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| Reservations | Contents |
| The I Ching (Yi Jing, Book of Changes) can be approached from many angles. Here are some.
Eight Compass Directions and Associations to EachFollow a circle "from start to finish," and you end up with a puspa serialisation. What does puspa mean? It is Sanskrit for blooming, but has many other meanings too. Among them are topaz, flower, blossom, politeness, expanding. (SDSS; Wictionary) Ideally, this novel arrangement of trigrams are for blossoming in life. That is the secret. A flower starts with a seed, the seed sprouts, the seedling gets leaves, the plant gets flowers, the flowers later produce seeds or berries, or fruits. The plant withers, but seeds remain, The seeds are buried until spring. That is repeatable cycle - in other words, a puspa cycle of serialised stages. Puspa Serialisation of Trigrams
The map relates to the seasons of the year and seasons of life too. A map has four cardinal directions - east, south, west, and north - and four semi-cardinal directions between them. Thus we have the well-known eight compass directions that are listed below. The eight I Ching trigrams are adapted to them as the figure shows, and with an animal associated to each direction too. The traditional animals that go with each trigram are put in brackets. The core elements of the I Ching are, thus, eight compass directions and the arranged of elements to it. Figure 1 is filled out thus:
The yearly cycle
The compass directions can be correlated to the times of the year, as figure 2 shows. The Aries point (0 degrees Aries) is when the new year and new spring starts. That point is in the middle of the Li trigram, which covers 1/8 of the zodiac wheel. This may be spelled out:
Spring: From Middle Li to middle Kan Figure 3 shows the same ideas:
ExplanationThe trigrams of the I Ching have been arranged to get aligned with main astrology thinking of India and the West. The foremost means is the compass directions. Trigrams are lined up to them in a sensible way; it often harmonises with Chinese astrology too. The compass directions are relatable to (a) the yearly cycle through its seasons, (b) the life cycle and a day-and night cycle with its
Some of these metaphoric correlations are in common use. And as the year goes through its seasons, life has its correspondences to that, too. Correspondences can be put into a map or survey, as has been done here. As the yearly seasons change, life expressions change too. The exuberance of summer gives way to the more pensive autumn days (of life), and so on. We speak of nature-linked correspondences. And as any analogy halts, so does this one. It may still be useful to some, however, just like beeing bookish. And halting a little bit is different from stumbling. In reading it, ask yourself, "Does this make sense?" If not, study the advice of Buddha to see what you should do. [Link] Through the Puspa serialisation of trigrams we reach a cosmology. In it, some of the traditional animals (etc.) that are associated with each trigram, are accompanied by other ones. The old and new trigram animals do not contradict one another, but speak of different sides to a trigram. If you do not like "Eagle", you can try the traditional "horse", for example. They both represent to "north-east" in any case, and that is where the star sign Scorpio is. The sign of Scorpio has been assigned two symbols in history - the Scorpion and the Eagle. The latter, a symbol of power and might, may soar high up into the heavens and stoop down quickly too. COMPASS DIRECTIONS AND ANCIENT CHINESE TERMS: If you read the figure like a map, the first, eastern "piece of the cake" is called Li, the second, south-eastern is Kun, the third in the south is Kan and so on. This novel alignment aligns I Ching thought to the astrology of India and the West, and suggest natural harmony through its serialisation. LESSONS OF ANIMALS: There are animals to associate with each compass direction here as is fit. What is more, each direction can be associated with an animal, and maybe two and three. There is a way to bring about that line of associative wisdom: A new year begins in spring when the sap comes alive, and a baby normally comes out when it time is ripe too. The pheasant may start to work on the farm more directly as the winter subsides, the baboon represents human id, as the baby could do too. Here is an idea behind essential symbols of the I Ching and Chinese, Indian and Western (Babylonian) astrology: Certain animals show predominant characteristics to link (associate) with such yearly seasons and their fulfilments and attunments; with certain idealised day-and-night correspondences; and many more cardinal phenomena. Here we suggest that it is possible if you sift hallmarks of activities, of bodily shapes and organisation among the animals themselves and structure them too. By focusing on main features of spring, summer and further, we get hints at unfoldments fit for each period.. So selected animals can be made use of to illustrate functions (doings) and outlets found in mankind too - some activities are surely more called for in Spring than in Winter, to put it bluntly. We are to understand these key elements figuratively, as speaking to human functions and trends; that is the basic idea. ID-ALIGNMENT AT THE BOTTOM OF IT: Here is a systemic outlook relating to how nature operates on a large scale and sensible alignments to it. We have to look into such matters very carefully to get handy wisdom out of it. The associated animals can be used to aid memorisation of the separate I Ching trigrams. Animalistic symbols don't try to contradict or offend one another. Instead they are used to focus on human id functions. Therefore, you can use any animal that you like, if it is fixed to the systemic arrangement in a musty and sensible way. That is up to you. THIS IS AN ALL-ROUND SYSTEM: Here is an all-round arrangment that aligns I Ching to natural occurrences and astrology. How sensible it is, is to be tried out. Puspa CaveatThe placement of the trigrams Kun (earth), Chien (heaven) and Ken (still) are as in the old King Wen's arrangement. The rest are reshuffled to tie in with the natural yearly cyclus (on the Northern hemisphere) as far as possible. What is the difference between Puspa's arrangement and that of King Wen and that of Fu Shi before King Wen again? The Puspa serialiation is designed to augment many good things in life. The hallmark of good adjustment is deep satisfaction in the long run. Also, the superior man exhorts people to help one another. Puspa CounselsEven birds need to adjust to one another on the same limb, in the neighbourhood and further. The hallmark of good adjustment is deep satisfaction in the long run. The novel Puspa arrangement of the 64 hexagram aligns them to Tarot and Indian astrology's teachings of dwadashamsas and the traditional way of spreading them out over the zodiak. through such a "natural correspondence" Puspa's hexagram arrangement aspires to foster and further gread id, or Puspa - that is, libido, zest, vivacity and other life force outlets. The underlying idea of the Puspa array is to help natural libido on and up to last for a quite long time too, for example dozens of years. Id has to do with irreverence. Id is needed for health, through psychosomatic or somatopsychic infiltration - you may have to think about it. Puspa matters won't lessen you and your laughs, nor your possible and neglected talents. The systematic arrangement gives many good hints for favourable outlets, all in all. They have to be generalised. That's how it works. Some may prefer the old King Wen's way of arranging the items, and there is room for that table of hexagrams too (see the tables on the previous page). You get it both ways.
The main idea of the Puspa is assisted solvency through neat alignments (a) with natural cycles, and (b) other, somehow similar structural thought-systems like astrology.
Puspa ApproachTrigrams and hexagrams
I Ching consists of sixty-four hexagrams. You can see a hexagram here (hexa = six). All hexagram liness are built up from bottom and considered that way as well. A hexagram has a nether part, a set of three lines that is called a trigram (tri, three). There is is also an upper set of three lines, one more trigram.
