Yi King Consultation 07-07-2021

S’il vous plait, dites-moi si je devrais utiliser Le Yi King, Le Livre de Mutations :

14

Ta Yéou / Le Grand Avoir
En haut Li : Ce qui s’attache, le Feu.
En bas K’ien : Le Créateur, le Ciel.

Le feu dans le ciel brille au loin, si bien que toutes choses sont éclairées et deviennent manifestes. Le cinquième trait, qui est faible, est à la place d’honneur et tous les traits forts sont en harmonie avec lui. Celui qui, occupant une place élevée, est humble et doux voit toutes choses venir à lui

Le Jugement

LE GRAND AVOIR : sublime réussite.

Les deux trigrammes indiquent que la force et la clarté s’unissent. Le grand avoir est décidé par le destin et correspond à l’époque. Comment peut-il se faire que le trait faible ait le pouvoir de maintenir ensemble et de posséder les éléments forts ? Cela vient de son humilité dépouillée d’égoïsme. L’heure est favorable. Force à l’intérieur, clarté et culture à l’extérieur. La force s’extériorise avec finesse et maîtrise de soi. Cela apporte sublime réussite et richesse.

L’Image

Le feu haut dans le ciel :
Image du GRAND AVOIR.

Ainsi l’homme noble réprime le mal et favorise le bien et il obéit de la sorte à la bienveillante volonté du ciel.

Le soleil qui, du haut du ciel, éclaire de ses rayons toutes les choses terrestres est l’image du grand avoir. Mais une telle possession doit être bien administrée. Le soleil amène au jour le bien et le mal. Les hommes doivent combattre et réprimer le mal, favoriser et promouvoir le bien. Ce n’est qu’ainsi que l’on se conforme à la volonté bienveillante de la divinité qui veut seulement le bien et non le mal.

I Ching Consultation 14-06-2021

Please comment on how I can use the remainder of this incarnation.

No changing lines!

35. Chin / Progress

above LI THE CLINGING, FIRE

below K’UN THE RECEPTIVE, EARTH

The hexagram represents the sun rising over the earth. It is therefore the symbol of rapid, easy progress, which at the same time means ever widening expansion and clarity.

THE JUDGMENT

PROGRESS. The powerful prince

Is honored with horses in large numbers.

In a single day he is granted audience three times.

As an example of progress, this pictures a time when a powerful feudal lord rallies the other lords around the sovereign and pledges fealty and peace. The sovereign rewards him richly and invites him to a closer intimacy.

A twofold idea is set forth here. The actual effect of the progress emanates from a man who is in a dependent position and whom the others regard as their equal and are therefore willing to follow. This leader has enough clarity of vision not to abuse his great influence but to use it rather for the benefit of his ruler. His ruler in turn is free of all jealousy, showers presents on the great man, and invites him continually to his court. An enlightened ruler and an obedient servant–this is the condition on which great progress depends.

THE IMAGE

The sun rises over the earth:

The image of PROGRESS.

Thus the superior man himself

Brightens his bright virtue.

The light of the sun rises over the earth is by nature clear. The higher the sun rises, the more it emerges from the dark mists, spreading the pristine purity of its rays over an ever widening area. The real nature of man is likewise originally good, but it becomes clouded by contact with earthly things and therefore needs purification before it can shine forth in its native clarity.

This excerpted from “I Ching The Shamanic Oracle of Change” by Palmer, Ramsay and Xiaomin

I Ching Consultation 28-03-21

Please comment on what I can do with the remainder of this life…

It returned 24 Fu with three changing line. In my last five I Ching consultations Fu has appeared 4 times!! The I Ching, the oracle, is bringing this hexagram to my attention.

Fu changes to 30 Li

24. Fu / Return (The Turning Point)

above K’UN THE RECEPTIVE, EARTH
below CHêN THE AROUSING, THUNDER

The idea of a turning point arises from the fact that after the dark lines have pushed all of the light lines upward and out of the hexagram, another light line enters the hexagram from below. The time of darkness is past. The winter solstice brings the victory of light. This hexagram is linked with the eleventh month, the month of the solstice (December-January).

