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From: "Danny Van den Berghe" <Danny.vandenberghe@ping.be>
To: <hexagram-8@apocalypse.org>
References: <4b.11407209.28d61a37@aol.com> <000f01c140ff$f91c3ca0$317279c3@heybo002>
Subject: HEX8: new article
Date: Wed, 3 Oct 2001 11:54:39 +0200
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Hi all,


A new, revised and expanded version of the "Explanation of King Wen's order of the
hexagrams" is now up on my site:
www.ping.be/icrea/explan.html



All the best,

Danny



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Subject: HEX8: Re:King Wen Sequence
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Hi Danny,
    It is a lovely illustrated article on the King Wen sequence and if the 
Chinese were without written philosophy or the hexagrams known only by their 
mute drawing upon some tomb wall an excellent application of modern American 
concepts to their interpretation.
     Looking at the commentaries that exist, such as in the Wilhelm text, 
there is another way to explain the sequence that follows your use of the 
trigrams for meaning but without the curves and other fancy illustrations.
     Looking at the Wilhelm comments on hexagrams 11 and 31 there is a brief 
mention that the Hexagrams are organized in sets of 10 and dividing in half 
at hexagram 30. Looking at the meanings of Chinese ideograms (such as King) 
there is generally a division in Chinese philosophy into three domains, 
earth, man and heaven. Applying these together, that would make the first set 
of 10, refer to the water cycle. In Weiger's Chinese Characters the ideogram 
for Ch'ien the name for hexagram One is derived from the image of the rays of 
the sun turning the mist of a swamp into vapor which will form clouds to rain 
upon the crops. A concrete image of the Water Cycle.
     In your comments you note that hexagrams 3, 4,5,6,7,8 all involve the 
trigram of running water. With hexagram 1 being sunshine powering the water 
cycle and hexagram 10 being water collected in a lake with sunshine starting 
to evaporate for the next cycle it would seem the water cycle is the theme of 
that first set.
     Explaining the exact sequence requires using other metaphysics than 
modern math. The great theme of the Pythagoreans is described by 1+2+3+4= 10 
which doesn't mean much today, but as "the perspective of the Monad combined 
with the Dyad, Triad and Tetrad (or double dichotomy) forms the entire Kosmos 
it describes a metaphysics also available in Ancient China which describes 
each of the hexagrams in sequence. 
     I believe I already went through the details of the water cycle 
correspondence in an earlier post to Hex-8, in any event it is only of 
interest if the concept makes sense to you.
Frank 

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<HTML><FONT FACE=arial,helvetica><FONT  SIZE=2>Hi Danny,
<BR> &nbsp;&nbsp;&nbsp;It is a lovely illustrated article on the King Wen sequence and if the Chinese were without written philosophy or the hexagrams known only by their mute drawing upon some tomb wall an excellent application of modern American concepts to their interpretation.
<BR> &nbsp;&nbsp;&nbsp;&nbsp;Looking at the commentaries that exist, such as in the Wilhelm text, there is another way to explain the sequence that follows your use of the trigrams for meaning but without the curves and other fancy illustrations.
<BR> &nbsp;&nbsp;&nbsp;&nbsp;Looking at the Wilhelm comments on hexagrams 11 and 31 there is a brief mention that the Hexagrams are organized in sets of 10 and dividing in half at hexagram 30. Looking at the meanings of Chinese ideograms (such as King) there is generally a division in Chinese philosophy into three domains, earth, man and heaven. Applying these together, that would make the first set of 10, refer to the water cycle. In Weiger's Chinese Characters the ideogram for Ch'ien the name for hexagram One is derived from the image of the rays of the sun turning the mist of a swamp into vapor which will form clouds to rain upon the crops. A concrete image of the Water Cycle.
<BR> &nbsp;&nbsp;&nbsp;&nbsp;In your comments you note that hexagrams 3, 4,5,6,7,8 all involve the trigram of running water. With hexagram 1 being sunshine powering the water cycle and hexagram 10 being water collected in a lake with sunshine starting to evaporate for the next cycle it would seem the water cycle is the theme of that first set.
<BR> &nbsp;&nbsp;&nbsp;&nbsp;Explaining the exact sequence requires using other metaphysics than modern math. The great theme of the Pythagoreans is described by 1+2+3+4= 10 which doesn't mean much today, but as "the perspective of the Monad combined with the Dyad, Triad and Tetrad (or double dichotomy) forms the entire Kosmos it describes a metaphysics also available in Ancient China which describes each of the hexagrams in sequence. 
<BR> &nbsp;&nbsp;&nbsp;&nbsp;I believe I already went through the details of the water cycle correspondence in an earlier post to Hex-8, in any event it is only of interest if the concept makes sense to you.
<BR>Frank </FONT></HTML>

