There is freedom
from desire and sorrow
at the end of the way. The awakened
one is free from all fetters and goes beyond
life and death. Like a swan that rises
from the water she moves onward,
never looking back.
The one who understands
the unreality of all things, and who
has laid up no store, that one’s track is
as of birds in the air. Like a bird in the air,
she takes an invisible course, wanting
nothing, storing nothing, knowing
the emptiness of all things.
An influence comes.
Good fortune to those
whose hearts are
correct.
The hexagram Hsien indicates the coming of an influence. This may take the form of a teaching from the Sage, an interaction with another, or a disturbing or pleasing event. In any case, there is good fortune if you meet the influence with proper thoughts and actions.
It is a good time to remember that like attracts like. If one gives expression to higher things, then one is surrounded by higher things. If one indulges in what is inferior, then one can expect to have the company of inferiors. Therefore, it is wise to cling steadily to humility, independence, gentleness, and openness.
With others, keep an open heart, free of desire, condemning no one, enjoying affinities while retaining your equanimity. With the Sage, keep a clear connection. Seek resolutely to serve as a conduit for truth and innocence and goodness.
If the influence is challenging, persevere in correctness. If it is pleasing, also persevere in correctness. Maintaining your devotion to higher things insures success in the coming time.
from The I Ching, or Book of Changes
Hexagram 31 Influence (Wooing)
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Arousal,
opinion, excitement,
anger — so easy to spark,
so impossible to govern. Prefer
instead to be impartial, unattached,
empty, silent, still. Staying right
at home, you can transcend
all phenomena and enjoy
complete peace.
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Do not turn your back
when you are needed. The superior
person exercises his higher nature now,
saving not only himself but
others around him.
sixth changing line
Hexagram 39, Chien / Obstruction
The I Ching, or Book of Changes
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While some blame
another for causing him harm,
the wise one first takes
himself to task.
The worldly struggle is outward struggle. The struggle on the spiritual path is inward struggle. No sooner does one take the spiritual direction than the first enemy one meets is one’s own self. What does the self do? It is most mischievous. When one says one wants to fight it, it says, ‘I am yourself. Do you want to fight me?’ And when it brings failure, it is clever enough to put the blame on someone else.
Do all those who have failed in life accuse themselves? No, they always accuse another person. When they have gained something they say, ‘I have done it.’ When they have lost something they say, ‘This person got in my way’. With little and big things, it is all the same. The self does not admit faults; it always puts the blame on others. Its vanity, its pride, its smallness, and its egotistical tendency which is continually active, keep one blind.
By a study of life the Sufi learns and practices the nature of its harmony. He establishes harmony with the self, with others, with the universe and with the infinite. He identifies himself with another, he sees himself, so to speak, in every other being. He cares for neither blame nor praise, considering both as coming from himself.
If a person were to drop a heavy weight and in so doing hurt his own foot, he would not blame his hand for having dropped it, realizing himself in both the hand and the foot. In like manner the Sufi is tolerant when harmed by another, thinking that the harm has come from himself alone.
He overlooks the faults of others, considering that they know no better. He hides the faults of others, and suppresses any facts that would cause disharmony. His constant fight is with the Nafs (the self-centered ego), the root of all disharmony and the only enemy of man.
The mystic develops a wider outlook on life, and this wider outlook changes his actions. He develops a point of view that may be called a divine point of view. Then he rises to the state in which he feels that all that is done to him comes from God, and when he himself does right or wrong, he feels that he does right or wrong to God. To arrive at such a stage is true religion. There can be no better religion than this, the true religion of God on earth. This is the point of view that makes a person God-like and divine. He is resigned when badly treated, but for his own shortcomings, he will take himself to task, for all his actions are directed towards God.
