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ARE YOU, BRUCE?The priest can only repeat the prayers, incantations and methods which have been prescribed, passed down to him or her to minister the divination of the deity. The shaman is or becomes the deity. Something is bound to be lost through ministering, even if order is preserved and confusion is avoided, however that has its pitfalls. The shaman may have you start upon yet again a new path or perspective, the subtleties which have been lost and can be established only from new, direct experience with deity.
As in the lore of Sorcery, getting a thing named properly is the first step in getting it under control.
There are problems, though, in generalizing, as is seen when something similar happens in 57.6.
用史巫紛若
...
The shade beneath the bed is where evil and corruption conceal.
...
Hi, Tuck:...
用(to use)史(the diviner)巫(the witch)紛若(as if) is better to understand to act like the diviner and the witch. ...
The ancient Chinese literature very often plays the game of character. The connotation can’t be caught by just understanding the literal meaning of its characters ...
Hi, Tuck:... if the question were ‘making love with somebody’s wife’, please see what Charly posted, but if 57.1 changes to 53, she would become your wife.
I'm going to have to think on the 史shi巫wu some more. It seems like you are acting through others instead of yourself. In some of the translations I see you are the one hiding in evil and corruption and in others you are trying to ferret out the evil and corruption in someone else.
See, Tuck:Hi, Charly,
I was just trying to explain what are the meanings of 用 and 'under the bed' to me.
Regards
Tuck
用(to use)史(the diviner)巫(the witch)紛若(as if) is better to understand to act like the diviner and the witch. 用does mean to use (and ...... in other cases) but it is better to interpret it as to act like the one of 1.1 (hidden dragon,勿donot用act), especially when 若(as if) is involved.
Having some training in shamanism and a familiarity with Wicca, this makes so much more sense now. I was thinking of this in terms of finding diviners and shamans, but this was an AHA moment. The mindset and paths to inner peace are very different but both view the divine connectedness in things. You don't have to take an action directly, but open yourself up to the thing that connects everything. The diviner will send up prayers to the sacred. The shaman searches for the sacred through a journey, following the threads that bind us and untangling them or finding the lost shards and returning them (or pointing them on the path of return) to their source.
In my opinion, a hexagram might tell us several different concepts which are revealed from its name, images, texts and ..... The lines of 57 are telling me a story of entering into an organization like the wind (or involving into a problem, or …) to reform it (or solve it …) internally, and eventually converting the old forces into one’s own, and starting to establish one’s own regime, as well as realizing one’s ideal.
Because of modesty and obedience of Xun, 57.1 hesitates to enter into (the subject like the one under the bed) and 57. 6 hesitates to get out (from the shade under the bed as an insider) even after the task is successfully accomplished.
57.2 is the one who carries out ……, auspiciousness, no calamity (or fault), which tell me it works. 紛fen is annotated as the wrapping cloth (of the horse’s tail) by Shuowen (which only provides the original meaning but not the extended ones), and also means many and disorder, as well as happiness .... (in other ancient dictionaries), which here, in my opinion, refer to various and different actions (taken by the diviner and the witch) like the numerous and disorder hairs (of the horse’s tail) wrapped and swinging together, and like a crowded market hustling and bustling but aiming for one end, selling and buying.
{QUOTE]
Understanding the connectedness of things, one hesitates to take major action because it can do more harm than good. Intervention is something done because it is needed. You can act in small ways without nearly as much worry. Especially when you're doing something like trying to restore someone's soul shards, you take extra precautions and move things slowly. Even though they are meant to be whole, taking on too much at once can break them more. In the tradition that I learned, you would either gently blow on one or connect the soul and shards with different threads that would slowly contract. You needed to go back and check on them, but it allowed for a progressive healing that isn't overwhelming.
Seeing this more as "view as the diviner and the shaman" really puts this line in perspective for me. Thank you, Tuck! :bows::bows::bows:
Hi, Charly,
I was just trying to explain what are the meanings of 用 and 'under the bed' to me.
Regards
Tuck
Bowlby’s approach to theory construction resembles the approach Darwin claimed to use in a letter to his son Horace (quoted by Bowlby in his biography of Darwin, 1990, p. 411):
"I have been speculating last night what makes a man a discoverer of undiscovered things; and a most perplexing problem it is. Many men who are very clever – much cleverer than the discoverers – never originate anything. As far as I can conjecture the art consists in habitually searching for the causes and meaning of everything which occurs. This implies sharp observation, and requires as much knowledge as possible of the subject investigated."
Don´t we know what are the diviners and witches? → OURSELVES!
Maybe our own inner historianm our own inner shaman, say, our experience and our special skills.
I have had this line come up in a few castings over the last few months but it always baffles me. Does anyone have some insight or real-life experiences with it that may help shed some light under the bed?
Naming the unknown thing is conducive to a better night's sleep.
This description made it clearForm the perspective in paraphrasing the text and for your reference
As you might know, a single Chinese character might have various and different meanings, which can only be properly understood according to the context or together with the related characters in a set. Some sentences in the I Ching are constituted by several independent characters and arranged in an uncommon syntax (not a poet but similar). Usually I interpret the text after I realize what it intends to tell me and according to what I understand.
用(to use)史(the diviner)巫(the witch)紛若(as if) is better to understand to act like the diviner and the witch. 用does mean to use (and ...... in other cases) but it is better to interpret it as to act like the one of 1.1 (hidden dragon,勿donot用act), especially when 若(as if) is involved.
In my opinion, a hexagram might tell us several different concepts which are revealed from its name, images, texts and ..... The lines of 57 are telling me a story of entering into an organization like the wind (or involving into a problem, or …) to reform it (or solve it …) internally, and eventually converting the old forces into one’s own, and starting to establish one’s own regime, as well as realizing one’s ideal.
Because of modesty and obedience of Xun, 57.1 hesitates to enter into (the subject like the one under the bed) and 57. 6 hesitates to get out (from the shade under the bed as an insider) even after the task is successfully accomplished.
57.2 is the one who carries out ……, auspiciousness, no calamity (or fault), which tell me it works. 紛fen is annotated as the wrapping cloth (of the horse’s tail) by Shuowen (which only provides the original meaning but not the extended ones), and also means many and disorder, as well as happiness .... (in other ancient dictionaries), which here, in my opinion, refer to various and different actions (taken by the diviner and the witch) like the numerous and disorder hairs (of the horse’s tail) wrapped and swinging together, and like a crowded market hustling and bustling but aiming for one end, selling and buying.
The ancient Chinese literature very often plays the game of character. The connotation can’t be caught by just understanding the literal meaning of its characters, for instance, 日(the sun)薄(thin)西山(the west mountain)近(close). People can hardly catch its meaning if they only see the sun (is) thin and the west mountain (is) close. But after they know it means the sunset, they will get the picture and supprised of how wonderful 薄(thin) and 近(close) are used there.
Regards
Tuck
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Clarity,
Office 17622,
PO Box 6945,
London.
W1A 6US
United Kingdom
Phone/ Voicemail:
+44 (0)20 3287 3053 (UK)
+1 (561) 459-4758 (US).