How do you learn?

[fatherpaul]

how wise. you are the new grand pooh-bah and master of disaster!

 

you should be thanking me

i have the kindness of two grandmothers

the truth is not ancient

[Wayfarer64]

I for one whole-heartedly agree with Yen Hui's approach to this issue. There is no question in my mind after 40 years of studying the YiJing an the TaoTe Jing that the YiJing is the root from which Taoism (as we can follow it backwards in time) has grown in its' myriad forms and wonder.

History matters in this issue. Fudging the time-line of growth (even in a circular sense of time) misses the importance of growth itself. We are now living in an age of knowledge that grew from the industrial age which developed from the agricultural times of our past as a connected family of mankind... There is a way in which nature takes its course and in the way we as humans have developed our understanding of our world. Preferences do not matter the pattern of growth does, it lends direction to our efforts and time.

Yen Hui -Please !- keep up calling us on the truth of these matters! Confrontation is not what I see from you-only a grasp of truth being more important than druthers or anyone's casual attempts at insight, encluding my own-

Wayfarer

[林愛偉]

Charting possibilities has absolutely zero to do with I Ching divination.

The above comment only tells me you do not understood the I Ching's teaching concerning "fate", or

how to master it. Time does not permit me to explain right now. Perhaps later, if the right conditions

prevail. I'll be watching. Nevertheless, if you are familiar with Hexagram One (<=LINK), you should

be well-versed in it's teaching about harmonious movment, or movement in harmony with the Tao. But,

since time is the basis of all movement, then moving in harmony with the Tao requires harmonizing the

passage of "time", or making "time" harmonious. This is clearly implied in the following passages:-

 

 

By my saying it is a waste of time to look at one's fate and the ups and downs... that directly means Looking means observiing.. people spend too much time worrying about what will be instead of worrying about what they are doing now.

 

It is said in Buddhist Cultivation, and I will thus quote again Master Hsuan Hua, "Ordinary people fear the outcomes, Bodhisattvas fear the causes."

 

And I will quote a Daoist Master I know in Taian city named Master Lu, " Fate is what the cultivating and non cultivating beings work with until they are realized. Once realized, they can change their outcomes. Do not grasp and spend too much time on it until one is realized. No realization, all of the understanding does not help."

 

All in this, both speak directly of cultivating, rather than spending too much time studying. More meditation, more proper understanding, then study as one wishes because what one intellectually studies is only a tool that should be pointing to the mind. If not, its a wasteful tool.

Yi Jing is not wasteful. But if one is still just following the ups and downs of their own life, then it isn't really helping one become a realized being. Yijing is not easy, but it isn't hard. For those with capacity it is easy, for those without, it is hard.

 

My stance is not to put all efforts to understanding the causes and effects without deep and firm roots of meditation, cultivation. For without them, the ability to change ones roots and their outcomes (causes and effects) and fate is not ... strong enough.

 

Whether I understand the Yijing or not is not my concern. It is not the end all be all of cultivation. It is simply a tool. Though a nice tool, just a tool, and I have no fancy for it. I stick to strict cultivation, meditation.

 

I have no time to waste in this body reading the Yi Jing, for in knowing the universe and all its myriad manifestings, one simply needs to not be personally attached to causes and outcomes, and turn the mind inwards. Old fashioned, proper cultivation results in the realization that all lands, all outcomes, all beings, all things are all vast and endless, but are all upon a tip of a hair...all within a grain of sand...though billions of miles away may be a Buddha Land, or even a Heaven of wonderful Immortals, they are only a thought away.

 

All outcomes are subject to change That which doesn't change is subject to no causes. Where is the mind?

 

Peace,

Aiwei

Edited July 13, 2007 by 林愛偉

[freeform]

the truth is not ancient

 

[fatherpaul]

today, lin aiwei boiled a bowl of rice

he took it to the garden to lunch

upon finishing, he returned to wash the bowl and spoon.

 

he has just demonstrated the unspoken tao,

how has he done this?

 

 

 

the book of changes may tell you one thing

but this explosion of being has no blueprint.

