Integrity is of importance to teachers of the Book of Changes and/or the ancient Way, and those who possess it will gain the respect of their peers. Since students rely on teachers, their teachings of Yijing studies and/or neidan (inner alchemy) practice should accord with established order set down by the ancients (Holy sages, Laozi, Confucius, and the Buddha). Such teachings should not be based on the teacher’s idiosyncrasy on how the Book of Changes and/or the Way is to be taught. In a way, that is why a teacher from a proper lineage is sought after, since his or her teaching would conform to its tradition and regulations. This of course does not mean that lineage teachers do not make the same mistake, but if their teachings or practices are found to be deviant, they can be subjected to severe punishment.
However in the West, those who teach in public more often than not - partly because of misinterpretations and indolence, but mainly out of ignorance - tend to misrepresent the ancient teachings thus misleading their students. And the Yijing students are no wiser until they standstill in their studies, while those practising neidan may come under delusions and illusions in more serious cases. However, it does not mean that all such teachers in the West have no integrity.
The Book of Changes teaches the Junzi (superior persons) among myriad things how to return to the Light. Yet a so-called Yijing expert and scholar, because he has translated the Book of Changes and has written some books on Yijing studies, tends to teach about the Dark. While to the ancients, Heaven and Earth are of paramount importance, he chooses to talk or write more on the morbid, the dark side, and hell as part of Yijing studies. (This idiosyncrasy is still endurable since it is up to individuals including students how they want to lead their lives.) Yijing omens can only be obtained by the sincere and are very difficult to interpret, yet he recently demonstrated to his students how to beckon the phenomenon to appear and be interpreted by waving their arms towards the heart/mind? This of course is downright misleading, but naïve students will possibly be much impressed. After briefly watching his demonstration on You-Tube, I switched it off and as of now no longer hold any more respect for this Yijing ‘expert’ and ‘scholar’. If we do not know how to obtain or interpret omens from the Book of Changes, it is only correct not to teach it. Never conjure something up like he did.
A couple of years ago, out of curiosity, I had watched on You-Tube an acknowledged Zen Master in the West teaching his students how to meditate. Meditation is very important to both Chan and Zen Buddhism according to what is written in Wikipedia. The Zen Master proceeded to teach the proper way of sitting meditation until he told his students that they have to focus their eyes a foot or two ahead of them. The Buddha did not teach this way of eye focus for meditation. According to Lu Dongbin in his Secret of the Golden Flower, the Buddha taught to look at the tip of the nose during meditation, the same way as Laozi had done.
A senior female Chinese student of a renowned neidan master in China wrote in the Taobums the benefits of learning the Circulation of the Light meditation from him. To substantiate the claim, she exclaimed that a group of Westerners who has recently learned this meditation from her master in China had experienced the same signpost as that of the neidan students of Richard Wilhelm. Until she published the sketches drawn up by this group of Western ‘students’ during the short course of meditation taught by the neidan master, I did not know what she was on about. The sketches were similar to the mandalas depicted at the back pages (in between pages 136 and 137) of the Secret of the Golden Flower translation of Wilhelm. Not to embarrass her, I did not tell her that these mandalas were in fact not drawn by neidan students of Wilhelm, if he had any at all. These mandalas are also not a signpost as claimed but were drawn up by various patients of the great Carl Jung and indicated as such by him. And you know what that means? Probably this group of Westerners after practising the meditation fell under delusions or illusions similar to the mentally ill. Whether or not they were taught the right Circulation of the Light meditation and/or they had practised it incorrectly, the neidan master is responsible for his ‘students’ including the antics of that senior female Chinese student. If we do not know what the right method is, do not teach it. Only teach those right methods that we are versed with.
Of the incorrect teachings discussed, students of the Zen Master will come to less harm, if any. The mistake in focusing the eyes during meditation can be easily corrected and has been, if readers have not noticed. The knowledge of the students of the so-called Yijing expert and scholar will probably come to a complete standstill after several more years of studies, I have observed. However, some may fall under the grand delusion thinking that they already know much about the Book of Changes. Alas, another lost generation. The most serious case is what had happened to the group of Westerners who had shown signs of delusions. As to whether or not the neidan master who is from a renowned and reputable lineage in China will be punished for his transgression of the established order, if any, we will have to leave it to his ancestor masters (Daoist celestial immortals) to do the right thing. It is of no concern to outsiders.