THE JUDGMENT

RETURN. Success.
Going out and coming in without error.
Friends come without blame.
To and fro goes the way.
On the seventh day comes return.
It furthers one to have somewhere to go.

After a time of decay comes the turning point. The powerful light that has been banished returns. There is movement, but it is not brought about by force. The upper trigram K’un is characterized by devotion; thus the movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results. Societies of people sharing the same views are formed. But since these groups come together in full public knowledge and are in harmony with the time, all selfish separatist tendencies are excluded, and no mistake is made. The idea of RETURN is based on the course of nature. The movement is cyclic, and the course completes itself. Therefore it is not necessary to hasten anything artificially. Everything comes of itself at the appointed time. This is the meaning of heaven and earth. All movements are accomplished in six stages, and the seventh brings return. Thus the winter solstice, with which the decline of the year begins, comes in the seventh month after the summer solstice; so too sunrise comes in the seventh double hour after sunset. Therefore seven is the number of the young light, and it arises when six, the number of the great darkness, is increased by one. In this way the state of rest gives place to movement.

THE IMAGE

Thunder within the earth:
The image of THE TURNING POINT.
Thus the kings of antiquity closed the passes
At the time of solstice.
Merchants and strangers did not go about,
And the ruler
Did not travel through the provinces.

The winter solstice has always been celebrated in China as the resting time of the year–a custom that survives in the time of rest observed at the new year. In winter the life energy, symbolized by thunder, the Arousing, is still underground. Movement is just at its beginning; therefore it must be strengthened by rest so that it will not be dissipated by being used prematurely. This principle, i.e., of allowing energy that is renewing itself to be reinforced by rest, applies to all similar situations. The return of health after illness, the return of understanding after an estrangement: everything must be treated tenderly and with care at the beginning, so that the return may lead to a flowering.

Six in the third place means:

Repeated return. Danger. No blame.

There are people of a certain inner instability who feel a constant urge to reverse themselves. There is danger in continually deserting the good because of uncontrolled desires, then turning back to it again because of a better resolution. However, since this does not lead to habituation in evil, a general inclination to overcome the defect is not wholly excluded/

Six in the fourth place means:

Walking in the midst of others,
One returns alone.

A man is in a society composed of inferior people, but is connected spiritually with a strong and good friend, and this makes him turn back alone. Although nothing is said of reward and punishment, this return is certainly favorable, for such a resolve to choose the good brings its own reward.

Six at the top means:

Missing the return. Misfortune.
Misfortune from within and without.
If armies are set marching in this way,
One will in the end suffer a great defeat,
Disastrous for the ruler of the country.
For ten years
It will not be possible to attack again.

If a man misses the right time for return, he meets with misfortune. The misfortune has its inner cause in a wrong attitude toward the world. The misfortune coming upon him for without results from this wrong attitude. What is pictured here is blind obstinacy and the judgment that is visited upon it.

The four scanned images below are excerpted from I Ching The Shamanic Oracle of Change by Martin Plamer , Jay Ramsay and Zhao Xiaomin.

30. Li / The Clinging, Fire

above LI THE CLINGING, FIRE
below LI THE CLINGING, FIRE

This hexagram is another double sign. The trigram Li means “to cling to something,” and also “brightness.” A dark line clings to two light lines, one above and one below–the image of an empty space between two strong lines, whereby the two strong lines are made bright. The trigram represents the middle daughter. The Creative has incorporated the central line of the Receptive, and thus Li develops. As an image, it is fire. Fire has no definite form but clings to the burning object and thus is bright. As water pours down from heaven, so fire flames up from the earth. While K’an means the soul shut within the body, Li stands for nature in its radiance.