 

 

 

peace and happy pancakes,

paul

[林愛偉]

Hi Yen Hui,

 

I thank you for your greatly large postings of direct quotings from the Yi Jing.

 

Can you pleasse do that when responding to my posts as well? Taking one sentence from what

has been written does not relay the body of its context.

 

Peace and Happiness ..and thank you for the Yi Jing pages.

 

Aiwei

 

 

 

 

FROM CHAN MASTER SHENG-YEN'S ZEN WISDOM

 

Student [asks]: "Are causes and conditions controllable? Can I manipulate them to directly control my

life?"

 

Master Sheng-yen [replies]: "The Avatamsaka Sutra states that all dharmas are created by the mind.

If our minds change, then causes and conditions also change. Whichever direction our minds move,

so do causes and conditions. If our attitudes change, then what we perceive also changes. If we do

not make an effort to change our lives and minds, then we will be influenced by the course of events

we have already set into motion. If we adopt Buddhadharma into our worldview, then causes and

conditions will shift direction, and events in our lives will change." (p. 39) [END OF QUOTE]

 

One aspect of the I Ching's teaching above which is not quite clear in Master Sheng-yen's words, is

the precise place of the "primal spirit mind" in this reconstruction of reality. According to the above,

the I Ching says that the physical (conditioned) mind is incapable of effecting the changes, and that

the change must come from the primal spirit mind, which possesses "The Creative" power that can

shape form reality. I would suspect Master Sheng-yen believes that as well, but it is not clear from

the above passage that he does.

 

However, he does refer to the Avatamsaka Sutra, which must be taken into consideration; and that

Scripture fully corroborates the I Ching's teaching, in that regard, as well as touching the principle of

synchronicity, or the similtaneous manifestation and interconnectedness of all phenomena. It is very

important for anyone aspiring to master the art of I Ching divination to be clear about synchronicity.

 

 

Buddhist cultivation realizes that there is no such thing as direction, the body only can "have" one mind not two; A physical and a spiritual one. This is why there is no talk of such things.

Buddhism is to end all views and attain complete and pure enlightenment, not dally in this mind and that one.

It is to cut off afflictions and also to help others do the same.

 

The conditioned mind is incapable YES this is true, but that is not a separate mind from that which is our true nature. They are the same, it is just that the attention to such conditions is more focused upon than actual true, non dual mind.

 

Buddhadharma is likened to a key. This key, when attainiing the ablility to utilize, transforms the conditions in the mind to wisdom, thus knowing what will be and what was is basic common sense at that point. It is a direct pointing to, not going around the corner. Though Yijing Divination, when understood completely, can directly point to one's conditions, and outcomes, BUT if the person is not capable to understand how to change it, and to apply the techniques of change offered, it is no use.

 

Peace,

Aiwei

Edited July 13, 2007 by 林愛偉

[beancurdturtle]

when it comes to insight

 

years of study

creates stronger biases

and sometimes to cultivation chauvinism

 

years of actualization

creates ease of understanding

and amused munificent acceptance

 

until

attempts at insight

are no longer attempts

they

just

casually

are (是)

 

peace,

[林愛偉]

when it comes to insight

 

years of study

creates stronger biases

and sometimes to cultivation chauvinism

 

years of actualization

creates ease of understanding

and amused munificent acceptance

 

until

attempts at insight

are no longer attempts

they

just

casually

are (是)

 

peace,

 

 

就是！

 

[beancurdturtle]

就是！

 

Of course.

 

Your choice of "are" or "is" (就是) suits the purpose much better than mine. Thank you.

 

My Chinese is clumsy at best, and amusing at worst.

 

我中文说的不好。

[Yen Hui]

Buddhist cultivation realizes that there is no such thing as direction, the body only can "have" one mind not

two; A physical and a spiritual one. This is why there is no talk of such things.

 

Hi Aiwei ~

 

I'm afraid the above statement is incorrect as well, but I have no time to address it right now.

It will have to wait. Thanks!

[林愛偉]

Hi Aiwei ~

 

I'm afraid the above statement is incorrect as well, but I have no time to address it right now.

It will have to wait. Thanks!