What more can I say about those who misrepresent the ancient teachings? For a little more fame and/or fortune, they decide to throw integrity out of the window.
Please, real dragons do no such things; especially those who happened to know why Heaven has no favorites and yet is on the side of the good.
Showing posts with label Junzi. Show all posts
Showing posts with label Junzi. Show all posts
Monday, October 01, 2012
Saturday, July 14, 2012
Recent guidance from the Yijing and the Guan Yin Oracle
As indicated in the article on May 7, 2012 titled “An accurate Guan Yin Oracle (2)”, the oracle (Qin) obtained on August 31, 2011 has had clarified several earlier prognostications from the Book of Changes (Yijing) , however I did not reveal more than that, since it was irrelevant at the time. In this discussion, I will reveal more of the recent guidance from the Yijing and the Guan Yin Oracle.
Firstly, I wish to reiterate that cryptic messages including omens from divinities and the Yijing cannot simply be revealed to others. Heaven secrets and omens are meant for private consumption. However, discussing the received cryptic message(s) in private with someone more knowledgeable to help with an early interpretation is perfectly alright. If divinities and/or the Yijing want to guide us to meet everything in the right way and yet we choose to ignore this divine help, we will not learn how to master our fate.
Two of the Yijing prognostications, and clarified by the Guan Yin Oracle, relate to my books writing questions. The answer to the question on writing a book on ‘Ancient Chinese meditation’ was that of Hexagram 34 Da Zhuang / Power of the Great and the Image says:
‘Thus the Junzi (superior person) does not tread upon paths that do not accord with established order.’
The answer to the question on writing a book on ‘Omens and Heaven’s secrets’ came in the form of Hexagram 22 Bi / Grace and the bottom line prognostication says:
‘He lends grace to his toes, leaves the carriage, and walk.’
And the Bi Hexagram changed to that of Hexagram 52 Gen / Keeping Still.
While I understood that the Yijing did not agree with my writing of the books, a few months later, Guan Yin provided further clarity on the guidance with this main theme:
‘This oracle describes the emptiness of name and title. Like pomp and human vanity, they are empty and worthless. So you should be more realistic and true to your own nature.’
By observing recent events on the blog, including the (now published) open offer from Steve Moore to a co-authorship in the translation of the Ma Qian Ke, the two Yijing prognostications and this main theme from the Guan Yin oracle together are unfolding before my very eyes. (The published offer from Steve Moore is in the comments section of ‘A talk on omens and prophecies from the Yijing’ article, for those interested.)
All three prognostications also relate to the prophecies of Zhuge Liang in his Ma Qian Ke, of which, by coincidence again, three prophecies therein have yet-to-unfold, for the following reasons:
While I can also read and interpret these yet-to-unfold prophecies of Zhuge Liang for my own knowledge, the interpretations cannot be explicitly revealed to the general public and institutions. For the writing of such explicit interpretations in the blog and/or in a book form tantamount to treading paths that do not accord to established order. (Similar to revealing undisclosed secrets on ancient Chinese meditation or neidan practices) The Junzi would rather walk than ride in a carriage, if it does not accord to his station in life and to his own nature. And the purpose of explicitly revealing omens and prophecies before they unfold for name and title is empty and worthless; especially if the published revelations of the yet-to-unfold prophecies bring harm, if any, to China. Again, this does not accord to established order. (The above three paragraphs will also serve to explain the reasons why I cannot accept and have not accepted the offer of a co-authorship from Steve Moore.)
The recent guidance from the Yijing and Guan Yin would uphold the very reasons why I will continue to write forthcoming omens and the yet-to-unfold prophecies of Zhuge Liang in code or cryptic messages. The yet-to-unfold 12th prophecy in the Ma Qian Ke will appear in this particular form. Since to decipher the cryptic messages would also prove difficult for Yijing aficionados, including the experts and scholars, until they unfold before our very eyes; and thereafter I will follow up with explanations so that readers and I can learn things together.
Cheerio!
Firstly, I wish to reiterate that cryptic messages including omens from divinities and the Yijing cannot simply be revealed to others. Heaven secrets and omens are meant for private consumption. However, discussing the received cryptic message(s) in private with someone more knowledgeable to help with an early interpretation is perfectly alright. If divinities and/or the Yijing want to guide us to meet everything in the right way and yet we choose to ignore this divine help, we will not learn how to master our fate.
