Fairly in Depth Spiritual Dialogue with the Yi

[Sun Wukong]

Recently, I entered into a dialogue with the Yi about my spiritual path. I began my inquiry by asking where I stood spiritually and recieved: 4.6>7

I took this to mean that my current situation is that of youthful folly, and I took the changing line to mean that I need avoid further "transgressions." The relating figure seemed to mean that I needed to begin organizing my spiritual world for things to go well.
So, I asked the Yi: what will be the result if I continue my spiritual practices as I do now? The Yi answered with 52 unchanging. I'm not sure if this is pointing to the stillness of my zazen or a need to restrict myself to less than I currently do.

The next three questions all revolve around the same themes: what I can do to advance spiritually. The first question is: what can I do to advance spiritually at this time? The Yi responded with 21.1>35. This casting seems to re-emphasize the last one: I need to stop committing transgressions. In this case, I believe that the general image of the hexagram demonstrates a need to "...proceed in the right way." And the relating figure, as far as I can tell, speaks to the possible benefits I can receive if I stop messing up. Or, at the least, the relating figure of 35 represents my hopes for progress along the path.

Despite the Yi's good advice, I couldn't leave it at that. Lately the Buddhist path has been calling to me and I have began looking at the Sutras. So, I decided to ask the the following question: What would result if I began reciting the sutras daily(The Diamond and Heart sutras)? The Yi responded with 57.3.6>29. I feel the general atmosphere of 57 is gentle penetration, and I had thought that reciting a few sutras would be a gentle push in that direction; however, through the changing lines, the Yi seems to be saying that further penetration would result in "humiliation" and "misfortune." Further, I'm not completely sure how to take the relating figure. Perhaps 29 is advice to continue forward with sincerity? I'm don't know. Initially I thought this answer on the whole was a clear indication to drop it and keep things as they were, but then it occured to me that I might be trying to do too much if I try to recite both sutras daily. Since the Diamond sutra is pretty long, I figured that I could ask about the Heart sutra.

So, I asked: what about the Heart sutra only? And the Yi responded with 18.3.6>7. I'm not completely sure how to take this answer. The general situation is of a decay that requires attention. Nine at Third indicates that I am using too much energy to correct past mistakes but that this is better than too little energy. Yet, this seems to contradict the Nine at Sixth. If the top changing line indicates that I need to set higher goals, does that mean that I am putting too much energy into low goals? Either way, the relating figure seems to be a return to the advice that I need to organize things better.


I do feel like I'm trapped in the youthful mistakes of Hexagram 4, and I definitely see that organizing my spiritual work, as in Hexagram 7, is the right answer. As for the sutras, I had misunderstood both of my readings prior to typing it all out here. After this re-examination, I do feel like I can safely begin recitations of the Heart sutra, but I need to organize things and correct any mistakes I've made. I know this is a lot to take in, but I would really appreciate any differing view points or clarifying opinions.

 

[AnitaS]

Sun Wukong - that's the name of Monkey in Journey to the West, right? I do hope you have the same success as he. And that does take a huge amount of effort. I would not look at the moving line 6 in 57, but only line 1. That's according to someone deep in the practice for many years. She says look at the first moving line. She's Japanese. I think reciting both sutras (if you have the time) is a good idea. My 'The Tao of I Ching' by Jou Tsung Hwa (I do think the Chinese have a better grasp on this ancient Chinese oracle) says of the first line:

In advancing and retreating, the perseverance of a warrior is what to cultivate.

(Brings to mind your recurrent 7). Pick any of his interpretations below:

1. You see an opportunity that is not quite right yet and are drawn to it, then retreat a little, then you go back and forth indecisively. Finally you make a clear plan of just how you will act according to circumstances. Now you know how to be.
2.You have too little power or resources to do as you wish.
3.You will draw criticisms at every move.

I think the first one fits in best with your situation.

Of course, as 18 says, you do have to right past mistakes. How do you do that? By doing prayers of repentance? You will probably have to repent every day from the bottom of your heart - everyday. I'm told that repentance never ends in a true practitioner. And from it comes appreciation and transformation.

Wishing you light and success

 

[AnitaS]

Sorry duplicate post!

 

[sooo]

Spiritual is an idea, a concept, or using common Buddhist terminology, a construct. Either everything is spiritual or nothing is spiritual, though some things appeal to our inspirational senses more than others. Looking out a small window at horses feeding freely in an open field is a more inspirational image, to me, than watching them feeding on cut hay from their feeding trough inside their corral. Yet the first is no more spiritual than the second, other than being more inspirational to my senses. The same process, which can be considered miraculous, is taking place: turning green grass into a living horse.

From this view, the idea of a spiritual path being set apart from feeding horses or cleaning up their waste products afterward is immature, to be nipped at the bud. No matter what we do or don't do has the potential to be present and mindful in it, and our mindfulness is what gives our connection, our unity with it, vested or not vested. Why would feeding horses be less spiritual than sitting in full lotus in meditation, assuming our state of mindfulness is the same? Why would this physical world not be spiritual, but our still thoughts (or lack of thought) in meditation, or our devotional thoughts in prayer be spiritual? The only thing that furthers is to prevent this transgression, to prevent this folly, not to punish it.

Ambition for spiritual supremacy is what kept Xuanzang from awakening to emptiness. The "spiritual text" given to him by his master was not a book of deep spiritual wisdom but a book of 300 children's stories - a link to the wisdom of a child in h4 perhaps? His view was that his spiritual quest was of a greater love and purpose than carnal love for the demon slayer who loved him. It wasn't until he learned that love is love, which only became clear when the impermanence of that body became evident, and the demons he fought were themselves his best friends, teachers and gods, that he could walk together with them into eternity.

Sun Wukong is the legendary Monkey King, kept bound in a pit (29?) at the top of the world, whose powers were only released by the young monk, Xuanzang, when tricked by Sun Wukong to be released to use his powers again. He pulled the young monk's hair out from his scalp in his rage and pride of power, unknowingly helping toward self realization, leading to the Monkey King's own defeat. The irony is that this spirit seeking monk and the demon Monkey King, Sun Wukong, are one and the same, which is why he is often depicted as both a young hero and an ancient demon.