40) Our Journey into Transcendence / Alan Watts and the essence of Zen… Part 1.

The Dazhuan and I Ching continues… Staying within the lines for eternity’s sake and what is the Dazhuan, but to imitate the patterns of Heaven? The 4101Chinese word for the line in a hexagram is hsiao. Another meaning of hsiao came to be “to imitate the patterns of heaven”. This is what was to become the Tao. That is that the lines could imitate the connection between the three primortals – man, heaven and earth. The shaman knew the Tao represented both movement and change.

It has been said that the highest wisdom lies in detachment, or, in the words of Chuang Tzu, ‘The perfect man employs his mind as a mirror; it grasps nothing; it refuses nothing; it receives, but does not keep.’

There is so much to talk about with Alan Watts that as with our lives there 4102seems no beginning or ending. What should be important to us, verses things of little relevance. What guided so much of his writing and books in the 1950’s and 60’s was how identifiable patterns in nature repeat themselves and correspond with our own soul’s journey. From the smallest things we  encounter to the immense. His books, works and writing contributed to the understanding of who we are and most importantly, who we are yet to become.

Painting by MARINA SOTIRIOU “no copyright infringement is intended”

In so many ways looking to Watts, is like entering the flow of universal thought and transcendence and saying thank you. The first challenge is getting into the right frame of mind and simply going there.

He would say “detachment means to have neither regret for the past nor fears for the future; to let life take its course without attempting to interfere with its movement and change, neither trying to prolong the stay of something pleasant nor to hasten the departure of things unpleasant. To do this is to 4103move in time with life, to be in perfect accord with its changing music, and this is called Enlightenment.

In short, it is to be detached from both the past and future and to live in the eternal Now. For in truth neither past nor future have any existence apart from this Now; by themselves they are illusions. Life exists only at this very moment…

You may believe yourself out of harmony with life and its eternal Now; but you cannot be, for you are life and exist Now – otherwise you would not be here. Hence the infinite Tao is something which you can neither escape by flight nor catch by pursuit; there is no coming toward it or going away from it; it is, and you are it. So, become what you are.”

First, I am not an authority on Zen, I am a student. Simply a storyteller who tries to see how it all fits together. How is it we become transcendent in our thoughts and universal through our actions. The key for me and good writing is to allow others to see themselves and say “yes, can I come along too?” Not to try to own a particular way of thinking, but to sample our way through life finding shoes (transposed as our thoughts and actions through cause and effect) that fit.

I think Alan Watts speaks so well as to the essence of Zen that translates into the meaning of our lives.  It seems that on the one hand, it is necessary to be sympathetic and to experiment personally with the way of life to the limit of one’s possibilities. (As Larry did in The Razor’s Edge) On the other hand, one must resist every 4104temptation to “join the organization”, to become  involved with its institutional commitments, that say we must work, get a job, and conform with the status quo.

As Ram Dass taught us years ago, “The person we are from nine to five is not who we are from five to nine. That we get too busy doing not being….”

Residing or finding a friendly neutral position, we are apt to be disowned by both sides. For the relationship between two positions becomes far clearer when there is a third with which to compare them. Thus, even if this study of Zen does no more than express a standpoint which is neither Zen nor anything Western, it will at least provide that third point of reference. This is what Alan Watts was attempting to do… to take us there. To not only be willing to “change our thoughts”, but also “decide how to get there”.

As with the essence of the I Ching and what is reflected in Taoism teaches us… we must be willing to change from within ourselves. To adapt ourselves to and with the flow of universal thought and to go there acknowledging that the key to wisdom and IMG_0265 (2)transcendence is illumination, spontaneity, and to go or follow where our innermost thoughts want to take us. That it is as Franklin Roosevelt told America at the height of the depression back in the 1930’s, “The only thing we have to fear, is fear itself.” The context may be different, but the meaning is the same. To rise up out of where we are, we must be willing to do things differently and not to let fear of change itself or staying in the status quo define or overtake us.

The problem for many from the essential standpoint of Zen is that it refuses to be organized, or to be made the exclusive possession of any institution. If there is anything in this world which transcends the relativities of cultural conditioning, it is Zen – by whatever name it may be called. This is an excellent reason for Zen’s not being institutionalized, and for the fact that many of its ancient exponents were “universal individualists” who were never members of any Zen organization, and never sought the acknowledgment of any formal authority. They lived “outside the lines or box” of what was/is excepted at the 100_5087time. Today they would be called an “outlier”. This is the ultimate paradox we all live. Staying within the lines for eternity’s sake, while living outside the lines to find life’s true meaning.

For myself, it is as if happiness, i.e., our purpose, is always present in our life. It’s just a matter of connecting to it and allowing it to flow through us that’s challenging. That we stop trying to please and start respecting our values, principles, and autonomy. It is as if we live two lives as referred to above. Something I wrote in the beginning of the manuscript back in 1996 here on my website as My travels with Lieh Tzu expresses this, I think.


It is said that each of us is granted two lives, the life we learn with and the life we live 4105after that. To perchance awaken midstream in our lives. As if we have been re‑born; given an opportunity to find and follow our true destiny and endeavor. That our ultimate task is not only to discover who we are – but where we belong in history. Is not this the ultimate challenge? To simply rise up, traveling as one with the prevailing winds. Becoming one with the angels, or dragons, as they manifest before us. Letting our spirit soar. Freeing our mind, heart, and soul to go where few dare to wonder.

4106I know my task as a writer will be complete when my writing is as indefinable as my subject. Just as I know my task as an individual, as I exist in the here and now, will be to simply tell the stories that I have learned along the way. That we each have a story to tell. As we free ourselves of attachments and ego and baggage we have clung to as we try to find our way. That the ultimate travel is the travel of our spirit and that the ultimate giving is to share our gift with others. To become one with the ages. To bring forth the stories, myths and legends that tell the way. To stay interested in life, as I am in reality here only for an instant before moving 4107on.

My task only to look for constant renewal. Finally, true expression of self is in losing myself through expressing the voices of the past. That I am here to relay that the fears and hopes of humanity rest not in where we find ourselves in the here and now, 4108but in reality, to find and reflect our inner nature waiting to be re‑discovered and built upon again and again. 

That all true learning is self-learning of who we ultimately are to become. That once we have awakened so that we can see beyond ourselves, then have not we found our spirits traveling the winds through eternity. This being so, could there be a more ultimate way of travel than to be found traveling with Lieh Tzu?     1/21/1996

Watts’s fascination with the Zen (or Chan) tradition—beginning during the 1930s—developed because for him, that tradition embodied the spiritual, interwoven with the practical, as exemplified in the subtitle of his Spirit of Zen: A Way of Life, Work, and Art in the Far East. “Work”, “life”, and “art” were not to be demoted, but became the extension of a spiritual focus. In his writing, he referred to it as “the great Chan (or Zen) synthesis of Taoism, Confucianism and Buddhism after AD 700 in China.” Watts published his first book, The Spirit of Zen, in 1936. Two decades later, in The Way of Zen he disparaged The Spirit of Zen as a “popularization of Suzuki’s earlier works, and besides being very unscholarly it is in many respects out of date and misleading.” A mid-course direction as if now twenty years later, knowing more he needed to re-define his take on things.

Carl Jung said, “To rest in Tao means fulfillment, wholeness, mission done, the 4109perfect realization of the meaning of existence innate in things. Personality is Tao. The emergence of a new center in the personality, that with the Tao we can find the synchronicity of life. That synchronicity asserts that what appears as coincidence is actually connected by a similarity of meaning. What the Tao and I Ching represent is the continuous creation of a pattern that exists in all eternity”.

Watt’s continues: In contrast to spiritual teachings based on doctrine or divine revelation, the ancient Chinese philosophy of Taoism is based on thousands of years of observing nature, especially patterns of change and transformation. 100_5473

How it all fit together. What may be seen as divine, already exists within you. All that is necessary is to connect your pre-existing spirit with transcending universal rhythms and vibrations that speak to your own endeavor and destiny.

Over time, the Chinese came to see these patterns of change as resulting from a universal creative spirit, or energy, which they called the Tao. Similar to that found in air and water. That change is dynamic and everchanging. The Tao likened to the currents and vortices in air and water. Sometimes it was depicted as tightly coiled lines or threads; other times, as dragons, flowing along wave-like lines of change.

Carl Jung and Alan Watt’s contribution to understanding the human condition as we reconcile our “place” in nature was immeasurable once we see from where we are doing “it” from. What is important is to see knowledge and wisdom as the unending flow of nature. It’s as if there is a stepping stone of never-ending thought waiting for us to tap into.

                             Forever Meandering Downstream

Remain as a log adrift down a slowly meandering stream. At peace and harmony with 4110all. Knowing that as the river finds its end you will find your own place as well.

The Blue Dragon   British Museum in London

The log itself a beehive of activity with small creatures and bugs in and outside its core with birds forever flitting about. A blue jay landing to rest for a moment just to watch the scenery go by.

Forever finding ourselves. Finding our own place in the universe wholly within nature’s way for each to find and come to know. With no one’s place on the log or the log itself more important than the next.

Coming to know the seasons and the cycles they forever represent and finding comfort in the expectations that the elements constantly bring to the forefront. Always 4112reminded that the final call as to who gets their own way is nature’s alone. Always siding with the strongest as it must be in the end.   

Come to know boundaries and find the structure that is needed for everything to begin to make sense. Stay within those boundaries and be relieved of choices. As what comes forward will be only natural to your own desires. Simply by showing strength and by letting go.

There can be no river to travel or log to steady the way downstream without an awareness that we affect everything we touch and are affected by everything that touches us. As we remain forever on the journey, forever meandering downstream.   4/16/1994

Living beyond what is expected of you at the moment. Sometimes it’s like being 4113here, but not really present. For Taoist sages and Zen masters the universe that surrounds us is to be experienced as our “original face.” It’s the Source of all that exists, a living matrix of creativity that we all belong to that has brought each one of us into being. For myself, it is that we are to do the best that we can with what we have while we are here.

To begin to grasp Zen, we must first take a look at both Confucianism and Taoism, then to the I Ching and Mahayana Buddhism as our teachers.

Confucianism pre-occupies itself with maintaining social order. An individual defines himself and place in society thusly. I saw this play out with many of my friends in Qufu 4114over the years. The home of Confucius where everyone seemed intent on finding their place in what was seen as the norm. Whereas, Taoism resides more with the individual, and with older men who have the time to pursue a more inward liberation from the bounds of conventional patterns to thought and conduct. Seeing things in an unconventional way, understanding life directly instead of only rational, abstract thoughts, or ways of thinking. In short spontaneity, that may allude us when the rigors of life’s travails seem omnipresent.

What keeps us from opening our minds is that the Absolute cannot be confused with abstract thinking. What can be known – verses what will be forever unknowable. It was here through the use of the I Ching, one could use what might be call “peripheral vision”, or our ability to feel a situation and act accordingly. In doing so, we often see the need to move beyond who, and where, we are now because we’ve moved beyond our present thinking.

According to Watts, Taoism, is the original way of liberation, which combined with Indian Mahayana Buddhism produces Zen. It is the liberation from convention and of the creative power of te, or virtue. With te as the unthinkable ingenuity and creative 4115power of man’s spontaneous and natural functioning – a power which is blocked when one tries to master it in terms of formal methods and techniques.

In Zen, ensō (, , “circle”) is a circle that is hand-drawn in one or two uninhibited brushstrokes to express a moment when the mind is free to let the body create.

As Alan Watts put it:

“If you see yourself in the correct way, you are all as much extraordinary phenomena of nature as trees, clouds, the patterns in running water, the flickering of fire, the arrangement of the stars, and the form of a galaxy. You are all just like that…”

While this is not difficult to comprehend conceptually, it can be challenging to experience directly and frequently. Not buying into the rat race mentality of modern cultures is an essential first step. Training mindfully in an art form or sport, learning to meditate or do yoga, will provide us with a system of practice that assists greatly. With this we learn to grow beyond the emotional propensities of the past. To make the ordinary become extraordinary through the virtue that resides within each of us. Easier said than done, because in the West we become tied to the Christian concept of an Absolute, or accepted moral order. When we become at odds with this, we are denying our own nature or found rejecting God.

As we learn to meet the world like an empty cup, we allow inner and outer realms of our lives to flow together. Where there had been separation before, now there is 4116greater unity and love.  Every living being we meet, every experience we have, can be seen as magical in some way.

 Vietnamese Zen teacher Thich Nhat Hanh describes this as a deepening awareness of inter-being, the fundamental unity and interconnectedness of every “thing” in the Cosmos. In a flower exists water from clouds, energy from the sun, molecules from the earth, atoms created billions of years ago within stars…. Just like us.