There are eight different upper trigrams and eight different lower trigrams and when they are combined in all possible ways, we end up with 64 combinations, that is, 64 hexagrams. In other words, we arrive at the sixty-four different hexagrams if we cross the eight upper and eight lower trigrams. To repeat, a hexagram consists of six lines on top of each other. They make up a set of two trigrams. There is a total of sixty-four combinations, that is, sixty-four hexagrams. Different spellings of the hexagram names and trigrams names are found. The linesThe six lines are numbered and read from the bottom up: It reflects how they are fabricated. The lines can be whole (yang lines) or broken (yin lines). The numbers "six" and "nine" refer to how lines originally were generated:
Combinations hadThe 64 hexagrams are had through all combinations of broken and unbroken lines. The Chinese way is to find the lines from bottom and thus read from bottom too. The sixty-four different hexagrams have been scrutinised over millenniums in China. The hexagrams and trigrams are all shown in this entry table: [LINK] An Example: Encroachment - Kou (Chien Sun)
One of the hexagrams is called Chien Sun in Chinese. It means the trigram Sun (Wind etc.) is at the bottom, and the trigram Chien (Heaven, Creativity, Power) is on top of it. The interpretation derives from how the lines combine on their way up. Chien Sun (the trigram Chien on top of the trigram Sun), also has the allotted number 44 and summary captions like "Encroachment" traditionally. When two trigrams combine into one hexagram, we may consider the top trigram's inherent qualities as the leaves to be associated with how it manifests. (etc.), as handed over. On top of the leaves comes a central hexagram image - a "flower" (expression). Also:
It is possible to form several sophisticated and easy maxims to go along with each hexagram. Some come as commentaries. Traditional and Added Meanings Given to the Eight TrigramsEACH compass direction is associated with an animal, maybe two and three of them too, to suggest some cardinal, natural correspondences. The associated animals may help recall of the separate map directions. You may come across different animals allotted to each trigram too. The animals put in boldface in the text, are the traditional ones. Li - baboon
GRACEFUL. Brilliant. Pheasant. Elegant. Intelligent. Eye, what meets the eye.
Dependent and conform too. Lightning. Lightning wisdom. Peculiar nonsense as humour
outlet.
Kun - ox or hedgehog
DEVOTED. Remarkable. Heart. Mare, cow. Completing things. Solidly patient. Something hidden. Mom. Dark (as hearts). Might. Submissive. Warm or moist. A lap (mom's lap, that is). Remarkably witty too.
Kan - pig
DANGEROUS, ABYSMAL. Deep, too deep at times. Abyss. Boar. Waters. Cloudy.
"Moonish".
Chen - dragon
AROUSING. Exciting. Thunder. Dragon. Earthquake. Foot. There is more to it than what meets the eye -
Sun - gorilla
GENTLE AND MELLOW. Wind. Flexible. Something gradual. Wood. Chicken. Blithe and mirthful. Penetrative. Penetrative wisdom. Cool slapsticks.
Chien - eagle
ACTIVE. Strong-willed. Visible. Lean. Heaven. Horse. Creative energy. Bright. Firm. Mind's "ice" (can be ideas and so on).
Tui - rooster
JOYOUS. Charming (gloating too) and pleasant to be with. Satisfied. Lake.
Goatish. Bubbling wisdom. Energetic. Rooster. Fullness. Full of wisdom. Energetic humour, but . . . (something goes wrong)
Ken - bison, wolf
SOLID AND STANDING STILL. Placid. Resting. Stubborn at times. Quite thoughtless. In need of deep-going education, probably. Turgid (pompous-sounding) at times. Hills. Wit. Mountains. Youngest dog. In need of contact too. Basic TheoryIf you are sincere, you may have light and success. Perseverance should bring good fortune. - "Cookie wisdom". The I Ching or Book of Changes is an ancient Chinese text used as an oracle. At the core of this system are yin (darkness, also: shady, secret, dark, mysterious, cold - dark, hidden, passive, receptive, yielding, cool, soft, and feminine - the earth) and yang (light, or: clear, bright, the sun, heat - illuminated, evident, active, aggressive, controlling, hot, hard, and masculine - heaven). Everything in the world is a mixture of the two: female beings seem mostly yang and male beings seem mostly yin. The yin-yang symbol shows how yin and yang interact, how the inside of yang is yin, and the inside of yin is yang. The idea represented is that inside yin is the seed of its opposite, and inside yang is the seed of yin. Much yang turns into yin, much yin becomes yang in time. That is the idea. The harmonious balance between yin and yang is called Tao, which is Way or Ways and means. Taoism sees change as violent only if the Tao is opposed or thwarted, and that is easy to do. But ideally the Tao (a harmonious combination of yin and yang) guides change in a natural, easy way, making for beauty and life. Taoism also holds that all things change - ignoring to except the structure of the I Ching, which remains unchanging throughout and anyhow - In the I Ching, yin and yang are represented by to kinds of lines. Broken lines are of yin, and unbroken lines of yang. Three lines on top of one another - a set of three lines - is a trigram. There are eight combinations possible of broken and unbroken lines on three levels, so there are eight trigrams in all in the I Ching. The eight trigrams represent heaven (Chien), earth (Kun), thunder (Cheng), water (Kan), mountain (Ken), wind (Sun), fire (Li), and lake (Tui). A trigram with another trigram on top of each other constitute a hexagram, which is a set of six lines, or "sixes". All trigram combinations (8 x 8) yield the 64 hexagrams. The 64 hexagrams show all the ways that six-layered yin and yang lines can be combined to make up a full circle. A hexagram is built up from bottom by showing how yin and yang is capable of intertwining on its way up or out from its obscure beginnings (its bottom lines) into manifestation (represented by its top lines). The six lines in a hexagram are often referred to as the combination of two sets of trigrams. The trigrams are arranged around the compass in a way that reflects Chinese geomancy (feng shui). Various added meanings and tokens (symbols) are associated with each trigram, and elaborated on in commentaries. James Legge's on-site translation gives the bare bones of it all. Link]. History of the I ChingAccording to tradition, Chinese civilization began around 3000 BC with the culture hero Fu Hsi. He invented such as fishing, cooking, and the trigrams found later in the I Ching. These were originally symbols for the eight primary constituents: heaven, earth, thunder, wind, fire, water, wood, and mountain. During the later Hsia Dynasty, the trigrams of Fu Hsi were combined into the sixty-four hexagrams, and brief texts were added. This became one of the first books, called the Lieu Shan, or Manifestation of Change in the Mountains, and was consulted with a sacred yarrow-stalk oracle. After still more centuries, Confucius (Kung-fu-tzu, literally "Master Kung") became fascinated with the I Ching. He said that if he had fifty years to spare, he would devote them to the I Ching. He wrote ten commentaries on the classic, called the Ten Wings, transforming it into a philosophical masterpiece. In this form, the I Ching inspired the later Taoists, including Chuang Tzu and Lao Tzu, and other philosophers and scientists since. such as the famous physicist Niels Bohr. Nowadays hardly anyone believes a word of the legendary history of the I Ching. Rather than being the work of one or several legendary or historical figures, the core text is now thought to be an accretion of Western Zhou divinatory concepts. Using the I Ching as an OracleIn Western cultures and modern East Asia, the I Ching is sometimes regarded as a system of divination due to its status as a "reflection of the universe in miniature." Three principles that underlie the I Ching could be good to know of: 1. Simplicity - everything in the universe is utterly plain and simple inside, no matter how it may appear to be. 2. Variability - Everything external in the universe is in a process of ongoing changes. Accordingly there is reason to cultivate a fit attitude for dealing with life in tune with the Medieval counsel has it: "It will pass". This attitude might help against getting more hooked up in persons and things than what is good for oneself, that is. 3. Persistency - is cardinal in what is manifested, externalised. Among the changing phenomena and within them, there is also something persistent and invariable, regardless of time and clime. For each of the 64 hexagrams there is an oracular text - somewhat obscure or "woolly". Chinese scholars added commentaries and analyses of each hexagram; and such additions have been incorporated into the text comprising the I Ching. There are also methods for building up hexagrams as answers to questions by six broken or unbroken lines in six levels that pertain to a process of becoming. By posing a question that is preferably more nuanced than "How's that?" or "What?", the arrangement of the "six-pack" of lines tells something if you read the meanings attached to the hexagrams. On the basis of the text you find points or nuggets that appeal to you, and maybe other points that do not, even insistent ones. You have to interpret oracular answers. Let it be to your advantage, then, according to an Edmund Hoyle rule for learners: "When in doubt, win the trick." Explore and PersistTo explore things deeply is great fun. Even infants find great joy in explorations that suit them. Here is what I came up with when exploring "Eh? What?" - which the actor Tom Hanks says he responds to "anything" with (in an Ophrah show). The oracle outcome: Hexagram 16 changing to hexagram 45. Enthusiasm: Persistence. Chronically ill without dying. The will to go on saves one. To repeat, the question is what to make out of what comes out of the divination process. It may be some required pondering too. And yet, the will to go on is the find here, and being enthusiastic and persistent should help it too. I felt I could benefit from more direction that than, a second take yielded this in response to "In what direction?" 