Today I have sold off a third of the shares bought when the Yi answered the question on the investment with Hexagram 48 Ching / The Well unchanging. The capital gain was about 47%. If I had sold the shares at the top, last Friday the capital gain would have been 62%. Not a bad investment considering a short holding period of three weeks. One will dispose of the balance two thirds by this week as the following two weeks may not be so good for the share market (those who are well versed with the Piqua may know what I am hinting at).
The gist of this short entry is to show that whenever the Yi talks to you take the necessary action(s) as guided in the prognosis and then cheerfully wait for the outcome. Then again it boils down to the divination and interpretation skills and your experience. Work on them earnestly, sincerely and perhaps one day, just like the Ancients, you can divine like a spirit (shen).
To be able to divine like a spirit, the diviner must have the most complete sincerity.
Monday, June 27, 2005
Saturday, June 25, 2005
The Light
At the earlier stages of meditation darkness pervades within and blocks the sights. Only when quietness is achieved, and the qi made to clean the resting place of the spirit can one see the Light. So what is this light? This light according to Lu Dongbin is not in the body alone, nor is it only outside the body.
“Mountains and rivers and the great earth are lit by sun and moon; all that is this light. Therefore it is not only within the body. Understanding and clarity, perception and enlightenment, and all movements (of the spirit) are likewise this light; therefore it is not just something outside the body. The light-flower of heaven and earth fills all the thousand spaces. But also the light-flower of the individual body passes through heaven and covers the earth. Therefore as soon as the light is circulating, heaven and earth, mountains and rivers, are all circulating with it at the same time.” (The Secret of the Golden Flower [W/B])
In the Leng Yen Ching, Buddha elaborated on how to examine the Light in the midst of darkness to progress further in the meditation.
“Who uses well his light, reverting to its (source so) bright, will from his body ward all blight, and hides the unchanging from men's sight.” “He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and brings himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'” (Tao Te Ching [J Legge])
Hexagrams 1 Heaven, 24 Return, 30 The Clinging, Fire, 33 Retreat and 36 Darkening of the Light, provide examples of the light and where good (the light) eventually triumphs evil (the dark). When Qian (the Light) and Kun (the Dark) keep their respective places there will be peace on earth, but chaos arises when Kun (Yin) tries to overturn Qian (Yang).
Surely the ancients and immortals know much more than anyone about the Light (yang) and the Dark (yin). Yet they prefer the Light.
If you ever imagine how a ‘pure being’ or a ‘divinity’ will look like, perhaps you may understand why the Light (yang) is ever so important. But one never really knows until that state of being has been reached?
(Relevant entries to this topic are “Light and Dark Forces (April 23)” and “Yin Yang (March 30)”.)
“Mountains and rivers and the great earth are lit by sun and moon; all that is this light. Therefore it is not only within the body. Understanding and clarity, perception and enlightenment, and all movements (of the spirit) are likewise this light; therefore it is not just something outside the body. The light-flower of heaven and earth fills all the thousand spaces. But also the light-flower of the individual body passes through heaven and covers the earth. Therefore as soon as the light is circulating, heaven and earth, mountains and rivers, are all circulating with it at the same time.” (The Secret of the Golden Flower [W/B])
In the Leng Yen Ching, Buddha elaborated on how to examine the Light in the midst of darkness to progress further in the meditation.
“Who uses well his light, reverting to its (source so) bright, will from his body ward all blight, and hides the unchanging from men's sight.” “He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and brings himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'” (Tao Te Ching [J Legge])
Hexagrams 1 Heaven, 24 Return, 30 The Clinging, Fire, 33 Retreat and 36 Darkening of the Light, provide examples of the light and where good (the light) eventually triumphs evil (the dark). When Qian (the Light) and Kun (the Dark) keep their respective places there will be peace on earth, but chaos arises when Kun (Yin) tries to overturn Qian (Yang).
Surely the ancients and immortals know much more than anyone about the Light (yang) and the Dark (yin). Yet they prefer the Light.
If you ever imagine how a ‘pure being’ or a ‘divinity’ will look like, perhaps you may understand why the Light (yang) is ever so important. But one never really knows until that state of being has been reached?
(Relevant entries to this topic are “Light and Dark Forces (April 23)” and “Yin Yang (March 30)”.)
Thursday, June 23, 2005
A further note on Hexagram 44 Gou
Hexagram 44 Gou / Coming to meet
The Judgment:
Coming to meet. The maiden is powerful. One should not marry such a maiden.
