fame and fortune are shallow and injurious

orion above easter island

 

People yearn 

for fame and fortune, 

but this is like aching to taste the

point of a weapon. These are shallow, 

confusing, empty of virtue — yet 

people become fixed on them 

and lose their way 

forever. 

 

Look closely 

at things that shine 

without substance. Fame 

enflames one’s idea of self and 

separates one from humanity. Touched 

by it, people grasp desperately to 

get and keep it. What is the 

wisdom, though, 

in resisting 

change?

 

Fortune 

is a lover similarly 

impossible to satisfy. 

Constantly demanding energy 

and attention, fencing off people’s 

hearts, it returns less and less to 

the soul. Yet common people 

contort themselves 

into cripples 

chasing

it.

 

See 

the injury 

built into these, 

and let them 

go by.

 

Wei wu Wei Ching, Chapter 32

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the perfection of existence

dick van duijn

 

By seeing

all the way through

things we are able to perceive

the perfection of existence. The

foreground of mind is noisy chatter,

but by simply watching that with

discipline and perseverance, we

see it quiet. In its place arises

a vast, silent, illuminated

emptiness.

 

So

also with life.

The foreground is rife

with suffering and difficulty,

but by doing non-doing and

quietly observing, we

become aware of

its purity.

 

Wei wu Wei Ching, Chapter 10

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utilize the I Ching as a lantern

marcel van luit

 

Even the foolish

can attain wisdom by

modestly following the Sage.

 

Folly is a characteristic of youth: those who have had little experience generally exhibit little wisdom. This is true of us in a spiritual way as well; in comparison to the Sage we are “babes in the woods.” The hexagram Mêng counsels us to utilize the I Ching as a lantern so that we may survive our youthful folly and travel safely through the woods of life.

There is no shame in seeking guidance in life. A child is eager to be shown the way by his parents and teachers, and we are wise to recognize that in spiritual terms we are akin to children. Our success will come quicker if we find and follow a wise teacher. The Sage is available to serve in this way for those who approach the I Ching with a sincere desire to learn and grow.

To study the I Ching is to gain the perspective of the Deity, to learn the cosmic lesson inherent in every situation that faces us. If we truly look for and strive to comprehend these larger lessons, we gain mastery over fear, doubt, and anxiety. We can learn from study of the I Ching to live in a state of understanding, contentment, and acceptance, but several things are required of us.

The first is that we suspend our mistrust of the Unknown and allow the Sage to lead us. It is tempting to think that the I Ching might be just a book, merely words on paper, but there is more to it that this. To accept this is to recognize the Sage and become receptive to his assistance.

The second thing required of us is that we quiet the demands of our egos for comprehensive answers to our questions about life. The I Ching teaches us not how to get from A to Z but how to get from A to B, then from B to C, then from C to D. The sage travels step by step, dealing always with what is immediately at hand and bringing complete focus and concentration to the moment. By doing the same we fall into step with, and receive the help of, the Creative power of the universe.

Lastly, we are required to unstructure our attitude. By abandoning strategies about people and situations, we let the past and future go and meet the present with an open mind. To be unstructured and open is to allow the Sage to guide us safely and joyfully through life.

The image of Mêng is that of a stream beginning to flow down a mountainside, filing each ravine and hollow place as it goes. If we persevere in following the Sage, seeking the counsel of the I Ching and filling in the gaps in our character as they are revealed, we will be led to lasting success in life.

 

The I Ching, or Book of Changes

Hexagram 4, Mêng / Youthful Folly

 

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seeing the master in yourself


 

There is no

difference between your

body and the body of the buddha.

If ignorance exists, seeds

of realization are

sown in it.

 

Seeing

yourself in the master and

the master in yourself, you sense reality.

Understanding that all worldly phenomena

and the one reality are interwoven

and inseparable, you begin to

experience peace and

comfort.

 

Carrying on,

continuing with concentration,

you illuminate your own buddha nature

from within, and then, seeing that nothing

is apart from it, become free

and peaceful in all

you do.

 

Wei wu Wei Ching, Chapter 8

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