Well, now, following on from our discussion yesterday afternoon about relativity and about the mutual inter penetration of every individual thing or event in the universe with every other one. And having previously discussed in the morning the yang yin principle, the inter relation of the opposites. We are in a position to take a look at the meaning of this extraordinary classic of China, the book of Changes.
Call the aging, not the way cheap.
I’m afraid that the way that we romanized Chinese words, there’s very little resemblance to the way they are pronounced. That’s because the scholars have a secret conspiracy to outgroup everybody else, because only if you’re in the know do you know how to. The fact that it should be jing when there’s no apostrophe after the C H, but Ching when there isn’t an apostrophe after this the H.
And so it goes.
So the aging or the book or aging means a classical book scripture. The Sanskrit Sutra is translated into Chinese by Jean. So the classical book. The book of ye, which is change. It is suspected that the character for he was once a picture of a chameleon or lizard. And that because in the same way that the chameleon changes its color on whatever background that’s put, so it came to mean change. But you see then that idea of change. It isn’t simple, change is an idea of adaptation, an idea of harmonization with surroundings. And one of the basic ideas of Chinese thought about nature is a word that means resonance. As when tuning forks respond to each other. And so the resonance between any individual event and the context in which it occurs is one of the most important things that strike the Chinese mind. For example, if we take blood. Blood in the veins is not the same thing as blood in a test tube because it’s in a different environment. It is not behaving in the same way.
And to a very large extent is, you know, I must say that a thing is what it does.
But this I never tire of pointing out this fundamental confusion in our thinking by reason of the fact that grammar contains both nouns and verbs and therefore gives the impression that there are two quite distinct classes of reality. One is process denoted by verbs. The other is.
Stuff. Objects, entities denoted by nouns, but actually there is no need for this division because all nouns or so-called things are processes.
They are particular forms of behavior. And we never can possibly describe anything but their behavior.
We can say what they do, but we never can say what they are and we can never say what does things. There isn’t any need for anything that does anything. All you need is doing. That is energy. And that’s enough for anybody. What is energy? Well, look at it and you can see for yourself. You don’t need to define energy, just like mathematicians found out that for purposes of geometry, you don’t need to define a point. You use points, but you don’t say what they are. To say that the point is that which has position, but no magnitude is a lot of nonsense position, but no magnitude.
That’s just gobbledygook and it’s based on human beings being confused by the words they use. So in this way then in Chinese thought. The world is process. And it’s changes because behavior is change. And so they watched the rhythm of behavior and as you see, basically one of the basic rhythms of behavior is a wave. Waves on the water, waves of sound in the air. Light waves. And the nature of a wave is that it’s Yang Indian. It has a crest and a trough. Now, you can’t have a crest without a trough. You can’t have half a wave. There is no such thing in nature as a half wave. So there are always full waves, at least one full wave in any energy system.
And that implies a now you see it, now you don’t. An up and a down, a crest and a trough. And those are the crest is the yang and the trough is the yin. Well, now the book of Changes has a very mysterious history.
And scholars are naturally disposed to believe that a great deal of this history is pure legend. But there was supposed to have been many thousand years ago a great sage emperor by the name of Fu Shi, who was followed in due course by a king whose name was one. And full, she is said to have looked around and studied nature and to have felt the forces in it and to have invented what I call the bar gua while the eight tri grams.
Now you see if you will arrange yang and yin, which are represented by broken and unbroken lines, unbroken line for yang, a broken line for yin. You if you combine these in groupings of three, you have eight possible combinations. For example, three young lines which are unbroken will then represent what the Chinese called Chun or heaven. Three broken lines being all young or female will therefore represent the opposite of heaven, which is earth. To. Broken lines. On either side of one unbroken line will represent water and the opposite arrangement to unbroken lines on either side of one broken one will represent fire. And so on until you get eight fundamental elements.
And this this call the back wall you will see on the national flag of Korea. There it is with the Yangon symbol. The two interlocked black and white comers in the middle. And you will find this symbol of the young in and the Barca on ever so many plates and Chinese objects, the backs of mirrors and things like that. It’s a very common thing. And the idea is you see that it represents eight elements of the process of nature.