Comments:
The rise of the inferior element is pictured here in the image of a bold girl who lightly surrenders herself and thus seizes power.
The inferior man rises only because the superior man does not regard him as dangerous and so lends him power. If he were resisted from the first, he could never gain influence. [W/B]
Notes:
1) The rise of the inferior element; a bold girl who lightly surrenders herself; and the inferior man; all represent the yin line that replaces the first yang line of the Qian hexagram (which comprises of six yang lines).
2) If this yin line is not checked in time, then more yin lines could follow and eventually all the six yang lines will be replaced by yin lines consequently changing Qian into Kun. This would be in line with the Piqua (twelve monthly hexagrams) sequence. As the next hexagram after Gou will be 33 Tun / Retreat where the first two lines are yin lines and the remaining four yang lines are forced to beat a retreat.
3) In my earlier note, one has used the bold girl example to tie up the relationships between Hexagram 44 with line three of Hexagram 4 and which differs from the girl depicted in Hexagram 31. Under different circumstances, the image of the inferior element or an inferior man can be used too.
4) The hexagram also depicts the meeting between a strong and central assistant (second line) and a strong, central, and correct ruler (fifth line). A great flowering results, and the inferior element (first line) below can do no harm. Thus this is an important time, the time of the meeting of the light and the dark. (Book III)
5) The importance in the timing of the meeting between the light and the dark could allude to inner alchemy practice.
6) Those who are unfamiliar with the entire Piqua sequence can look it up at Steve Marshall’s Yijing Dao website located at the Resources link.
7) Hilary is organizing a webinar, “an online seminar” this Saturday. The speaker is Dr. Margaret Pearson. One of the several questions to be asked will be on this hexagram. Those interested in the seminar can obtain further details at the Answers link.
The Judgment:
Coming to meet. The maiden is powerful. One should not marry such a maiden.
Comments:
The rise of the inferior element is pictured here in the image of a bold girl who lightly surrenders herself and thus seizes power.
The inferior man rises only because the superior man does not regard him as dangerous and so lends him power. If he were resisted from the first, he could never gain influence. [W/B]
Notes:
1) The rise of the inferior element; a bold girl who lightly surrenders herself; and the inferior man; all represent the yin line that replaces the first yang line of the Qian hexagram (which comprises of six yang lines).
2) If this yin line is not checked in time, then more yin lines could follow and eventually all the six yang lines will be replaced by yin lines consequently changing Qian into Kun. This would be in line with the Piqua (twelve monthly hexagrams) sequence. As the next hexagram after Gou will be 33 Tun / Retreat where the first two lines are yin lines and the remaining four yang lines are forced to beat a retreat.
3) In my earlier note, one has used the bold girl example to tie up the relationships between Hexagram 44 with line three of Hexagram 4 and which differs from the girl depicted in Hexagram 31. Under different circumstances, the image of the inferior element or an inferior man can be used too.
4) The hexagram also depicts the meeting between a strong and central assistant (second line) and a strong, central, and correct ruler (fifth line). A great flowering results, and the inferior element (first line) below can do no harm. Thus this is an important time, the time of the meeting of the light and the dark. (Book III)
5) The importance in the timing of the meeting between the light and the dark could allude to inner alchemy practice.
6) Those who are unfamiliar with the entire Piqua sequence can look it up at Steve Marshall’s Yijing Dao website located at the Resources link.
7) Hilary is organizing a webinar, “an online seminar” this Saturday. The speaker is Dr. Margaret Pearson. One of the several questions to be asked will be on this hexagram. Those interested in the seminar can obtain further details at the Answers link.
Tuesday, June 21, 2005
A note on Hexagram 44 Gou / Coming to meet
There is an interesting ongoing discussion in Hilary’s Answers blog on this Hexagram 44 under the topic of “Taking a woman”. Those who like to join in the discussion can do so by clicking onto “Answers” under the Links section. The following is my post in the discussion:
Yes, Ma Xia is right. Gou does mean sexual intercourse.
For a refreshing Daoist point of view on Hexagram 44, “A highly sexed female is to be avoided at all cost since the male’s sexual energy will be exhausted quickly and can lead to an early death.” That is according to my ‘coconut’ Daoist friend.
