Clarity,
Office 17622,
PO Box 6945,
London.
W1A 6US
United Kingdom
Phone/ Voicemail:
+44 (0)20 3287 3053 (UK)
+1 (561) 459-4758 (US).
In I Ching terms, critical thinkers deny that appearance has anything to do with significance. Hexagram 27, they might admit, is shaped like a mouth, but they deny that this appearance has anything to do with the meaning of hexagram 27. Hexagram 50, they might admit, is shaped like a ding, but they deny that this appearance has anything to do with the meaning of hexagram 50. For those unafflicted with critical thinking, such obvious pairings of appearance and significance is an invitation to view the significance of all hexagrams as originating in their appearance.
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I am not studying the classic, I am studying the symbolical systems and their interconnections.
The I Ching texts and Tarot cards are already known and if you have developed symbolical thinking you can check the proposed system.
For example, I mentioned the correspondence between H10 and 5 of pentacles and gave some argumentation. Are you disagree with this correspondence? Then disprove it.
Do you think there is no correspondences between I Ching and Tarot at all? Then you can ignore this topic.
PS. Let me also note that I find your allusion about "thoroughly underatstanding" a bit offensive.
>>Oedipus bulldozed ahead despite the best advice of everyone. Back to Hex 39, looking better the more I think about this...
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It would be very interesting to see your argumentation when you finally become sure about H39 and Oedipus. At this moment I can't find any essential justification for this correspondence.
You'd do as well comparing episodes of Seinfeld with the IC.
37. Slowing Down
Meditation is a kind of medicine - its use is only for the time being. Once you have learned the quality, then you need not do any particular meditation; then the meditation has to spread all over your life. Walking is Zen, sitting is Zen.
Then what will be the quality? Watchfully, alert, joyously, unmotivated, centered, loving, flowing, one walks. And the walking is sauntering. Loving, alert, watchful, one sits, unmotivated - not sitting for anything in particular, just enjoying how beautiful just sitting doing nothing is, how relaxing, how restful..... After a long walk, you sit under a tree and the breeze comes and cools you. Each moment one has to be at ease with oneself - not trying to improve, not cultivating anything, not practicing anything.
Walking is Zen, sitting is Zen. Talking or silent, moving, unmoving, the essence is at ease. The essence is at ease: that is the key word. The essence is at ease: that is the key statement. Do whatsoever you are doing, but at the deepest core remain at ease, cool, calm, centered.
Osho The Sun Rises in the Evening Chapter 7
Commentary:
The Knight of Rainbows is a reminder that, just like this tortoise, we carry our home with us wherever we go. There is no need to hurry, no need to seek shelter elsewhere. Even as we move into the depths of the emotional waters, we can remain self-contained and free from attachments.
It is a time when you are ready to let go of any expectations you have had about yourself or other people, and to take responsibility for any illusions you might have been carrying. There is no need to do anything but rest in the fullness of who you are right now. If desires and hopes and dreams are fading away, so much the better. Their disappearance is making space for a new quality of stillness and acceptance of what is, and you are able to welcome this development in a way you have never been able to before. Savor this quality of slowing down, of coming to rest and recognizing that you are already at home.
motions. Serenity. Meditation. Gracefully accepting change.
Starter Reading Water is mutable, changeable, fluid, and Tobaira speaks to us of a particular kind of change--change of emotions and possibly a change in health as well. We have important choices to make about how we meet those changes and where we let them take us--toward the calm, flowing purity of the faery waters or the boiling cauldron of hot temper and steamy emotions. The choice is obvious, but we sometimes forget that we have it. Tobaira reminds us that we do--and making it, wisely or unwisely, determines our future. The things we need in life remain constant, no matter what is going on or how hectic the changes and pressures in our life may be. We need nurturing and love, and it is ultimately up to us to provide that for ourselves. The healing faeries will help us if we ask them to.
H. 10 Treading corresponds to ancient greek tragedy "Oedipus the King" and it is not difficult to see this motif in the Five of Pentacles.
Contemplation of relationships can lead to a higher unity whether or not one begins with pareidolia. I find the link between hexagram 10 and Oedipus the King helpful. ( . . .)
Oedipus the King, like all the plays in the trilogy, deals with obligations to the dead: Oedipus the King, religious pollution from failure to find the murderer of Laius;
Laius had his ankles pinned together so that he could not crawl, and gave the boy to a servant to abandon ("expose") on the nearby mountain. However, rather than leave the child to die of exposure, as Laius intended, the sympathetic servant passed the baby onto a shepherd from Corinth and then to another shepherd.
http://en.wikipedia.org/wiki/Oedipus
>>I think it's crazy talk to think that every system of divination must have its gears cut to match another system.
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I am not talking about any systems. In case you haven't read the introductuion (http://hermenes.com/Homepage/ichintaro_en.htm )
I sketch for you the logic of the proposed correspondences.
1. Structure of Tarot deck permits to split it into two parts - 14 static Arcana and 64 Arcana of motion.
2. Now there is mutually uniqie correspondence between the hexagrams and the arcana of motion.
3. This correspondences is not random but has the specific order related with King Wen sequences.
It's absolutely amazing how Lise obtained this insight. She (or he, sorry don't know how to say) has powerful imagination. Perhaps, there are other insights, I would be glad if there is something else.
that's more or less the analogy - or better, one of the analogies- I can see . . As I said already, I don't mean this as a universal or 'correct' meaning, neither as the better one. I think it's great to be able to draw these but not to read any more into them . . paraphrasing a common phrase: 'meaning is in the eye of the beholder' . .
As for your conception of "obligations to the dead", there is a version that Oedipus's damnation related to the killing of the dragon Ismenios by Cadmus.
I agree that the the mind can make associations between any two objects. An imaginative person could find aspects of Oedipus in each of the sixty four hexagrams. As Sakis Totlis (Do you know Sakis?) said in The True Eye of the Tiger, ". . . human imagination can use infinite ideas to match two given premises. So if we insist and are imaginative enough, eventually we will match even the most mismatching and irrelevant themes" (p.49).
But there are ways to test the validity of ideas. Objects exists in contexts, and we expect them to accord with context. A conjecture is predictive of consequences, and true conjectures can be built on and make a part of greater wholes. One of my unsubstantiated ideas is that the tiger of hexagram 10 is this one:
http://www.fengshuigate.com/qimancy.html
But neither do I see Oedipus as dealing with obligations to the dead. To my eyes, Oedipus begins with a delphic oracle that a son will take over his father . .
Clarity,
Office 17622,
PO Box 6945,
London.
W1A 6US
United Kingdom
Phone/ Voicemail:
+44 (0)20 3287 3053 (UK)
+1 (561) 459-4758 (US).