Two of the Yijing prognostications, and clarified by the Guan Yin Oracle, relate to my books writing questions. The answer to the question on writing a book on ‘Ancient Chinese meditation’ was that of Hexagram 34 Da Zhuang / Power of the Great and the Image says:
‘Thus the Junzi (superior person) does not tread upon paths that do not accord with established order.’
The answer to the question on writing a book on ‘Omens and Heaven’s secrets’ came in the form of Hexagram 22 Bi / Grace and the bottom line prognostication says:
‘He lends grace to his toes, leaves the carriage, and walk.’
And the Bi Hexagram changed to that of Hexagram 52 Gen / Keeping Still.
While I understood that the Yijing did not agree with my writing of the books, a few months later, Guan Yin provided further clarity on the guidance with this main theme:
‘This oracle describes the emptiness of name and title. Like pomp and human vanity, they are empty and worthless. So you should be more realistic and true to your own nature.’
By observing recent events on the blog, including the (now published) open offer from Steve Moore to a co-authorship in the translation of the Ma Qian Ke, the two Yijing prognostications and this main theme from the Guan Yin oracle together are unfolding before my very eyes. (The published offer from Steve Moore is in the comments section of ‘A talk on omens and prophecies from the Yijing’ article, for those interested.)
All three prognostications also relate to the prophecies of Zhuge Liang in his Ma Qian Ke, of which, by coincidence again, three prophecies therein have yet-to-unfold, for the following reasons:
While I can also read and interpret these yet-to-unfold prophecies of Zhuge Liang for my own knowledge, the interpretations cannot be explicitly revealed to the general public and institutions. For the writing of such explicit interpretations in the blog and/or in a book form tantamount to treading paths that do not accord to established order. (Similar to revealing undisclosed secrets on ancient Chinese meditation or neidan practices) The Junzi would rather walk than ride in a carriage, if it does not accord to his station in life and to his own nature. And the purpose of explicitly revealing omens and prophecies before they unfold for name and title is empty and worthless; especially if the published revelations of the yet-to-unfold prophecies bring harm, if any, to China. Again, this does not accord to established order. (The above three paragraphs will also serve to explain the reasons why I cannot accept and have not accepted the offer of a co-authorship from Steve Moore.)
The recent guidance from the Yijing and Guan Yin would uphold the very reasons why I will continue to write forthcoming omens and the yet-to-unfold prophecies of Zhuge Liang in code or cryptic messages. The yet-to-unfold 12th prophecy in the Ma Qian Ke will appear in this particular form. Since to decipher the cryptic messages would also prove difficult for Yijing aficionados, including the experts and scholars, until they unfold before our very eyes; and thereafter I will follow up with explanations so that readers and I can learn things together.
Cheerio!
Thursday, May 01, 2008
Zheng Ren Junzi
I first heard of this Chinese idiom, ‘Zheng Ren Junzi’, in my teens from a girlfriend, two years my junior. In English, the idiom can be translated to ‘Upright person, superior man’. This girlfriend had been learning from those who were much older and wiser than the both of us.
The superior man possessing the quality of an upright person speaks volumes to those who cultivate. But for a teenager or a beginner, it can mean something or pretty nothing.
Being an upright person, a Junzi is honorable. The Junzi does not make promises lightly and once made, keeps them by taking the relevant follow up actions. For justice (yi), they may even give up their lives, their fortunes or their prominent stations in life to help the weak. See some similarity with the meaning of the English gentleman? The gentleman is the nearest equivalent to a Junzi.
In their upbringing, the Chinese can learn about the Junzi from their parents, elder relatives, teachers, friends, and in modern eras - through news media, TV and films. Therefore these Chinese enjoy a small advantage over others who have not heard of the term, Junzi, until they become a student of ancient Chinese philosophy. This small advantage has been emphasized upon by Carl Jung in his commentary on the Secret of the Golden Flower, an esoteric Daoist text.
Almost everyone who is taught or has some knowledge about the Junzi knows the difficulty to become one. For an in-depth understanding of the term, Junzi, students even if they happen to be Chinese will have to read the same ancient books and classics as the learned to learn more about this type of exemplary persons.