THE JUDGMENT

THE CLINGING. Perseverance furthers.
It brings success.
Care of the cow brings good fortune.

What is dark clings to what is light and so enhances the brightness of the latter. A luminous thing giving out light must have within itself something that perseveres; otherwise it will in time burn itself out. Everything that gives light is dependent on something to which it clings, in order that it may continue to shine. Thus the sun and moon cling to heaven, and grain, grass, and trees cling to the earth. So too the twofold clarity of the dedicated man clings to what is right and thereby can shape the world. Human life on earth is conditioned and unfree, and when man recognizes this limitation and makes himself dependent upon the harmonious and beneficent forces of the cosmos, he achieves success. The cow is the symbol of extreme docility. By cultivating in himself an attitude of compliance and voluntary dependence, man acquires clarity without sharpness and finds his place in the world.

THE IMAGE

That which is bright rises twice:

The image of FIRE.

Thus the great man, by perpetuating this brightness,
Illumines the four quarters of the world.

Each of the two trigrams represents the sun in the course of a day. The two together represent the repeated movement of the sun, the function of light with respect to time. The great man continues the work of nature in the human world. Through the clarity of his nature he causes the light to spread farther and farther and to penetrate the nature of man ever more deeply.

It is Not Customary For…

someone like me, with my background, to have read so many “occult” books, to dabble with Tarot and use the I Ching.

I think that this is a fair and accurate statement.

The followers of this blog {thank you!} are an eclectic bunch across a number of countries, they have from my brief visits to their blogs, wide and varied interests. They don’t seem to be prejudiced against my science background, which is nice.

It is my opinion, that amongst the purveyors of the natural sciences there are a number of taboos. One of the biggest is called pseudoscience, people hold up their noses at it, they look down on it from on high. Usually without having tried any of it themselves.

If you take a look at my I Ching earlier today it is a tad “spooky” it was generated whilst holding the inquiry in mind and shaking and throwing three coins six times. There are 64 hexagrams and numerous sub variants according to lines changing or not. From here in France there is no way that I can say with six sigma confidence that it is/was accurate. Yet my intuition tells me that there is a good likelihood that some of it is applicable. I trust that the I Ching, if treated with respect, can comment in a helpful manner on a whole number of issues. Emperors had soothsayers. I do not think that it can be 100% highly detailed accurate but the look, the mood and the feel is often spot on. It has a kind of “fuzzy logic”.

Many years ago, a scientist friend of mine who was very sceptical about these things, was pooh-poohing. I did a consultation for him about a particular issue. As I read out the result, he became increasingly agitated.

How come this weird old Chinese book was describing a secret problem / issue he was facing so well?

He has trouble getting his head around it and thought I was playing a trick on him, which I wasn’t.

Anyway, I think he bought one. My I Ching is my oldest possession. I have just checked the dates and it is actually older than my Wok bought in Migros in Berne.

Any way the chainsaw and the log pile are calling, and we can start noisy work again at 3pm. The prefecture forbids work 12-3 on Saturdays…

I Ching Consultation 20-03-21

Please Comment on what is transpiring apropos of me at Imperial College…

18 Ku {Work on what has been spoiled} with four changing lines changing to 24 Fu {Return}

Excerpted from the Wilhelm Translation

————

18. Ku / Work on what has been spoiled [ Decay ]

above Kên KEEPING STILL, MOUNTAIN
below Sun THE GENTLE, WIND

The Chinese character ku represents a bowl in whose contents worms are breeding. This means decay. IT is come about because the gentle indifference in the lower trigram has come together with the rigid inertia of the upper, and the result is stagnation. Since this implies guilt, the conditions embody a demand for removal of the cause. Hence the meaning of the hexagram is not simply “what has been spoiled” but “work on what has been spoiled”.

THE JUDGMENT

WORK ON WHAT HAS BEEN SPOILED
Has supreme success.
It furthers one to cross the great water.
Before the starting point, three days.
After the starting point, three days.

