yield, accept, nourish

Bear

with things as

the earth bears with us: by

yielding, by accepting,

by nourishing.

K’un the Receptive is the complement to Qián the Creative: the dark which is illuminated by light, the earth which receives the blessings of heaven, the vessel into which nourishment flows. This is a time to follow rather than lead, to assist rather than initiate, to listen rather than talk. Redevote yourself to the cultivation of modesty, receptivity, and gentleness now, and let go of concerns about the conduct of others or the progress of your worldly ambitions.

The wisdom of cultivating receptivity cannot be overstated; receptivity is the rich earth without which the Creative cannot take root in our lives. This fundamental hexagram serves as a strong encouragement to you to concentrate on your capacities to nourish, to support, to accept, to work without desiring recognition, to follow the guidance of the Sage.

You can benefit greatly in a period like this from time spent in solitude; in quietness we have an opportunity to focus on purification of our hearts and minds. It is a good time to ask oneself, “Am I sincerely pursuing the good for its own sake, or do I have a hidden agenda?” If so, detach from it and return to the path of independence and balance. Through humility and openness we become receptive to the assistance of the Higher Power.

from The I Ching, or Book of Changes

Hexagram 2, K’un / The Receptive

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any activity can be your practice

tim fishlock / tristan tzara

Any activity or

occupation can be your practice.

As you go about what you do, simply detach

your mind from its objects. Opening

to emptiness in an alert state,

you become One

with what

is.

Wei wu Wei Ching, Chapter 45

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exercise your higher nature

this is how you do it

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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the mystic develops a wider outlook

like so

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.

Hazrat Inayat Khan