and complaisance is the principle of propriety (li). The feeling of approving and disapproving is the principle of knowledge (zhi).

According to Mencius, these virtues form parts of human nature, yet people say that they cannot develop (or cultivate) them. Therefore such people play the thief with themselves. If only they can develop and complete the four virtues, they will suffice to love and protect all within the four seas (the world). Without that development, they will not suffice for a man to serve his parents with.
[Book II, Part 1. 5 – Legge]

More than two millennia later, man still do not quite understand the difference between good and evil. And what forms human nature.

Renowned Neo Confucians rejected the doctrines of Mohists and Xunzi (who propounded that human nature is evil) for the same reason, yet intellects from time to time questioned their very motive for the rejection.

Some Daoist and Yi students reject Confucian studies possibly following Zhuangzi because these students think it is hip and philosophical to do so. Female students at times reject the studies because Confucius and Mencius only talked about ‘man’ (Ren - people) occasionally translated as ‘men’; probably giving rise to a misconception that Confucians hated women!

If translators, professors, teachers, and ‘experts’ hold to wrong concepts and their pointing are not ‘corrected’, then their so called ‘wisdom’ get passed on to yet another generation. The reason I rant at their misleading statements and for providing inept translations for students. Perhaps, raising a cry of alarm to announce the danger!

Since people have a mind which cannot bear to see the sufferings of others (commiseration) which explains why human nature is good, perhaps Yi students, Daoists, Buddhists, and Confucians can understand why it is important to cultivate (develop) the four cardinal virtues to become a Junzi. After all, did the ancients not say as much in the Zhouyi, Tao Te Ching, Confucian books and the Buddhist scriptures?

Commiseration if expressed leads to compassion. Is original human nature, that of a baby or an innocent, not kind? Is human nature not therefore good?

If rulers of countries can lead by good example to display benevolence (ren) and justice (yi) in their every action for the people, perhaps then there can be lasting peace on earth.

Peace and prosperity have always been the top most wish of the ancients for the people of the world. Because these ancient sages and holy men cannot bear to see the sufferings of others!