What has been spoiled through man’s fault can be made good again through man’s work. IT is not immutable fate, as in the time of STANDSTILL, that has caused the state of corruption, but rather the abuse of human freedom. Work toward improving conditions promises well, because it accords the possibilities of the time. We must not recoil from work and danger-symbolized by crossing of the great water-but must take hold energetically. Success depends, however, on proper deliberation. This is expressed by the lines, “Before the starting point, three days. After the starting point, three days.” We must first know the cause of corruption before we can do away with them; hence it is necessary to be cautious during the time before the start. Then we must see to it that the new way is safely entered upon, so that a relapse may be avoided; therefore we must pay attention to the time after the start. Decisiveness and energy must take the place of inertia and indifference that have led to decay, in order that the ending may be followed by a new beginning.

THE IMAGE

The wind blows low on the mountain:
The image of DECAY.
Thus the superior man stirs up the people
And strengthens their spirit.

When the wind blow s slow on the mountain, it is thrown back and spoils the vegetation. This contains a challenge to improvement. It is the same with debasing attitudes and fashions; they corrupt human society. His methods likewise must be derived from the two trigrams, but in such a way that their effects unfold in orderly sequence. The superior must first remove stagnation by stirring up public opinion, as the wind stirs up everything, and must strengthen and tranquilize the character of the people, as the mountain gives tranquillity and nourishment to all that grows in its vicinity.

THE LINES

Six in the beginning means:

Setting right what has been spoiled by the father.
If there is a son,
No blame rests upon the departed father.
Danger. In the end good fortune.

Rigid adherence to tradition has resulted in decay. But the decay has not yet penetrated deeply and so can still be easily remedied. It is as if a son were compensated for the decay his father allowed to creep in. Then no blame attaches to the father. However, one must not overlook the danger or take the matter too lightly. Only if one is conscious of the danger connected with every reform will everything go well in the end.

Nine in the second place means:

Setting right what has been spoiled by the mother.
One must not be too persevering.

This refers to mistakes that as a result of weakness have brought about decay-hence the symbol, “what has been spoiled by the mother. ” In setting things right in such a case, a certain gentle consideration is called for. In order not to wound, one should not attempt to proceed too drastically.

Nine in the third place means:

Setting right what has been spoiled by the father.
There will be a little remorse. No great blame.

This describes a man who proceeds a little too energetically in righting the mistakes of the past. Now and then, as a result, minor discourse and annoyances will surely develop. But too much energy is better than too little. Therefore, although he may at times have slight cause for regret, he remains free of any serious blame.

Nine at the top means:

He does not serve kings and princes,
Sets himself higher goals.

Not every man has an obligation to mingle in the affairs of the world. There are some who are developed to such a degree that they are justified in letting the world go its own way and refusing to enter public life with a view to reforming it. But this does not imply a right to remain idle or to sit back and merely criticize. Such withdrawal is justified only when we strive to realize in ourselves the higher aims of mankind. For although the sage remains distant from the turmoil of daily life, he creates incomparable human values for the future.

—————————-

24. Fu / Return (The Turning Point)

above K’UN THE RECEPTIVE, EARTH
below CHêN THE AROUSING, THUNDER

The idea of a turning point arises from the fact that after the dark lines have pushed all of the light lines upward and out of the hexagram, another light line enters the hexagram from below. The time of darkness is past. The winter solstice brings the victory of light. This hexagram is linked with the eleventh month, the month of the solstice (December-January).

THE JUDGMENT

RETURN. Success.
Going out and coming in without error.
Friends come without blame.
To and fro goes the way.
On the seventh day comes return.
It furthers one to have somewhere to go.