The Zhouyi, as an ancient Book of Wisdom, provides a guide to earnest student on how to become a Junzi. Confucius and Mencius in their respective books or teachings also provide students with an opportunity to learn how to be a Junzi. The Book of History, the Book of Rites, the Spring and Autumn Annals describe the instructions, rituals (Li), and actions of various rulers and their ministers. From these books and classics, students can also learn how to differentiate between the actions of the Da Ren, Junzi and the Xiao Ren – if we put our hearts into the studies.
Meanwhile, there is an interesting ongoing discussion in the I Ching Forum under ‘Divination’ titled ‘Junzi and the trigrams’ where Yi aficionados with varying years of studies each give their perspective of the Junzi. If interested, find out for yourself who will provide the most in-depth answer to the term and why, by clicking the website on the ‘Recommended Sites’ section to your right.
The superior man possessing the quality of an upright person speaks volumes to those who cultivate. But for a teenager or a beginner, it can mean something or pretty nothing.
Being an upright person, a Junzi is honorable. The Junzi does not make promises lightly and once made, keeps them by taking the relevant follow up actions. For justice (yi), they may even give up their lives, their fortunes or their prominent stations in life to help the weak. See some similarity with the meaning of the English gentleman? The gentleman is the nearest equivalent to a Junzi.
In their upbringing, the Chinese can learn about the Junzi from their parents, elder relatives, teachers, friends, and in modern eras - through news media, TV and films. Therefore these Chinese enjoy a small advantage over others who have not heard of the term, Junzi, until they become a student of ancient Chinese philosophy. This small advantage has been emphasized upon by Carl Jung in his commentary on the Secret of the Golden Flower, an esoteric Daoist text.
Almost everyone who is taught or has some knowledge about the Junzi knows the difficulty to become one. For an in-depth understanding of the term, Junzi, students even if they happen to be Chinese will have to read the same ancient books and classics as the learned to learn more about this type of exemplary persons.
The Zhouyi, as an ancient Book of Wisdom, provides a guide to earnest student on how to become a Junzi. Confucius and Mencius in their respective books or teachings also provide students with an opportunity to learn how to be a Junzi. The Book of History, the Book of Rites, the Spring and Autumn Annals describe the instructions, rituals (Li), and actions of various rulers and their ministers. From these books and classics, students can also learn how to differentiate between the actions of the Da Ren, Junzi and the Xiao Ren – if we put our hearts into the studies.
Meanwhile, there is an interesting ongoing discussion in the I Ching Forum under ‘Divination’ titled ‘Junzi and the trigrams’ where Yi aficionados with varying years of studies each give their perspective of the Junzi. If interested, find out for yourself who will provide the most in-depth answer to the term and why, by clicking the website on the ‘Recommended Sites’ section to your right.
Thursday, July 05, 2007
Knowing the Yi (2)
Of the millions throughout the world who study or read the Book of Changes most would have done so without teachers. If you count as one of the many, perhaps this entry could help you know the Yi a bit better.
After having read the Book for months which will quickly turn into years, we probably know little about the sixty four hexagrams, let alone understand any of the 384 individual lines. If we do not know the meaning of the hexagrams do not expect to understand the lines in detail.
Without the proper guidance of a real master, and in search for excellence, probably the best method available to any Yi student to know the Book a little better is through divination – if divination is not against your religion. When we consult the Yi, we will have to concentrate our mind on the question and then the answer. Yi’s answer or the prognostication comes in the form of a hexagram if there are no moving lines or two hexagrams, when there are one or more lines that change.
By reading and pondering on the answer, our mind becomes alert to the various possibilities indicated in the hexagram (s) and/or the lines that change. If we keep a journal or a log on the divinations, we leave a trail for later references where necessary. There can be occasions where prolific divinations are done on various subject matters or a hobby. But do not overdo the divinations.
Be serious. A day or a week is not sufficient time for most oracles to unfold. Prognostications need time to unfold. If you follow some Yi aficionados to divine daily or weekly on how to live out their lives, it becomes meaningless after a while. Not only can such incorrect practice(s) make you become dependent on the Yi, you could easily confuse the unfolding of answers because of various overlaps and by assigning them (the unfolding) to wrong hexagrams. Therefore, it is best if you could find an interesting subject (no, not your love life) for prolific divinations.
For me, a professional accountant, asking the Yi on various types of investment proves fruitful over the decades. At times the divinations especially where there is a bull run can be prolific. There is no cause for overlaps because of the numerous categories of stocks and shares to invest in. I usually wait for the unfolding of an oracle, the prognostication, on an investment before asking again.
