give proper nourishment to yourself and others

The image

of this hexagram is that

of an open mouth. It comes to remind

us that the nourishment of our bodies and

spirits is important and merits

our conscientious

attention.

 

The I Ching

teaches us that if we wish

to gauge someone’s character, we

should notice what he nourishes in himself and in

others. Those who cultivate inferior behavior and relationships

are inferior people; those who cultivate superior qualities

in themselves and others are superior people.

This is a test that we should apply to

ourselves as well as

to others.

 

What

you put into your body

is obviously important. Because it determines

your fundamental physical well-being, it is wise to be moderate

and thoughtful about the food you eat. What you put into your mind is

even more significant, and regulating it is a more subtle

art. This hexagram gives us three-part

advice on that

subject.

 

The

first counsel is that

we should not feed our minds on desire.

When we forego our equanimity and begin to desire

something or someone, a host of other inferior influences comes

into play: we become ambitious about obtaining the object of our desire;

we become fearful that we will not; if we do achieve it our ego

is gratified and strengthened and it soon issues another

demand for us to meet. A self-reinforcing cycle of

negativity is thus created. Therefore it is

wise to hold yourself free

from desire.
 

The

second counsel is that

we begin and continue in a regular practice

of meditation. Sitting quietly with our eyes closed for

even as little as ten or fifteen minutes a day begins to “clear the waste”

out of our hearts and minds, making room for the nourishment

of peace and wisdom to enter in. To sit in meditation is

to tune your ear to the voice of the Sage,

and it is the most powerful

way of gaining his

assistance.

 

The

final counsel is that

we observe tranquility in speech,

thoughts, and actions. By cultivating calm

and equanimity in all that you say, think, and do,

you nourish your superior self and that of

those around you. One who follows

these three counsels now will

meet with good

fortune.

 

The I Ching, or Book of Changes, Chapter 27:

I (Providing Nourishment)

 

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no one but you is in charge of your realization

horseshoe bend colorado river grand canyon

No teacher 

or master is in possession 

of your enlightenment. Ultimately 

only you can free yourself. Just shed your 

delusions like a sweaty shirt and slip into the 

stream of zen and tao, empty minded, 

quiet hearted, at rest in the midst 

of everything and at peace 

with all that

occurs.

 

Polish

yourself  on your

own over and over until

you disappear, and you’ll wake up 

right where you are. You’ll see straight 

through the snares of the world and

pass freely into complete 

realization.

 

Wei wu Wei Ching, Chapter 27

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if you want the fruits of enlightenment…

38_d

If

you wish 

to enjoy the fruits 

of enlightenment, abandon 

regard for the conventional and 

the communal. The Way is a path 

for one. Then it narrows 

until there’s not

even space for

you.

 

Wei wu Wei Ching, Chapter 51

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if you perpetuate the tao, it perpetuates you

whales (2)[5]

In the

reconciling of

resentments, ill will often

lingers. What’s the

good in

that?

 

The

person

who is truly good

concerns herself with what she

owes others, never with

what they owe

her.

 

The Tao

of heaven is impartial.

If you perpetuate it,

it perpetuates

you.

 

from The Tao te Ching of Lao Tzu,

Chapter 79


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caring for trees, earth, sky, we care for ourselves

wei wu wei ching 19 walker brian browne tree

A superior

person cares for the

well-being of all things. She

does this by accepting responsibility

for the energy she manifests,

both actively and in

the subtle

realm.

 

Looking

at a tree, she sees not

an isolated event but root, leaves,

trunk, water, soil and sun: each event

related to the others, and “tree”

arising out of their

relatedness.

 

Looking at

herself or another,

she sees the same thing. Trees

and animals, humans and insects,

flowers and birds: these are active images

of the subtle energies that flow from the

stars throughout the universe. Meeting

and combining with each other

and the elements of the earth,

they give rise to all

living things.

 

The superior

person understands this,

and understands that her own

energies play a part in it. Understanding

these things, she respects the earth

as her mother, the heavens as her

father, and all living things

as her brothers and

sisters.

 

Caring for

them, she knows

that she cares for herself.

Giving to them, she knows

that she gives to herself.

At peace with them,

she is always at

peace with

herself.

 

from Hua hu Ching, Chapter 37

 

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Hua hu Ching, and Art of War for

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