Hexagram 44 Gou comes immediately after Hexagram 1 Qian in the Piqua (twelve monthly hexagrams) sequence and it depicts the entrance of a yin line replacing the first yang line of Qian; therefore a warning in the judgment relating to this line.
The image of a bold girl who lightly surrenders herself does not speak well of her (similar to the third line of Hexagram 4) as compared to the girl depicted in Hexagram 31 Hsien / Influence where through mutual attraction the strong man takes a position inferior to that of the weak girl and shows consideration for her. Remember Gou talks about sexual intercourse whereas Hsien talks about courtship (and restrain on seduction). Therefore the favorable judgment in 31, ‘To take a maiden to wife brings good fortune’.
A comment on Hexagram 4 line 2. The line also depicts the firm son taking over the household from the compliant master of the household (Book III [W/B]). Therefore consideration has to be given to women in the household (Book I) just like his father did, as the Chinese like to have the whole family or extended family living under one roof, then and now.
Yes, Ma Xia is right. Gou does mean sexual intercourse.
For a refreshing Daoist point of view on Hexagram 44, “A highly sexed female is to be avoided at all cost since the male’s sexual energy will be exhausted quickly and can lead to an early death.” That is according to my ‘coconut’ Daoist friend.
Hexagram 44 Gou comes immediately after Hexagram 1 Qian in the Piqua (twelve monthly hexagrams) sequence and it depicts the entrance of a yin line replacing the first yang line of Qian; therefore a warning in the judgment relating to this line.
The image of a bold girl who lightly surrenders herself does not speak well of her (similar to the third line of Hexagram 4) as compared to the girl depicted in Hexagram 31 Hsien / Influence where through mutual attraction the strong man takes a position inferior to that of the weak girl and shows consideration for her. Remember Gou talks about sexual intercourse whereas Hsien talks about courtship (and restrain on seduction). Therefore the favorable judgment in 31, ‘To take a maiden to wife brings good fortune’.
A comment on Hexagram 4 line 2. The line also depicts the firm son taking over the household from the compliant master of the household (Book III [W/B]). Therefore consideration has to be given to women in the household (Book I) just like his father did, as the Chinese like to have the whole family or extended family living under one roof, then and now.
Sunday, June 19, 2005
A note on 48 Ching / The Well
One had consulted the Yi fourteen times over the past twenty months and the Yi answered four of the questions with Hexagram 48 Ching / The Well. By coincidence, on all four occassions, the questions were for investments in shares and the hexagram appeared twice in October 2003 and twice again last week. Of these four occurrences, the first prognosis had a fifth line changing while the second had a top changing line. The third prognosis has both the third and the fifth lines changing while the fourth and last has no changing lines. From experience, one knows that The Well is a good hexagram for share investments. But does the Yi want to say something more with the frequent repetitions of this hexagram?
The Judgment
The Well. The town may be changed, but the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water and the rope does not go all the way, or the jug breaks, it brings misfortune.
Appended Judgments:
The Well shows the field of character. The Well abides in its place, yet has influence on other things. The Well brings about discrimination as to what is right.
The Image:
Water over wood: the Image of the Well. Thus the superior man encourages the people at their work and exhorts them to help one another.
Third line:
The well is cleaned, but no one drinks from it. This is my heart’s sorrow, for one might draw from it. If the king were clear-minded, good fortune might be enjoyed in common.
Fifth line:
In the well there is a clear, cold spring from which one can drink.
Top line:
One draws from the well without hindrance. It is dependable. Supreme good fortune. [W/B]
Notes:
1) The Judgment contains two warnings, ‘If one gets down almost to the water and the rope does not go all the way, or the jug breaks, it brings misfortune.’ The first is that a man may fail in his education to penetrate to the real roots of humanity and remain fixed in convention. The second is that he may suddenly collapse and neglect his self-development.
2) The appended judgments and the image are disclosed to provide additional layers of understanding.
3) For a moment there, one thought the Yi was lamenting (third line) but not so as there have been some changes. One has already sold the particular investment bought last week (upon the third prognosis) for a 45 % capital gain this week.
Thanks to both Joel writing about me in his Biroco blog and Hilary writing in her Answers blog about some entries here, there has been a noticeable increase in readers lately. Hopefully readers can come to share their experiences and allow others to partake from the well. Do note that the Resources links are also Wells.
4) One of the attributes of water, wisdom is clearly depicted in this hexagram. Learning from the wise is like drawing and drinking clear cool water from the well (fifth line). Anyone can drink from the well and yet the well never runs dry (top line).