Not only can one do the necessary homework on the investments, be it real property, foreign currencies, stocks or shares, the answers given by the Yi usually convey clear directions on what actions to take. After acting on each prognostication, the investor has to wait for the oracle to unfold. Since the questions can be on various investments across the world and on their timing, Yi’s answers allow one to learn how to master time and space.
For example, the Yi indicated with Hexagram 54 Gui Mei / The Marrying Maiden with the second and third lines changing to answer my investment question in August 2006. In the judgment it is said:
Undertakings bring misfortune. Nothing that would further.
The third line has this to say:
The marrying maiden as a slave. She marries as a concubine.
Investors in the KLSE at the time may not know that this counter in question, Time Dotcom, would be married off as a concubine, that the prognostication, and therefore the investment, is not good. And while the other share investment which one had consulted the Yi on at about the same time had more than doubled – more than tripled if we count its lowest price before the rebound - Time Dotcom’s price has only gone up by a third over these past eleven months. (Refer to the relevant entries dated August 27 and September 3 2006.)
This explains why in my 64 hexagrams table, there are definitive good and bad hexagrams for investments. And there are good and bad lines too. Only by referring to past divination records, can we learn to discern and interpret the meanings of each prognostication since we can check into details, specifics, and the timing?
Conjectures and 'umbrella covers' given on prognostications do not work with investments. To be dead right, one really has to put the money where the mouth is!
Consulting the Yi on serious matters, scientific experiments, and investments allow for good divination experiences. And if we can foreknow of major events that will affect lives or investments in any parts of the world, then we can be said to have mastered time and space.
What you want to do with your affinity with the Book of Changes is entirely up to you. There are no prerequisites to your class, status, religion, wealth, and/or intelligence to study the Yi. All you need is a good translation of the Book of Changes in a language that you can understand, together with the ability to read and the interest to study this ancient classic and Chinese civilization.
However, as Richard Wilhelm has indicated in his translation, the Book is meant for the Junzi - superior persons - and not suitable for everyone. If we care to look at the Great Images, Da Xiang, we cannot help but agree. But, if you follow others to ignore the Great Images on the false premise that they are written only for kings and/or the Confucians, because it is a Confucian classic, you do not know what you have missed out in your Yi studies and the requisite cultivation of a Junzi.
By trying out the various suggestions in this entry, you could come to know your Yi better. Perhaps one day, in your endless search for excellence, you would achieve a higher degree of clarity and a deeper understanding of this profound Book of Changes. Who knows, certainly not me!
After having read the Book for months which will quickly turn into years, we probably know little about the sixty four hexagrams, let alone understand any of the 384 individual lines. If we do not know the meaning of the hexagrams do not expect to understand the lines in detail.
Without the proper guidance of a real master, and in search for excellence, probably the best method available to any Yi student to know the Book a little better is through divination – if divination is not against your religion. When we consult the Yi, we will have to concentrate our mind on the question and then the answer. Yi’s answer or the prognostication comes in the form of a hexagram if there are no moving lines or two hexagrams, when there are one or more lines that change.
By reading and pondering on the answer, our mind becomes alert to the various possibilities indicated in the hexagram (s) and/or the lines that change. If we keep a journal or a log on the divinations, we leave a trail for later references where necessary. There can be occasions where prolific divinations are done on various subject matters or a hobby. But do not overdo the divinations.
Be serious. A day or a week is not sufficient time for most oracles to unfold. Prognostications need time to unfold. If you follow some Yi aficionados to divine daily or weekly on how to live out their lives, it becomes meaningless after a while. Not only can such incorrect practice(s) make you become dependent on the Yi, you could easily confuse the unfolding of answers because of various overlaps and by assigning them (the unfolding) to wrong hexagrams. Therefore, it is best if you could find an interesting subject (no, not your love life) for prolific divinations.
For me, a professional accountant, asking the Yi on various types of investment proves fruitful over the decades. At times the divinations especially where there is a bull run can be prolific. There is no cause for overlaps because of the numerous categories of stocks and shares to invest in. I usually wait for the unfolding of an oracle, the prognostication, on an investment before asking again.