56. The Traveller. Now, such parts of my future may change into hexagram 55 - Fullness, Abundance - whose keys include a brilliant flower and: Denseness. Progressing. Development. The king grants this, etc. The situation is difficult to oversee. There is no need to get pessimistic for not managing to oversee things, as there is progress. It is a good idea to pick a time when things are at it's clearest (midday). James Legge's I Ching text amplifies the keynotes somewhat: "Deep meeting with your mate - undivided like yourself - and cherish the feeling of sincere devotion, and there will be good fortune. Then, focus mainly on your household (Rendition)." Against working myself into constructs that reap disaster eventuallyIn some I Ching interpretations, as in an I Ching book by Christopher Markart, there is a success spin on each hexagram, so they are made to suit American values, which may be fairly optimistic, but also tending to set aside dubious answers and negative aspects of the whole thing. But I should neither respond to an I Ching "answer" by optimism and pessimism, but strive for realistic and wise appraisal when there is time. In reponse to the too loose "Eh? What?" and "In what direction?" I sense a warning against attracting more disaster. By comparing to travelling the art of working myself into profound constructs, I may enjoy myself at first, but later reap tragedy. I have to take into account that some things occur because I might believe they will happen, by what is called self-fulfilling prophesies or expectations. Instead of letting things go bad by asking annoyingly much so that I lose my hold on home and the like, I could progress and gain the clarity that is needed. I have to add "Maybe." ClarifyI could ask for the best clarification. So: "What hexagram holds the most fit and beneficent general clarification for me?" is not inappropriate. The oracle message to it might be: Hexagram 14. Noble Presence - a foundation for progress. Being there in a magnanimous way. This will help progress. The offered keys may be combined - one or more keys may be put to use somehow. Maybe I can pull it off by choosing what seems more rewarding to me - filtering things and happenings is often within reach for the strong. I think I go for it. It is possible to look up in I Ching texts and find some added comments to each hexagram that came up, but it seems this will do here. What about writing about I Ching?Here is the I Ching oracle answer to "writing about I Ching" - It seems good to let some modified Ching advise go largely uncommented so far: It is beneficial to have partners and allies and avoid people who have different interests. (Hex 39). I Ching forecast for two years moreIn 2009, two years ago, the I Ching tipped me for two coming years: Enthusiasm helps one to transform, and leave gloom (such ignorance) behind. It is not a mistake (16).I gather: "Enthusiasm is not a mistake if it helps in transforming gloom." It suggests indeed that there is foolish enthusiasm around too, and that is enthusiasm without beneficial long-run effects, I should say. "The best things to do will be . . .Then I posed the final question: "Tell me the best things to do before it is too late, per favore, and here is the oracular response: 17. Following. Line 6: Seize and bind it, then follow and hold fast to it. The king brings offerings on Western Mountain. James Legge's text adds to this: Great progress and success. It will be advantageous to be firm and correct at heart and outwards. Then there will be good fortune. It will be advantageous to adhere to what is firm and correct - and sincere all over. Sincerity fosters excellence and even good fortune. So hold on to and cling to being sincere. That is foremost. (Paraphrase) As for this short introduction, the oracle says, "you are already across - Being sincere about what you put effort into will decide whether you will actually reap its blessings and real benefits." (63) On the next pages are hexagram pictures and old hexagram drawings to illustrate the ideas of each hexagram. Keep Neutral and SincereIf you study the most reliable words ascribed to Buddha, he gives fewer and simpler counsels to lay followers than to monks. Monks are not to make money from astrology, he says, because they have got a higher way open to them - that of going within. Lay followers may profit from adjusting to fit regulations for monks along the way of life. The trend is toward restful meditation, in a nutshell, and a daily life in harmony with what is within. It is quite as in the Soto Zen of Dogen. Buddhism is Zazen, is the core idea. To sit in meditation is the good idea. Also, in Transcendental Meditation there are first things first: First get inwards through mantra repetition, and thereby gain rest and heartfelt wisdom. It comes to some, that is. This speaks of the deep-going experience of attuning ourseles through our hearts to depths further within. The perceived world and phenomena that greet or meet us You may also study astrology. Basically, after going deep within, there is much you can do, much you may put your calm and heartiness into. Good ideas may appear too. All this is not to say that oracle teachings or astrology in general need to be barred. But one should understand that the "vocabulary" of the oracles may be limited, and the derived counsel may seem too general to yield good fruit unless you meditate on it. In such cases you are not just a receiver but a coworker of what you think should be your answer. The Bible talks for divination - it is strangely overlooked even though all the apostles used it - [Divining, Dowsing] [Bible Divination] Keep calm and refrain from causing much commotion, from "disturbing birds in the field". Let experienced ones lead. So, stick to your good responsibilites. (7) Using the I Ching to divine answers to questions, calls for sincerity. When in doubt about answers, do not assume their meanings to make them suit biases, but try to be as neutral and sincere as possible. Also, up to five extra questions surrounding the first answers may be tried too, for example, to get deeper into the meanings, or to the core. Yet, just one extra question might do just as well, for example: "What is the most fit and beneficial message added to the first one?" By ranking the added points just a little lower than those of the first message, could be fine too, since they are framed to be additional. Also, try and decide what might sabotage, undermine, or weaken your very best efforts, and how to best deal with it. When this question was applied to "my studies", the oracle reply was: 32. Permanence. Persisting brings misfortune. This lacks a beneficial purpose. If continued, things will go bad. It really doesn't serve any good purpose. That surely speaks for me, doesn't it? Now, in the reply the hexagram is changing into: 54. Marrying Younger Sister. A younger sister marries. Undertakings bring misfortune. This lacks a beneficial purpose. In this case it is the possible sabotage that is referred to. Marrying one's younger sister in Norway is not likely to happen unless it is marrying off that is the meaning, and hardly then. In other countries and times it could be different. Be that as it may, a good study purpose ties in with one's integrity. If conditions conform to it, good. If not, alas. FunStudying I Ching messages to your responses may be great fun. I prefer to write them down, for it is easy to forget things like that, in my experience. Here is a final message for this page in I Ching questioning. I asked: "Justice involved in the answers?" Hexagram 32, Duration, etc.: Cultivate appropriate inner firmness. You may initiate new patterns to deal with changing external conditions. Changes of the established routine could be introduced cautiously and gradually. Suitable new ideas should be applied with enough flexibility. From this I slowly gather that justice or righteousness rests on a deep and fit firmness within, yet with room for new patterns or changing conditions. It may pay off to go ahead, cautious and flexible, and actualise new patterns. And that is much of what Buddha and Hindus teach in the art of handling karma. That man should make himself a lot of good karma, is Buddha's favorable message. Guru Dev (Shakaracharya Brahmananda Saraswati) tells us to remember Bhagwan (the Blessed Lord) for the sake of our own happiness in life, and understand one's own suitable method. In Bhagwan's name lies power enough to make sins and wickedness fade. Therefore, act nobly and well and remember Bhagwan by a method that is suitable for you, is his all-round counsel. [Gbt 170-73, extract]
For self-educationExample: "What are the most recommendable things for me to accomplish the coming three years or so?" I Ching: Hexagram 12: A standstill may be giving way. It should help to remove conditions of distress. Appropriate understanding should help. Fall back on your inner worth. Do not permit yourself to be honoured with revenue. Guard against complacency. End disintegration by putting forth some well-directed efforts and gain safety. You can be creative. Deal with a whole complex of problems by pulling up the main root and deal with the other problems one after another. Pursue your main goals. Those of like mind partake of the blessing. A "they" bears shame. Keep a low profile and refuse to get involved in other people. Hexagram 12 relates to and little by little turns into a coming Hexagram 53, Development, which indicates, "You can enjoy food and drink and be happy in the company of compatible ones, etc." Contemplate on the images and hexagrams too, to get further tall notions. The example is over.