After a time of decay comes the turning point. The powerful light that has been banished returns. There is movement, but it is not brought about by force. The upper trigram K’un is characterized by devotion; thus the movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results. Societies of people sharing the same views are formed. But since these groups come together in full public knowledge and are in harmony with the time, all selfish separatist tendencies are excluded, and no mistake is made. The idea of RETURN is based on the course of nature. The movement is cyclic, and the course completes itself. Therefore it is not necessary to hasten anything artificially. Everything comes of itself at the appointed time. This is the meaning of heaven and earth. All movements are accomplished in six stages, and the seventh brings return. Thus the winter solstice, with which the decline of the year begins, comes in the seventh month after the summer solstice; so too sunrise comes in the seventh double hour after sunset. Therefore seven is the number of the young light, and it arises when six, the number of the great darkness, is increased by one. In this way the state of rest gives place to movement.

THE IMAGE

Thunder within the earth:
The image of THE TURNING POINT.
Thus the kings of antiquity closed the passes
At the time of solstice.
Merchants and strangers did not go about,
And the ruler
Did not travel through the provinces.

The winter solstice has always been celebrated in China as the resting time of the year–a custom that survives in the time of rest observed at the new year. In winter the life energy, symbolized by thunder, the Arousing, is still underground. Movement is just at its beginning; therefore it must be strengthened by rest so that it will not be dissipated by being used prematurely. This principle, i.e., of allowing energy that is renewing itself to be reinforced by rest, applies to all similar situations. The return of health after illness, the return of understanding after an estrangement: everything must be treated tenderly and with care at the beginning, so that the return may lead to a flowering.

The Shaman’s Breakdown

I’ll preface by saying, if family legend is correct, I am a direct descendant of a gwrach or witch. And one from deepest darkest Snowdonia to boot. Sometimes “the gift” skips generations and resurfaces in the most unlikely of beings, maybe even a chemical physics dude and laser jock. 😉

Around 1995 I had a major depressive episode with inherent suicidal ideation. Initially I was on the green and whites. Later when these did not work the consultant psychiatrist put me on monoamine oxidase inhibitors and tricyclics.

There was major risk because of potential dietary interaction. The doctor felt able to take that risk because I was a practising vegan at the time. I even flew to Japan whilst on the latter combination and only had a mild hypertensive episode once at a business dinner in a fancy restaurant. This kind of treatment is usually for inpatients.

It was pretty clear to me that something had to change and change fast.  So, I began to look at alternate ways of living and ways of viewing the world. It is common knowledge amongst the shamanic community that many shamans have to have a kick up the butt in order to start practising. This is either a breakdown, a vision or a major life-threatening illness.

My first encounter with the word shaman was in the books of Carlos Castaneda. However, I had met two wise men before. These were our gardener and our houseboy when we lived in Zambia.  The houseboy was 53 and the gardener, Tembo (elephant) was in his seventies. They let me (10-13) sit with them sometimes, even when others came to ask their advice. They had a divination game involving throwing some stones over a grid of shallow holes dug in the ground. I was OK, my sister not.

During my illness a copy of the I Ching fell off a bookshelf in a bookshop in Tring and landed right at my feet. Ok, I am meant to look at I Ching. I found a course on Native American Indian Shamanism and began. As a part of this we did Runic Shamanism and Remote Viewing. I carved an entire set of runes from slate and wore each one, in turn, as a necklace. I got better.

One could argue it was the meds or it could be that I was at last looking into something I was “meant” to.

Here in Brittany, you can find shamans, clairvoyants and tarot readers in the yellow pages. They even had a thing in the local newspaper when someone opened up a cartomancy or Tarot business in the local town! It is a bit odd, to my eyes, for a catholic country. In the local town there is one shop which sells catholic icons and crosses as well as books on shamanism, Angels, and divining pendants. As usual there are contradictions.

So why am I being pointed again at Shamanism?

I’ll ask the I Ching.

There could be a business opportunity…

2021 I Ching Consultation

Please comment on the nature of 2021:

24. Fu / Return (The Turning Point)

above K’UN THE RECEPTIVE, EARTH
below CHêN THE AROUSING, THUNDER

The idea of a turning point arises from the fact that after the dark lines have pushed all of the light lines upward and out of the hexagram, another light line enters the hexagram from below. The time of darkness is past. The winter solstice brings the victory of light. This hexagram is linked with the eleventh month, the month of the solstice (December-January).