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From owner-hexagram-8@apocalypse.org Thu Oct 11 13:51:00 2001
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From: "Bernhard Pfennigschmidt" <bernhard@cancun.com>
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Hello Danny Hello All
Long time since my last post....

This is the most complete and consistent interpretation of the i ching 
numbers on the web.
But my own experiments tell me that the I ching is fractal, it can be 
ordered in any way possible.
see http://www.cancun.com/db/sipp/ra.php?lin=on 

But there are some special sorts which seem to be more meaningful 
than others. King wen is one, binary another.
I had found some relations between the king wen and the binary order, which 
had to do with the cubic display, but I forgot the details. 
If anyone is interested, I can try to find the notices 

see http://www.cancun.com/sipp6/cube/thecube.stm 
for the cubic binary order
The beauty of this arrangement is that the hexagrams adjacent to 
any hexagram are only different in one line.


Love 
Bernhard
http://www.cancun.com/sipp5/
 





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Date: Tue, 16 Oct 2001 16:03:30 EDT
Subject: HEX8: A Perspective
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A Perspective
=20
=20
Realize I am the circumference as well as the center.
=20
Recognize something sacred in the daily environment.
=20
Learn from music.
=20
What=E2=80=99s the best use of the time?
=20
Living is what I am doing now.
=20
Something gave me life.
=20
=20
Question: Should I post =E2=80=98A Perspective=E2=80=99 to the I Ching lists=
?
Response: Hexagram 15 changing to Hexagram 45; lines 3, 4& 5 moving.
Reference: Wilhelm/Baynes translation.
=02

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<HTML><FONT FACE=3Darial,helvetica><FONT  SIZE=3D2>A Perspective
<BR>=20
<BR>=20
<BR>Realize I am the circumference as well as the center.
<BR>=20
<BR>Recognize something sacred in the daily environment.
<BR>=20
<BR>Learn from music.
<BR>=20
<BR>What=E2=80=99s the best use of the time?
<BR>=20
<BR>Living is what I am doing now.
<BR>=20
<BR>Something gave me life.
<BR>=20
<BR>=20
<BR>Question: Should I post =E2=80=98A Perspective=E2=80=99 to the I Ching l=
ists?
<BR>Response: Hexagram 15 changing to Hexagram 45; lines 3, 4&amp; 5 moving.
<BR>Reference: Wilhelm/Baynes translation.
<BR>=02</FONT></HTML>

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From owner-hexagram-8@apocalypse.org Wed Oct 24 10:07:11 2001
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From: "Hilary Barrett" <hj-barrett@lineone.net>
To: "hexagram-8" <hexagram-8@apocalypse.org>
Subject: HEX8: 25, line 2: this calls for an expert in Chinese!
Date: Wed, 24 Oct 2001 15:14:01 +0100
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Hello all,

I've just been looking at 25, line 2 - not for the first or last time... -
and wondering...
There doesn't seem to be any real doubt about the literal translation:
Not plough crop/harvest
Not clear-for-cultivation ploughland (ie land already under the plough for a
year or so)
And therefore beneficial(/harvest) to have a direction to go.

But this is of course blindingly obvious. You don't drag the plough over the
crop; you don't clear land that's already cleared and ploughed. Wilhelm has
expunged the absurd from this line by turning it into 'not counting on the
harvest when ploughing', which is well and good but not what it says. Huang
has the same - looking at Lynn's notes, it seems they both take this from
Chu Hsi.

Karcher just says it isn't time to farm, and doesn't seem to notice that
tilling crops isn't the way to go about farming anyway.
(Uncharacteristically feeble!)

Rutt ingeniously turns it round, making some sense with minimal change -
reaping without first having ploughed; tilling without first having cleared.
Impossible (unless you just took over someone else's patch), but obviously
fortunate. Perhaps a 'lilies of the field' message?