Some questions to askHere is a summary of the questions I find worthwhile asking, bearing in mind that "As you yell in the mountain pass, so will your answer be." Thus, for this and that period:
That is something to start on. For me, below are the picked I Ching tips for the next three years. "The living will see":
I gather the most lovable lead is to meditate and "glow with the flow" or something like that. The ongoing process of tidy queries and deliberating somewhat on messages connected to them, may tie in with frank self-education. Going ahead neutral and sincere is the key to it. The ability to learn from others is an asset as well. To avoid looking corky tends to help too.
The less one thinks about the theory of the I Ching, the more soundly one sleeps. - Carl Gustav Jung, advocating it
Easy IntroductionWarming Up
The superior man acquaints himself with many sayings of antiquity and many deeds of the past, in order to strengthen his character thereby. Do not complain about this truth; enjoy the good fortune you still possess. Perseverance alone does not assure success. No amount of stalking will lead to game in a field that has none. Of all that is good, sublimity is supreme. After due reflection, man attains joy by turning away from the lower pleasures and seeking the higher ones. Creativity comes from awakening and directing men's higher natures, which originate in the primal depths of the universe and are appointed by Heaven. Instead of solid accomplishments, some pursue pleasures and self-gratification. Beneficial ImagesRichard Wilhelm's text and commentary was rendered into English by Cary F. Baynes (1950). James Legge of Oxford University published his translation in 1882. We take off from Legge's work here. It is published in full on another page: [Link]. Old drawings of every one of the 64 hexagrams are given here. The drawings were found in a work that did not copyright them. There is one old drawing for each hexagram. Some say that the backbone of the oracles are images. They are often multi-levelled, often unclarified, and can lend themselves to widely different interpretations and avenues from them. Oracle answers can thus appear to be multifarious. Besides they can be enigmatic and obscure. For these and other reasons they are fascinating to some of us, in that they demand something for us as well. By pondering the images you may come closer to interesting assertions. Some benefits come on top of much exertion, others in other ways. Maybe opposed to pondering on this and that for oneself, is the "buying" of assertions from others, including a tradition. Mind there is perhaps nothing great in listening to some "shall-looking" (determined) assertion in translation, if the original is much more suggestive, unclear, and lends itself to many biases - maybe also many at once. What is below - in its present form - should not be understood as canonical teachings. One had better beware of many over-assertive statements, as Buddha says [Link]. I myself think that there is more to the ancient Chinese way of thinking than meets the eye. - Carl Gustav Jung in the foreword of the Wilhelm translation. The sayings"Every little helps." - British proverb THE ancient Chinese book system or systemic book fabric that is called I Ching, contains many heart-warming or warning teachings tied in with the seasons in life and nature. Many of its illustrative imagery items and handed-over sayings can be plausibly rendered or translated into proverbs, half-proverbs, proverb-looking maxims and tenets and aphoristic sayings of many sorts. And much like fortune coooky notes they may carry a good deal of generalised suggestive counsel. General statements - we find them in many proverbs - may suit very many no matter their circumstances. As for I Ching, Had a human being made such replies, I should, as a psychiatrist, have had to pronounce him of sound mind, at least on the basis of the material presented. - Carl Gustav Jung commenting on his own I Ching notes! Learn to consider what is rightOne is to learn to consider in order to reduce and avoid humiliations and manage much better. IN THE course of a life some humiliations are likely to enter in. They tie in with such as being too little, too young, too feeble, with natural diseases, ageing and not getting aglow for first-class, good causes. There can be many of them. The natural world fairly often bring humiliations far and wide, through ageing and otherwise. You may eventually succeed anyhow. And a good warning may save you as well. Being modest and direct should help mental clarity of those involved. And those who are clear at heart, may also succeed eventually. The humiliations should not be greater than your heart and nerves can stand. In that case they stiffen instabilities, perhaps, and that is not good for animals or men. In order to steer outside of a great deal of natural-looking humiliations, have a good look at what ancient Chinese thinkers found out, and try not to humiliate valid experiences, very valid viewpoints and good axioms or wisdom proverbs that eventually came out of these ancient probings. [Yi Jing] describes itself [to me] as a caldron, that is, as a ritual vessel containing cooked food [claiming:] "I contain (spiritual) nourishment." - Carl Gustav Jung Needed ExplanationsSixes and nines in the text
"Six" and "nine" derive from how the data were processed from ancient times. One may flip coins to get them too. What is more, the numbers and placements mentioned above, should be easily seen in the hexagram figures that are now supplied. [MORE] Eight stands and things to associate with each if you careLOOK TO a map. It has eight directions. Each map direction (east, south-east, and so on) can be aligned with half of a yearly season, and also an animal - maybe two and three animals. Suggestive scheme:
Each season is compared to main phases in the human life too, so we speak of the spring of life, the summer of life, the autumn of life, and the winter of life. Such alignments are frequently made use of to express wisdom, for example that age is not like youth, by so many metaphors. Now for a song about seasons by the Irish musician David McWilliams (1945-2002): Four Seasons A life does not have to go that bad, and all the main phases may turn out well, in fact. It is in part in the long art of living. The art of living supposedly consists in accepting libido-related life stages, and making optimal use of them and of the circumstances, making such kind of hay when the sun shines, since human id (libido) tends to change during a life-time. You get older and stop digging very loud music, for one thing. However, the description of seasons are not all-round valid. Just how and when the seasons appear, depend on latitudes, climates and how regulated life has become - on such things. Springs comes earlier in the south than in the north, simply put. As for the token animals, in some respects a lot of other animals could serve too, depending on which aspects to them are in our focus first and foremost. For example, the beaver, the dam builder, might just as well be a sign of early spring as the baboon, and the fledgeling duck too, in its way. In Chinese astrology the rat (rats and beavers are rodents), is the sign of the "ebullient Ram (Aries)", and Aries is the first spring sign in the Zodiak. Thus, there are many conventions to drag into this if we want to. But I won't - not right here and now. When we focus on certain characteristics of the seasons and the animals here, we arrive perhaps haltingly at some natural correspondences that is, in some respects a baboon has a springlike quality. Hallmarks of the animals around and of the seasons too, all according to a system that goes for seemingly fit natural correspondences. You will find that in the handed-over ancient I Ching tradition there are some things to be associated with each heavenly direction for the sake of clarity. I have surfed these symbols of thought, and furnished replacement animals for some of them for the sake of purported clarity. You will have to assess how far this makes sense to someone like yourself. However, the main point is: The associated animals are here to assist memorisation of the separate ports. If you don't like these items, feel free to place the ancient ones wisely in their stead. At this point it should be made clear: Don't go for a deep change for the sake of change only, but do it to enhance winning chances through such as clarity of figurative imagery, and other means too.
Trigrams and hexagrams
I Ching consists of sixty-four hexagrams. You can see a hexagram here (hexa - six). It has an upper part of three lines - a trigram (tri, three). It has a nether part, one more trigram. There may be eight different upper trigrams and eight different lower trigrams. In the illustration, the upper trigram is called Kan (abyss etc), the lower trigram is called Chien (heaven etc). They make up the hexagram called "Nourishment" and similar things. All the I Ching hexagrams are here: [Link A], and [Link B].
Avoid drudgeryThere is much to avoid in life, and some things to go for. It helps to discern among them.