 

Hi Yen Hui,

 

I look forward to your pointing to where in Buddhist cultivation is there more than one original mind that is of living beings. Also, which direction lies the original nature.

 

Every sentient being has one Buddha nature. not two. And that original nature is the same original nature of every single living being. That means there is only one original mind. Once there is a realization to this orignal mind, there is no separation. No direction, and no mind. And still no distinction of them all.. but not ignorant of the characteristics that arise.

 

There may be characteristics of how energy manifests itself, but those characteristics are equivalent to a guest in a hotel. If one begins to chase after outcomes, and emotions, they only get deeper in them. They are not freed from them.

If one chases after them, they accumulate more problems..

 

I await your words

 

Peace,

Aiwei

Edited July 13, 2007 by 林愛偉

[fatherpaul]

Hi Yen Hui,

 

I look forward to your pointing to where in Buddhist cultivation is there more than one original mind that is of living beings. Also, which direction lies the original nature.

 

Every sentient being has one Buddha nature. not two. And that original nature is the same original nature of every single living being. That means there is only one original mind. Once there is a realization to this orignal mind, there is no separation. No direction, and no mind. And still no distinction of them all.. but not ignorant of the characteristics that arise.

 

There may be characteristics of how energy manifests itself, but those characteristics are equivalent to a guest in a hotel. If one begins to chase after outcomes, and emotions, they only get deeper in them. They are not freed from them.

If one chases after them, they accumulate more problems..

 

I await your words

 

Peace,

Aiwei

since yen has yet to respond:

in "having no direction" one does not just drift

in "having no mind" one is not a zombie

 

all apparent manifestations of living things are both real and unreal

the reality of them being the manifestation

the unreality being the apparent seperation.

remaining with being, the false falls away

remaing with emptiness, seperation falls away

 

there is no

one making any effort in all of this.

 

peace,

paul

 

(p.s.

to clarify my statement infering that the I-Ching only charts possiblities,

as we have agreed, the predicted outcomes can be changed, this puts them

in the realm of possiblties, since they are not predestined to come true.

the world of possiblities is endless, so that lead one to ask, what is impossible?)

[林愛偉]

since yen has yet to respond:

in "having no direction" one does not just drift

in "having no mind" one is not a zombie

 

all apparent manifestations of living things are both real and unreal

the reality of them being the manifestation

the unreality being the apparent seperation.

remaining with being, the false falls away

remaing with emptiness, seperation falls away

 

there is no

one making any effort in all of this.

 

peace,

paul

 

(p.s.

to clarify my statement infering that the I-Ching only charts possiblities,

as we have agreed, the predicted outcomes can be changed, this puts them

in the realm of possiblties, since they are not predestined to come true.

the world of possiblities is endless, so that lead one to ask, what is impossible?)

 

 

 

All things can change... Our destiny is the deep-rooting of the same things over and over again that build such a dense momentum within the process of karma, that it seems almost inevitable to work with.

 

Peace,

Aiwei

Edited July 16, 2007 by 林愛偉

[Wayfarer64]

Back to the topic -how we learn- I return to the Taoist thought that belief is not knowledge and that indeed belief is the source of much folly. I have long thought that Taoism has a deep and solid basis in a prototypicaly "scientific approach"; where in it is the observation and testing of actual cercumstances that has built the premise of philosophy for what we now call Taoism. (which developed into the YiJing)

The constant change that is accepted as constant is the way of natural interaction, allowing seasons and life cycles to manifest in the myriad forms we take for granted ...

Supposition and misplaced assumptions are not what I trust to gain my footholds for/of progress in my cultivation nor my day to day life...

Changes can be observed and realized as growth or decay as cycles come and go...

This does not preclude other ways of seeing reality nor has it always superceded them, but for me it is the basis of where I come from.

I for one enjoy both the sun and the rain...

[Yen Hui]

to clarify my statement infering that the I-Ching only charts possiblities,

as we have agreed, the predicted outcomes can be changed, this puts them

in the realm of possiblties, since they are not predestined to come true.

the world of possiblities is endless, so that lead one to ask, what is impossible?)