Richard Lynn's translation has a host of suggestions in the notes. Not
ploughing but reaping, not clearing but tending mature fields, ie working
for someone else rather than starting something new individually. (Wang Bi)
Cheng Yi: you don't reap without first ploughing nor have a field without
first clearing it.

Help! I need a Chinese speaker! Is not-verb-object the natural way to read
this? (Hugely relieved to see that this is how Bradford has it!)
(LiSe - possibly my favourite translator :-) - has 'not-verb-verb', ie not
doing either, but dwelling in the present.)

As it seems to me - this might just be the Yi being funny... The most
obvious message (subject to correction from the Chinese speakers!) seems to
be that it's not wise to do things in the wrong order, starting from scratch
and destroying the capital you've built up already. Is this a possible
reading? And is there a translator or interpreter I haven't referred to who
got there before me?

...help?...

all best wishes,
Hilary

P.S. Hope no-one minds the cross posting. I tend to do so when I really want
to pick every brain available...



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Date: Wed, 24 Oct 2001 11:50:17 EDT
Subject: HEX8: Discovering our Nature 2
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(continuation of Discovering our Nature 1)

It doesn't matter what one does or what one's path is, one has to be alive to 
follow it.  Life is the sanctum.  We each have been so concerned with our 
personal agendas we didn't pay attention to the course of those so 
self-consumed they would wontedly spray death as a way to pre-empt the course 
of nature.  We'd better start paying attention to those who use violence so 
selfishly.  We'd better start paying attention to our own complicity in 
allowing such a death-wish to fester on this small planet.

In ancient times the Mandate of Heaven began as an event as the Zhou dynasty 
replaced the Shang.  But the Mandate continued as a perspective by which to 
view the relationship between man and Heaven.  It continued as a living 
motivator for over 3,000 years.  It is re-animated today as we come into the 
realm that we are not passengers on this voyage; we are participants.  
Participants have responsibility to themselves and to Heaven.

Among that which the ancients of all races teach us is that progress, indeed 
the totality of life, occurs in stages.  We can see this whenever we take a 
moment to reflect on the process of life.  It is taught in the emphasis on 
the seasons whereby the year or the day or the phase rotates from something 
known to something else in its natural order.

The simplicity is when we were uprooted from our selves we were delivered to 
that which continues, to that which we share, to that point wherein we bond 
because it is more deeply fundamental, to that state we basically share but 
have forgotten.  The reality is this is not some intellectual concept; it is 
something we know first-hand for it is something we have all experienced.

We can't hold that experience for it is such a shock we are in fear of it, 
but we are suspended between it and what was taken for granted in the moment 
just before the attacks.  At the first shock our world collapsed but at the 
second shock we were ushered into the heart of our nature and there we found 
our differences had vanished.

Such a jolt initially brings confusion.  I had thought I was a bright enough 
fellow but as I opened to the credentials of the situation it became clear I 
had been sleeping.  I had become distracted from something both precious and 
in-my-face real.

The ramifications of the first shock are fundamentally simple: either 
civilization continues its downward spiral, or we confront the reality that 
we must come together to limit those who would so abuse freedom.  Ours is a 
job of work -- not to underestimate nor to succumb to infection, but to 
recognize and concentrate on the reality of our actual potential, i.e., 
something that needs to be done for its own sake.

In the din of the initial confusion I had missed the simplicity that the 
attack so transgressed the natural order.  It took later reflection to 
validate how the heart of humanity responded â€¦ the heroes of 93 who showed us 
resolve that foiled a greater evil â€¦ the behavior of those who protect us and 
demonstrate the essence of duty â€¦ the families who grieve and those who came 
together in uncounted ways to help â€¦ the gathering together of aspects of 
ourselves and the gathering together of points-of-view.

This is not a war of religions; it is a war of focus.  It is a war dependent 
on leaders - whether we refer to ourselves individually or leadership in more 
conventional ways - and where their efforts are placed.  Whatever the person 
or nation or religion or sect or auspices, we are all being held hostage by a 
few who manipulate those of no hope -- by those few who sell casual death as 
a product they demand we buy.  Whatever the level of complicity, be it 
commission or omission, we slide toward the pit.