Some live much like human slaves here on this earth, not freewheeling at all. It is not good. This saying could help some, and maybe not: "Try to appear somewhat unrecognisable, a little haphazard too, if conditions work against you in constricting, urbanised ways. Maybe it could help, maybe not." As a matter of fact, it is rather typical of how ancient Taoist philosophers lived, according to such as Lin Yutang. THERE IS some similarity between procuring an oracle saying and the acts of a clown. And both a saying and a clown need to be understood in a context, next in their connections, and then you should find out how far there tends to be suggestive, impressive meanings for you personally. What is more, there may be good reasons to be largely unimpressed by criss-crossed ceremonials, pomp and outward splendour - by other things that come in your way to serve some majestic-looking others more than yourself, basically. Thus, it should be good and work well for a hen or home-builder to beware at least mentally the very first moment a great-looking clown asks others to build things for him, for his old ideals, and go on well as he says. The point is, you could do better, but will you ever find out unless you search some alternatives that are thought to be odious by those who may profit on you where you go ahead "just as usual", or "as before?" Let that be a question. THE REGULAR "clown" you seek to bow down in front of, may suggest you respond in serious ways and apart from the natural ways also. Think nothing of him if that is the case! What is more, he can be less serious and far less well-meaning than gentle others around, less well-doing than most others thought. He could be less dear inside than you considered possible too. And he could mean to have you trapped and made us of terribly much in the long run. At any rate, you're also supposed to make the best out of what comes out of clowns or circumstances confronting you or your next of kin, for example. Seeking alternatives to rut-living: There are some splendid ideas to find inside oracle teachings. If you turn to them to loosen up and find quite good suggestions, there is a certain process to be alerted to. You should not ignore that:
The desire to turn to an oracle teaching may suggest you need a more serious response . . . one that says such as "build well, it may appear haphazard to many others. All the same, try. If you can do nothing better, it couldserve you better than anything else around ever will. But I won't guarantee it, since "there's many a slip twixt cup and lip. (American)" and so on. TO CONSULT respected oracles is in vogue the world over. There are many things to resolve in a life-time. It can help some to go for seeing a whole picture and contemplate it well before starting to look more intent into parts of it and work with them as fits. That standard approach calls for retreating somewhat so as to gain a wider perspective if not a whole picture, and retreating from combat may not be all bad - and yet, in some cases it may be equal to getting outsmarted!. So it depends on you, first of all, to decide whether you had better strive on and win or lose, or retire to get a survey and a plan before struggling. There are many strifes and struggles - for living, for a good home, for competing with the Joneses, for a favourable education, a decent neighbourhood, and much else. Some struggle to make their breasts look large, too - more and more, and far into the pathetic. And before that: unnatural.
Plastic surgery and much clownish cosmetics, for exampleAnd to some it may seem next to impossible to go against a rather sick trend in life, because of conformity. The natural look is not in vogue in all places; many are discontent with how they look, and unable to accept it. Inferority feelings may or may not go along with it all, but they are definitely played upon by those who seek to make money off weaknesses of others, by unneeded plastic surgery and imported takes that hardly do others good than the profit-makers. What is not recognised at first among many, is that their weaknesses are up to grossly exploited. Next they get neurotic and silly too., implants and all. Now I don't talk against all kinds of cosmetic surgery, even though I refer to many of the drawbacks and repercussions of largely unneeded cosmetic surgery, for example. In some cases it might do well to remove the mole that bugs you, and much else. It boils down to: If you are in control, you might just get away with it. And the more you remove yourself from nature's designs, the more you may be inherently fooled, and lose money on it too. There are many things to consider, and we may not know things full swell or for sure unless we try a bit. And you may succeed if you yourself don't do it full well. If something seems impossible, the good-humoured clowns (read: oracle sayings) may give some needed hints or even resolutions to plumb too, all the same: Cheerful to look at, the non-wicked clown calls for straightening and realignment, which could work very well for some, and not for many others. There are some clowns that do things like these, and some that never do it. Thus, beware and find able clowns that do well. Let them entertain you if you are up to it, but refrain from bowing low to them and copy them wholesale, for that may not work well. A society of clowns . . . in part inspired from America, as is the case much too often and much too much. Glamour isn't all, for example. THE GOOD clown may portray ambitions and goals that are common and much shared in humankind. Probing into them, he sometimes makes fun of it, sometimes he seems to weep inside his overdone mask. It could happen. The clowns you come across could even reveal your goals in fair ways, but maybe in unforeseen, unexpected ones. Your part is to get more alerted to it, if it happens. Good goals may meet with much resitance, great goals may find more resistance than many others. Polite but resolute actions could make some resistance dwindle - maybe for a while, maybe not all of it. You have to be prepared that if you advance, there is a chance you disturb some fixed balances, and then you may weary out easier - The seemingly haphazard ways of the oracle-liker, on the other hand, may be too good to be found out. And there you have it; it is the legitimation and maybe the inroad to your own fabulous or good uses in these waters. WHAT IS more, we deal in what may be called root proverbs and proverb-looking tenets ever so often on these pagaes. We suggest you look into savoury proverbs of the Bible too, while you're at it. Not a few of our underpinnings can be valid in such a setting too. If you learn to consider the rather likely interpretations and good uses on top of that, it could work for your good, after all. Hence, learn splendid proverbs and next try to apply them as well. Expert uses of proverbs is a new route opened up to you on these pages. Have good proverbs to hear or read often. It helps to think of them, try to understand and next use select, favourite items to your own advantage where possible. Now go ahead if you're frisk enough," said the hawk to the hen. Hexagram Names in Three WaysHere are the hexagram names (1) in traditional order, (2) in English - Chinese, and (3) Chinese - English. Sixty-four hexagrams in traditional orderThe Chinese names, Richard Wilhelm's translations, and other common translations:
1. Chien - The Creative / Force The sixty-four hexagrams in alphabetic order, English namesAbundance [Fullness] (55) FengAfter Completion (63) Chi Chi Approach (19) Lin Before Completion (64) Wei Chi Biting Through (21) Shih Ho Break-through (Resoluteness) (43) Kuai Coming to Meet (44) Kou Conflict (6) Sung Contemplation (View) (20) Kuan Corners of the Mouth (Providing Nourishment) (27) I Darkening of the light (36) Ming I Decrease (41) Sun Deliverance (40) Hsieh Development (Gradual Progress) (53) Chien Difficulty at the Beginning (3) Chun Dispersion [Dissolution] (59) Huan Duration (32) Heng Enthusiasm (16) Yü Fellowship with Men (13) Tung Jen Following (17) Sui Gathering Together [Massing] (45) Tsui Grace (22) Pi Holding Together [union] (8) Pi Increase (42) I Influence (Wooing) (31) Hsien Inner Truth (61) Chung Fu Innocence (The Unexpected) (25) Wu Wang Keeping Still, Mountain (52) Ken Limitation (60) Chieh Modesty (15) Chien Obstruction (39) Chien Opposition (38) Kuei Oppression (Exhaustion) (47) Kun Peace (11) Tai Possession in Great Measure (14) Ta Yu Preponderance of the Great (28) Ta Kuo Preponderance of the Small (62) Hsiao Kuo Progress (35) Chin Pushing Upward (46) Sheng Retreat (33) Tun Return (The Turning Point) (24) Fu Revolution (Molting) (49) Ko Splitting Apart (23) Po Standstill [Stagnation] (12) Pi The Abysmal (Water) (29) Kan The Army (7) Shih The Arousing (Shock, Thunder) (51) Cheng The Cauldron (50) Ting The Clinging, Fire (30) Li The Creative (1) Chien The Family [The Clan] (37) Chia Jen The Gentle (The Penetrating, Wind) (57) Sun The Joyous, Lake (58) Tui The Marrying Maiden (54) Kuei Mei The Power of the Great (34) Ta Chuang The Receptive (2) Kun The Taming Power of the Great (26) Ta Chu The Taming Power of the Small (9) Hsiao Chu The Wanderer (56) Lü The Well (48) Ching Treading [conduct] (10) Lü Waiting (Nourishment) (5) Hsü Work on what has been spoiled [ Decay ] (18) Ku Youthful Folly (4) Meng Chinese names: Yi Jing's hexagrams in alphabetic order