Now, we used to say in the West before in a pre scientific age that there were four elements Earth, Water, Fire, and we got this from India. The Indians at another one actually called Akash, which is space. We say now that is pretty scientific gobbledygook because actually there are how many elements today, 90 something have been established by chemistry. But it’s the same sort of thing as saying there are three primary colors, so many colors in the spectrum. So many notes in the scale. It is simply that in order to describe nature, you have to divide it up some way. For example, in classifying people, there are various schemes have been worked out. We talk about there being extroverts and introverts and Young made up his four functions so that he could describe intuitive type sensation types, thinking types and feeling types. Sheldon has his own special way where he can talk about atom morphs, may some offers an end themselves and then have them variously cerebral tonic summit a tonic and visceral tonic. And he could combine these three in various ways.
Now, a man like Aldous Huxley was quite obviously a cerebral chronic victim of the long, skinny intellectual. But if you look at any of these sort of classifications, you can always find flaws and they never really fit.
And so in the same way, the same political classifications that we have don’t really fit people because their opinions are always too complicated unless they’re quite stupid to be able to be fitted into any of these divisions in a precise way. But nevertheless, you can’t do without classification of this sort. You can’t do without spectra. We used to have a sergeant in training in the in the army in England.
We used to teach us about rifle shooting.
And he said to die, well, he’s going to practice aiming all for wind. Now there are three kinds of wind.
Mile Frisch and Strong and three kinds of women that are stuck with it.
You say because as always, you can always think of this extreme, that extreme and something in the middle. Well, now you’ve got us something a little richer to play with if you have eight instead of four. And that’s the the sort of thing that the aging classification is based on. Now then, that was who she was supposed to have invented these things.
And there is another legend that he saw these tri Grahams by heating the shell of a tortoise until it cracked.
And then studying the cracks in the same way Leonardo da Vinci used to go to a filthy old wall where there were all sorts of bird droppings and scratches and markings, and he would do a Rorschach blot on it and he would see a great battle scene.
And this would give him inspiration for a painting.
This is the same thing that you do when you gaze in a crystal ball or when you look into a deep pool of ink. There are all sorts of ways of what is called divining.
To divine is to consult the oracle. Like, it’s like a word to divine. You see, there’s a subject called divinity, which has to do with the Scriptures, so to Divine is to study the Oracle, just as Lincoln Stein wanted to make a verb out of philosophy philosophy. He always start to do philosophy.
Philosophy isn’t just the subject, it’s an activity. And so to divine is to call upon the unconscious.
Instead of thinking something out in a logical way, you allow your imagination to flow into something that is useful for an oracle, whether it’s a Rorschach blot or a crystal ball or a hex, a gram of the book of changes.
For after Fuji King won combined the eight tri grams and there are obviously 64 possible combinations of eight. And so the book of changes is simply a setting out of the 64 hex grams with a commentary on them.
And when you are a beginner in the art of the book of Changes, you need the book. You look up the commentary to help you find out what the heck’s a grand means. But when you are an expert, you don’t need the book. You simply feel the meaning of these combinations of two elements. Now, the theory of the book of changes is a very curious one. It is related to G.G. mugging, that is to say the mutual into penetration of all things and events, and is based on the idea that anything that happens at this moment will be related to this moment because it’s in the context of this moment.
Therefore, the way I would do something at random at this time will be what we call a sign of the times or a manifestation of what in German is called the zeitgeist.
The spirit of the time on the mind of the time.
Another way of putting it would be the configuration of the time.
And it’s in the same way that, for example, astrologers cast what is called a Harare horoscope. That is to say, as of the moment. What are the stars? What is, in other words, the configuration of the universe? And so in exactly the same way the aging philosophy is based on the idea that how one randomly select the arrow stocks or the sticks or tosses coins.
In a given situation.
And you might define the situation by asking a question that random pattern that falls will be related to the situation.
And you can divine something about the situation from it. I remember a Zen master who used to use the edging. He had another way he would take anything. He took, for example, one day a bowl of flowers and he looked at the pattern of the arrangement of the flowers and derived a hex a gram from the pattern. And from that he told us about the mood. The person who had arranged them had been in. Now, of course, this is all from our scientific point of view, unverified and maybe unverifiable.
And of course, a scientific person who pulls this kind of thing. Because he was in it’s not the way to go about deciding what to do in an important situation when you have to decide upon action in an important situation.
What do you do if you’re a scientifically minded person, if you study all the relevant data and you get information, and then on the basis of that information and past experience and previous scientific studies of behavior, you decide how this situation is likely to turn out. But there is a very serious problem about that. It is not any use for practical purposes.
It is only applicable in trivial situations which are highly controlled in an experimental way. For example, in the old times when you went to the doctor, he would look at you would produce and smell you and come up with some feeling about what was the matter with you. No doctor will do that today.