It's simple: we the people must propel leadership out of its miasma.

Now is the time to stabilize to the gravity of the situation and prepare to 
help each other.  There is a need to affect a normalcy but also to prepare, 
for they have resources and the advantage of time, so our first task is to 
catch up to the reality.

It is difficult for we have become lazy and self-absorbed because the times 
would permit it â€¦ but that interlude is a part of our past.  We have ceded 
leadership of ourselves by not keeping our priorities straight.  What is at 
stake here is a concerted and prolonged effort to destroy the greater family 
of man.  If we're wanting to live the fullest lives we can, we'd better get 
used to adjusting the ways we deal with life.  If we're wanting to pass 
civilization along to those who follow, we'd better come into context with 
what is most important now.

Life arises from love and love translates into humanity.  Humanity is under 
siege.  Those who hear the call can allow divergent parts to come together.  
With our collective backs to the wall we must each become leaders and learn 
from the process.  This new footing has been with us all along; but in this 
now we can participate with it in awareness.  For the second shock literally 
puts us of a different mind.

We have lost touch with the obvious-ness that we are grounded in living-ness 
and yet here we are jolted into the reality that our nature is full to the 
brim of what we do not know about ourselves.  We have experienced an 
energetic change which has demonstrated the simplicity that we have the 
capacity to change.  We have experienced something outside of self.  That 
door has been opened and in its opening there exists an energy we can all 
feel.  

The presence of energy means we are funded, i.e. we have the capacity to use 
the energy in ways we have not been conscious of energy before.  There is 
need to extend the gathering of ourselves into our daily awareness.  There is 
no need for bravado.  There is no need of violence; there is need to excise a 
cancer.  There is need to direct ourselves toward that which allows daily 
renewal.  There is need to pay attention to what happened to us as we joined 
together, a need to recognize it as a pivot in all our lives.  There is need 
to recognize that as the world bonded into an accumulated No, it took a stand 
for life; we thereby arose together to say Yes.  There is need to pay 
attention to the heart and recognize it collects us.

We have only known separation; now we begin to unite.

A sense of the second shock is the simplicity of awe.

Our eyes are directed toward the heavens.


Question: Should I post Discovering our Nature to the I Ching lists?
Response: Hexagram #7 changing to #2, second line moving.

Following a spontaneous event that seemed to confirm, I rephrased and asked 
again:
Response: Hexagram #19 changing to #61; top two lines moving.
Reference: Wilhelm/Baynes translation.



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Subject: HEX8: B-Discovering our Nature 1
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(Note: this is the second of three posts comprising this message.  The 
overall sequence is 1A, 1B, i.e., this post, and 2.)

Everything changed September 11, 2001, the day the world said No.  It said No 
to indiscriminate death.  It said No to allowing those who would use a bucket 
line of death as a political statement.  It said No to the path such 
blasphemy will lead us toward.  It said No to such a breach of Natural Law.  
The experience of saying No together began to bring us together.

We can already recognize a bonding between the sexes, the races, the 
religions and between those who provide our protection and ourselves.  As we 
get to know people - individuals - the old models of prejudice for groups are 
simply discarded.  As we get to appreciate what we share, our fear of 
difference dissolves.  When our survival is on the line all other 
distractions are forgotten.

We trust that our institutions are secure, but when that comfort level is 
instantly ripped from us, nothing seems solid anymore.  We found solidity in 
what we share at a deeper level than ego, a new kind of security, precarious 
but penetratingly real.  We have been shaken - collectively and personally - 
to our very roots.  There is a sense of trying to get back to normal, but in 
this new moment, now is normal.  We don't understand what the new rules might 
become, but we do share the daily reality of searching for our priorities in 
light of actual contact with our very Being.

Fate delivered us unto the passage of a series of shocks, and we are still in 
shock.  We were witness to the cold, inhuman presence of evil.  Our destiny 
was to watch as thousands of our sisters and brothers were sacrificed by 
those whose self-interest had exploded; we were served up to the very 
definition of evil.  It was genocide orchestrated for media appeal, the 
wretch of wholesale manipulation, the corruption of life hammered directly 
into the pit of our stomachs.