Cheng (51) - The Arousing (Shock, Thunder) Signs and DegreesThis I Ching is aligned to the astrological zodiac. As in astrological tables called ephemerides, star signs of the zodiac (there are really 13 constellations along the zodiac, also counting Ophiuchus, or Ofiocos, the Serpent Holder) are given three-letter abbreviations throughout:
♈ Aries, the Ram – Ari The constellations are of stars, the star signs are given by the revolutions of the earth around the sun, and projected onto the "fixed stars" (they are moving and spreading apart, but slowly). The constellations of the zodiac are not thirty degrees each, unlike the star signs. Further, the allotted constellations in astrology are perhaps 25 degrees of arc earlier ("anti-clockwise") than the signs. The gap widens by one degree for every 70 year or so. Thus, when the sun is in the sign and degree Aries 1 at the vernal equinox, it is in the constellation Pisces too. Moreover, the actual lengths of the constellations vary from seven days [degrees] for Scorpius [if one is not combining it with Ophiuchus] to forty-five days for Virgo. Further, the star signs do not start and end on fixed dates, contrary to what you may have read in magazines: Due to the leap year cycle the dates differ by a degree or so on a four-yearly basis). [◦More] To me, nature expressions throughout the year and also natural human life utterances correlated to it, come first. It is possible to build up a loose "skeleton" (system) on such a basis. Note: degrees of a circle (the zodiac is one) may at times be marked by º and minutes by '. Vatican Council StandThe Catholic Church rejects nothing that is true and holy in these religions ["found everywhere"] Religious and Other Beliefs of Americans in 2003
Many people believe in miracles (89%), . . . astrology (31%). [Source: The Harris Poll no. 11, February 26, 2003] Another US survey, conducted by the National Science Foundation, concluded that 40 percent believe in astrology, that is, that the position of the stars and planets can affect peoples' lives. Hence, belief in astrology is widespread, with 31 percent of Americans believing in it and according to another study - 39 percent considering it scientific. The chances are that over one third of those who elect the next US president, believe in astrology. There are many people in other countries who believe in astrology too. Astrology is a vital part of world religions too - and the Church rejects nothing that is true in it. Nor should we. Our task is to find truths and qualify them, that is, determine how tenable they may be in different settings and so on. That is not easy. And none or very few have done so to the general satisfaction of scientists. Also, I Ching and its cosmology is vital in Taoism, one more world religion. Now, what about tolerance from the Catholic Church? It seems like a dream come true - The Church reproves . . . any discrimination against men or harassment of them because of their . . . religion. The Oracle-believer has protection from the Church, thenIt is good to try to make the best out of the regular circumstances confronting us. We can get trained in cracking open symbols and main ideas we deserve to access deeper. Many things should be resolved. The seemingly haphazard ways of the oracle-liker can lead to good uses or thankful routes. Each compass direction can be associated with at least one animal. The associated animals are to assist memorisation of the separate trigrams. AttributionsI Ching, also known as the Book of Changes, is traditionally used as a means of understanding, adjusting and maybe reaching control over impending events by oracle-obscure lines, an overall interpretation of them, and by allowing much leeway for trying to make sense out of it, and gauge the possible significance. The I Ching hexagrams are formed by joining basic trigrams. Each trigram has a name, a root meaning, and a symbolic meaning. Hexagrams ("six-liners") are had by combining two and two trigrams ("three-liners"). The I Ching system is traditionally ascribed to notables. Fu Hsi (24th century BC) is said to have discovered these trigrams. And according to tradition, most of the wisdom of the oracle book stems from Wen Wang (fl. 12th century BC). He was the father of the one who founded the Chou dynasty. Wen Wang is generally credited with having formed the hexagrams. However, many Modernist scholars of China doubt that the culture hero Fu Hsi actually existed, think Confucius had nothing to do with the I Ching at all, and contend that the hexagrams came before the trigrams. Scholars also find that the text cannot be attributed to King Wen, and that it is likely that it was not compiled until the late Western Zhou, perhaps ca. the late 9th century BC. [Eb, s.v. "I Ching" etc.]
Symbols and ParadigmsCarl Jung and Richard Wilhelm - a few wordsI Ching was translated from Chinese by the sinologist Richard Wilhelm, whose massive work has been translated into such as Danish and many other languages. [Rc] Dr. Carl Gustav Jung first met Wilhelm in Darmstadt "in the early twenties." In 1923 Wilhelm was "invited ... to Zurich and he spoke on the I Ching at the Psychology Club." Wilhelm died in 1930. Jung links "Self" to Wilhelm and Oriental philosophy in a preface to the book from 1934. The late Professor Wing-tsit Chan of Princeton University saw that Lao Tan's utterances were rooted in that sort of cognitive-universal world map that we should call a culture-forming matrix, yet we call it just a cosmogram [Ca]. The I Ching's deep phenomenology-map is also a template, a gauging mould that can establish conduct by enigmatic images put into pre-set patterns. In such an approach lie the awkwardness of stereotyped conduct instead of being free-wheeling. Sigmund Freud on Symbols"The analysis of the . . . dream shows that I recognized the symbolism in dreams from the very outset. . . . - This is what Freud said in his ◦The Interpretation of Dreams (3rd ed. 1911). Fit for physicistsThe I Ching is rife with half-obscure images with symbol-values to those who read such values into them. We find such mementos in what is a quite horoscope-like system - a cosmology preserved in the form of pictograms (symbol-etchings), commentaries and drawings to go along with them - all built on top of a binary system from antiquity. Modern physicists have taken an interest in this world-view. Among them are Drs. Fritjof Capra and Niels Bohr. [Ve; Thd; Tass] Dream Wisdom - BewareThe Bible claims God gave King Solomon wisdom in a dream, and later Jesus said king Solomon was the wisest on earth. Some proverbs are attributed to him. But let us not overlook that Solomon caused his dynastry to fall, and that he became an idol-worshipper with about a thousand wives and concubines. How wise was Jesus? He let himself be crucified . . . The answer may in part depend on the wisdom of those who answer the question, since wisdom "is in the eye of the beholder" too - not only beauty is there, according to a proverb. In other words, we tend to project "wise" onto others, but it may not be clever. Projecting things rarerely is.
Getting to Terms with Dreams We can learn to judge well on top of tenets that the I Ching serves. But we have to add good reservations to remain on the safe side and not assume too much. The hoary I Ching is an image-rooted data bank - a parade of very old symbols related to a cosmos-understanding stemming from about 3000 years ago, from what we know. ◊ Sigmund Freud: "The progressive experience of psycho-analysis has enabled us to discover (people) who have displayed in a surprising degree this immediate understanding of dream-symbolism" - in The Interpretation of Dreams Believe it or not, neither dream life nor virtual life is life at its peak. And being put into pre-set patterns of antiquated or stereotyped conduct - in that approach lie many dangers. (3) ⚴
Figurative Referrals by Language◦Dan Stackhouse has investigated I Ching's arrays, and writes that "Chinese writing is historically based on drawings - illustrations represent the oldest forms of the Chinese characters." For there are word-pictures inside all of them, and many reach metaphors. It should help to combine contemplation on drawings with sound instructions that are apt and to the point, where "A picture says more than a thousand words. (American)" Maybe not exactly that much, but there is something in it: A good picture expresses much, and some may be interpreted too. Metaphoric expressions may show expertise and skill in scientific presentation, Robert Barass points out. [Scw] A figurative expression that's well and to the point, enriches, highlights, is like an artistic flower on the bush of communication. Many dreams use the principle: visual presentation is the acme, somehow. The taxonomy of learning that was developed by Benjamin Bloom and his colleagues, shows six steps that may build up a sensible, well compressed (terse), figured representation. [Tece] And why? Because your mental prowess can be assisted in such a way. So it should help a man to come to terms with the intrinsic matters. ◊
The Chinese orientations and nature-alignments - perhaps 95 percent or so of the old descriptions and labels fit the Puspa arrangment - in part because they are overtly figurative.