This understanding is very important if one wishes to grasp Buddhist teachings about emptiness, as Thich Nhat Hanh explains:

“A flower cannot be by herself alone. To be empty is not a negative note… A flower is empty only of a separate self, but a flower is full of everything else. The whole cosmos can be seen, can be identified, can be touched, in one flower. So, to say that the flower is empty of a separate self also means that the flower is full of the cosmos.

Such an attitude and recognition bring greater peace and happiness in our lives (and wisdom in our actions) because instead of trying to manipulate outcomes and take from the world we become more aligned with Nature, moving in unison with life, like a musician or dancer. To even what embodies the true meaning of tai chi – not just to see, but to get things by the feel of them. Using intuition, our inner knowing, to decide for us how to proceed. It comes to us by what is known as ‘spontaneous action’”. 

“Zen professes itself to be the spirit of Buddhism, but in fact it is the spirit of all religions and philosophies. When Zen is thoroughly understood, absolute peace of mind is attained, and a man [or woman] lives as he ought to live.” ― D.T. Suzuki4117

The same stream of life that runs through my veins night and day runs through the world and dances in rhythmic measures. It is the same life that shoots in joy through the dust of the earth in numberless blades of grass and breaks into tumultuous waves of leaves and flowers. It is the same life that is rocked in the ocean-cradle of birth and of death, in ebb and in flow. I feel my limbs are made glorious by the touch of this world of life. And my pride is from the life-throb of ages dancing in my blood this moment.  Rabindranath Tagore 

Here in the Dazhuan, in the 5th and 6th Wings, it is assumed that they are not written in a vacuum and the earlier Wings especially The Commentary of the Decision, Wings 1 and 2, are already known and understood, and as with the remaining Wings (3 through 12), the materials from which the hexagrams have been constructed are explained. Continuing the story is the 9th and 10th Wings, the final numbers 11 and 12 will follow.  

The Dazhuan   6th Wing        Part II   Number 9

 Staying within the Lines for Eternity’s sake

For one to truly understand the I Ching within the context of the Dazhuan, you 4118must begin by staying within the lines of the hexagrams. It is a text about how any person can describe their own beginnings and foreseeable future that moves towards a knowable ending. Its purpose is simply to describe the true nature of things. How the six lines intermingle to match every occasion. In reading the hexagrams you must begin from the bottom and move up to the top or sixth line that usually serves to sum things up and tries to explain. They are considered to be the root and the tip. The bottom line makes a suggestion and the top line comes to a conclusion, as if defining cause and effect.

A judgment on the first line is tentative while on the last everything has gained completion and the answer is given. It is here in-between them that distinguishing details, determining powers, and dividing true and false that would not be possible without the intervening lines that define the two. Even the four interior lines can be seen as upper and lower trigrams that add further meaning. The qualities of the interior lines remain inseparable and are intrinsically connected to what is firm or yielding. These represent parts that are always going through gradual change and 4119movement that reveal their true character and identity. This allows either right or wrong, or yes or no to be distinguishable in the time in which a question is asked.

Imagine yourself the shaman knowing what is known at the time of Ji Dan, the Duke of Zhou in 1000 BC living in Ji Dan’s hometown of Qufu, looking to the stars and the Big Dipper with the lines and seeing the answers spread before for you.

Contemplating and trying to decipher the judgment his father, King Wen, has added 4120to the lines while still in prison of the Shang. He can now think through the greater part of the statements and draw sensible meaningful conclusions from them. This was the defining moment of what the I Ching was to become. He would have had the sixty-four hexagrams and amended

judgments spread before him and to have read and seen for himself the interaction of the lines. The answers would have been as clear as the night sky he used to light his way.

During my own years of living and teaching in Qufu, I often found myself looking to the night sky and thinking of what Ji Dan and what Confucius himself would have felt as they too looked to the Big Dipper.  The Big Dipper, within the constellation Ursa Major, is an important constellation in Chinese 4121mysticism and religion. It is known as Bei Dou, the Northern Bushel or Dipper. There are many different stories about these stars, as befits something of such significance that anyone could look up and see in the night sky all those year ago wondering about how all things were forever connected to each other, to us, and what for eternity’s sake it could all mean.

How the lines of the I Ching work… With the bagua, understanding the role of the 4122bottom and    top lines, the shaman would move to the second and fourth lines and see that they have the same force but have taken different positions and that their values are not the same. With the second generally approving or praising, while the fourth threatening. The lines were always to be read from the bottom up.

After years of experience and counsel by their peers, they knew that the Tao of the broken line was advantageous if it is far from the center and that no misfortune would appear in the reading, the omen needed for the broken line. He also knew that the third and fifth lines have the same force, but took different positions as well. The third line is generally ominous and the fifth if usually propitious representing 4123levels of rank and loneliness. If broken they meant danger, if whole they meant one would be triumphant.

There were also the readings of the upper and lower trigrams (the top three and the bottom three) within each hexagram that would be read. It would take years of diligent practice and trial and error to perfect the reading of the lines of the hexagrams and understanding the basic tenets of the I Ching. But knowing the way of the Tao and keeping to it would be the key to understanding how to live. This would be the greatest contribution and gift of the Dazhuan. It has taken many generations and thousands of years of diligence by both the shaman and sage to bring forth the divine wisdom of the cosmos. Legend says the Yellow Emperor had also stood here in Qufu, two thousand years earlier than Confucius and wondered the same thing. Finding ways to mesh the internal with the external.

The Dazhuan   6th Wing        Part II   Number 10 

What is the Dazhuan, but to imitate the patterns of Heaven?

An explanation of the I Ching, a document that covers all matters under 4124heaven has covered centuries beyond measure showing the way to appreciate and honor the Tao. Vast and immense, it shows the way of the cosmos. It contains this and the Tao of earth and man. It combines all three and doubles them. This is why there are six lines in the hexagrams. The six lines are simply the ways of these three primal powers. The way of the I Ching, of change, is epitomized by perpetual motion or movement. The lines are constantly going through a process of change. It was always the rhythm of the drum and music, of the perpetual motion that brought the shaman in line with the power of the spirit world.

It was Fuxi, the great shaman and holy man, who first saw this connection in 4125Chinese early history. As the more in tune with the spirits he became, the better he could explain our connection with them. He became a great teacher at all the clan meetings up and down the Yellow River, primarily because he was a great storyteller. He learned his craft by understanding and putting words to the lines.

 Lines drawn on tortoise shells could move and tell a narrative, either true or imagined, in prose or verse, 4126designed to interest, amuse, or instruct the hearer or reader. The consistency of the lines and symbols brought meaning that could be relayed and understood.

Fuxi could fill with delight or wonder; enrapture his audience. His legacy was to have the tale to be told as the storyteller becomes the fulcrum of antiquity. Above all he was a teacher. As the centuries followed, the shaman became the conveyor of the lines. The Yellow Emperor, who lived in 2698–2598 BC, and many others learned how to convey the universal meaning that could have a meaning for everything found in nature, especially one’s beginnings and trends that foretold future events through cause and effect. But it always came back to the lines and symbols, their movement and what it all meant. Being present in the moment that opens the window to one’s past.

For generations beyond count before the shaman of Ji Dan’s time, the holy man 4128of antiquity covered himself with red ochre (the color red was also call Dan from the time of China’s pre-history), in order to identify and commune with nature and the spirit world trying to decide the makeup of these three doubled, or six lines to be known as the hexagrams. These lines were to be divided into three parts, the first and second lines as the places of earth, the third and fourth as man, and the fifth and sixth belonging to heaven. The lines have positions realized as events; events have mutual  relationships that come about as patterns.

 How the story was to be told depended on the situation at hand that portrays either good or bad things to come. Living within the realm, the whims of nature, there was always a foreboding of fire, floods and misfortune that dictated events. Knowing how to anticipate what may happen led to a knowledge that could be passed down first orally, then written.

 4129The Chinese word for the line in a hexagram is hsiao. Another meaning of hsiao came to be   “to imitate the patterns of heaven”.

The image of the turtle became synonymous, or representative, of the dragon.

This is what was to become the Tao. That is that the lines could imitate the connection between the three primortals – man, heaven and earth. The shaman knew the Tao represented both movement and change.

Therefore, as the lines change their meaning through movement and a series of stages that one could see every day through nature and the evolving four 4101seasons every year, a person could modify his behavior accordingly. This diversity gives meaning and purpose to life, patterns to follow and characteristics that match them. It is here where both good and bad can occur. Unfortunately, these characteristics do not always follow or match with the way of the Tao. It would be through conscious observation and wisdom gained over the millennia that man could learn to anticipate the future and through practice develop the workings of the I Ching.

These are the ninth and tenth entries (for a total of twelve) of the Sixth Wing of the Dazhuan. The story continues as our journey in cultivating stillness. Knowing and using this induces a spiritual transformation. The lines of the I Ching, the Book of Changes becomes shorthand for transforming change that attracts the lights and energy of Heaven thereby creating a chance, an unspoken trust, to build on who we are meant to become. 


By 1dandecarlo

39)Below is an excerpt from a future entry celebrating the great teacher Alan Watts and others I would like to share.

It is that sense of knowing we are here to summon the freedom that Taoism Tao5first speaks to. It’s like the artist or writer who flirts with the unknown finding what is sacred within themselves as some might define as their niche, or even wu wei. Interestingly, it is as the blind Taoist monk “Thousand Eyes” defines the true meaning of kung fu in the Netflix series Marco Polo as follows:

Kung Fu is meant to summon the spirit of the crane and the tiger. Kung Fu means “supreme skill from hard work”.A great poet or writer has reached kung fu. The painter and calligrapher they can be said to have kung fu. Even the cook – the one who sweeps steps – or a masterful servant can have kung fu. Practice – preparation – endless repetition. Until your mind is weary and your bones ache. Until you are too tired to sweat, too wasted to breathe. That is the way, the only way one acquires kung fu… and I would add the secret of Tao8synchronicity.

Synchronicity only works with the spontaneity that enables change to take precedence. It becomes the experience of arriving at decisions spontaneously, letting our pre-determined approach to life (our mind) speak for itself. (This is the essence of wu wei or what is known as non-action). What we often lose sight of is – it is not simply attempting to “calm and quiet our mind, it is the “not graspingness”, of what lies outside of us that is so difficult. With hopes that our thoughts eventually find insight that helps to define our authenticity.

By 1dandecarlo

38) Our Journey into Transcendence – A spiritual travelogue through the mountains of China and Tibet… Part 4 Each of us are to become the way shower for those who would travel to the unknown, if and when they too are ready to become true to own their eternal presence.

Continuing the I Ching – On the Commentaries / Associating the I Ching with how to live a good life. Yin and Yang – The ten thousand things carry yin and embrace yang. They combine harmony by linking or merging these forces together.  Lao Tzu.

To know the I Ching you must be one with the Tao and you must first live as if every breath depended on its eternal wisdom. The meaning of cultivating stillness, the bagua, earlier and later Heaven and the essence of fengshui. Or 3801as Hafiz of Persia said seven hundred years ago… the words you speak become the house you live in.

What is it each of us seek, but a philosophy, perhaps a religion, and a rule of life that satisfies both head and heart? As we learn how to live to our best advantage and as the old Arab proverb 3802goes… that although the dogs are barking the caravan moves on towards its destination.

Their barking (life’s distractions) not enough to stop us from reaching the end of our journey. It is as Hafiz says… it is our words that take us there. It always seems to be the context of knowledge and wisdom having “been there done that”, and returned.

How is it we define ourselves… except to be as Larry in The Razor’s Edge… To always be on the threshold with vast lands of the spirit stretching out, beckoning before us, and eager to travel them. To others to be seen perhaps as a loafer… Someone careening through life as if having no real objective. Looking for something as yet defined worth seeking. To be always looking for the answers through observation, knowledge, and wisdom. For me, it was as if Larry was looking for the synchronicity of the universe that ties it all together. 3803This mystical approach to life is nothing new. It’s what we all look to at some level.

In ancient China, the movement of the stars in the sky was thought directly to reflect the actions of the emperor and the court on earth; a solar eclipse, for example, might be interpreted as a sign of a forthcoming coup. The emperor employed astronomers to make nightly recordings of all celestial movements, and the official histories of China’s dynasties from the second century BC onwards included a chapter on astronomy. The star chart to the left is from 700 AD and reflects additions made over a period of a thousand years prior. Calenders and almanacs based on the sun, moon, and stars and the change of seasons were followed accordingly. A wrong forecast in the weather could mean the end of the reign…. and sometimes did.