Through it came marching the heroes, those who showed us the still-alive part 
of ourselves, or that which was made real by the sacrifice of innocents.  The 
people at the Pentagon died in protection of us.  In New York people were 
treated as faceless symbols in some now-forgotten agenda of hate, yet the 
stories of people helping others are too numerous to count.  On flight 93 
heroes moved past the model of self-interest to demonstrate that by their 
sacrifice terrorism fails.

But there was another mode of shock, a completely different kind of shock, a 
shock in a strange way that was almost a different subject than the first.  
We came together.  We bonded with fellow humans of a similar kind, we flowed 
together with humans of different kinds, we were ushered into the province of 
knowing we are one.  New York, known as the most implacable point on earth, 
became one person.  Fire and rescue did their job spontaneously and touched 
that spot in our hearts where we are joined.  Heroes all over the world threw 
off their separateness to unify.  We experienced a latent part of our nature, 
we experienced resurrection.

In coming together we honor those who have come before us.  In coming 
together we install an example for all who come after us for we have 
experienced in awareness something of that center from whence we derive.

Together we have experienced what is more basic than self.  We each found it 
to be different and we each found it to be the same.  It is something we 
cannot verbalize but something nonetheless we all now know.  We have found 
that when we are confronted with the unspeakable, we go toward what sustains 
us.  We go to our nature, to the preciousness by which we regard life.

We have been exposed to the worst in man and have thus been exposed to that 
which is worst in ourselves.  For this to have happened we had to have been 
complacent.  For this to have happened we have had to be asleep to the 
extremes of which the human animal is capable.

(Note: The third part -- in a separate post -- concludes this series.  I 
apologize for the confusion but I wasn't aware of the protocols of the length 
filter until the third part had already gone through.)


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Date: Wed, 24 Oct 2001 16:05:56 EDT
Subject: HEX8: A--Discovering our Nature 1 (1A)
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(Note: this post is the first part of a 3-part series sent today.)


Discovering our Nature

As I write this there are thousands grieving, for within scant weeks there 
has been carnage inflicted by those who would place themselves beyond the 
highest.  As I write this there are millions grieving for these same acts 
touch us deeply at levels we cannot describe.  The people most affected - 
those who died in unspeakable ways -- are all heroes.  We honor them as our 
ancestors.

Those of us who are left have allowed the heroism of the dead to shake us.  
For what is at stake here is not as much frozen in our own predicaments as 
much as what we have shared; what we have witnessed is a literal 
demonstration of anti-life, it is the recognition of the fetid, a horrible 
crime against the wonder of living, a curse against the totality of 
civilization.

It was a crime against the teachings of religion and the will of humanity.  I 
know we each have great difficulty in expressing what happened, but to me it 
was fundamentally a crime against nature.  

When we come into this perspective we can turn to ancient texts.  
Self-absorption acting against nature (i.e. nature, the community of nature, 
human nature) is an oft included subject in both the Tao Te Ching and the 
Chuang Tzu (for example, see Chapter 16 in either).

Through the Confucian lineage we can appreciate this same thread regarding 
the I Ching.  The written version (the Zhouyi) was in ample part derived from 
the Mandate of Heaven, or the ordinance received by King Wen and completed by 
King Wu (which said it was the duty of man to rule but should the rule be 
unjust it would be the course of Heaven to replace the ruler).  This is the 
mainspring of nature, man working in concert with the unseen world.

We know our awareness has changed since the I Ching was written over 2,800 
years ago.  We no longer live with the earth as a sacred place, we no longer 
have a sacred relationship with our food or the heavenly process, but we 
still live on the same earth.  We know they sacrificed as a part of their 
religion, but that human sacrifice was ended at about the same time the I 
Ching was written.  We know our awareness has changed and the rules seem to 
keep changing but the principles remain the same.

For we also know one of the primary things we can learn is about context.  We 
can't duplicate their world but we can avail ourselves of their wisdom and 
its ramifications as it is expressed in the context of now.

Who among us didn't feel the attack and its consequences at an energetic 
level?  Who didn't feel the shift in our nature as our ground was pulled out 
from under us â€¦ we each may not refer to it as energetic change, but to a 
person, we each experienced it.  We went from numbness and confusion toward a 
state recognizing there were others who felt like ourselves; indeed we 
discovered in the actions of those who died, in the shock of the entire world 
and in our neighbor from across the street, a commonality.