Paul, the subject under discussion is a profoundly mysterious one; as anyone can easily attest to - who has

actually made the effort to seriously plumb its depths. On pages 262-263 of Wilhelm's I Ching, it is clearly

stated that the Oracle was invented by the ancient sages to arrive "at an understanding of fate." That is the

very first thing we must realize. Now, "fate" is there described, (at the very opening of Book Two,) not as a

"chart of possibilities," as you say, but as "the ultimate meaning of the world," "as it is," and "how it has come

to be so through creative decision (ming)." Let us be clear about this, though: what you and I experience, right

now, in present time, is our "fate", according to I Ching teaching. So, then, fate is not some "future" possibility,

strictly speaking, as you have stated, but our present "reality," both spiritually and physically.

 

All present time reality has both a physical and spiritual aspect to it. This is the philosophy of yin and yang, as

expressed in Hexagrams One and Two. While the spiritual aspect of present time is invisible to the physical

eye, it is still very real and present, nonetheless; and is perceived by the mind's spiritual eye, if it has been

opened and is receptive to it. The ancient sages who composed the I Ching viewed the spiritual aspect as the

tao or inner design of all the changes within the material world of physical forms. This too is clearly intimated

in Hexagram One. As we know, all physical reality is continuously changing; and these changes conform to this

inner design. The Oracle was invented by the ancients for the purpose of penetrating this hidden or invisible

inner design, in order to help us act freely in harmonizing our movements with the continuous flow of time.

 

Observing the Oracle from this standpoint, (and definition of 'fate,') we may see that the Oracle received is not

one of endless possibilities. It is actually a revelation of the tao or inner design of present time; that is to say,

the spiritual reality which is behind and underlying present time, as it is - and as it unfolds into a new physical

reality. It reveals to us the divine seeds, which are, (as I have previously said, based upon the I Ching,) "the

first imperceptible signs of change," but imperceptible only to the physical senses. Hexagram Two describes it

in terms of the "intimations" of fate. But tuning into these "intimations" requires a profound receptivity to the

inner design of spiritual reality. In Chan terms, this means reconnecting and harmoninzing the guest with the

host, or the conditioned mind with the original mind.

 

It is very important, though, for us to grasp, right here and now, that present time, in terms of its physical

manifestation, is being influenced by the future; that is to say, by an invisible reality existing prior to, and is

actually guiding the unfolding and manifestation of physical reality. It's regarded as the future only from the

standpoint of it's not yet having crossed over the threshold or reality, from the invisible world into the visible

world of physical actuality. From the standpoint of the spirit world, though, it is not the future but something

that is very real and present. But while the present is shaped by the future, the future itself is shaped by the

power of intention, which is described in the first paragraph above as "creative decision."

 

As previously stated, Carl Jung has commented on this philosophy of inner design, (in his Foreword to the I

Ching;) refering to it as the precise "configuration" of present time: "The manner in which the I Ching tends to

look upon reality seems to disfavor our causalistic procedures. The moment under actual observation appears to

the ancient Chinese view more of a chance hit than a clearly defined result of concurring causal chain processes.

The matter of interest seems to be the configuration formed by chance events in the moment of observation, and

not at all the hypothetical reasons that seemingly account for the coincidence. While the Western mind carefully

sifts, weighs, selects, classifies, isolates, the Chinese picture of the moment encompasses everything down to the

minutest nonsensical detail, because all of the ingredients make up the observed moment." With this knowledge,

we are able to act freely and effectively harmonize the flow of time.

 

If we view your statement in the above light, then far from there being endless possibilities, every question

posed to the Oracle can have only one possible design or configuration, at the present time; for the Oracle

reveals the already existing reality or inner design of the spiritual world, which is underlying and guiding the

unfolding of physical reality. Now, it is made very clear, in the Treatise, that the only way to act freely and in

harmony with present time reality, is to contemplate and grasp its inner design, as it is and as it unfolds. We

are talking here about the divine seeds of change; planting, cultivating, harvesting, or even rooting them up

early, if necessary. In summary, then, I must repeat that the Art of I Ching Divination is not about charting

possibilities, strictly speaking, but entirely about mastering fate, as defined in the opening paragraph above.

[beancurdturtle]

I am not arguing, I am trying to understand.