Not only can one do the necessary homework on the investments, be it real property, foreign currencies, stocks or shares, the answers given by the Yi usually convey clear directions on what actions to take. After acting on each prognostication, the investor has to wait for the oracle to unfold. Since the questions can be on various investments across the world and on their timing, Yi’s answers allow one to learn how to master time and space.
For example, the Yi indicated with Hexagram 54 Gui Mei / The Marrying Maiden with the second and third lines changing to answer my investment question in August 2006. In the judgment it is said:
Undertakings bring misfortune. Nothing that would further.
The third line has this to say:
The marrying maiden as a slave. She marries as a concubine.
Investors in the KLSE at the time may not know that this counter in question, Time Dotcom, would be married off as a concubine, that the prognostication, and therefore the investment, is not good. And while the other share investment which one had consulted the Yi on at about the same time had more than doubled – more than tripled if we count its lowest price before the rebound - Time Dotcom’s price has only gone up by a third over these past eleven months. (Refer to the relevant entries dated August 27 and September 3 2006.)
This explains why in my 64 hexagrams table, there are definitive good and bad hexagrams for investments. And there are good and bad lines too. Only by referring to past divination records, can we learn to discern and interpret the meanings of each prognostication since we can check into details, specifics, and the timing?
Conjectures and 'umbrella covers' given on prognostications do not work with investments. To be dead right, one really has to put the money where the mouth is!
Consulting the Yi on serious matters, scientific experiments, and investments allow for good divination experiences. And if we can foreknow of major events that will affect lives or investments in any parts of the world, then we can be said to have mastered time and space.
What you want to do with your affinity with the Book of Changes is entirely up to you. There are no prerequisites to your class, status, religion, wealth, and/or intelligence to study the Yi. All you need is a good translation of the Book of Changes in a language that you can understand, together with the ability to read and the interest to study this ancient classic and Chinese civilization.
However, as Richard Wilhelm has indicated in his translation, the Book is meant for the Junzi - superior persons - and not suitable for everyone. If we care to look at the Great Images, Da Xiang, we cannot help but agree. But, if you follow others to ignore the Great Images on the false premise that they are written only for kings and/or the Confucians, because it is a Confucian classic, you do not know what you have missed out in your Yi studies and the requisite cultivation of a Junzi.
By trying out the various suggestions in this entry, you could come to know your Yi better. Perhaps one day, in your endless search for excellence, you would achieve a higher degree of clarity and a deeper understanding of this profound Book of Changes. Who knows, certainly not me!
Friday, June 22, 2007
Measure of time and space
Over the past few millennia, millions of people have tried to learn how to predict future events and their fate. Of the numerous prediction and divination systems made available today for enthusiasts, students, and masters, perhaps the most accurate and comprehensive divination system ever devised is the Book of Changes.
While other prediction and divination systems can be limited by time or space, by the use of this Oracle, no events on earth and in heaven can remain hidden for long. Not only can the Yi be used to predict fate – a number of fortune telling and astrology systems can also do that accurately – the Book of Changes, unlike those systems, also teaches Yi aficionados and/or their clients how to master their fate by overcoming time and space.
Therefore in the Great Treatise, it is said:
In it are included the forms and the scope of everything in the heavens and on earth, so that nothing escapes it. In it all things everywhere are completed, so that none is missing. Therefore by means of it we can penetrate the tao of day and night, and so understand it. Therefore the spirit is bound to no one place, nor the Book of Changes to any one form.
“We are shown here how the individual can attain mastery over fate by means of the Book of Changes. The Book can enable us to penetrate and understand the movements of the light and the dark, of life and death, of gods and demons. This knowledge makes possible mastery over fate, because fate can be shaped if its laws are known. The reason why we can oppose fate is that reality is always conditioned, and these conditions of time and space limit and determine it. The spirit, however, is not bound by these determinants and can bring them about as its own purposes require.”
[Commentary - W/B]
While many may tend to dismiss that the Zhouyi (the Zhou Book of Changes) can enable us to penetrate and understand the movements of the light and the dark, of life and death, of gods and demons, regular readers of my various entries on related Yi divinations may believe it can be or has been done.
The Chinese believe that when the spirit manifests many wonderful things can happen, one of which is Wu Wei. Chen Tuan in his manual on physiognomy (Xiang), the Mirror of Auras, mentioned that those whose spirit has manifested cannot be read.
In the Doctrine of the Mean (Chung Yung), it is said:
It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens. Such events are seen in the milfoil and tortoise… . When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit.