(Note: I apologize for the confusion arising from splitting 'Discovering our 
Nature' into three separate posts -- 1A, this post; 1B, the next post; and 2, 
the concluding part.  If you are interested in the complete version, contact 
me off-list and I'll send it to you.)


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----- Forwarded message from owner-hexagram-8@apocalypse.org -----

>From owner-hexagram-8@apocalypse.org Wed Oct 24 14:37:09 2001
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Subject: A-Discovering our Nature 1
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Discovering our Nature

As I write this there are thousands grieving, for within scant weeks there 
has been carnage inflicted by those who would place themselves beyond the 
highest.  As I write this there are millions grieving for these same acts 
touch us deeply at levels we cannot describe.  The people most affected - 
those who died in unspeakable ways -- are all heroes.  We honor them as our 
ancestors.

Those of us who are left have allowed the heroism of the dead to shake us.  
For what is at stake here is not as much frozen in our own predicaments as 
much as what we have shared; what we have witnessed is a literal 
demonstration of anti-life, it is the recognition of the fetid, a horrible 
crime against the wonder of living, a curse against the totality of 
civilization.

It was a crime against the teachings of religion and the will of humanity.  I 
know we each have great difficulty in expressing what happened, but to me it 
was fundamentally a crime against nature.  

When we come into this perspective we can turn to ancient texts.  
Self-absorption acting against nature (i.e. nature, the community of nature, 
human nature) is an oft included subject in both the Tao Te Ching and the 
Chuang Tzu (for example, see Chapter 16 in either).

Through the Confucian lineage we can appreciate this same thread regarding 
the I Ching.  The written version (the Zhouyi) was in ample part derived from 
the Mandate of Heaven, or the ordinance received by King Wen and completed by 
King Wu (which said it was the duty of man to rule but should the rule be 
unjust it would be the course of Heaven to replace the ruler).  This is the 
mainspring of nature, man working in concert with the unseen world.

We know our awareness has changed since the I Ching was written over 2,800 
years ago.  We no longer live with the earth as a sacred place, we no longer 
have a sacred relationship with our food or the heavenly process, but we 
still live on the same earth.  We know they sacrificed as a part of their 
religion, but that human sacrifice was ended at about the same time the I 
Ching was written.  We know our awareness has changed and the rules seem to 
keep changing but the principles remain the same.

For we also know one of the primary things we can learn is about context.  We 
can't duplicate their world but we can avail ourselves of their wisdom and 
its ramifications as it is expressed in the context of now.

Who among us didn't feel the attack and its consequences at an energetic 
level?  Who didn't feel the shift in our nature as our ground was pulled out 
from under us â€¦ we each may not refer to it as energetic change, but to a 
person, we each experienced it.  We went from numbness and confusion toward a 
state recognizing there were others who felt like ourselves; indeed we 
discovered in the actions of those who died, in the shock of the entire world 
and in our neighbor from across the street, a commonality.

(Note: Because of length, this message is in three posts - Discovering our 
Nature A1, then B1, then Discovering our Nature 2.  Sorry for the confusion.)

----- End forwarded message -----

-- 
Ron Hale-Evans ... rwhe@ludism.org & rwhe@apocalypse.org
Center for Ludic Synergy, Seattle Cosmic Game Night, 
Kennexions Glass Bead Game &  Positive Revolution FAQ: http://www.ludism.org/
Home page & Hexagram-8 I Ching Mailing List: http://www.apocalypse.org/~rwhe/
== You meet the most interesting people when you're a solipsist. ==


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Dans un courrier daté du 24/10/01 17:51:52, Fule@aol.com a écrit :

<<Life arises from love>>

-Can you explain what do you mean ? 


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Dans un courrier datÃ© du 24/10/01 17:51:52, Fule@aol.com a Ã©crit :

<<We have only known separation; now we begin to unite.>>

-It is your own personnal opinion or something you receive from Heavenâ€¦ ??!!!


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Dans un courrier daté du 24/10/01 17:51:52, Fule@aol.com a écrit :

<<Question: Should I post Discovering our Nature to the I Ching lists?

Response: Hexagram #7 changing to #2, second line moving.


Following a spontaneous event that seemed to confirm, I rephrased and asked 

again:

Response: Hexagram #19 changing to #61; top two lines moving.