What was it the shaman and earliest astronomers learned as they gazed up into the stars and distant galaxies and wondered both what to believe and what to tell others who looked to him or her for answers that could only be seen as universal when it all looked so far away. Even before thoughts of what made mystics mystical. The answer would lie in the natural flow of things and DSCI0029synchronicity… that would later become the essence of the I Ching.

What is it that connected us and all things found in nature together? We learned that what was within each of us was a microcosm of everything found in our natural environment.

That our actions and world reflect how we see ourselves. When seeing that all nature was/is one – then believing this becomes understood as universal belief. That if you believed this from within and followed your innate nature (as we would call prayer) with sincerity and virtue, your doubt would be dispelled (as in cultivating stillness and I Ching). If you will surrender yourself to this innermost truth (that which was to become the essence of the Tao), and the power over the human spirit that has been proven over eons and generations beyond measure, inner peace will blossom from within you as the Tao, as God if you like, as faith. It becomes you – and you become it.

From “Thoughts on becoming a Sage” (my own version of Lao Tzu’s Tao Te Ching) published in China in 2006:

                           Verse 66 – Reaching Perfect Harmony

In the middle of all lies perfect harmony. When you go to extremes you lose the natural balance found in all things.

It is for this reason that knowledge is frowned upon for those who have not found their 3804way. Knowledge in the hands of a person not grounded in the way of virtue is lost to the vagaries of the moment.

Luohan Buddhist Temple    Chongqing

Knowledge leads to deception and deception to definitions of right and wrong that are self-serving and can become secretive and divisive.

Those who remain unconcerned about knowledge look to heaven and harmony with the world around them. Once in harmony with heaven, they learn to only do that which requires no effort. Once you see that everything you need to know already lies, or exists, within yourself you can begin to understand that the lack of knowledge spreads virtue. It is by governing himself, cultivating the virtue he shares with heaven, that the sage’s place in the scheme of things becomes clear.

The sage becomes so deep that he cannot be reached and is always found to be doing the opposite of others. He goes so far as to reach perfect harmony, an image mirroring the Tao.

  • 达到完美的和


Wheels of Life    Luohan Buddhist Temple  Chongqing





A spiritual travelogue through the mountains of China and Tibet… Part 4

How Tibetan Buddhism became so much more than simply a religion, but also a philosophy of life following the Dali Lama and Sakyamuni Buddha. For myself, 3806how it made Taoism, Confucianism, and what was to become known as Chan Buddhism in China and Zen in Japan, so much more than they would have been without Tibet.

My next entry here will follow the steps of Alan Watts, and how he transformed our thinking to look first to the universe and then what our true role should be. I’m excited to re-visit and do a small sample review of what he had to teach us.

For Lhasa, south of the Himalaya mountain range, my going in October 2018, was almost a ritual to understanding where it all might lead. After more than twenty years of study and writing, going there seemed just another chapter necessary to become one again with our spirit, our universal self, and how others found their way. As a writer I often wonder how much is using my 3807imagination, verses echoes of remembrances of things I’ve seen and where I’ve been before… and could they be the same path.

The bodhisattva Avalokiteshvara

Coming I am reminded that I am here to confine myself only to such subjects that I am best suited for by intuition and temperament (what remains inherent for me to follow), training (the teachings of  Lao, Chuang, Lieh Tzu and others come to mind), and inclination (letting go of ego and attachments that might slow my way). That our actions should reflect our greatest endeavors that match the vibrations of our ultimate destiny.

It is as if the great question of “who are we” becomes “who are we yet to become”. As if on our own “ritual walk” as outlined below. That ultimately no 3808work of importance will remain unfinished as we proceed with a calm inner peace and certainty assured.

I often refer and look to the bodhisattva Manjusri, who represents the tradition and symbolizes the embodiment of prajna, or transcendent wisdom.

(I went back to the image I used describing Manjusri in my earlier entry here… Number 18. We are now on Number 38.)

What is a bodhisattva?

A bodhisattva is a person, either human or divine (occasionally animal) who has abandoned all selfish concern and seeks only the ultimate liberation and happiness of all living beings. For myself he/she doesn’t teach just what to learn, but teaches how to 3809learn. The bodhisattva understands that as long as he or she remains trapped in the cycle of birth and death (samsara) because of greed, anger and ignorance, there is no way that others can truly be helped. Therefore, driven by concern for the welfare of others, a bodhisattva pursues the spiritual path to Buddhahood, which involves:

  1. the perfection of generosity—giving to others with the pure motivation to help them
  2. the perfection of morality—avoiding all harm to others, and engaging in activities that benefit others
  3. the perfection of patience—never giving way to anger, and accepting the harm perpetrated by others
  4. the perfection of effort—persevering with enthusiastic efforts in all virtuous activities
  5. the perfection of concentration—training the mind to hold its objects with a calm, clear mind free of all distraction
  6. the perfection of wisdom/the realization of ultimate reality—seeing things as they actual are without the overlay of dualistic conceptual processes.

In Buddhist art, a bodhisattva may appear in divine form wearing crowns and jewels, as an ordinary human, or even as an animal. Avalokiteshvara is one of the most popular of the hundreds of bodhisattvas commonly depicted in Buddhist art. Many, like Avalokiteshvara, appear in a variety of distinct forms.

For myself, and some sense of self-awareness, what comes to mind is the Buddhist ideal that what the Buddha perceived was his identity with the 3810universe; that we should experience existence in this way for ourselves. For many, having a “Buddhist meditative practice”, is to move our thoughts in this way is to become the Buddha. What is changeless and immortal is not individual body/mind, but rather the Mind that is shared by all existence. That stillness, that incipience (origins) which never ceases because it never becomes but simply IS. Not simply I am that I am, but a collective We are that We are. It is also referred as our true or original nature, and thus our “Buddha nature.” I do not claim to be a Buddhist, only a student of higher learning. A traveler, a storyteller, in this case a tour guide, interested in the teachings and lifestyle of those who live the ultimate mountaintop experience. Perhaps even allowing others to see themselves in the journey.

This teaching, is central to both Hindu and Buddhist belief. And is derived from the earliest shaman, holy man, and ancient connections to all in the universe. If we’re going to the mountaintop for some sort of “spiritual awakening”, then preparing for what we can expect when we arrive is what makes the trip worthwhile. It’s returning to our source, our home, then departing again to 3811convey the wisdom we now have learned as we are renewed again. That there is no beginning or end, we are simply one with all that exists or will ever exist. We are stardust, we are golden, we are forever. We cannot fear death because it is simply our own evolution in our endeavors as we catch-up with and match our ultimate destiny.

Here there are no thoughts of looking for the mountaintop experience, because you have become the experience… you have arrived once you are in Lhasa. You walk the “ritual walk” around the rings of the city described below because its emblematic of who and what you are in your own way of communing with your highest self as who you have always been and will be again. Spinning the prayer wheels connects us to this reality.

There is no separation between what might be considered as either a “religion” and “practice”, because you embody both from within your essence. The “who you are, have been in the past, and will be again in the future” that defines your overall presence. And you don’t have to consider yourself a Buddhist to appreciate those who do.    

The Buddhist experience is as a spiritual being having a human experience. As 3812if we “practice our faith in a pro-active way”. There can be no separation between God and us because we are one and the same. In Lhasa (the name is translated to mean “the gateway to the gods”) you are considered to be as close to the divine source and still be here on earth as you can be. The Potala Palace, named after Mount Potala is the administrative center of Tibet and was the chief residence of the Dalai Lama. After the 14th Dalai Lama fled to India in 1959, the palace was converted into a museum.  

In coming, you have the realization that you are on the same trek others have taken before you. As if renewed with our role simply to express what we find and return just as Larry did in The Razor’s Edge. The transcendence you 3813acknowledge is within your own eternal spirit. 

Lhasa has an elevation of about 3,600 m (11,800 ft) and lies in the center of the Tibetan Plateau with the surrounding mountains rising to 5,500 m (18,000 ft).

It is as the Buddha said “You cannot travel the path until you have become the path itself.” What matters is the continuity of Tibet’s spiritual culture, which is based on a living tradition and a conscious connection with its origins. Buddhism recognizes change as the nature of all life. What is important is rediscovering the true meaning of the teachings and symbols of the past with a spontaneity that furthers our knowledge and wisdom that defines us all. For myself, I like to ask as the shaman has over thousands of years, “What is the synchronicity, the divine nature, that ties it and us together as one and most importantly… how do we collectively go there?”

Most Tibetans go to Buddhist Temples in the morning hours, as tourists fill the sites in the afternoon. Another thing of interest is that the number of people going through the Potala Palace must be limited each day. The thousands of 3814people streaming through the ancient corridors have caused them to be concerned about the structure’s ability to carry so much weight. Tickets to enter are measured and limited by the hour. Our time was scheduled for 12:45 (about noon) and our guide (Tashi) had to make sure we entered and left at the right time. One reason pictures are not allowed inside the monasteries and temples is that some people attempt to use photos to make copies of what they see inside and then try to sell. They frown on this.

Another interesting note was watching the local people walking around the city, 100_6032the ring roads, and the prayer path around the bottom of the Potala Palace. There you will find Tibetans from all walks of life, Lhasa folk and pilgrims, doing what many of them do every day or as often as they can, circling the Potala, praying for the long life and good health and return of His Holiness the Dalai Lama, and for all sentient beings. If I had more time, walking around the city on the paths taken for centuries by the local citizens would have been a must, just to get a better feel for Lhasa and its history. Going to Tibet requires you to be in a recognized tour group. Traveling there alone is frowned upon.

Notes on the aspects of the “Ritual Walks” in Lhasa

At the Jokhang Temple and around Lhasa, all Tibetans take the statue 3815of Sakyamuni as the core for the ritual walks, and any believer walking around Jokhang Temple clockwise can be viewed as following the center track. Tradition says you take the ritual walks in and around the Jokhang Temple three times. First, they walk the inner ring around the statue of Sakyamuni, founder of Buddhism, in the Jokhang Temple; second, they walk the middle ring along Barkor Street, 3816skirting the temple; and third, they walk the outer ring around the Potala Palace, the Jokhang Temple, the Yaowangshan Mountain and other parts of Lhasa.

While taking these group ritual walks in the clockwise direction, they count rosaries in  their hands, spin prayer wheels, and chant the Six Syllable Prayer. As they recite OM MANI PADME HUM, the six negative emotions, which are the cause of the six realms of samsara, are purified. This is how reciting the six syllables prevents rebirth in each of the six realms, and 3817also dispels the suffering inherent in each realm.

Pictures at the Sera Monastery as the Wheel of Life

Generally speaking, other names are referred to walking the outer ring, called “lingkor,” early in the morning, and they will walk the middle ring called “Barkor” in the evening. During the traditional Grand Summons Ceremony, which takes place in the first Tibetan month and during the Sagya Dawa Festival in the fourth Tibetan month, taking ritual walks is said to have a much better 3818effect; as a result, many more people take ritual walks at those times.

There seems to be a lot here. As if we are coming full circle back to ourselves. The idea of finding our own “edge and comfort”, and returning to it… as if from the precipice. Seeing where we may be headed – but not quite ready to leave just yet as if we have unfinished business before returning to the other side. There is a Buddhist sutra (prayer) inside each spinning wheel. When you spin the wheel the thought is that you have released the prayer that benefits you.

The question seems to be here in the story as it progresses in each entry “why keep coming back to the I Ching?” Refining our journey, our path, or way each time acknowledging we need to continue developing the inner character that defines our connection with and to our divine source. Our own synchronicity, or flow, that takes us there. Seeing the light from the mountaintop then returning below to capture its radiance from within ourselves as we go forward. As we illuminate our surroundings as we return to 3819our innate nature that defines us as being one with the Tao. It becomes easy to see how everyone fits into their own journey with no path better than your own. We honor what we find as the nature our source provides all sentient beings as we live the Tao. It’s not what we do its who we are, have been, and will ever be.

Here in the Dazhuan, in the 5th and 6th Wings, it is assumed that they are not written in a vacuum and the earlier Wings especially The Commentary of the Decision, Wings 1 and 2, are already known and understood, and as with the remaining Wings (3 through 12), the materials from which the hexagrams have been constructed are explained.

Continuing the story is the 8th Wing, Numbers 9 through 12 that will follow with later entries describe in greater detail the central meaning of the I Ching in keeping with cultivating stillness, our chi, feng shui, and much more.  

The Dazhuan   6th Wing        Part II   Number 8  

To be one with the I Ching you must first live the Tao

To know the I Ching you must be one with the Tao. To know the I Ching you must first live as if every breath depended on its eternal wisdom. That 3820everything changes from moment to moment is in keeping with the divine order of the universe and you must be willing to become a part of this change as your personality returns to its origins. Because as with the Tao, you too are ever-changing as well, always alternating and without rest. Once acknowledged you are refreshed. This is why meditation and cultivating stillness is so essential. It is here “in the silence” the stillness that we recoup our energies and refocus on what is truly important.