 

the Oracle was invented by the ancient sages to arrive "at an understanding of fate."

For what purpose? Assuming fate already exists, what relevance does understanding it have to our moment to moment existence?

 

...every question posed to the Oracle can have only one possible design or configuration, at the present time; for the Oracle reveals the already existing reality or inner design of the spiritual world, which is underlying and guiding the unfolding of physical reality.

If the reality already exists, what is the purpose of divining it? Isn't it more proper to just live it?

 

Now, it is made very clear, in the Treatise, that the only way to act freely and in harmony with present time reality, is to contemplate and grasp its inner design, as it is and as it unfolds. We are talking here about the divine seeds of change; planting, cultivating, harvesting, or even rooting them up early, if necessary. In summary, then, I must repeat that the Art of I Ching Divination is not about charting

possibilities, strictly speaking, but entirely about mastering fate, as defined in the opening paragraph above.

So, back to the opening paragraph...

Let us be clear about this, though: what you and I experience, right now, in present time, is our "fate", according to I Ching teaching. So, then, fate is not some "future" possibility, strictly speaking, as you have stated, but our present "reality," both spiritually and physically.

If fate is "right now, in present time" what purpose does divination accomplish. Are you saying that we can right now, in present time know what fate will bring to our future, or that divination helps us understand what's happening right now, in present time? Ok, a better question is, in the context of your opening paragraph, what purpose is there to divination?

 

Again, I'm not arguing. I hope to better understand your thoughts. Please try to answer in your own words. That may seem a presumptuous request, but some of your writing sounds to me like the "Allah exists because the Holy Koran tells me so." flawed logic I hear from my Muslim friends.

[fatherpaul]

the truth does not live in a word or a book, no matter how holy or ancient.

[林愛偉]

the truth does not live in a word or a book, no matter how holy or ancient.

 

 

This teaching can lead one to awakening. It causes one to look inwards,

dust the mirror and eventually, with assistance of a good and wise knowing advisor,

remove the stand that the mirror is resting upon.

 

Peace and Happiness,

Aiwei

[zenbrook]

This teaching can lead one to awakening. It causes one to look inwards,

dust the mirror and eventually, with assistance of a good and wise knowing advisor,

remove the stand that the mirror is resting upon.

Aiwei - I'm suprised at you! All that dusting and still you cling to the mirror?

 

 

ZenB

[fatherpaul]

Aiwei - I'm suprised at you! All that dusting and still you cling to the mirror?

 

 

ZenB

 

a book or a word or a teacher or a songbird can point the way, but the truth lives within.

 

peace,

paul

[林愛偉]

Aiwei - I'm suprised at you! All that dusting and still you cling to the mirror?

 

 

ZenB

 

 

hahaha I love your humour Zen B.

 

Let it be known, I only say dust, mirror and stand as a focus of mind for those who have such

within their mind, and for those who have the view of ego, others a being and a life.

 

If one views me as being of a mind which there is to dust and a stand inwhich must be removed,

then so be it

I oppose no one and stand for no such teaching...

 

ha ha ha

 

Peace brother.

 

Aiwei

Edited July 23, 2007 by 林愛偉

[Wayfarer64]

There are those who's whole existance resides in the dust...some who reside as the mirror and others who assume the nature of the stand...It can change for each and inter-change for many ... there is no value inherent in each state of being -being the most able of mirrors, stands or dust each has value in our lives and in those of whom we inter-act...

 

Learning what/who you are when you are that being-no matter what form you take on...( or in what circumstances you may find yourself at any time/space coordinant)... is becoming an aware being...Doing the best you can with your own reality is the challange we face - or so I am thinking now-...

[Yen Hui]

LINK 1=> 2. The eight trigrams succeed one another by turns, as the firm and the yielding

displace each other.

 

"Here cyclic change is explained. It is a rotation of phenomena, each succeeding the other until the

starting point is reached again. Examples are furnished by the course of the day and year, and by

the phenomena that occur in the organic world during these cycles. Cyclic change, then, is recurrent

change in the organic world, whereas sequent change means the progressive [nonrecurrent] change

of phenomena produced by causality.