They say they don’t move unless they take innumerable tests. See? So you are tested and measured? Precisely. Then they come back and they think about it. But, you know, they still don’t know what to do. Because there comes a point in any decision making process where you have to act on hunch. How do you know when you’ve got enough data about in situation when to call a halt because you can go on collecting data forever?
There are always infinitely many variables in any situation whatsoever and especially in the human situation. So ultimately, you don’t kid yourself. You are always deciding on a hunch what you’re going to do.
Even the best informed person ultimately comes to a leap of intuition before making a decision.
So then when you really don’t know which way to decide on a certain thing, people say flip a coin.
You know, you can always rip Christians on this because the disciples of Jesus cast lots and to make a decision.
And but we always doing that. You’re fundamentally always at the point where you don’t decide for what we call purely rational reasons.
So then. Flipping a coin gives you two possibilities. Yes or no? Now, let’s suppose you had an eight sided coin.
The six sided dice is a little bit richer. Instead of giving you. Only two decisions are possibilities here. You’ve got a possibility of variation. Now let’s consider a 64 sided coin. That’s what you’ve got here.
Again, when you get the oracle in the aging. It is never.
Terribly specific, although sometimes in your given situation it seems to be absolutely specific when you consult it. But on the other hand, you usually use it like theologians use the Bible. That is to say, they read into it anything they want to find. Only you mustn’t do this deliberately.
You have to let your own unconscious processes read the oracle for you and decide what it means. In other words, you use the Oracle like a Rorschach blot. And the wisdom of that is this that your brain, if it is your brain and nobody really knows. You see, just to put something in parentheses is the brain, the mind.
Some say yes. Some say no. One would think that the structure of the brain has something to do with the structure of thought. But on the other hand, it may not in the same sense that a structure of a radio has nothing to do with the message that comes over it. Although Marshall McLuhan says he belongs to the other school, see that the medium itself is the message.
What is the relationship, for example, between the grid pattern of a newspaper photograph and the picture? The same grid pattern can convey any picture. So there seems to be a complete irrelevance between the two.
But on the other hand, there is not quite as much irrelevance as you might think because any picture reproduced.
By this method.
Has some connection with a time and with a technology that can produce this method.
It’s a rather roundabout connection, that one. But nevertheless, from a big point of view, it’s a very close connection.
Depends where what what framework you’re looking at it and whether you’ve got a very big framework or a very narrow one. But so when it comes down to it and you don’t know how to make a decision or write you, then you consult your brain. Now I’m using the word brain here to mean a complex organization, which you have at your disposal. Which you don’t understand and which is much smarter than you are.
Because you see, whatever it is, that is the mind, the brain or whatever. I don’t care what you call it. It takes care of ever so many things at once which you could never possibly think of consciously.
You can’t be bothered consciously to regulate your glands, to see that your blood flows all right all the time, but your nervous system is taking care of that. It is regulating at all. Your nervous system is receiving information which you don’t know anything about. Because when we look consciously, we by no means notice all that our eyes see. But your mind or brain registers everything that is input to your eyes. So genius in thinking is fundamentally based on being able to trust your own mind.
And not confuse your mind with the content of conscious perception. The content of conscious perception is a tiny fragment of what’s going on around you.
You can train yourself to be more receptive than you are in ordinary consciousness. But this isn’t quite the point. It is not like how many things did you notice?
You know how you can play a game of children and then when they become boring in a car and they get out a pad and write down how many things you noticed as you went along.
The scouts play this sort of thing. That’s all right. But that’s not the point here. The point here is not how much did you notice?
Because there’s no end to that. You can play that game. And there are infinitely many things that you could notice. The point is to take them all in in one glance.
And you can’t do that with conscious attention, but you do do it with your basic neurological or mental equipment, whatever you want to call.
So therefore, you have a choice disposal this amazing computer or whatever it is that can think. Multidimensional. On ever so many levels at once.
Now thousands of years ago.
We don’t know how far all this goes back. But people. Naturally, I trusted their minds to tell them what to do.
They didn’t make decisions. They did what they felt like.
RS we should call it. They followed instinct as animals do. Then they discovered how to figure.
Through language and through numbers, they found that figuring.
Could be very effective. And they started using it and relying on it more and more and more.
And as a result of this developed anxiety. Because when you don’t figure and you live purely spontaneously, you never worry.
If this decision is disastrous, it’s disastrous and death will hit you in a hurry and you never know what it is. You don’t spend all your time worrying about did you make up your mind in the right way?
And you see that may. Lead to trouble.