THE JUDGMENT

RETURN. Success.
Going out and coming in without error.
Friends come without blame.
To and fro goes the way.
On the seventh day comes return.
It furthers one to have somewhere to go.

After a time of decay comes the turning point. The powerful light that has been banished returns. There is movement, but it is not brought about by force. The upper trigram K’un is characterized by devotion; thus the movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results. Societies of people sharing the same views are formed. But since these groups come together in full public knowledge and are in harmony with the time, all selfish separatist tendencies are excluded, and no mistake is made. The idea of RETURN is based on the course of nature. The movement is cyclic, and the course completes itself. Therefore it is not necessary to hasten anything artificially. Everything comes of itself at the appointed time. This is the meaning of heaven and earth. All movements are accomplished in six stages, and the seventh brings return. Thus the winter solstice, with which the decline of the year begins, comes in the seventh month after the summer solstice; so too sunrise comes in the seventh double hour after sunset. Therefore seven is the number of the young light, and it arises when six, the number of the great darkness, is increased by one. In this way the state of rest gives place to movement.

THE IMAGE

Thunder within the earth:
The image of THE TURNING POINT.
Thus the kings of antiquity closed the passes
At the time of solstice.
Merchants and strangers did not go about,
And the ruler
Did not travel through the provinces.

The winter solstice has always been celebrated in China as the resting time of the year–a custom that survives in the time of rest observed at the new year. In winter the life energy, symbolized by thunder, the Arousing, is still underground. Movement is just at its beginning; therefore it must be strengthened by rest so that it will not be dissipated by being used prematurely. This principle, i.e., of allowing energy that is renewing itself to be reinforced by rest, applies to all similar situations. The return of health after illness, the return of understanding after an estrangement: everything must be treated tenderly and with care at the beginning, so that the return may lead to a flowering.

Six in the second place means:

Quiet return. Good fortune.

Changing to:


19. Lin / Approach

above K’UN THE RECEPTIVE, EARTH
below TUI THE JOYOUS, LAKE

The Chinese word lin has a range of meanings that is not exhausted by any single word of another language. The ancient explanations in the Book of Changes give as its first meaning, “becoming great.” What becomes great are the two strong lines growing into the hexagram from below; the light-giving power expands with them. The meaning is then further extended to include the concept of approach, especially the approach of what is lower. Finally the meaning includes the attitude of condescension of a man in high position toward the people, and in general the setting to work on affairs. This hexagram is linked with the twelfth month (January-February), when after the winter solstice, the light power begins to ascend again.

THE JUDGMENT

APPROACH has supreme success.
Perseverance furthers.
When the eighth month comes,

There will be misfortune.

The hexagram as a whole points to a time of joyous, hopeful progress. Spring is approaching. Joy and forbearance bring high and low nearer together. Success is certain. But we must work with determination and perseverance to make full use of the propitiousness of the time. And on thing more: spring does not last forever. In the eighth month the aspects are reversed. Then only two strong, light lines are left; these do not advance but are in retreat (see next hexagram). We must take heed of this change in good time. If we meet evil before it becomes reality-before it has even begun to stir-we can master it.

THE IMAGE

The earth above the lake:
The image of APPROACH.
Thus the superior man is inexhaustible
In his will to teach,
And without limits
In his tolerance and protection of the people.

The earth borders upon the lake from above. This symbolizes the approach and condescension of the man of higher position to those beneath him. The two parts of the image indicate what his attitude toward these people will be. Just as the lake is inexhaustible in depth, so the sage is inexhaustible in his readiness to teach mankind, and just as the earth is boundlessly wide, sustaining and caring for all creatures on it, so the sage sustains and cares for all people and excludes no part of humanity.