On the ladder up to symbols
In figure 1 the added level of representation includes abstract-making, making evaluations or conclusions terse, and symbolisation is one such avenue. On such a well-founded level of learning intuitive grasps can slowly enter in, and learning help or advance profound understanding. If you seek to contemplate on symbols to get to their essential meanings, you have to have clues. They are hopefully embedded in some tradition. But vital parts may be lost in the course of time. Take, for example, the ancient Farohar and ask, "What does that mean?"
As luck would have it, in this case tradition talks of the meanings of the symbolic representation [More]. Various emblems, tokens, pictures, proverbs, and key notes may be tentatively or figuratively brought together in groups. And, further, to be methodically informed about a possible or likely setting (fit ground) for any tenet (seed), may be good help too. Very many words of our common language are deep pictures too, they serve to refer by allegorical or figurative means. For example, 'soap' can take on a new meaning, including 'flatter' (which is related to 'make flat', by the way. In 'soap opera' 'soap' has been included because such serial dramas of tangled interpersonal situations and melodramatic or sentimental treatment, first were sponsored by soap manufacturers. And the next "turn of the screw" is that 'soap opera' means a series of real-life events resembling a soap opera. (3) That is very often how things develop along a twisted track. Some core words are lifted into new meanings through metaphor-making, some get hybridised, some acquire added and new meanings that branch out and develop, as the case may be. ◊
Through concepts - by concrete and figurative referrals, and mixtures of them - we appear to understand - whereas "The wise man hides his wisdom". [Ap 662], and "He who thinks he is wise, is a fool." [Ap 661] - at least if he runs over his tender heart. There is some deep uncertainty involved in language communication anyway. In quantum physics, Werner Heisenberg's uncertainty principle explains one side to it [Thd]. We should allow for it too. (5) ⚴
Good Living Needs to be TaughtGood and sensible wisdom tends to resonate to someone deep inside. Education and self-development should include some fair blend of
We learn both by insights and study. Insight gives understanding, study gives learning, that is, things that can be recalled. Both insights and studied matter can be transmitted by words and pictures. The latter include symbols. Insight is from deep inside and is intuitive. We understand things by intuition. This needs to be taught. That does not mean intuition is infallible. Learning is by recall, all in all. Much depends on it, included handed-over wisdom teachings. Apt teaching steps up learning matter toward and into the reach of insights. Thus insight and schooling go hand in hand. Jerome Bruner on IntuitionThe psychologist Jerome Bruner devotes a chapter of his book The Process of Education to the student's intuitive understanding - the grasping of meanings - as compared to formal understanding of subjects. He says, "The development of effectiveness in intuitive thinking is an objective of many of the most highly regarded teachers in mathematics and science." He also thinks that "The good intuiter may have been born with something special, but his effectiveness rests upon a solid knowledge of the subject, a familiarity that gives intuition something to work with." [Proe 56-57] To develop intuitive thinking may be fruitful, he maintains. As he understands it, intuition takes off from limited cues and makes "jumps" of understanding, or short-cuts, as he calls them. Intuitive approaches helps solving problems, but reality testing needs to be added to the findings, probably. By such a process solid knowledge may be built. [Proe 55, 58, 62, 65] And by the way, the sense of "I" is intuitive too. It is not found by abstract reasoning. The Problem of Local CausesSome wisdom utterances try to warn against bad futures by offsetting nasty trends and bad positioning on our parts. Yet the tedium is often the best way of living that industrial man gets - Great wisdom can be stepped up. It is best to be wise in time. Hindsight may be overrated. [Ap 659] If you're losing health and esteem, you had better get more wisdom - practically applicable locally. [Cf. Ve] Astrology CorrespondencesCognitive enrichment has a good chance to last longer if thoroughly structured from bottom. Some think astrology - which is built up quite like that - is all bad. But there are some very fine sides to it, that is. One of them is training in thinking on a large scale and grapple with what is claimed to be true. According to teachings of astrology there is a deep connection between heavenly bodies and human events. Many emphasize that how the sun, moon, planets, rising star sign and further are positioned at the time of birth when the first breath is taken, co-determine the mental outfit of the one that is born, or that happening. But there is evidently room for changes of mind and heart in a life too. And great conformity seems to route out very much of what could otherwise have been budding in a person. That is, not everyone realises their deep and fine potensials, particularly where they deviate from what is called acceptable and fit in a culture, or locally. What lies behind tenets of astrology is this: Things do not only happen in time, but also in space - in space-time, that is. Time and space belong to one continuum, according to Einstein. How planets are spaced (angled) and positioned (against the constellations "out there") at the time of an occurrence, sustain or indicate that occurrence too. Not just the local environment does so - that is part of the good teaching. And, as a fine sceptic puts it, "Good astrologers give good advice, but that does not validate astrology . . . Astrology continues to maintain its popularity, despite the fact that there is" almost no scientific evidence in its favor. "Even the former First Lady of the United States, Nancy Reagan, and her husband, Ronald, consulted an astrologer while he was the leader of the free world" [Skeptic's Dictionary, sv "astrology"]. I Ching oracular answers may nourish and rejuvenate the mind similarly, as other kinds of having fun can too to persons of goodwill. Having fun ties in with one deep-going need and wish of humans. To get very professional is to attain business-like and matter-of-fact manners and very sturdy, apt ways of handling this and that - it is most often like that. Living is a fair art and cosmograms come in addition to that - not on top of it. Profitable living could be attuned to local, winning ways nearly every day. A proverb has another side of if: "Great words won't fatten the cabbage." Think of that seize the moment or day. Carpe diem. The sun shines in all directions day after day. As for possible multi-meanings in a oracular statement, there is ample scope for subjectivity and errors in interpreting oracles. The same goes for horoscopes. [Link] There is room for smartness that sees to adequate handling too. A fresh approach to old habits of thinking may also serve mental rejuvenation, but only when enough vitality is mobilised in a life, can individual breakthroughs be achieved. A little JungianNot only the Reagans, but millions believe in some form of astrology; up to one quarter of mankind, do that, according to one book on the subject [Aeb]. My fundamental attitude resonates somewhat with that of Carl Gustav Jung, who wrote in one place that in his opinion, the sum of wisdom from our forefathers, was contained within astrology. Now I do not believe it is the sum who is there, only a small fraction, rather. Very much essential wisdom is found in other fields and other way too. Glenn Perry sums up at Jung recognized the vast potential of astrology as a tool for exploring the depths of the human mind. He often made reference to his profound respect for astrology, asserted that astrology had a great deal to contribute to psychology, and admitted to having employed it with some frequency in his analytic work with clients. In cases of difficult psychological diagnosis, Jung would draw up a horoscope in order to have a further point of view from an entirely different angle. "I must say," said Jung, "that I very often found that the astrological data elucidated certain points which I otherwise would have been unable to understand" (Jung 1948, in Per). Jung (1976, in Per) regarded the signs and planets of astrology as symbols of archetypal processes that originated in the collective unconscious. The archetypes of the collective unconscious were the universal organizing principles underlying and motivating all psychological life, according to him. He says, "Astrology, like the collective unconscious with which psychology is concerned, consists