But the thing is that people don’t realize is that everything leads to trouble in any case. If you develop the intellect and its calculation processes to an excessive degree, what do you have? Well, you have the weapons lab of the United States Air Force and you have the Russian this, that and the other and the Chinese, something else you have planned disaster.
If you leave it alone, which is what the Dow is mean partly by way or non interference, there will still be troubles in the world, but you won’t have to worry about them.
And you will float along and you will feel very free. And the question is to try and calm modern people into living that way.
I’m putting this you mustn’t take me too literally.
Because for a really well-developed human being, he isn’t one who simply abandons thinking and planning because after all, that is some faculty that we have in just the same way that a bird has a beak.
And you don’t want to, as it were. Amputate your faculties.
The point is rather something like this.
We have to recognize the hierarchical situation of our faculties that the thinking faculty is the servant of the larger mind. Which doesn’t need to think. Just as God, if I may use that expression again.
Wolf, you asked him how high is mom long in millimeters. He would say, well, I really don’t know.
I’ll have to measure it, because to ask that question is to ask.
The relation of mom long to a ruler.
My blog is not in itself any millimeters or meters in height. That is it. What is this is simply a short way of talking about comparing it with a scale and knowing what it is in height is the same thing as comparing it with the scale. So the Lord would have to say, I must get out my ruler. Just in the same way as you don’t know how you breathe, but you do it. So the Lord God creates the universe without knowing how it’s done. That is to say, knowing in terms of technical considerations. But you still know how to breathe. Even if you don’t know how you do it because you do it. That’s knowing how to do it.
You know how to walk. Do you know how to think?
Nobody does, but they do it.
So then this unknown process produces the knowing process, but the knowing process is subordinate to it.
And therefore you have to learn how to include thinking.
But it’s subordinate to spontaneity. That’s when I wrote that thing in the bulletin about Suzuki and ended with a quotation in which he described his own life as a thinker because he was an intellectual. He was a scholar. But he did scholarship. In the spirit of spontaneity. He used thinking he was not used by thinking. And when I say he here, I am referring to the mind beyond consciousness.
Now, the mind beyond consciousness, we discussed that a little bit of this yesterday that we call.
The self with a capital s as distinct from the ego. And I pointed out why the horoscope was traditionally considered to be the map of the soul and that the body is in the soul, not the soul in the body. So the mind that I am talking about is not merely your nervous system. If we will talk about it now in physical terms, it is not merely the nervous system, but it is the entire physical environment in which your nervous system exists and all the relationships operating within it.
That’s your mind.
In other words, the kind of mind you have at this moment is impossible without your living in this kind of a society. Your mind includes the telephone book, the Encyclopedia Britannica, the University of California and everything else going on, say, in the intellectual world. Every one of us exists mentally in relation to the total intellectual process going on in this day and age in society.
You draw on it. It infiltrates you. It provides you with language.
You didn’t invent the English language.
It was given to you as a result of a social enterprise. Going on for thousands of years.
So in this sense, when you consult your mind, you are consulting the entire organization of the universe as it is immediately, more immediately reflected in the structure of your nervous system and everything that your nervous system is doing. All the kinds of messages that are running through it. It is these messages that constitute the mind.
And so this is what Buckminster Fuller means when he talks about synergy s why n e RG y means the suit from the Greek scenario. Goss working together and.
That any organization has more intelligence than any one of its members. And he therefore goes on to believe that the industrial complex of communication systems covering the face of the earth is developing its own intelligence. And it will be much more intelligent than any one of us. And this may perhaps save the situation. We don’t know. I mean, one illustration of this is that I’m very familiar with this, our transportation. Now, every country in the world has invested a fortune in jet aircraft, and by Jove, these things have to run. Otherwise they fall apart. So they must run on time. And this network of air communications is joining every city in the world together, so that by 1968, according to Buckminster Fuller, we have a one town world. Figure it if it takes you an hour to get from here to New York in a supersonic craft. New York is only as far away as Palo Alto. Well, that’s practically in the same community. And this is going to include Tokyo and Moscow. And Paris and so on, and they’re all going to become the same place. They’ll speak increasingly the same language, share the same culture, eat the same food you can fly in San Francisco.
Bread to Paris, which is being done because of some of the bread made here, is better than the bread made.
You know, it can go the other way to. And we’re going to share a common urban culture. And this is the work of synergy.
Also, the aircraft, people get increasingly bored at passport and customs regulations because they hold up traffic.
Well, now. Then.
You might like to see how the aging is used. And.
I have here mainly for symbolic reasons. Three ancient Chinese coins.