It is here as we flow unimpeded through the six empty places, moving up and down, side to side without rules and law that would impede our movement that we encounter both the firm and the yielding. These are in essence the hexagrams themselves, appearing as both whole and broken lines forever changing places. There can be no confirming them within a rule and they have no confining or consistent principle. As such, only alternation and change, is all that can happen.

The I Ching gives life its meaning. It does not simply tell people what to do; it establishes a creative relationship between the unconscious and the cosmos. It constellates the mysterious order of personality bringing one in alignment with 3821the Tao; it creates what Jung describes above as synchronicity.

It is from this place a person can know of his beginnings or origin, and begin to fully appreciate and to know that we and the Tao are one. Both we and the ever-changing world experience constant renewal and movement.

Forever without rest we flow through the six empty places rising and sinking without fixed laws or rules. It is as if we ourselves are the hexagrams defining our world as whole or unbroken lines – sometimes firm other times yielding constantly changing places never to be confined with a rule that can define us, or finding consistent principles that would serve to confine us, saying in effect… only change at work here 3822with alternation and things in flux with all that happens.

A hexagram in this context is a figure composed of six stacked horizontal lines ( yáo), where each line is either Yang (an unbroken, or solid line), or Yin (broken, an open line with a gap in the center).

 Hexagrams are formed by combining the original eight trigrams in different combinations.

 As we come in tune with our natural rhythm it is as if the I Ching is speaking to us to come and go without limits. Neither without nor within teaches us caution we shed our light as we come forward. We become weary of the Kuei, who represent compulsion, negative emotion and pain whose purpose is to paralyze a person or situation.

As if we have gotten the attention of our ancient spirit helpers, the dragons, our 3823old friends the shen are reminding us of what we have always known, but simply forgotten. Acting as if you have no teacher you treat others as you would your parents. As for others, they begin to see you not as a teacher or guide, but as if you are their parent at their side.

First comes knowing yourself through living the I Ching. Study the symbols of antiquity, the words of the shaman and sage. Take up the words, meditate, and ponder their meaning within your innermost being that defines you as the principles emerge and reveal themselves. If you are unprepared or not the right person intended at this moment, the Tao will not manifest in you.  To this I would say not mission done, but that the mission continues.

 This is the eighth entry (for a total of twelve) of the Sixth Wing of the Dazhuan. The story continues as our journey in cultivating stillness. Knowing and using this induces a spiritual transformation. The lines of the I Ching, the Book of Changes becomes shorthand for transforming change that attracts the lights and energy of Heaven thereby creating a chance, an unspoken trust, to build on who we are meant to become. 

By 1dandecarlo

37) Helen Keller and The Razor’s Edge – Illumination and insight. Discovering the mountaintop and our return.  Unity of Springfield –World Religions/New Thought Class January 19 and February 2, 2020.

Helen Keller – The meaning of symbols, words and finding the light of intelligence from within or as 3701Somerset Maugham wrote in The Razor’s Edge, that we are to think out our thoughts to the very end without hindrance, seeing things in a new way and to go there.

Also continuing thoughts of cultivating stillness / The Seeds of Character that lead to Greatness begins with understanding underlying contradictions and the I Ching.

I am reminded of Helen Keller’s breakthrough in communication came with 3702what I have referred to in many entries… both symbols and words. She realized that the motions her teacher was making on the palm if her hand, while running cool water over her other hand, symbolized the idea of “water”. Keller’s mountaintop experience went no further than the pump in her front yard where she connected what she would later call “the living word that awakened her soul”.

Writing in her autobiography, The Story of My Life, Keller recalled the moment:

“I stood still; my whole attention fixed upon the motions of her fingers. Suddenly I felt a misty consciousness as of something forgotten — a thrill of returning thought; and somehow the mystery of language was revealed to me. I knew then that w-a-t-e-r meant the wonderful cool something that was flowing over my hand. The living word awakened my soul, gave it light, hope, set it free!” 

3703Keller then nearly exhausted Sullivan, demanding the names of all the other familiar objects in her world.

Greek icon of Second Coming, c. 1700

 Her spiritual autobiography, My Religion, was published in 1927 and then in 1994 extensively revised and re-issued under the title Light in My Darkness. It advocates the teachings of Emanuel Swedenborg, the Christian theologian and mystic who gave a spiritual interpretation of the teachings of the Bible and who claimed that the Second Coming of Jesus Christ had already taken place.

Helen Keller who was both deaf and blind said – “My darkness had been filled with the light of intelligence, and behold the outer day-lit world was stumbling 3704and groping in social blindness”. Anne Sullivan: “Giving up is my idea of the original sin” (from The Miracle Worker – film about deaf/blind Helen Keller and her teacher Anne Sullivan). Annie reads from the Perkins report regarding this blind, deaf, mute woman –  ‘Can nothing be done to disinter this human soul? The whole neighborhood would rush to save this woman if she were buried alive by the caving in of a pit, and labor with zeal until she was dug out. Now if there were one who had as much patience as zeal, he might awaken her to a consciousness of her immortal self.’

‘It was in coming from the darkness to the light that she might awaken to a consciousness of her immortal nature. The chance is small indeed; but with a smaller chance they would have dug desperately or her in the pit; and is the life of the soul of less import than that of the body?’ (excerpts from the play “The Miracle Worker” by William Gibson.)

Could there be anything worse the adjusting our sights to the status quo? To live within the confines of how others see the world bent to their own illusions. What every philosopher of every age has told us that we must find and do for ourselves. 

Upon experiencing her “ah ha” moment, Helen Keller was able to make the transition from the darkness of being both deaf and blind and was able to make the connection with her immortal self, thereby teaching others that her perceived weaknesses served to accentuate her inner resolve and strengths. Connecting her 3705thoughts with words with the ability to express her own transcendent nature. Afterwards she spent her life conveying that each of us can come out of the darkness we find in the present to overcome what her teacher Anne Sullivan called “Our giving up as the Original Sin”Once Helen Keller left the sanctuary of the darkness she knew – she was able to illuminate the world teaching and showing us the light we each possess and that we should learn to express for ourselves. That in our own way, we each must become a sage by not giving up. Living a life of virtue that expresses who we are yet to become.

When I think about Helen Keller, and what I should include from my writing that typifies what this means, the below expresses it well as Helen Keller exemplifies the sage. It is from Thoughts on becoming a Sage (my own version of Lao Tzu’s Tao Te Ching) published in China in 2006:

Verse 63 of the Tao Te Ching – Becoming a Sanctuary to all you meet

The sage acknowledges and understands that there is nothing that is not in keeping 3706with the Tao.

The Offering    TianHou Palace Temple    Qingdao

Especially true is that the Tao resides in each of us. Thus, in showing the way the sage is good at saving and directing those around him, while abandoning no one. Since the sage in essence is simply the embodiment of the Tao, abandoning or leaving behind another person could or would never enter his mind.

The sage’s surroundings are illustrative of how he sees his place in the ten thousand things. As though he is seen creating a sanctuary that reflects his innermost sense of who he is yet to become. Kind and reflective, still yet expansive, he competes with no one and no one competes with him. His strengths and weaknesses have become razor sharp as he uses them to cut through what is perceived to be truth and falsehood. While he remains on the edge pushing others to places, they would not otherwise go, he leaves no foothold for those who would follow except by accepting and following the Tao.

When he himself becomes the sanctuary for others to take refuge and follow, finding the comfort only found in the expression of the Tao, he is reminded that he who searches will find it and those who don’t only escape to wait until another day. May/June 2000

  • 做众人的庇护处



The Sanctuary within Oneself       TianHou Palace Temple      Qingdao



Discovering the mountaintop and the illumination from within.

Just what does the mountaintop experience we all want look like? When we move from the sharp razor to cut through both truth and falsehood, we inevitably come to the razor’s edge to what ultimately defines us and what doesn’t. It is here we go for help in finding the answer. What is it that comes of 3708the ruling passions of our life?

The book entitled The Razor’s Edge, written by W. Somerset Maugham, first published in 1944 and the movie that followed tells the story. Many felt Maugham’s book was a forerunner of the beat generation of the 1960’s. It was said he wrote the whole book (and he agreed) so he could write about a short chapter about Eastern mysticism and the mountaintop experience towards the end.

Maugham visited Sri Ramana Ashram, (an Ashram is considered to be 3709spiritual monastery in India), where he had a direct interaction with Ramana Maharshi in Tamil Nadu, India in 1938.

In the movie The Razor’s Edge, the main character, Larry, is seen as loafing through life. It is that for each of us at first, it’s difficult to say what is our purpose.  

It’s as if thinking that if we ever acquire wisdom maybe we’ll know what to do with it as if having an affinity for universal spirit we are yet to appreciate or 3710understand.

His best friend had died in the war for what he saw as no good reason. He has a passion for learning and not simply work, so as to make money as other people do. His friends wanting to follow a normal course and keep things as they are – content to stay within the status quo, first in Chicago and then Paris. While he finds himself wanting to give something that is at first indefinable, ethereal, asking – is the quest for God real? Defined 3711only as universal wisdom others would like to take that he could share. As if having a “sixth sense”… that the satisfactions of the world are both timeless and transitory, and that only the Infinite can give enduring happiness.

Years later, after his visit to India, he was seen as having a very singular detachment, as natural, and with a sincerity that 3712was obvious. Something in him, an awareness, a sensibility, almost a force. But it becomes not simply this wisdom Larry would share, but what comes from your heart expressed as mercy, forgiveness and love. We soon find it is not someone or something else we are running away from – it is from acknowledging our eternal spirit or nature. Our own divinity and transcendence, and God, or the highest power in the universe which is latent as our potential and always present, but as yet unaccounted for, that speaks directly to and through us.

Experiencing our own “ah ha” moment we may have been deaf and blind to – as Helen Keller and Anne Sullivan taught us. The original sin that Larry so keenly 3713understood and searched for and overcame. The mountaintop we are afraid to climb and experience and find for ourselves. It’s like pursuing an ideal that is hidden in the cloud of unknowing – like looking for a star in the sky and not seeing it. But having confidence in the authenticity in the vision of your mind’s eye… and being guided to go there anyway. To be free to live the life of spirit and exhilaration, and in turn illuminating all you see, feel, and touch. While knowing we can only take the world as it comes. It’s like following a dream where many are called but few are chosen.

That we are here to learn about ourselves from within – searching for something difficult to put into words. For this we seek a teacher and guidance. Learning how to express the universal virtue we have always possessed – the eternal spirit, our soul or essence, the Tao, the Buddha, or God from within. Taking the pill of immortality outlined in the last entry here. For myself, to my friends and those who know me I’m always the outlier or an anomaly – happy to remain outside what is expected. For the character in the movie, he felt that to those he cared about, he  couldn’t even give an answer. Seen as someone 3714uncomfortable with the status quo, even a loafer afraid of responsibilities.

The book differs from the movie in that the book delves more into Hinduism as he travels to India and begins to learn about Hinduism with ideas of the conception that the universe has no beginning and no end. But passes everlasting from growth to equilibrium, from equilibrium to decline, from decline to dissolution, from dissolution to growth again, and so on to all eternity. To the transmigration of the soul (the passage of a soul into another body), and the idea that without reincarnation life would have no real meaning. To believe this implicitly as though in your blood and bones. That this is an endless re-occurrence and the nature and expression of the Absolute and its perfection. The purpose of creation is to serve as a stage for the punishment or reward of the deeds of the soul’s earlier existence.

For us it means transcending permanence and change. Unrelated to time, it is 3715truth and freedom. Beyond thoughts of religion or philosophy for comfort and encouragement in our own soul. Worship only serving as the remembrance of who we have always been and will always be.

Rumi says, “You are not a drop in the ocean. You are the entire ocean.”

For myself, it is perhaps that we are as a drop of water in the ocean. We then are drawn up into and embark in a cloud buffeted by the wind as a raindrop from Heaven to an as yet unknown destination to where we are needed most. Perhaps here onto the mountains of the high Himalayas depending on how far or high we have traveled. Then falling as rain from Heaven giving life as we travel down pathways, rivers, and streams back to what was our source, the ocean from where we came. As if we are both absolute and infinite with no identity separate from the universe and other 3716droplets we are forever attached or connected to. Its not enough to return to your source, once you do so you become the source again, again, and again.

Perhaps as we learn in Buddhism, Mañjuśrī, who  is depicted as a male bodhisattva wielding a flaming sword in his right hand, representing the realization of transcendent wisdom which cuts down ignorance and duality. The scripture supported by the padma (lotus) held in his left hand is a Prajñāpāramitā sūtra, representing his attainment of ultimate realization from the blossoming of wisdom and that we are each here to do so for ourselves.            