 

"The firm and the yielding displace each other within the eight trigrams. Thus the firm is transformed,

melts as it were, and becomes the yielding; the yielding changes, coalesces, as it were, and becomes

the firm. In this way the eight trigrams change from one into another in turn, and the regular alternation

of phenomena within the year takes its course. But this is the case in all cycles, the life cycle included.

What we know as day and night, summer and winter--this, in the life cycle is life and death.

 

"To make more intelligible the nature of cyclic change and the alternations of the trigrams produced by it,

their sequence in the Primal Arrangement is shown once again. There are two direction of movement, the

one rightward, ascending, the other backward, descending. The former starts form the low point, K'un, the

Receptive, earth; the latter starts from the high point. Ch'ien, the Creative, heaven." ( Wilhelm's I Ching, p.

283-284 )

 

LINK 2=> Hexagram 15 - The Judgment

 

"It is the law of heaven to make fullness empty and to make full what is modest; when the sun is at

its zenith, it must, according to the law of heaven, turn toward its setting, and at its nadir it rises toward

a new dawn. In obedience to the same law, the moon when it is full begins to wane, and when empty of

light it waxes again. This heavenly law works itself out in the fates of men also. It is the law of earth to

alter the full and to contribute to the modest. High mountains are worn down by the waters, and the

valleys are filled up."

 

LINK 3=> Hexagram 32 - Line 1

 

"Whatever endures can be created only gradually by long-continued work and careful reflection. In the

same sense Lao-tse says: "If we wish to compress something, we must first let it fully expand."

He who demands too much at once is acting precipitately, and because he attempts too much, he ends

by succeeding in nothing."

 

LINK 4=> The Great Treatise - Part 2 - Chapter 5

 

2. When the sun goes, the moon comes; when the moon goes, the sun comes. Sun and moon alternate;

thus light comes into existence. When cold goes, heat comes; when heat goes, cold comes. Cold and heat

alternate, and thus the year completes itself. The past contracts. The future expands. Contraction and

expansion act upon each other; hereby arises that which furthers.

 

3. The measuring worm draws itself together when it wants to stretch out. Dragons and snakes

hibernate in order to preserve life. Thus the penetration of a germinal thought into the mind promotes the

working of the mind. When this working furthers and brings peace to life, it elevates a man's nature.

 

4. Whatever goes beyond this indeed transcends all knowledge. When a man comprehends the

divine and understands the transformations, he lifts his nature to the level of the miraculous.

FIVE MORE QUOTES FROM THE I CHING

 

01 - 5. The Creative knows the great beginnings. The Receptive completes the finished things.

 

"Here the principles of the Creative and the Receptive are traced further. The Creative produces the

invisible seeds of all development. At first these seeds are purely abstract, therefore with respect

to them there can be no action nor acting upon; here it is knowledge that acts creatively. While the

Creative acts in the world of the invisible, with spirit and time for its field, the Receptive acts upon

matter in space and brings material things to completion. Here the process of generation and birth

are traced back to their ultimate metaphysical meanings." ( The Great Treatise, Part 1, Chapter 1 )

 

02 - HEXAGRAM 1 => "The Chinese word here rendered by 'sublime' means literally 'head,' 'origin,'

'great.' This is why Confucius says in explaining it: "Great indeed is the generating power of the Creative;

all beings owe their beginning to it. This power permeates all heaven." For this attribute inheres in the other

three as well. The beginning of all things lies still in the beyond in the form of ideas that have yet to

become real. But the Creative furthermore has power to lend form to these archetypes of ideas. This is

indicated in the word success, and the process is represented by an image from nature: "The clouds pass

and the rain does its work, and all individual beings flow into their forms." (THE JUDGMENT)

 

03 - On Creative Thinking: "At the beginning of the world, as at the beginning of thought, there is the

decision, the fixing of the point of reference. Theoretically any point of reference is possible, but experience

teaches that at the dawn of consciousness one stands already inclosed within definite, prepotent systems

of relationships. The problem then is to choose one's point of reference so that it coincides with the point

of reference for cosmic events. For only then can the world created by one's decision escape being

dashed to pieces against prepotent systems of relationships with which it would otherwise come into

conflict." ( The Great Treatise, Part 1, Chap 1 )

 

04 - 1. Movement and rest have their definite laws; according to these, firm and yielding lines are

differentiated. Events follow definite trends, each according to its nature.