Perhaps Laozi had this hexagram in mind when he wrote in Chapter 8 of the TTC that the highest excellence is like water and that water benefits all things. (Also see below.)
5) Water nourishes wood (the Well) and wood nourishes fire (the Cauldron). Both hexagrams depict how humanity can be nourished. Consequently we can learn from the deep wisdoms contain in both hexagrams for our self and spiritual development.
The Judgment
The Well. The town may be changed, but the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water and the rope does not go all the way, or the jug breaks, it brings misfortune.
Appended Judgments:
The Well shows the field of character. The Well abides in its place, yet has influence on other things. The Well brings about discrimination as to what is right.
The Image:
Water over wood: the Image of the Well. Thus the superior man encourages the people at their work and exhorts them to help one another.
Third line:
The well is cleaned, but no one drinks from it. This is my heart’s sorrow, for one might draw from it. If the king were clear-minded, good fortune might be enjoyed in common.
Fifth line:
In the well there is a clear, cold spring from which one can drink.
Top line:
One draws from the well without hindrance. It is dependable. Supreme good fortune. [W/B]
Notes:
1) The Judgment contains two warnings, ‘If one gets down almost to the water and the rope does not go all the way, or the jug breaks, it brings misfortune.’ The first is that a man may fail in his education to penetrate to the real roots of humanity and remain fixed in convention. The second is that he may suddenly collapse and neglect his self-development.
2) The appended judgments and the image are disclosed to provide additional layers of understanding.
3) For a moment there, one thought the Yi was lamenting (third line) but not so as there have been some changes. One has already sold the particular investment bought last week (upon the third prognosis) for a 45 % capital gain this week.
Thanks to both Joel writing about me in his Biroco blog and Hilary writing in her Answers blog about some entries here, there has been a noticeable increase in readers lately. Hopefully readers can come to share their experiences and allow others to partake from the well. Do note that the Resources links are also Wells.
4) One of the attributes of water, wisdom is clearly depicted in this hexagram. Learning from the wise is like drawing and drinking clear cool water from the well (fifth line). Anyone can drink from the well and yet the well never runs dry (top line).
Perhaps Laozi had this hexagram in mind when he wrote in Chapter 8 of the TTC that the highest excellence is like water and that water benefits all things. (Also see below.)
5) Water nourishes wood (the Well) and wood nourishes fire (the Cauldron). Both hexagrams depict how humanity can be nourished. Consequently we can learn from the deep wisdoms contain in both hexagrams for our self and spiritual development.
Friday, June 17, 2005
The Center
The Tai Chi (Supreme Ultimate) symbol comprises of Yin and Yang to represent Dark and Light; Earth and Heaven; respectively to depict what Laozi said (about the Gate) in Chapter 6 of Tao Te Ching; and within yin there is yang and within yang there is yin to depict the law of changes. The Ancients (Daoists, Buddhists and Confucians) exhorted in their writings or teachings to cultivate both the circle (heaven) and the square (earth) to achieve this center. Later adepts promoted the need to cultivate essence (heavenly/hsing/human nature) and bodily life (earthly/ming/ life) to attain Tao. They also emphasized the need to study and learn from the Book of Changes (Yi).
In the Yi, the dragon is used to depict the entire Hexagram 1 Qian (The Creative, Heaven) and the mare to depict Hexagram 2 Kun (The Receptive, Earth) because the dragon belongs to Heaven and the mare to Earth. Both follow their own nature. Heaven represents the Light (Yang) and Earth represents the Dark (Yin). Heaven leads and Earth follows. Heaven creates and Earth receives. (Understanding their deeper significance can assist in the progress of one’s cultivation consequently the ancients share more thoughts on these two hexagrams than other hexagrams.)
Qian and Kun together with Hexagram 29 Kan (representing water and Moon) and Hexagram 30 Li (representing fire and Sun) form the Cauldron, Furnace, and Medicines in neidan practice. After Kan and Li copulate, the Golden Flower appears. Once the Golden Flower crystallizes the embryo is formed. The embryo needs daily nourishment and warmth to grow. This is where the washings (on the control path) and the baths (on the function path) become warm. If one is the right person, after ten months of sustained nourishment the embryo will finally appear on top of the head. This state is what Daoists termed enlightenment and where Buddha named the embryo, the Son of Buddha. Upon full enlightenment (Nirvana), the Daoist adept becomes a heavenly immortal and the Buddhist adept becomes a Buddha.