You are reminded that you are here not by chance, but by choice. That “liberation from birth” ascribed as the ultimate goal of enlightenment you’ve already attained. There is no reason not to be content in your own contentment and finding inner peace and comfort. There’s no place to go because you’ve already been there unless it’s to see what has changed since your last visit as if you have transcended impermanence. That our passion should be to know the reality that lies within ourselves. If God resides within us, who better to worship than ourselves.

Our character in The Razor’s Edge finds a holy man, or Yogi named Shri Ganesha (he used Ramana Maharshi as the model for the holy man), who he finds sitting in meditation as if aspiring only to serenity that seems to irradiate and illuminate both intellectually and spiritually goodness, peace, and selflessness.

What he taught was very simple. The holy man tells him “that you have come 3717this far through you travels proves you’re courageous, not afraid of responsibilities. It’s how to express this and share with others that is the answer. Not in the terms of what the world calls success as long as man sets his ideals on the wrong object instead of learning that a wise man lives from within and through himself. Through his own heart and the ways of calmness, compassion, forbearance and everlasting peace. With a steadfastness of mind and quest for freedom. That ultimately it is not our fear of death, but a fear of life we face and that work done with no selfish interest purifies the mind. To achieve illumination, or at least break free of ignorance and know with certainty that you and the Absolute, God, the Tao, are one.”

The holy man continues:

The path to salvation, commonly known as letting go through faith, is as 3717difficult to travel or pass through, as the sharp edge of a razor (hence the razor’s edge). It’s blazing a trail through the unknown. Identifying and becoming that spark that resides within each of us of infinite goodness much larger than ourselves that we ultimately re-unite with as if we are simply a raindrop falling from heaven. For some it is believed that there are three roads to transcendence and to God. The first is the path of faith and worship, second the works we perform, and third that we can attain reality by increasing our knowledge that gives us the ability to reason. In the end you learn that they are but one path and that wisdom is the means to freedom.

Continuing from The Razor’s Edge – It is from the mountaintop when you must 3718remove yourself from everything including the inclination to stay. Nothing above you but the sky and God. What’s really there depends on you. Your teacher tells you that you were right, something strange happens. It was just at that moment when night ends and day begins. When the whole world seems to tremble in the balance. Gradually the light begins to flicker through the darkness.

Mysterious figures appeared through the trees… then the first rays sun came 3719up. The mist is caught in the tree tops. As if you have never experienced anything before like it. Having a feeling of exaltation and such a transcendent joy. That no words could explain the ecstasy of bliss of the illumination you had been seeking. The innate knowing of acknowledging that you have arrived at your destination. Now so enlightened and free of what held you back you can return and through your actions, bring such wisdom to the world.

Larry, the character in the movie continues – I felt I had been released from my body and suspended in midair. So, light of heart that it seemed to me that I hardly touched the ground. All those things that had perplexed and confused me before – suddenly became clear to me. I had a sense of knowledge more 3720than human. I felt that I was free and if it lasted more than another minute I would die. And yet I was willing to die if I could just hold onto it.

For that one moment I had the feeling of the Infinite. No words could explain the ecstasy of my bliss. I’m sure I could stay here forever (on the Mountain) and never tire…  An understanding, an overwhelming sense of reality that you have experienced something only done by mystics and the shaman over the centuries. As if, perhaps only for a moment, becoming one with the Absolute.

The holy man told him no, you must go back. You are now ready to go back. It’s not necessary to leave where you were found. Your role is not to leave the world – but to live in the world and to love the objects of the world and to live with your own people. Not for themselves alone, but for the Infinite, what’s in 3721them and the love they are yet to know and become. The vision within you makes you one of the fortunate ones while renouncing what is viewed as the separate self and becoming by example one with the universe. You have been given the infinite beauty of the world… the true meaning of transcendence that is meant to pass along.

As if the character in the story having been to the mountaintop and returning with an innate knowing to show the way for others. Once seen, that vision that nothing could touch him remaining with him forever as a compass guiding his way. Of course, he could stay on the mountaintop concerned only with his own enlightenment, or return to help others in finding their own path as well. For myself, it is as the storyteller as you learn to be always present and content, with an even calmness – seemingly aloof envisioning having been to the mountaintop and deciding to return.

What is it about the Himalayas of India, Bhutan, Nepal, Mount Everest, Tibet and Lhasa that becomes so appealing? Perhaps it’s to find comfort in the 3722unknown and wanting to go there. You can’t get much closer to God and an idea of universal presence and still be here… and go there. For those attempting to climb, it becomes the ultimate test of exhilaration, faith and endurance. Once going there, you sense an awareness that was absent in your thinking, or mindset.

I am reminded of the phrase I love so much in a book entitled “The Way of the 3723White Clouds”, by Lama Anagarika Govinda that stresses the unity of man and nature and just letting consciousness rest in itself integrated into its own awareness. Not holding on to anything or concentrating on anything, the mind is completely free from object awareness, or from the interference of will-power and intellectual activity. But rather to be mentally and spiritually unified. How is it that we are to live except with calmness, forbearance, compassion, selflessness, and continence? That in the end, it is the self-perfection as described by Chuang Tzu earlier that lies the answer.

Here in the Dazhuan, in the 5th and 6th Wings, it is assumed that they are not written in a vacuum and the earlier Wings especially The Commentary of the Decision, Wings 1 and 2, are already known and understood, and as 3724with the remaining Wings (3 through 12), the materials from which the hexagrams have been constructed are explained. Throughout, it seems we are trying to find the middle between the claims of the body and the claims of the spirit.

Continuing the story is the 7th Wing, Numbers 8 through 12 that will follow with later entries describe in greater detail the central meaning of the I Ching in keeping with cultivating stillness, our chi, feng shui, and much more.  

The Dazhuan   6th Wing        Part II   Number 7  

The Seeds of Character that lead to Greatness begins with understanding underlying contradictions and the I Ching

The origins of the I Ching can be found in antiquity. From Fuxi onward the shaman furthered the eternal connection between man, heaven, and earth with the aim of finding and fulfilling man’s character and virtue for the benefit of those present. It was the imprisonment of King Wen and the outrageousness of the Shang that proved DSCI0085to be the final straw. The seeds of the proper way to treat others were first written on oracle bones by the shaman during the Shang dynasty.

This became “An annotated version of the Book of Rites”, dated before 907 BC, first written by Ji Dan, the Duke of Zhou, then codified by Confucius another five hundred years later to become a permanent fixture in Chinese culture. The two traits that best defined this effort were virtue and character with change as both our weakness and our strength. It seems we go down a lot of blind alleys without experienced teachers if we have no one to lead us. However, what may appear at first to be a blind alley is where our purpose lies.

There has always been suffering and sorrow and the need to make the right decisions that would benefit everyone and for man to see beyond his own personal 3726benefit, a constant struggle that continues even today. A struggle that always comes that can be defined as character. Something the shaman always stressed to leaders who saw in themselves the way forward. It would be King Wen, the person who added the lines to the I Ching, giving the hexagrams real meaning and Ji Dan who showed through exemplary personal character the way to proceed. He saw the value of what would later be referred to as the Book of Changes and the statements that showed the way. He knew the value of the hexagrams as a way of bringing forward a commonality among all people.

It was the structure of the hexagrams focusing on development of character later emphasized in the Dazhuan and elaborated on below that would show the way.

From the sixty-four hexagrams, eight best defines this as follows:

  • Hexagram 10 TREADING Lu shows the basis of character and powers. Lu is the basis of powers. 3727It is harmonious and effective and harmonizes conduct to outward behavior.
  • Hexagram 15 MODESTY Ch’ien is the handling of powers, to be seen as honorable and renowned and to regulate manners. To know modesty honors others and thereby obtains honors for oneself. To show the attitude that is necessary before character formation and to have the attitude of mind.
  • Hexagram 24 RETURN Fu is the root of powers. To start small with distinguishing subtleties. To know yourself and be able to prevail in its own unique character against any temptations of your surroundings. To have the 3728self-examination and self-knowledge to institute lasting reforms after acknowledging your errors along the way.
  • Hexagon 32 DURATION Heng represents the cohesion of powers. To be varied and not worrisome. To have firmness of character in the correct frame of time. To observe numerous movements and experiences from which fixed rules are derived so that a unified character result.
  • Hexagon 41 DECREASE Sun. The cultivation of powers is at first difficult but later easy and fend off harm. To depend less on lower faculties and untamed instincts, in favor of the higher life of the mind. When the instincts are tamed the essence of character training can begin and harm can be kept at a distance.
  • Hexagrams 42 INCREASE I or Yi. 3729This represents the maturity of powers, a maturity without artifice or expediency that furthers one’s advantage representing needed fullness to character, mere asceticism (a person who can attain a high spiritual and moral state by practicing self-denial, abstinence or austerity) is not enough to make good character – greatness is also needed. To show an on-going growth of personality that is not artificial and focuses on things that are useful to others, i.e., refining one’s virtue.
  • Hexagram 47 OPPRESSION Kun. To appreciate and understand the discernment of one’s powers, sometimes perplexing yet penetrating while 3730lessening resentment of others. To be able to develop the character needed to prove himself in the field where one must prove oneself. Obstacles arrive that must be overcome. He is confronted with boundaries that cannot be overcome except by recognizing them for what they are. In recognized the fate of things you cease to have adversity. By not fighting fate, resentment fades and character is purified allowing one to advance in the inner workings of the Tao.
  • Hexagram 48 THE WELL Jing or Ching. The field of powers is simply defining where you are, it is stationary yet moving upward and discerns righteousness. With this you have become the wellspring, though fixed to one spot dispensing blessing far and wide with far reaching influence. It is here where one’s character takes effect. Others can now perceive the profound influence emanating from such a personality. While the person keeps or stays in the background. Through showing what is right, the sage makes it possible for the right to take effect.
  • Hexagram 57 THE GENTLE, THE PENETRATING Xun or Sun. This represents the control of powers, premeditated yet hidden but always acting appropriately. To remain flexible in character, not rigid that holds fast to established principles that is in reality pedantry, slavish attention to the rules, but instead mobility. Thereby one weighs things and penetrates to the needs of the times without exposing oneself to attack, learning instead to take circumstances into account preserving a strong unity of character with intelligent versatility.

This is the seventh entry (for a total of twelve) of the Sixth Wing of the Dazhuan. The story continues as our journey in cultivating stillness. Knowing and using this induces a spiritual transformation. The lines of the I Ching, the Book of Changes becomes shorthand for transforming change that attracts the lights and energy of Heaven thereby creating a chance, an unspoken trust, to build on who we are meant to become. 


By 1dandecarlo

36) Our Journey into Transcendence / Traveling the Silk Road with Marco Polo – A spiritual travelogue through the mountains of China and Tibet… Part 3.

Chuang Tzu’s Perfected Man and Chengdu / Continuing the I Ching – To know the way of Ch’ien (light or Heaven) while holding onto Kun (dark or Earth)

The superior, or perfected man knows the subtle, knows the sheer, knows the cloudy and knows the clear. He ten thousand will revere. He knows what is evident and hidden as well. With foreknowledge misfortune will never prevail. (Wilhelm) He lives as if a sage to further a spirit he has always known and returns to again and again – to his world of eternal contentment. Kongdan

                          As Chuang Tzu’s Perfected Man

As Chuang Tzu’s Perfected Man begins by abandoning the ways of the world, you begin 3601by simply letting go of that which is not significant to the Tao. As you are now seen traveling with old friends who guide you along an unknowable path or way.

Just as the dragons would have it, they are pleased.

Eternal sacrifice made to capture the moment knowing everything rests on your finding and staying on the road yet to be traveled.

Searching for immortality and freedom to go where few have gone before.  Just as a sage would find the true reality of all things.

Always leading the way. Knowing that the Tao is everywhere to be found by simply looking and understanding what is and finding one’s own standard within the oneness of virtue.

Eternity existing forever both before, now and yet to come. As you continually search 3602for your place in the overall scheme of things. With a comfort known as something done repetitively over and over again. A great sense of satisfaction that all becomes and is second nature.

Remain simply within the oneness of everything and pursue nothing ethereal as the reclusive sage.  Complete with the knowledge of the Tao and understanding what it means.

Remember from where you have come. As we are here to remind you of where you will return with us. Everything is here within yourself to rediscover and relearn. Keep to the open road as the Perfected Man and know immortality can only follow.  4/12/1994.

 From the book I wrote “An American Journey through the I Ching and Beyond” published in China in 2004. It appears on this website as “The I Ching – Voices of the Dragon”.