of symbolic configurations: the planets are the gods, symbols of the power of the unconscious." "There are many instances of striking analogies between astrological constellations and psychological events or between the horoscope and the characterological disposition," wrote Jung (1976, in Per). In a 1954 interview, Jung stated "One can expect with considerable assurance, that a given well-defined psychological situation will be accompanied by an analogous astrological configuration." (Per) Jung's observance of correlations between psychological phenomena and astrological data contributed to the formulation of his theory of synchronicity (1955, in Per). Jung never developed any systematic theory of astrology, but it appears that his own theory of analytical psychology was heavily influenced by it. At least some of his major concepts seem to be borrowed directly from astrology: The planets as archetypes, the theory of synchronicity as a means for explaining astrological coincidences, and his notion of two attitude types - extrovert and introvert - is recognisable by astrologers as how signs are thought of: Every other sign is called extrovert, and between them are introvert signs. The postulate has not been confirmed [Eysench] Jung's four function types - intuition, sensation, thinking, and feeling - are roughly parallelled in astrology by the four elements fire, earth, air, and water. There are additional correlations, as between the Jungian persona and the horoscope's Ascendant. Difficult astrological configurations seem similar to what Jung describes as psychic, largely unconscious complexes of a sort. To verify or falsify his dictums, meticulous comparisons help a lot, whereas assuming this and that does not, however. Carl G. Jung expounded what he considered sensible opinions, whereas Hans Eysenck tried to investigate tenets through research, and came up with very little from the field of astrology [Link]. [Aeb]. Copenhagen InterpretationEnough astrology talk for now: Back to I Ching teachings. I have indicated several nature-attuned correspondences. However, nature is not only "out there"; it is also within, or within ourselves, at least to some degree. Our id system is of nature. Many sides to our fares - reactions and goals and the like, are still of nature, and our perception of the outer world are in us, ultimately. By structured raw sense data, our outer world is constructed and projected - but the experience of the sense data lies within ourselves. That is to say, your outer world - and nature is a part of it - is in part a projection from within you. The First Shankara speaks of these phenomenological tenets as the twin sides to maya (the figure-forming faculty): projecting the world experience and having that projectioning hidden too. Good news: Some aspects of maya (meting-out, forming ideations) should be cultivate and may be so too, in time. Niels Bohr concluded it's not possible to figure how an outer world can be in itself, per se, for as we see, we perceive and structure inside our deep minds. Impressions are met and taken care of by overt filtering-out, categories are used in building up memory stores (networks) from former experiences and so on. The order we experience around us, is much of us. That is a central point of the Copenhagen Interpretation of quantum physics. That interpretation was the first consistent formulation of quantum mechanics and one of the most important statemetns in the history of science, Zukav tells. It says, in effect, that it does not matter what quantum mechanics is about. The important thing is that it works. The Copenhagen Interpretation does away with a one-to-one correspondence between reality and theory. The mind can ponder ideas about reality. However, a complete understanding of of reality lies beyond thought alone. Niels Bohr, Werner Heisenberg and other proponents of the Interpretation say the quantum theory is "a complete theory even though it does'nt provide any picture of the world separate from our observations of it." [Thd 62, 63, 301]. To throw in another interesting side to physics, according to John Stewart Bell's (1928-90) theorem from 1964, the principle of local causes must be false . . . The world is in ome way profoundly different from our ordinary ideas about it." [Thd 320, 321] And one and the same utterance can be more of a "both-and" thing than a mere "either-or" thing. Such a logic form may give rise to tenets we think are paradoxical. [Thd: index] It can be a great boon to learn the best and most fit for us locally, from careful, basic structuring that takes into account salient, probably best points from widely divergent cultures.
Among the caveats are: "If you stick to a hexagram, you may ignore the alternative outlets, your own risk-taking and possibly other routes or ways out than the Book presents. Some learn how to adjust to problems cybernetically, to maximise profit from them, for example.
Tao Te Ching and PuspaEventually we are faced with unverified assertions - paradigmatic stands - within any field of science. accepted in the scientific community. [Cf. Edit, 1st and 2nd part; Nai; Lunt; Siah] In the novel Puspa arrangement of the hexagrams, their order has been rearranged to follow suit with astrology thinking. To do so, the King Wen gridwork had to be replaced and a more convenient synthesis formed. Of the best structures for coping and dealing with life, This penetrating Tao outlook also is in harmony with chapter 17 of the Tao Te Ching. But best books should hardly go unpublished - there is a problem here, one that is from basic premises of the Tao Te Ching. It is also possible to say: When the lowest types hear of the Puspa arrangement, they ridicule or laugh loudly - but frankly, if they did not laugh, such an order would not be worthy of much Tao . . . That "fine-sounding words are not true," is also taught in Tao Te Ching. (Tao Te Ching, chapter 81] Not only Tao Te Ching teachings but many in Zen can seem like humour at first glance or at face value, says Reginald Horace Blyth in his book Oriental Humor [Orh]. Just adjust to this to take heed and not be taken in thoroughly: Beneath the cosmos-understanding that is tied in with or expressed through schemes and drawings, lie beliefs. [Cf. Edit, part 1 and 2]. And what is more, where there are hidden beliefs, blunders often follow. But do not let it scare you: There would be no sciences without secret assumptions and reckonings that work as beliefs and are called paradigms [Lunt]. In many waters a bland proverb can help, in some waters not. Higher than words are the meticulous action to fit in and thrive locally, presumably. Do not bar exceptions. |
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Gbt: Mason, Paul. 108 Discourses of Guru Dev: The Life and Teachings of Swami Brahmananda Saraswati, Shankaracharya of Jyotirmath (1941-53). Vol 1. Penzance, Cornwall: Premanand, 2009. Aeb: Jerome, Lawrence. Astrologi - en bløff? Bergen: Universitetsforlaget, 1977. Ap: Mieder, Wolfgang (main ed.), Stewart A. Kingsbury, and Kelsie E. Harder: A Dictionary of American Proverbs. (Paperback) New York: Oxford University Press, 1996. Ca: Chan, Wing-Tsit. A Source Book in Chinese Philosophy. New Jersey: Princeton University Press, 1963. Eb: Encyclopædia Britannica. Encyclopædia Britannica Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2012. Edit: Tart, Charles, ed. Transpersonal Psychologies. New York: Harper Colophon, 1977. Evb: Sutton, Komilla. The Essentials of Vedic Astrology: The Basics. Bournemouth: The Wessex Astrologer, 1999.
Iod: Freud, Sigmund. The Interpretation of Dreams. 3rd ed., tr. by A. A. Brill. New York: Macmillan, 1913. Online. Lunt: Kuhn, Thomas. The Structure of Scientific Revolutions. 2nd enlarged ed. Chicago: Chicago University Press, 1970. Nai: Guba, Egon, and Yvonne Lincoln. Naturalistic Inquiry. Newbury Park: Sage, 1985. Orh: Blyth, Reginald Horace. Oriental humour. Tokyo: Hokuseido, 1963. Per: Perry, Glenn, Ph.D. The Birth of Psychological Astrology. San Rafael, CA: Association for Psychological Astrology. Nd. [www.aaperry.com/index.asp?pgid=20] Proe: Bruner, Jerome. The Process of Education. Cambridge, Mass.: Harvard University Press, 1966. Rc: Wilhelm, Richard, tr. I Ching. København: Strube, 1981. Scw: Barrass, Robert. Scientists Must Write: A Guide to Better Writing for Scientists, Engineers and Students. 2nd ed. London: Routledge, 2002. Siah: Latour, Bruno. Science in Action: How to Follow Scientists and Engineers through Society. Cambridge: Harvard University, 1987. Tass: Capra, Fritjof. The Tao of Physics. New York: Bantam, 1977. Thd: Zukav, Gary. The Dancing Wu Li Masters: An Overview of the New Physics. London: Rider, 1979. Ve: Capra, Fritjof. Vendepunktet. Oslo: Dreyer, 1982.
Symbols, brackets, signs and text icons explained: (1) Text markers — (2) Digesting.
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