 

"Owing to changes of the sun, moon, and stars, phenomena take form in the heavens. These phenomena

obey definite laws. Bound up with them, shapes come into being on earth, in accordance with identical laws.

Therefore the processes on earth--blossom and fruit, growth and decay--can be calculated if we know the

laws of time. If we know the laws of change, we can precalculate in regard to it, and freedom of action there-

upon becomes possible. Changes are the imperceptible tendencies to divergence that, when they have

reached a certain point, become visible and bring about transformations." ( The Treatise, Part 1, Chap 1 )

 

05 - 4. Therefore they called the closing of the gates the Receptive, and the opening of the gate the

Creative. The alternation between the closing and the opening they called change. The going forward and backward

without ceasing they called penetration. What manifests itself visibly they called a pattern. That which furthers

on going out and coming in, that which all men live by, they called the divine.

 

"In this passage are shown the tao of heaven and the conditions of men as recognized by the holy sages. The

closing and the opening of the gates signify the alternation of rest and movement. These are likewise two

conditions pertaining to yoga practice that are attainable only through individual training. Penetration is that

state in which the individual has attained sovereign mastery in the psychic sphere as well and is able to move

forward and backward in time. The next sentences show how the material world arises. First of all there is

a pre-existent image, an idea; then a copy of this archetypal image takes shape as a corporeal form. That

which regulates this process of imitation is a pattern; and the force that generates these processes is the

divine principle. Many parallels to these expositions are to be found in Lao-tse. ( Treatise, Part 1, Ch 11)

 

SEVEN QUOTES FROM THE TAO TE CHING:-

 

TTC 36

 

What you want to compress

you must first allow truly to expand.

What you want to weaken

you must allow to grow truly strong.

What you want to destroy

you must first allow truly to flourish.

From whomever you want to take away

to him you must first truly give.

This is called being clear about the invisible.

 

TAO TE CHING 59

 

In leading Men and in the service of Heaven

there is nothing better than 'Limitation'.

For only through limitation

can one deal with things early on.

Through dealing with things early on

one redoubles the forces of Life.

Through these redoubled forces of Life

one rises to every occasion.

If we rise to every occasion,

no-one knows our limits.

If no-one knows our limits

we are capable of possessing the world.

If one possesses the Mother of the World

one gains eternal duration.

This is the DAO of the deep root,

of the firm ground,

of eternal existence

and of lasting sight.

 

TTC 16

 

Return to the root means stillness.

Stillness means return to fate.

Return to fate means eternity.

Cognition of eternity means clarity.

 

TTC 55

 

To know peace means to be eternal.

To know eternity means to be clear.

 

TTC 52

 

To see the smallest means to be clear.

To guard wisdom means to be strong.

If one uses one's light

in order to return to this clarity

one does not endanger one's person.

This is called the hull of eternity.

 

TTC 21

 

Dao brings about all things

so chaotically, so darkly.

Chaotic and dark

are its images.

Unfathomable and obscure in it

is the seed.

This seed is wholly true.

In it dwells reliability.

 

TTC 14

 

One looks for it and does not see it:

its name is 'seed'.

One listens for it and does not hear it:

its name is 'subtle'.

One reaches for it and does not feel it:

its name is 'small'.

The three cannot be separated,

therefore, intermingled they form the One.