Part 3 – The sacred mountains of China (Tibet will follow in Part 4)

Chengdu… I love Chengdu. It’s easy to see how the fabled city of Shangri La high 3603in the Himalayas can’t be too far away.  Why Marco Polo fell in love with this place and the beautiful women here. The pull for me here seems eternal. I’ve been here on four or five trips to China now and any trip in the future must also include Chengdu. It’s where it all comes together for me at least. I don’t have to go now physically though… because in my heart and mind I’m already there. To continually find ourselves in what Alan Watts says in what can be defined only as the Eternal Now – as we become what we are. And that Tibet and the Himalayas will need to wait for another day… to a Part 4 of the story.

Travelling above the clouds in meditation I often return to visit with old friends 3604at the Heming teahouse at Renmin Park looking out over the lake reminiscing over old times and critiquing stories we’ve yet to tell. It’s not the mountaintop, but as the spirit flies, Qingcheng Taoist Mountain is only a short distance away… and Qingyang Temple with another teahouse to share stories with old friends just a few blocks away. Its as if a part of me is always here conversing with both old and new friends. Chengdu but a terminal, or gathering point, for wisdom through the ages.

When I come to Chengdu, I marvel at what would have been here then…  in the year 1287, when the Italian Marco Polo visited Chengdu with his father and how 3605it is now. As if I am only curious as to what might have changed over the more than seven hundred years since he returned to Italy. How our consciousness moves us from generation to generation redefining both our presence and role once we’ve arrived at places we’ve been and seen before. What is it that connects us to our past and what do we do when we seem to stumble upon it if sometimes seemingly only by accident?

What is it that pulls us there when we have opened up ourselves to the divine presence from within leaving us with the only option to go there? I often 3606wonder where does the three to four hundred thousand words, mostly autobiographical, that I have written come from along with a catalog now of thousands of pictures I’ve taken in almost fifty trips to China that show and tell the story that I keep returning to?

Certainly not only from anything I have learned or experienced in the present tense, except maybe to update and remind me of what I’ve always known and maybe forgotten. With a purpose to jog my memories as the storyteller for others that serves as my own pill to/of immortality. And why does this passion for ancient China seem to end with Marco Polo’s return to Italy with his father Niccolo and uncle Maffeo in 1295?

The Sumela Monastery discussed last time near Trabzond in Turkey, is located close to the historical Silk Road and was visited by Marco Polo on his way back 3607to Italy. Trabzond became a melting pot of religions, languages and culture for centuries and a trade gateway to Persia in the southeast and the Caucasus to the northeast. The Venetian and Genoese merchants all paid visits to Trebizond. One of the most famous persons to have visited the city, Marco Polo, ended his overland return journey to China at the port of Trebizond. He sailed to his hometown Venice in Italy on a 3609ship from here; passing by Constantinople (Istanbul) on the way. Much later it was Marco Polo’s book of his travels in China that convinced Columbus he could get there by traveling west instead of east… 

Chengdu is much like Qufu, in that my presence here is to give an account of myself to sources needing an updating of what has always been known and simply added to. But what now seems mostly forgotten in what can only be described as reliving history and my ultimate purpose. Oh… the stories we all could tell if we could only remember them. Maybe as an anthropologist, who has a sense of trying to bring an explanation forward, not of the chards of pottery, but of their thoughts and what made them transcendent that made others, and us want to follow them as well.

For the tour now, two sites get my attention; the Qingyang Taoist Temple in 3608Chengdu and Qingcheng Mountain about an hour to the north. Then after Chengdu it’s on to Lhasa, Tibet, I promise. Did I say how much I love this place? As if this is as close to my source I can get and still be here. Like Keys to the Kingdom… all of the places described here in China simply re-opening the door simply awaiting my re-entry. Writing the walk to eternal bliss I have always known and will return to again and again. Showing the way so that others may find their own. From the places where I continue the never-ending 3610story.

What I like most about going to historic sites and museums is like conjuring up old memories. It’s like revisiting old friends and our history together. What was there in the beginning and simply built upon in the interim. How have events in human history impacted 3612nature and our divine spirit? Museums often tell the story.

The British Museum in London reminded me of this during a visit years ago. A tour is not simply a “walk-through” 3611then saying “okay I’ve seen and been there… done that”. It should be as if “what has occurred and what have I learned since what I just saw depicting history” and if you are the storyteller – the conveyor, then “what if anything needs to be said that furthers the story that needs to be told.”  As if retelling history from new, or perhaps more telling historical perspective.

Explaining why I like Chengdu so much; it is as if it is from here that I gain my 3613true voice.

Marco Polo wrote about the Anshun Bridge as it crosses the Jin River in Chengdu (an earlier version of it). (Dan took this picture himself in June 2016)

Perhaps the true essence of the meaning of finding the mythical “Shangri La” in seeing sites that both Lao Tzu and Marco Polo saw was simply the prompt, or sign – as if a referral that I am where I am to do it from. If there is something called “our source”, I think I’ve found it. It is as if after more than twenty years of traveling in China, that Chengdu, along with Qufu, best tells my own story. Knowing that if I couldn’t find my way home it 3614just wouldn’t be fair, as if living as my own tapestry of history that leads up to the present with stories just waiting to be told. As if recalling events and seeing landmarks that serve to say yes, of course, you were here and visited before.  

Wenshu Yuan Buddhist Monastery in Chengdu

Just as Trabzond on the Silk Road was transcendent (almost home) for Marco Polo, Chengdu does the same for me. Just as at some point on the “sacred journey” – some distance must appear for contentment and perspective to unite to finish one journey before moving on to self-discovery and beginning the next. As if re-discovering and finding both familiar and new mountains again and again to climb. To ascend to heights previously unaccounted for that are simply waiting for the proper images and storyteller to arrive.

A view of the Hagia Sophia (today a museum) with its bell tower and the Black Sea 3615coast in the background as Marco Polo would have seen. Formerly a Greek Orthodox church which was converted into a mosque in 1584, and located in Trabzon, in the north-eastern part of Turkey.

Chengdu today is the thriving center of southwest China with a population of more than 12 million people best known for its climate, tea houses and hot pot. The shopping, subways, and Starbucks, tell of a modern world class city. But a second look, tells you about a city thousands of years old. Its temperate weather makes it perfect for the large population of seniors who enjoy the local environment. This inducement is what has attracted people to come here for generations.

Many feel the commonality and the peacefulness found here are the influences of 2914Taoism and Buddhism that seem to permeate both the air and me here. (Just in the act of breathing you can feel it.) Its location near the headwaters of the Himalayas that become the great Yangtze River heading east to Shanghai begins to tell the story. But the narrative lies in its Buddhist, Taoist, and later Confucian roots, that together blends together to create a common feeling that tells you’ve arrived someplace special – as if Shangri La can’t be too far away in the distance. But then by closing your eyes you know you’ve already arrived. Perhaps even another doorway to Heaven. To what Lao Tzu saw and wrote about all those years ago. Something to emulate or mirror. You should stop by the Heming teahouse in the park sometime and look me up. I’ll gladly buy you a cup…

Qingcheng Mountain in Sichuan Province north of Chengdu. In ancient Chinese history, the Mount Qingcheng area was famous for being for “The most secluded 3617place in China”. I came to Qingcheng in June 2015 and I am anxious the return. It is famous as a Taoist retreat over the centuries and has some of the greatest vistas of mountains anywhere. It is easy to see why the theme of getting back to nature and how closeness to the Tao and God are transposed into one’s persona as once having been there makes it difficult to leave. Mount Qingcheng is considered as one of the places where Taoism originated. The mountain was listed as a UNESCO World Heritage List in 2000, and featured in the Kung Fu Panda movies of 2011 and 2016.

Shangqinggong Temple is one of the most famous Taoist temples in China, and it 3618sits near the top of Mount Qingcheng. A structure was first built during the Jin Dynasty (265–420), while the existing temple was completed during the reign of the Tongzhi Emperor (1856–75) of the Qing Dynasty. The main buildings are the gate, the main temple where Taishanglaojun is enshrined, a side hall, and the Yuhuang building. The main temple houses an image of Taishanglaojun, and treasured wood boards are carved with the full texts of the Taoist classic of The Virtue of the Tao and Huangdi. Behind Shanqinggong Temple are steps that go up 100 meters to the top of Mount 3621Qingcheng, where a covered observation platform allows visitors to see the sunrise and the clouds. I still had to go to the Dujiangyan Waterworks and back to Chengdu on an hour-long train ride and then to my hotel. I stopped only a few meters from the platform and began my return to Chengdu. A good reason to return on my next trip to China.

The Qingyang Taoist Temple in Chengdu, includes several of my favorite 3622symbols illustrating the connection to Taoism and the I Ching that people historically share in Chinese history. One would be the Eight Trigrams Pavilion. The pavilion is an octagonal structure built on a square base and topped with a dome.  Its structure follows an ancient Chinese idea of how the “Sky is round and earth is square”. The dome is glazed with colorful tiles and supported by eight pillars which are decorated with dragon images. Finally, the ceiling of the pavilion is decorated with several Taoist symbols. I have been here many times.

Three things stand out for me. First, the I Ching symbol with animals of the Chinese 3624zodiac here at the front of A215the Eight Trigrams Pavilion along with the eight golden dragon pillars.  Second, the twenty-four carvings showing the connection to individuals to dragons, the stars and the constellations, and third… the bronze goat you honor by stroking DSCI0283its beard as you seek compassion for others, contentment for yourself, and of course good luck.

Tradition says Lao Tzu came here to the Qingyang Taoist Temple to complete the writing of the Tao Te Ching after giving it to 3625Kuan-yin when he stayed in Hangu Pass. However, he left before the whole Tao Te Ching was explained. He asked Kuan-yin to meet him in Qingyang a thousand days later. Finally, after both arrived the text was completed. From then on, Qingyang Palace (Temple) was regarded as a gathering place of the Taoist sage and immortals.

The Chengdu tea houses with their “corner table” now replacing Lao Tzu’s fabled inn at the mountain pass. From my book here on my website “My travels with Lieh Tzu”, I have written an account as to what Lao Tzu left with Kuan-yin. It follows similar discussions I have with old friends at the Heming teahouse described earlier: (just close your eyes and just image… you could be here too.)

                                     The Corner Table

Wanting to continue the dialog with Kuan-yin, others come forward with the need to ATEN12get involved in the discussion. To get in their own two cents worth. As many have come this way over the centuries and left with Kuan-yin bits and pieces of their knowledge and wisdom. The inn at the mountain pass the gateway to places where many have departed never to be seen as the person they were before. Many traveling this way. Not only the Taoists, but many who speak of the current thoughts of the hour. One’s entry only the desire to question authority and anything accepted by the standards or rules of the day.

Attention drawn to the table in the corner where many are speaking. Each taking his turn to add to the commentary at hand. Taoists, Confucians, Buddhists, Mohist, all. DSCI0071Each not questioning the legitimacy of the other, only adding to the discussion that which reaches the highest accord. Differences put aside for a while. Central themes the only point of discussion. As the plum wine flows and spirits reach higher and higher.

The discussion centering on the sage and his concern for knowledge, truth and falsehood, sincerity and where it all should lead. All agreeing on the principle that the sage knows what will go in by seeing what came out, knows what is coming by observing what has passed. This is the principle by which he knows in advance.

Concurring that when this knowledge is passed on to the world that those who cannot DSCI0043see beyond themselves cannot come forward to know the Way. That we judge by our own experience, verify by the experience of others. The Mohists present adding that if a man loves me, I am sure to love him; if he hates me, I am sure to hate him. They all agreed that Teng and Wu became Emperors because they loved the Empire. While Chieh and Chou were ruined because they hated the Empire. With everyone nodding around the table shaking his head with this knowledge their own verification.

Kuan-yin then adding that Lao Tzu had told him that when judgment and verification are both plain, refusing to act on them is like refusing to go by the door when you leave or follow the path when you walk. If you do this, will it not be difficult to get the benefit you seek?

Nods of agreement going around the table, all present in awe still that Kuan-yin had DSCI0116had such a privilege to have been the one to have taken down the words of Lao Tzu and could even now recite them so well. In the good-natured banter that followed, they all knew the above to be true as the red faced Kuan-yin tries to step back out of the limelight. As knowing glances around the table convey a togetherness, they just for this moment all share and cherish.