You will see that they have a square hole in the middle and that on one side they’re inscribed and on the other side they’re not, the inscribed side is counted as the thin face and the undescribed side is counted as the end.
And when you. Use the book of changes. You usually face it with a question.
And it seems to me that a good question that it might be faced with is what should the people of the United States do about China?
And you I respectfully request the wisdom of the article in this matter, and you throw the coins down to see how they fall. And what I have is one yang and two yens, strangely enough, that counts in the system and I don’t quite know why.
What’s called the young. Young. I think maybe I do know why you would think it would be a yin. With two years and one yang. But it counts as the young yang.
And that’s the bottom line of the hexagon. And by being a young, young means it’s a fixed line. It doesn’t change. Perhaps the reason why that’s called the the young young is that when you’ve got two eons and one young, it means the yen is weakening and the yang is coming up. Because when you reach a point at which the enforcer comes to a maximum, there is in it the seed of the young force.
And vise versa.
And you see, you have to do this six times to get six lines.
So this time we have two yams and one in which gives us the young in not again is a line which doesn’t change. And we get to yens and one young, which gives us another young.
And there’s made the heck’s a gram of water. No fire.
And this time we get three yen, which gives us a changing yen line, which is written like this.
That means that after you consult the heck’s a gram in its first form, you consult the hex a gram, which is so far as that line is concerned, the opposite.
Two yens and one yen giving us the young yen. And we get here. Two hands and one in. Which gives us the young man.
And so we get far over water.
Fire, no, water over fire, water over fire. Cool it, baby.
So that is fine. Sweet, sweet, sweet.
When the 63.
See, the article is often very surprising. 63.
DG Meaning after completion.
This hex gram.
Is the evolution of tie of the hex a gram number eleven meaning piece?
The transition from confusion to order is completed and everything is in its proper place, even in particulars. The strong lines are in the strong places, the weak lines in the weak places. This is a very favorable outlook. Yet it gives reason for thought.
Authorities, just when perfect equilibrium has been reached that any movement may cause order to revert to disorder, the one strong line that has moved to the top, thus effecting complete order in details, is followed by the other lines, each moving according to its nature and thus suddenly there arises again the hex gram P number twelve, which is standstill.
Let’s see, we’re going to move to.
Forty seven. Now here comes the the oracle itself. It says after completion, which is the name of the hexagon.
Success in small matters, perseverance furthers at the beginning good fortune. At the end, disorder. Then following the judgment comes another part of the oracle called the image. Water over fire. The image of the condition in after completion. Thus, the superior man takes sort of misfortune and arms himself against it in advance. And then there’s a comment on the lines.
And we have a an eight in the.
Now a 6. In the one fourth place.
And the oracle here says of this line, which is a moving one. The finest clothes turn to rags. Be careful all day long. Now, there are many comments on this. But we should look first at the A gram it turns into. Which is, uh, no, I say 43.
I think I said. What if seven turns into forty seven?
Well, the one it turns into indicates the direction of the motion of the.
It turns into cotton, which means oppression or exhaustion.
With the lake above and the water below.
The judgment is oppression. Success. Perseverance. The great man brings about good fortune. No blame when one has something to say.
It is not believed the image.
There is no water in the lake. The image of exhaustion. Thus, the superior man takes his life on following his will. There is a comment on this one, it says the lake is above water, below the lake is empty. Dried up. And once the water flows out, exhaustion is expressed in yet another way at the top. A dark line is holding down two light lines. Below a light line is hemmed in between two dark lines. The upper tri gram belongs to the principle of darkness. The lower to the principle of light. That’s everywhere. Superior men are oppressed and held in restraint by inferior men.
Now, the commentary on the judgment of the original Hex Gram reads The transition from the old to the new time is already accomplished. In principle, everything stands systematized and it is only in regard to details that success is still to be achieved.
In respect to this, however, we must be careful to maintain the right attitude. Everything proceeds as if of its own accord, and this can all too easily tempt us to relax and let things take their own course without troubling over details. Such indifference is the root of all evil symptoms of decay are bound to be the result. Here we have the rule indicating the usual course of history. But this rule is not an inescapable law. He who understands it is in position to avoid its effects by dint of unremitting perseverance and caution.
And then the image, which is water over fire when water in a kettle hangs over fire. The two elements stand in relation and thus generate energy. But the resulting tension demands caution. If the water boils over, the fire is extinguished and its energy is lost. If the heat is too great, the water evaporates into the air. These elements he had brought into relation and thus generating energy are by nature hostile to each other.
Only the most extreme caution can prevent damage in light junctures when all of.