In their writings, none of the holy men and adepts disclose the location of the center. Over the thousands of years, numerous metaphors were created to describe it and its location. This invariably confused many ‘not so bright’ students and self taught practitioners as only the right person(s) can locate the center. What can be said with certainty is that the center is not located outside but within; the only way to locate the center is through qigong meditation, as indicated by Laozi, Guan Yinshi, Zhuangzi, numerous neidan adepts and immortals in Daoist texts throughout the ages.
Not forgetting about cultivating bodily life, fellow travelers will do well to practise qigong meditation earnestly and diligently if they want to locate the center.
Notes:
1) As the meditation skills improve, the heat generated by the Qi flows and circulation of the Light can sometimes be unbearable hot. (Softer skin along the path of the flows/circulation can occasionally get singed.) The heat created is to melt the so called medicines. Perhaps neidan adepts’ use the metaphoric terms Cauldron and Furnace, compared to physical ones used in Waidan practices, to better represent the fire process and levels in qigong meditation.
2) The copulation by Kan and Li, because of their various attributes and metaphysic meanings in Daoist texts, is sometimes misinterpreted by neidan practitioners to represent physical sexual intercourse between a male and female. This incorrect concept may have been further exacerbated by the Eastern Sect (Ming Dynasty) and later by the Western Sect (Qing Dynasty).
3) It appears that both sects disbanded shortly after the demise of their respective founders who claimed that they had met Lu Dongbin and that it was he who taught them. Both founders had also capriciously written and rewrote the life history and works of Lu Dongbin. [More information on the two sects can be found at the Taoist Culture and Information Centre by clicking on the 'Taoism' link provided under Resources.]
In the Yi, the dragon is used to depict the entire Hexagram 1 Qian (The Creative, Heaven) and the mare to depict Hexagram 2 Kun (The Receptive, Earth) because the dragon belongs to Heaven and the mare to Earth. Both follow their own nature. Heaven represents the Light (Yang) and Earth represents the Dark (Yin). Heaven leads and Earth follows. Heaven creates and Earth receives. (Understanding their deeper significance can assist in the progress of one’s cultivation consequently the ancients share more thoughts on these two hexagrams than other hexagrams.)
Qian and Kun together with Hexagram 29 Kan (representing water and Moon) and Hexagram 30 Li (representing fire and Sun) form the Cauldron, Furnace, and Medicines in neidan practice. After Kan and Li copulate, the Golden Flower appears. Once the Golden Flower crystallizes the embryo is formed. The embryo needs daily nourishment and warmth to grow. This is where the washings (on the control path) and the baths (on the function path) become warm. If one is the right person, after ten months of sustained nourishment the embryo will finally appear on top of the head. This state is what Daoists termed enlightenment and where Buddha named the embryo, the Son of Buddha. Upon full enlightenment (Nirvana), the Daoist adept becomes a heavenly immortal and the Buddhist adept becomes a Buddha.
In their writings, none of the holy men and adepts disclose the location of the center. Over the thousands of years, numerous metaphors were created to describe it and its location. This invariably confused many ‘not so bright’ students and self taught practitioners as only the right person(s) can locate the center. What can be said with certainty is that the center is not located outside but within; the only way to locate the center is through qigong meditation, as indicated by Laozi, Guan Yinshi, Zhuangzi, numerous neidan adepts and immortals in Daoist texts throughout the ages.
Not forgetting about cultivating bodily life, fellow travelers will do well to practise qigong meditation earnestly and diligently if they want to locate the center.
Notes:
1) As the meditation skills improve, the heat generated by the Qi flows and circulation of the Light can sometimes be unbearable hot. (Softer skin along the path of the flows/circulation can occasionally get singed.) The heat created is to melt the so called medicines. Perhaps neidan adepts’ use the metaphoric terms Cauldron and Furnace, compared to physical ones used in Waidan practices, to better represent the fire process and levels in qigong meditation.
2) The copulation by Kan and Li, because of their various attributes and metaphysic meanings in Daoist texts, is sometimes misinterpreted by neidan practitioners to represent physical sexual intercourse between a male and female. This incorrect concept may have been further exacerbated by the Eastern Sect (Ming Dynasty) and later by the Western Sect (Qing Dynasty).