Several then chiming in together that they had observed this in the virtue of Shennong and Yu‑yen, verified it in the books of Shun and the Hsia, Shang and Chou dynasties. That they had reached their own conclusions by the exemplary scholars and worthy men they had each met. That they had never found a case where survival or ruin, rise 100_5729and decline did not derive from this principle. With this, all those remaining could do was to thank the innkeeper for such great hospitality as each of those present paid their tally, went upstairs to sleep or outside to catch the wind and wonder.   7/30/1995

Other highlights I have visited over the years in Chengdu are the Wuhou Temple/Museum of the Three Kingdoms Period, the Wenshu Yuan Buddhist Monastery, the Sichuan Museum, Du Fu Thatched Cottage, Kuanzhai Ancient Street, Renmin Park, and many 3626others places including the Leshan Giant Buddha to the south and the panda preserve to the north. Many of my students from my teaching days are from Chengdu and the surrounding area. As I have said before, I like Chengdu very much.

Here in the Dazhuan, in the 5th and 6th Wings, it is assumed that they are not written in a vacuum and the earlier Wings, especially The Commentary of the Decision, Wings 1 and 2, are already known and understood, and as with the remaining Wings (3 through 362710), the materials from which the hexagrams have been constructed are explained.

Continuing the story is the 6th Wing Number 6. 7 through 12 that will follow with later entries describes in greater detail the central meaning of the I Ching as cultivating stillness, our chi, feng shui, and much more. Everything here serves as a prelude, as if acknowledging “where are we doing ‘it’ from”. It’s that everything we’ve ever seen and done is what takes us there.  

The Dazhuan   6th Wing        Part II   Number 6  

To know the way of Ch’ien (light or Heaven) while holding onto Kun (dark or Earth)

Maintaining the connection with the divine forces of light, sometimes referred to metaphorically as the dragon, of constant energy in motion – as if the pill discussed in an earlier entry – is the key to our longevity. Understanding the two primal forces, the creative Qian, or Ch’ien, and the receptive Kun is the beginning. These two polar opposites and their movement and interaction determine all under heaven and the eternal aspects of each of us, as well as, all things found in nature.

The Master (Confucius) said, Qian and Kun are they not the double door of the I 3628Ching with Qian the entity of yang and Kun the entity of yin. When yin and yang unite their powers, whole and broken lines are formed as the hexagrams that encompass the elements of both Heaven and Earth thereby bringing forth the power to communicate with the spirits. It was this power that transformed both the shaman and later the sage who would embody the image of the dragon as one who would exemplify the true intent of what was to later become known as 3629the Tao.

The names of the sixty-four hexagrams are varied, but serve to remind us of the intent of our beginnings. Circumstances are described and actual situations expressed that bring to life the eternal meaning of the I Ching. While the I Ching has remained eternally constant, eras of decline and reconstruction come and go with our virtue the only thing that remains intact and eternal. It has remained the sage who has been responsible for reminding people of their origins and bringing them back to it.

Just as it has always been the Book of Changes, the I Ching, that has illuminated the past while looking to the future so that minute indications can be detected and obscurities made clear. The I Ching discloses that which is hidden and opens that which is dark. Given a name and decisive judgments everything is 3630clear and becomes complete.

In illuminating the past, the applications of the I Ching become broad, it’s meaning far-reaching and judgments shown to be well ordered and make their point. Matters are plainly set out though the sense is profound with words that connect to the spirit.

When a choice is to be made the I Ching guides peoples conduct making clear whether a plan will succeed or fail. It reshapes our thoughts as we follow them. The secret is in finding one’s middle and not straying too far in either direction. Knowing rather the way ahead is open or closed ahead – and rather retribution for our past actions or rewards awaits us. Hidden things are revealed in time and space, first as names and relationships, then explicitly through the judgments; the ultimate being able to know the light while holding onto the dark.

As the I Ching became one and was fused over several millennia with the Tao, 3631the language of cause and effect was used to describe it was as similar to the Tao

Thus, the Dazhuan combines the two with the following words:

“The Book of Changes is vast and great. When one speaks of what is far, it knows no limits. When one speaks of what is near, it is still and straight. When one speaks of the space between heaven and earth, it embraces everything. Since the I Ching is seen as being in complete harmony with the Tao, it is able to provide representational images of the patterns of the cosmos so that people can associate their immediate life condition and change their lives to bring it into harmony with the Tao as harmonizing oneself with the Tao is the key to both life and death”.

This is the sixth entry (for a total of twelve) of the Sixth Wing of the Dazhuan. The story continues as our journey in cultivating stillness. Knowing and using this induces a spiritual transformation. The lines of the I Ching, the Book of Changes becomes shorthand for transforming change that attracts the lights and energy of Heaven thereby creating a chance, an unspoken trust, to build on who we are meant to become. 




By 1dandecarlo

35) Cultivating stillness – The transforming energy pill that flows through the I Ching (yin/yang), Taoism, and our nature enabling abundance in both mind and body.

Taking the Pill of eternal life that leads to a covenant of eternal presence, mindfulness, grace, and gratitude.

Living in awareness of our never-ending continuous consciousness, as if you 351can literally take an imaginary, or philosophical “pill”, that will connect your mind and body to your immoral self. It was this “pill” that the Taoist philosopher/sage/shaman developed that through 352understanding, we could reach our highest endeavor and destiny above the clouds. Not as an elixir of potions that, more often than not, would bring about our end. But, internal change that would bring about our enlightenment and ultimate destiny.

This is not only a Taoist endeavor that serves as a reminder of our eternal 353connection with one’s source and to our divinity. The Buddhist prayer beads and Catholic rosary serve the same purpose. The Indigenous totem pole and the holy cross of Christianity 354often worn as a pendent around one’s neck. Symbols we use to celebrate our own divinity and connection with the eternal that helps to take us and others there as well.

 In Taoism, taking the internal pill establishing and remaining one with our eternal presence assists to take us there. It becomes the ultimate cause and effect. The idea of “cultivating stillness”, is not only a Taoist religious or philosophical thing. Going within to connect with the eternal… our own divinity is a universal concept. It begins with our chi (Qi), commonly referred to as our breath, and for the Taoist and the concept of cultivating stillness as the process, or how to with: 1) wu chi, 2) tai chi, 3) Upper Heaven, 4) Lower Heaven, and 5) the bagua. Knowing that as truth emerges… the Seeds of Character that lead to change begins and continues with the I Ching.

As I have stated many times, it is sometimes important that we “suspend disbelief” (a semi-conscious decision to put aside what we think is rational thinking and assume a premise as fact ) in trying to see how others can come to different conclusions than our own. When knowledge is based on what we think of being either right or wrong. Almost unlearning what we thought we knew, as wisdom comes along to show us the way. While the shaman and sage learned and taught thousands of years ago that nature is best served by observing complimentary opposites, and that right and wrong are universal and show no favorites.

Finding and knowing our purpose, 355oftentimes it is as if our task is to serve as a window, a conveyor of universal intent – then to act as if its regenerative flow speaks through us. As if we too are  procreators of both this intent and eternal wisdom. In doing so we become transcendent as our bliss becomes us.

Confucius taught that a man of virtue, embodying benevolence, is able to preside over others. Bringing together everything good, he is able to conform with the rites (laws reflecting collective wisdom), the teachings of the I Ching, Lao Tzu, and the Tao. Bringing benefits to all, he is able to conform with compassion and righteousness. Being steadfast and firm, he is able to manage affairs. A man of virtue acts in accordance with these four virtues, and hence it is said:  Qian heng ti zhen

 Qian is yuan (primal) and heng (prosperous), li (beneficial) and zhen (steadfast). 

 From the I Ching, Yuan symbolizes the beginning of all things, heng their growth, li their further development, and zhen their maturity. (from Cheng Yi’s Commentary on The Book of Changes)

“Cultivating Stillness” and the first steps to awareness

Cultivating Stillness is a text of the Taoist canon (the body of rules, principles, 356or standards accepted as axiomatic (self-evident or obvious) and universally binding in a field of study), whose author is attributed as Lao Tzu, but not the historical Lao Tzu. The authors wanted to show that internal alchemy could be traced to the spiritual origins of his philosophy. The definitive translation discussed here was done by Eva Wong. It is strongly recommended that you look to her book and beyond for further study. The flow of historic consciousness from generation to generation where some sense of what immortality means is obvious in studying the path of not only the shaman and sage, but also by others who knew that external elixirs and immortality pills would never be the answer. That it would be to the place similar to where the symbols above were meant to take us. 

That it is the eternal pill taken from inside ourselves bringing forth what’s already present, yet unaccounted for, that provides the answer. How does this play out in practical terms? It becomes the process we use to plan our way through life. It seems success in any endeavor requires discipline, patience, and structure. Cultivating Stillness is no different. Bringing forward concepts thousands of years old to today’s understanding so that others can grasp their eternal meaning is not for the faint of heart… I think. Not always to necessarily follow and adopt for ourselves, but to appreciate, respect, and understand the path of others. Wisdom gained by our own path, often begins with knowledge another may take as their own… that if we are lucky may help or serve to define 357ours as well.

Trying to put this in context for those who are interested, have some knowledge, or just want to know more, in summary the five areas I want to review are: 1) wu chi, 2) tai chi, 3) Upper Heaven, 4) Lower Heaven, and 5) the pa-kua, i.e., the bagua. Plus, a brief review of four of the twenty-four chapters to give a taste of this “pill to enlightenment and immortality”.

For many, Taoism became the evolution of wisdom. Ultimately, it would be the historic relevance of the I Ching that defines our way and this is seen through the use of the bagua and feng shui – the way we live within the sixty-four trigrams that define all under Heaven and Earth and how we relate to the ten 358thousand things – of which we are simply one.

Practicing the art of tai chi became a way to live in the spirit of the Tao incorporating movements in sync with the Way.

For myself, this leads to an interpretation of Taoism that focuses on ideas of wu wei…  simplicity, peacefulness, and harmonious living. Over the centuries, commentaries on Cultivating Stillness served to connect Taoism with Buddhism and Confucianism that attempts to synthesize the three into a common thread.

The wu chi diagram to the right, describes the Taoist theory of the universe as 35111well as the process of cultivating the internal pill. The internal pill is the culmination of gathering, purifying, and storage of internal energy in the body. In my tour of mountains in China that is currently underway here on my website, in every instance there is the “mountaintop” experience where this elixir is searched for… both philosophical telling us how to live, and for the emperor (and those in charge) who wanted to literally live forever.

The diagram can be read from the top down or the bottom up. Read from the top down, the diagram describes the origin of the universe and life. Read from the bottom up it describes the process of transformation through internal alchemy, or returning to the Tao.

In reality, the pill is the seed of one’s divine spirit and the essence of health and longevity. The concept of wu chi is uniquely Taoist. Both Lao Tzu and Chuang Tzu are said to make reference to wu chi as the Taoist conception of the origin of all things.

While the concept of tai chi comes from Confucianism. Tai chi is first mentioned in the I Ching as – “from tai chi comes the two opposites (yin and 3510yang), and the conception of all things.” It is believed that from wu chi comes tai chi. When tai chi moves it creates yang. When movement reaches its extreme, stillness emerges. In stillness yin is born. Thus, movement and stillness follow each other. Yin and yang, stillness and movement form the essence of creation. From yang and yin, the elements water, fire, wood, metal, and earth are created. From the Way of Heaven (chien) man is born and from the Way of Earth (Kun) female is born. From the union of the two, the ten thousand things emerge with their origin the wu chi.  A complete understanding of the wu chi diagram would require further reading and if you are coming from a different “school of thought” simply first abandon ideas tied to a certain outcome and use your imagination to go there.

100_5727From wu chi (or wu ji) and tai chi (tai yi) we go to Earlier and Later Heaven. It is from the sixty-four trigrams and the internal flow of the I Ching that form the symbols and central ideas of Taoist internal alchemy. The pa-kua (the bagua) of Earlier Heaven describes an ideal state of existence, where everything is in harmony and connected to the Tao. The Later Heaven pa-kua (the bagua) describes the state of existence not so perfect or harmonious.

Ultimately it is through taking this “pill” described in Cultivating Stillness that there is a transformation of what is called the Later Heaven pa-kua into Earlier Heaven. Both the Earlier and Later Heaven pa-kuas – baguas, are discussed in later entries here of the 6th Wing of the commentaries.

There is so much to the book “Cultivating Stillness” that deserves our attention that reflect the basic premise of the Tao and how we should take the pill leading to our sense of the meaning of tranquility and longevity. Plus, much more written on the subject since Eva Wong’s book was published in 1992.

For now, I want to focus intuitively on four chapters, although all are exceptional guides that define the Taoist concept of Cultivating Stillness. Following the path of stillness and tranquility one can begin to sense how internal change can lead to inner peace. 

Excerpts of how to proceed follows:

Chapter 12 – Stillness and Original Nature / Original nature can intuit all 3511happenings. In original nature is the essence of goodness. Be natural in your actions and you will always be pure and still.

The sages say: The book Cultivating Stillness is about naturalness and intuitively understanding the true way.  When you receive the golden pill, you will become immortal and exist in bliss.