Reference: Wilhelm/Baynes translation.>>

-Do you think it is a good idea or it is in off only because you receive the 
answer, this answer ?

You are a good soldier !
Are you a soldier of love ? How beautiful is !

Tell us how do you feel ! 
  


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Dans un courrier daté du 24/10/01 22:08:50, Fule@aol.com a écrit :

<<that human sacrifice was ended at about the same time the I 

Ching was written.>>

-Really ?


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Bu4 geng1 huo4 bu4 zi1 yu2
Bu: not
Geng1, GSR.808: plough + 'arable land' (which is the same character as the
well of hex.48). Meaning: to plough
Huo4, GSR.784h: grain + a bird being caught: to reap, to cut.
Bu: not
Zi1, GSR.969c: field + water + plants: recently broken field
Yu2, GSR.82f: field + plough-share: field in the 3rd (2nd ?) year of
cultivation.
(GSR is Karcher 'Grammata Serica Recensa')
Not ploughing reaping not new field not 2nd year field. Then (as a
consequence) harvest having probing proceeding.
No but's and yet's in the sentence. (I like the probing, it is the old
meaning of "
'direction', gives me more ideas of how to go on, in what kind of mood).
Without the buts and yets I think it says simply there is nothing to do,
nothing to look after. So go on, you are free to find something worthwhile
you really want to do. Or rather: do not BE the things you are supposed to
do, if you are free, all will be done when it should be done: by proceeding
probing, reacting to the right moment instead of rules.
It changes to 10.2: Walking the way, calm and frank. Hermit's determination,
auspicious.
To live a real life means to be faithful to oneself and to follow one's own
road. Out of reach of society this road is straight, but in the world of
people one will have to defend it. Hold on to it, always.

----- Original Message -----
From: "Hilary Barrett" <hj-barrett@lineone.net>
To: "hexagram-8" <hexagram-8@apocalypse.org>
Sent: Wednesday, October 24, 2001 4:14 PM
Subject: HEX8: 25, line 2: this calls for an expert in Chinese!


> Hello all,
>
> I've just been looking at 25, line 2 - not for the first or last time... -
> and wondering...
> There doesn't seem to be any real doubt about the literal translation:
> Not plough crop/harvest
> Not clear-for-cultivation ploughland (ie land already under the plough for
a
> year or so)
> And therefore beneficial(/harvest) to have a direction to go.
>
> But this is of course blindingly obvious. You don't drag the plough over
the
> crop; you don't clear land that's already cleared and ploughed. Wilhelm
has
> expunged the absurd from this line by turning it into 'not counting on the
> harvest when ploughing', which is well and good but not what it says.
Huang
> has the same - looking at Lynn's notes, it seems they both take this from
> Chu Hsi.
>
> Karcher just says it isn't time to farm, and doesn't seem to notice that
> tilling crops isn't the way to go about farming anyway.
> (Uncharacteristically feeble!)
>
> Rutt ingeniously turns it round, making some sense with minimal change -
> reaping without first having ploughed; tilling without first having
cleared.
> Impossible (unless you just took over someone else's patch), but obviously
> fortunate. Perhaps a 'lilies of the field' message?
>
> Richard Lynn's translation has a host of suggestions in the notes. Not
> ploughing but reaping, not clearing but tending mature fields, ie working
> for someone else rather than starting something new individually. (Wang
Bi)
> Cheng Yi: you don't reap without first ploughing nor have a field without
> first clearing it.
>
> Help! I need a Chinese speaker! Is not-verb-object the natural way to read
> this? (Hugely relieved to see that this is how Bradford has it!)
> (LiSe - possibly my favourite translator :-) - has 'not-verb-verb', ie not
> doing either, but dwelling in the present.)
>
> As it seems to me - this might just be the Yi being funny... The most
> obvious message (subject to correction from the Chinese speakers!) seems
to
> be that it's not wise to do things in the wrong order, starting from
scratch
> and destroying the capital you've built up already. Is this a possible
> reading? And is there a translator or interpreter I haven't referred to
who
> got there before me?
>
> ...help?...
>
> all best wishes,
> Hilary
>
> P.S. Hope no-one minds the cross posting. I tend to do so when I really
want
> to pick every brain available...
>
>
>
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