[Legge]
Yi aficionados are fortunate to have an affinity with the Zhouyi and yet often do not fully appreciate the great wisdoms and the most accurate and profound divination system contained therein. The Great Image contains much wisdom, yet it is often ignored by students. There is no need to learn derivative systems to augment oracle interpretations and their timing. The hexagrams and/or the eight trigrams can be used to determine the time and space. Why look elsewhere?
If Yi aficionados really want to learn how to overcome time and space and to master their own fate, perhaps a good start would be to drop all prejudices which may hinder their learning or studies. To become sincere and a Junzi, we have a need to study the ancients and to cultivate.
Only with the cultivation of a Junzi, do we have a chance to manifest the spirit. With the manifestation of the spirit and when the Yi speaks, we will be able to foreknow all things on earth and/or in heaven; and thereby the means to overcome time and space.
Surely, Yi aficionados would love to be able to do just that. Who wouldn’t?
Cheerio!
While other prediction and divination systems can be limited by time or space, by the use of this Oracle, no events on earth and in heaven can remain hidden for long. Not only can the Yi be used to predict fate – a number of fortune telling and astrology systems can also do that accurately – the Book of Changes, unlike those systems, also teaches Yi aficionados and/or their clients how to master their fate by overcoming time and space.
Therefore in the Great Treatise, it is said:
In it are included the forms and the scope of everything in the heavens and on earth, so that nothing escapes it. In it all things everywhere are completed, so that none is missing. Therefore by means of it we can penetrate the tao of day and night, and so understand it. Therefore the spirit is bound to no one place, nor the Book of Changes to any one form.
“We are shown here how the individual can attain mastery over fate by means of the Book of Changes. The Book can enable us to penetrate and understand the movements of the light and the dark, of life and death, of gods and demons. This knowledge makes possible mastery over fate, because fate can be shaped if its laws are known. The reason why we can oppose fate is that reality is always conditioned, and these conditions of time and space limit and determine it. The spirit, however, is not bound by these determinants and can bring them about as its own purposes require.”
[Commentary - W/B]
While many may tend to dismiss that the Zhouyi (the Zhou Book of Changes) can enable us to penetrate and understand the movements of the light and the dark, of life and death, of gods and demons, regular readers of my various entries on related Yi divinations may believe it can be or has been done.
The Chinese believe that when the spirit manifests many wonderful things can happen, one of which is Wu Wei. Chen Tuan in his manual on physiognomy (Xiang), the Mirror of Auras, mentioned that those whose spirit has manifested cannot be read.
In the Doctrine of the Mean (Chung Yung), it is said:
It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens. Such events are seen in the milfoil and tortoise… . When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit.
[Legge]
Yi aficionados are fortunate to have an affinity with the Zhouyi and yet often do not fully appreciate the great wisdoms and the most accurate and profound divination system contained therein. The Great Image contains much wisdom, yet it is often ignored by students. There is no need to learn derivative systems to augment oracle interpretations and their timing. The hexagrams and/or the eight trigrams can be used to determine the time and space. Why look elsewhere?
If Yi aficionados really want to learn how to overcome time and space and to master their own fate, perhaps a good start would be to drop all prejudices which may hinder their learning or studies. To become sincere and a Junzi, we have a need to study the ancients and to cultivate.
Only with the cultivation of a Junzi, do we have a chance to manifest the spirit. With the manifestation of the spirit and when the Yi speaks, we will be able to foreknow all things on earth and/or in heaven; and thereby the means to overcome time and space.
Surely, Yi aficionados would love to be able to do just that. Who wouldn’t?
Cheerio!
Sunday, June 03, 2007
Ways of a Da Ren (Great Man)
NEW YORK (Reuters) - "Former US Federal Reserve Chairman Alan Greenspan promised on Friday to deliver surprises and insights about the future in an eagerly awaited book, but he gave little away for now beyond saying interest rates were low.
The book, to be published by Penguin on September 17, will examine his 18-1/2 years at the helm of the U.S. central bank.
Greenspan, who can still move markets with the slightest word, said he would bring to bear the lessons learned steering the world's biggest economy to discuss his views on the future in the book to be published in September.
He spoke warmly of Sarkozy, German Chancellor Angela Merkel and Britain's finance minister, Gordon Brown, who is due to take over from Prime Minister Tony Blair on June 27.