In original nature there is no disturbance and no thoughts (similar to “clearing your mind and mindfulness”). When the spirit is 3512not contaminated this is true nature. To be natural is to act appropriately. When events arrive, react to them naturally. When they are gone, return to stillness. Those who practice the Way of the Tao cultivate the pill every day and rid the heart of forms and appearances. They abandon insincerity and hold onto truthfulness.

 A key image of one’s internal body as depicted in Taoism is shown on the right showing what is known as the tan-t’iens, the waterwheels, and the fires. When the fires are stoked, the golden pill is born.

The image shown here was from the Taoist Temple in Qingdao I visited in 2016.

The waterwheel is considered as the Wheel of Life and is sometimes called the Microcosmic Orbit. Within this orbit is the flow of the creation and nourishment of both spiritual and generative vital energy.

Chapter 15 – The Sacred Path / Help all sentient beings. This is attaining the Tao. Those who understand may transmit the teachings of the true way.

 The sages say: Know the way you come and know the way to return. Do nothing and abide in inaction. The Origin lies deep and mysterious, whether 3513you will be a mortal or a sage depends on it. If you can, spread the teachings of the Sacred Path and lead the way of compassion.

Help sentient beings to transcend the suffering of the mortal world. Those who understand the teachings live the principles of the Tao by their example, tirelessly teach others, and work hard to accumulate good deeds externally and internally. These people can become teachers who will transmit the principles of the true way. When you have accumulated enough good deeds, the Guardians of the Tao (often referred to as dragons in Chinese history) will allow you to transmit the teachings.

Immortal Lu says: “A mortal must transcend the realm of mortality and a dragon must penetrate through the mud (the experiences of one’s life). Before you receive the permission of Heaven, you cannot transmit the teachings of the Tao.”

The Confucians say: “Heed the way of Heaven, heed the great beings, heed the words of the sage.” What is the sacred path? It concerns your coming into the world by way of the underpinnings of the I Ching.

Chapter 17 – Virtues / Those who possess high virtues do not need virtue. Those that possess mundane virtues force themselves to be virtuous. Those that argue about virtues do not know virtue.

The sages say: The virtues of Earlier Heaven are of pure yang (as in the I Ching). If you are willing to cultivate them, they will be strong. The three philosophies/religions (Buddhism, Confucianism, and Taoism) all come from the same origin, or source. You who are stubborn and hold your heads high, do not wait until you are in the realm of the dead to regret, for then it will be too late.

High virtue comes from Earlier Heaven. In Earlier Heaven all five virtues are 3514complete. As such, Confucianism teaches uprightness, sacrifice, propriety, intelligence, and trust as virtue and regards dedication and forgiveness as moral actions.

Buddhism views abstinence from killing, robbery, sexual perversity, madness, and drunkenness as virtues and regards kindness and compassion as moral action.

In Taoism, virtue is the cultivation of the five elements (gold, wood, water, fire, and earth) and moral action in intuitive understanding. Those who possess mundane virtues need to make an effort to be virtuous, know what is wrong and make an effort to correct it through conscious effort. Those who argue about virtue do not know what is true virtue. They argue about everything and understand nothing. They do not know what uprightness, selflessness, propriety, intelligence, and trust mean when speaking of the Tao.   

Chapter 24 – Transcendence / If you can see intuitively, you will live the true and natural way. If you understand the Tao intuitively, you will always be pure and still.

The Tao is wu-chi (refer back to the earlier diagram). The natural way is the 3515Great Way of Heaven. The True Way fosters a virtuous and upright mind. The false ways lead to hidden and secretive actions.

Those who intuitively understand the Tao are those that understand the principles of life and original nature. They visit enlightened teachers who guides them in the ways of culminating life and original mind. They are ready to receive the Tao and return to the Origin. You must identify and believe your eternal essence, your soul, is never ending and you are here in this place and time to take the next step. 

Ultimately, having the presence of “taking the pill to understand the Tao” becomes a commitment to our eternal chi, to our own longevity, and for some true immortality.

Not really defined as a religion, but for myself the philosophical benchmark that define our everyday actions that fit who we want to become. Getting there and the steps we take become our passion.  So, what does this all mean and how do we “go there” if we chose to do so? For those reading the above, it hard to capture the meaning – the essence of it all – in one or two sittings. However, the general idea is here. Reading Eva Wong’s translation, plus exploring the more than dozen books she has written sense Cultivating Stillness, is worth your 3516time.

That if our innate selves are governed internally as our breath (our chi) and actions, then a mechanism to monitor as internal alchemy (the transformation of body and mind toward health and longevity) becomes apparent as our presence. This “pill” is dedicated to our longevity, sense of awareness, and our highest endeavor and ultimate destiny.   

Traditionally, it is said delving into a serious study of this requires the teaching DSCI0018of a Taoist Master. It is said a real Master creates other Masters… Just as a great Teacher creates other great Teachers. (I especially like this idea). 

Although serious study today becomes difficult and finding a master or teacher is a challenge, depending on where you live. It’s as if all serious study must be self-directed and universally driven. Although, having a guide is best.

Remember the book “Cultivating Stillness” is attributed to Lao Tzu thought, but 100_5734not actually written by him as a Taoist Manual for Transforming Body and Mind.

The book “Cultivating Stillness” would merit its own series, just as I am doing here on the 5th and 6th Wings describing the I Ching. Illustrating the connections to it all is the important thing as a segue to the I Ching – for now. We should be reminded that Cultivating Stillness is a Taoist text that for centuries has been used as an introductory curriculum in Taoist temples for initiates and for those serious about pursuing Taoism. Most of the beginnings of the text date back to 200AD in the Han dynasty and attributed to Lao Tzu who lived hundreds of years earlier.

The above is a brief (very brief) summary… It is felt that the first step in “cultivating stillness of one’s mind” is in tempering desire by helping others. A 100_5279common thread is through meditation (the mind) and tai chi (the body).

There seems to be two schools of thought. The first is in cultivating your body before cultivating your mind, and the second is the opposite – focusing of cultivating your mind first then cultivating your body. As in any meditative practice, what is important is becoming a complete participant in the unfolding of our intuitive wisdom, and flow of internal events within ourselves as both body and mind – digesting “the pill” – that leads to our greater understanding of our role and the Tao. Becoming one with this sequence is the key to “knowing ourselves”.

Here in the Dazhuan, in the 5th and 6th Wings, it is assumed that they are not 3517written in a vacuum and the earlier Wings especially The Commentary of the Decision, Wings 1 and 2, are already known and understood, and as with the remaining Wings (3 through 10), the materials from which the hexagrams have been constructed are explained.

Continuing the story is the 6th Wing Number 5… 6 through 12 that will follow with later entries describes in greater detail the central meaning of the I Ching as cultivating stillness, our chi, feng shui, and much more.  

The Dazhuan   6th Wing        Part II   Number 5 

On the Commentaries – Associating the I Ching with how to live a good Life

The Dazhuan, and the Ten Wings, purpose has over the centuries served in helping to explain how the symbols, lines, hexagrams and resulting oracle affect our daily lives and the results of what can come as cause and effect. References to the Master refer to Confucius.

  1. The I Ching says when a man is agitated or distraught and his thoughts and mind go 3518hither and thither, only those friends on whom he fixes his conscious thought will follow. It is in assigning meaning to the hexagrams that they become relevant to everyday life. The Master says under heaven why are there thoughts and cares? In heaven all things return to their common source, to a starting point though in different ways along different paths. One resolution for a hundred cares. Under heaven what need has nature of thoughts and cares?
  2. When the sun goes, the moon comes; and when the moon goes, the sun comes. When the sun and moon alternate heat comes and goes with the moon. Cold 3519and heat alternate and change places as the year completes itself. The past contracts and the future will expand, contraction and expansion act upon each other looking for advantage and that which furthers.
  3. A caterpillar contracts in order to extend and dragons and snakes hibernate in order to preserve their life and wake again. This rule extends to the spirit of life and demonstrates that the penetration of the germinal or original thought into mind promotes personal security and lead to the ennoblement of human powers.
  4. The Master continues – Over and beyond this nothing can be known and transcends all knowledge. When a man comprehends the divine and 3520understands the transformation, he begins to see beyond the conscious world that has limited him as it is brought about through intention. Nature has no intention as if an underlying unity seems to lead to a goal as if perfectly planned down to the last detail. It is when this working furthers and brings peace to life that it elevates man’s nature to the divine.
  5. The I Ching says a man allows himself to be opposed by stone, as if held back by thorns and thistles. So, consumed that he enters his house and does not see his wife as such only disaster can follow. The Master responds by saying that being oppressed by something that is not oppressive will surely bring shame to one’s name. Leaning on or clutching in disgrace that which he should not will mean his life will surely be in danger. With his mind full of the calamity, how can he not miss his wife? (hexagram 47, K’un, Oppression – Wilhelm)
  6. A duke shoots a hawk from a city wall. He kills it and all seems favorable. Following this, the Master says the hawk is a bird. The bow and arrow are 3519instruments at hand and the Duke who shoots it is a man. The superior man keeps his means to success to his own person. He bides his time and then acts and is free to go after his quarry. He proceeds by having the proper instrument and means ready for action. (hexagram 40, Hsieh, Deliverance – Wilhelm)
  7. A small man is not ashamed at not being benevolent or shrinking from injustice. If he sees no advantage to be gained and no threat, he makes no effort. If he is corrected in small matters and careful in large ones this will make a small man happy. The I Ching says he is soon to be shackled with leg fetters so that his small toes soon disappear – no matter. (hexagram 21, Shih Ho, Biting Through – Wilhelm)
  8. If goodness does not mount up or accumulate it will not be enough to earn a 3522good name. If evil does not mount up it will not be strong enough to destroy a man. Therefore, a small man sees no advantage in doing good so he does not cultivate it and sees small evils as harmless and does not give them up. So that his evils cannot be hidden as his crimes increase and cannot be absolved. The I Ching says shouldering a long wooden collar worn by common criminals as a punishment often called a cangue thereby mutilating his ears becomes disastrous and very fitting. (hexagram 21, Shih Ho, Biting Through – Wilhelm)
  9. A man in danger looks to his safety, in ruin looks to his life and in a disturbance look to control. Therefore, a superior man when in safety does not forget danger, when life is good does not forget ruin, and when in control does not forget disturbance. Thereby, he can protect both the state and his household. The Master adds, danger arises when man feels secure in his position. Destruction threatens when a man seeks to protect his worldly or earthly estate, and confusion reigns once a man thinks he has put everything in 3519order. The I Ching says, will it flee? Will it flee? Tie it to a mulberry tree. (hexagram 12, P’i, Standstill – Wilhelm)
  10. The Master says that when abilities are small and office high, wisdom small and plans large, strength small and burdens heavy then trouble is seldom avoidable. The I Ching says the legs of the cauldron are broken and the prince’s meal is spilled. This is one not capable of his duties. Penalty of death is due. (hexagram 50, Ting, The Cauldron – Wilhelm)
  11. The Master said that to know the seeds that is divine indeed. Discerning the 3524first signs of a process is not that not the work of spirit? A superior man does not seek to flatter those above him and is not overbearing with those below him. Is this not awareness? Along with the first sign of movement comes the first trace of good or bad fortune. The superior man perceives the seeds and immediately takes action. (hexagram 16, Yu, Enthusiasm – Wilhelm)
  12. The Master said, the scion of the Yan clan, did he attain to discernment of first signs? If he had a fault, he never failed to recognize it and never commits the error a second time, thereby learning from experience. The I Ching says returning home from a short distance, he has no need for remorse. (hexagram 24, Fu, Return – Wilhelm)
  13. The Master said 3521heaven and earth come together as the myriad things are transformed and activated, male and female blend their essence and all creatures take shape and are born. The I Ching says when three travel together and one is lost, the one who travels alone finds a friend or companion. This means the outcome is the same either way.  (hexagram 41, Sun, Decrease – Wilhelm)
  14. The Master says the superior man sees to his safety before he acts, composes his mind before he speaks, and confirms his relationships before making a 3525request. The superior man gives attention to these three things and therefore is safe. If he acts riskily people will not support him. If he speaks without confidence people will not respond. If he makes demands without first confirming relationships, people will not stand behind him. If no one stands behind him, ill-wishers will draw near. If a man is brusque in his movement’s others will not cooperate. If he is agitated in his words, they awaken no echo in others. If he asks for something without first established relations, it will not be given to him. If no one is with him, those who would harm him draw near. The I Ching says if one is not seen as enriching himself or others, misfortune will surely follow. (hexagram 42, Yu, Increase – Wilhelm).


By 1dandecarlo