 

EIGHT FINAL QUOTES FROM THE I CHING:-

 

06 - HEX 08 => "If the beginning is not right, there is no hope of a right ending." (LINE 6)

 

07 - HEX 24 => "Everything must be treated tenderly and with care at the beginning, so that the return

may lead to a flowering." (THE IMAGE)

 

08 - HEX 01 => "The course of the Creative alters and shapes beings until each attains its true, specific

nature, then it keeps them in conformity with the Great Harmony." (THE JUDGMENT)

 

09 - HEX 01 => "Things that accord in tone vibrate together. Things that have affinity in their inmost

natures seek one another. Water flows to what is wet, fire turns to what is dry. Clouds (the breath of

heaven) follow the dragon, wind (the breath of earth) follows the tiger. Thus the sage arises, and all

creatures follow him with their eyes. What is born of heaven feels related to what is above. What is

born of earth feels related to what is below. Each follows its kind." (LINE 5)

 

10 - HEX 02 => "Only because nature in its myriad forms corresponds with the myriad impulses of the

Creative can it make these impulses real. Nature's richness lies in its power to nourish all living things;

its greatness lies in its power to give them beauty and splendor. Thus it prospers all that lives. It is the

Creative that begets things, but they are brought to birth by the Receptive.

 

Applied to human affairs, therefore, what the hexagram indicates is action in conformity with the situation.

The person in question is not in an independent position, but is acting as an assistant. This means that he

must achieve something. It is not his task to try to lead--that would only make him lose the way--but to

let himself be led. If he knows how to meet fate with an attitude of acceptance, he is sure to find the right

guidance. The superior man lets himself be guided; he does not go ahead blindly, but learns from the

situation what is demanded of him and then follows this intimation from fate." (THE JUDGMENT)

 

11 - HEX 16 => "This describes a person who does not allow himself to be misled by any illusions. While

others are letting themselves be dazzled by enthusiasm, he recognizes with perfect clarity the first signs

of the time. Thus he neither flatters those above nor neglects those beneath him; he is as firm as a rock.

When the first sign of discord appears, he knows the right moment for withdrawing and does not delay

even for a day. Perseverance in such conduct will bring good fortune. Confucius says about this line:

 

"To know the seeds, that is divine indeed. In his association with those above him, the superior man does

not flatter. In his association with those beneath him, he is not arrogant. For he knows the seeds. The seeds

are the first imperceptible beginning of movement, the first trace of good fortune (or misfortune) that shows

itself. The superior man perceives the seeds and immediately takes action. He does not wait even a whole

day." (LINE TWO)

 

12 - HEX 03 => "If a man tries to hunt in a strange forest and has no guide, he loses his way. When he

finds himself in difficulties he must not try to steal out of them unthinkingly and without guidance. Fate

cannot be duped; premature effort, without the necessary guidance, ends in failure and disgrace.

Therefore the superior man, discerning the seeds of coming events, prefers to renounce a wish rather

than to provoke failure and humiliation by trying to force its fulfillment." (LINE THREE)

 

13 - HEX 43 => "If an individual is careful and keeps his wits about him, he need not become excited or

alarmed. If he is watchful at all times, even before danger is present, he is armed when danger approaches

and need not be afraid. The superior man is on his guard against what is not yet in sight and on the alert

for what is not yet within hearing; therefore he dwells in the midst of difficulties as though they did not

exist."

 

THREE FINAL QUOTES FROM THE TAO TE CHING:-

 

TTC 15

 

Those who in ancient times were competent as masters

were one with the invisible forces of the hidden.

 

TTC 64

 

What is still calm can easily be grasped.

What has not yet emerged can easily be considered.

What is still fragile can easily be broken.

What is still small can easily be scattered.

One must work on what is not yet there.

One must put in order what is not yet confused.

A tree trunk the size of a fathom

grows from a blade as thin as a hair.

A tower nine stories high

is built from a small heap of earth.

A journey of a thousand miles

starts in front of your feet.

 

TTC 63

 

Whosoever practises non-action,

occupies himself with not being occupied,

finds taste in what does not taste:

he sees the great in the small and the much in the little.

He repays animosity with Life.

Plan what is difficult while it is still easy!

Do the great thing while it is still small!

Everything heavy on earth begins as something light.

Everything great on earth begins as something small.

Therefore: if the Man of Calling never does anything great,

then he can complete his great deeds.

 

N.B. - All quotes from Lao Tzu were taken from Wilhelm's translation of the Tao Te Ching.

[mantis]

fatherpaul... for your comment regarding the legos and fantasy... it cannot exist... none of it

[fatherpaul]

fatherpaul... for your comment regarding the legos and fantasy... it cannot exist... none of it

 

 

correct