"I think we're going to find the three of them hold a very great deal in common, which is going to mold a new Europe that is going to move in a more vibrant way," Greenspan said. "It's the first good sign I've seen about the long-term future of Europe."
Commenting on his past as Fed chief, Greenspan gave unusual insights into the often opaque style of communication that became his trademark in testimony before Congress.
"I got people asking questions that I couldn't and shouldn't answer because there are certain answers no matter how you phrase them and what you do have a market effect," he said.
"I found that where I got a question and got myself into a position where I didn't, couldn't and was not going to answer, I fell back into lapsed syntax and all sorts of ways in which the senator or congressman would think I was saying something terribly profound and think I answered his question."
He also said he proposed to his wife, Mitchell, five times before she realized what he was asking her."
Excerpts from: news.Yahoo.com/s/nm/
20070602/bs_n/usa_economy_greenspan_dc
Those familiar with Confucian and Daoist studies may agree that Mr. Greenspan is one of those Da Ren that had helped shaped and influenced the economies of the world as chief of the US Central Bank.
In the interview, his modesty shines through when he praised the three new leaders of Europe. His caution in the choice of words when testifying before Congress was not dissimilar with the advice of the ancients – Laozi, Confucius, and Buddha.
Through his words and actions, it shows that he is benevolent and cares about the US and the world.
Just as indicated by Confucius, many a Junzi would stand in awe of such a Da Ren?
In line with the wisdoms depicted in the Great Image, and the thoughts of the ancients, perhaps these images can aptly describe Mr. Greenspan’s proper conduct and great achievements:
Within the earth, a mountain: The image of Modesty. Thus the superior man reduces that which is too much, and augments that which is too little. He weighs things and makes them equal.
Thunder and wind: the image of Duration. Thus the superior man stands firm and does not change his direction.
That which is bright rises twice: The image of Fire. Thus the great man, by perpetuating this brightness, illumines the four quarters of the world.
The book, to be published by Penguin on September 17, will examine his 18-1/2 years at the helm of the U.S. central bank.
Greenspan, who can still move markets with the slightest word, said he would bring to bear the lessons learned steering the world's biggest economy to discuss his views on the future in the book to be published in September.
He spoke warmly of Sarkozy, German Chancellor Angela Merkel and Britain's finance minister, Gordon Brown, who is due to take over from Prime Minister Tony Blair on June 27.
"I think we're going to find the three of them hold a very great deal in common, which is going to mold a new Europe that is going to move in a more vibrant way," Greenspan said. "It's the first good sign I've seen about the long-term future of Europe."
Commenting on his past as Fed chief, Greenspan gave unusual insights into the often opaque style of communication that became his trademark in testimony before Congress.
"I got people asking questions that I couldn't and shouldn't answer because there are certain answers no matter how you phrase them and what you do have a market effect," he said.
"I found that where I got a question and got myself into a position where I didn't, couldn't and was not going to answer, I fell back into lapsed syntax and all sorts of ways in which the senator or congressman would think I was saying something terribly profound and think I answered his question."
He also said he proposed to his wife, Mitchell, five times before she realized what he was asking her."
Excerpts from: news.Yahoo.com/s/nm/
20070602/bs_n/usa_economy_greenspan_dc
Those familiar with Confucian and Daoist studies may agree that Mr. Greenspan is one of those Da Ren that had helped shaped and influenced the economies of the world as chief of the US Central Bank.
In the interview, his modesty shines through when he praised the three new leaders of Europe. His caution in the choice of words when testifying before Congress was not dissimilar with the advice of the ancients – Laozi, Confucius, and Buddha.
Through his words and actions, it shows that he is benevolent and cares about the US and the world.
Just as indicated by Confucius, many a Junzi would stand in awe of such a Da Ren?
In line with the wisdoms depicted in the Great Image, and the thoughts of the ancients, perhaps these images can aptly describe Mr. Greenspan’s proper conduct and great achievements:
Within the earth, a mountain: The image of Modesty. Thus the superior man reduces that which is too much, and augments that which is too little. He weighs things and makes them equal.
Thunder and wind: the image of Duration. Thus the superior man stands firm and does not change his direction.
That which is bright rises twice: The image of Fire. Thus the great man, by perpetuating this brightness, illumines the four quarters of the world.
Sunday, April 08, 2007
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!
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!
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