3) It appears that both sects disbanded shortly after the demise of their respective founders who claimed that they had met Lu Dongbin and that it was he who taught them. Both founders had also capriciously written and rewrote the life history and works of Lu Dongbin. [More information on the two sects can be found at the Taoist Culture and Information Centre by clicking on the 'Taoism' link provided under Resources.]
Wednesday, June 15, 2005
Back to basics
A Chinese saying, ‘Not yet know how to walk; yet want to run’ may be applicable to some who tried and failed to delve deeper into Ancient thoughts contained in the Yi. Quite often we tend to forget what our teachers taught. It is from the basics that we build our foundation upon. With a solid foundation our knowledge will not founder while we gradually progress deeper into the studies of the Yi. Occasionally we discuss our understandings with likeminded fellows in forums or in casual meetings to learn more. As one progresses one reads a wider field of related subjects to increase one’s knowledge. One also tries to put into practice what one learns and by this practical experience one’s knowledge naturally deepens. (The same is applicable for Daoist and Confucian students.) Do follow the wisdoms contained in the Yi.
“The superior man acquaints himself with many sayings and many deeds of the past, in order to strengthen his character thereby.” (Hexagram 26 The Image [W/B]) ‘The way to study the past is not to confine oneself to mere knowledge of history but, through application of this knowledge, to give actuality to the past.’
The West is spoiled for choice with so many available Yi translations in bookstores or in the web. However, few translators have the required depth of knowledge in Chinese culture and history to translate something as great and profound as the Yi, compared to the Richard Wilhelm/ Cary Baynes translation and commentary where the dedicated Wilhelm was assisted by his teacher, Lao Nai-hsuan an acknowledged scholar in China of his time. According to Carl Jung, even the translation by the renowned sinologist James Legge, a copy of which he has used for years, was ‘inadequate rendering’ compared to Wilhelm’s. Therefore to start with, it is important to select the good translations to use for your studies.
Lately, it has been apparent that some students of Jung, a respected master both in the West and the East, have cause to remember his teachings and what he has said. In his 1930 address to the memory of Wilhelm he mentioned by passing ‘how a prognosis obtained by Wilhelm, was fulfilled to the letter and with unmistakable clearness “in less than two years”. This fact could be further confirmed by many parallel experiences’, he said.
As translators of the Yi, Jungian ‘students’ could at least be firm and not evasive in the introduction to their translation. They cannot assume what the Yi can or cannot do nor whether the Yi can tell the future or not. Like Jung, they could have easily written from their divination experiences. Not assumptions. Do they really want Yi students to learn divination by assuming on assumptions or work on guesswork?
If you have not done so recently, it may be time to reread the Yi again. You may learn something new, as the memory is refreshed. Back to basics by reading and rereading the right books and translations, shall we?
“The superior man acquaints himself with many sayings and many deeds of the past, in order to strengthen his character thereby.” (Hexagram 26 The Image [W/B]) ‘The way to study the past is not to confine oneself to mere knowledge of history but, through application of this knowledge, to give actuality to the past.’
The West is spoiled for choice with so many available Yi translations in bookstores or in the web. However, few translators have the required depth of knowledge in Chinese culture and history to translate something as great and profound as the Yi, compared to the Richard Wilhelm/ Cary Baynes translation and commentary where the dedicated Wilhelm was assisted by his teacher, Lao Nai-hsuan an acknowledged scholar in China of his time. According to Carl Jung, even the translation by the renowned sinologist James Legge, a copy of which he has used for years, was ‘inadequate rendering’ compared to Wilhelm’s. Therefore to start with, it is important to select the good translations to use for your studies.
Lately, it has been apparent that some students of Jung, a respected master both in the West and the East, have cause to remember his teachings and what he has said. In his 1930 address to the memory of Wilhelm he mentioned by passing ‘how a prognosis obtained by Wilhelm, was fulfilled to the letter and with unmistakable clearness “in less than two years”. This fact could be further confirmed by many parallel experiences’, he said.
As translators of the Yi, Jungian ‘students’ could at least be firm and not evasive in the introduction to their translation. They cannot assume what the Yi can or cannot do nor whether the Yi can tell the future or not. Like Jung, they could have easily written from their divination experiences. Not assumptions. Do they really want Yi students to learn divination by assuming on assumptions or work on guesswork?
If you have not done so recently, it may be time to reread the Yi again. You may learn something new, as the memory is refreshed. Back to basics by reading and rereading the right books and translations, shall we?
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