This comprises what Carl Jung called a synchronicity.  A term that get bandied about too loosely sometimes, a synchronicity is not simply a coincidence–it is a meaningful coincidence.

Synchronicities are, by their very nature, impossible to ignore.  They are unexpected coincidences that seem to hint at the existence of some hidden order to the universe, an acausal orderedness, as Jung and his colleague Wolgang Pauli labeled it.  It orders the world but not in the cause-and-effect way we are used to thinking.  They are meaningful coincidences because they link inner psychological-spiritual states to external physical events in such a way that something new is created–a new relationship between inner and outer realities, a new range of possibilities, a new sense of the Whole and our place in it.

THE ANCIENT FUTURE

That the Mayan Calendar ends on the Winter Solstice of 2012 is not held as a fact by all, however most interpreters of the calendar agree it falls within a range of a couple years, and in most cases, a few days, of that date.  The December 21, 2012 date is based on the correlation constant well-attested from the earliest days of the Spanish military conquest of Mexico.  The issue that most commentators forget in their passion to fix the precise date of the calendar’s end, however, is that such Mayan dates are symbolic, not historical.

This is clearly understood by looking at the origin date of the Mayan Calendar itself, which is generally held to begin on August 11, 3114 B.C.E.  This is a Founding Date, marking when time began again–when one period of 13 baktuns ended and another began with the gods creating this world of human beings.  This is the symbolic date that the Long Count calendar begins, the traditional founding of the calendar which, 5,125 years later, ends on December 21, 2012.  That it is a symbolic date is clear from the fact that it pre-dates the actual invention of the calendar by at least two thousand years.

The essential point, however, is that because tradition dictates that another 5,125 year calendar follow the one that is ending, this Winter Solstice of 2012 marks the Founding Date of a new age of creation.

The only known Long Count date to specify the December 21, 2012 date occurs as an inscription in stone on Monument 6 at Tortugero, which seems to state that a deity associated with endings and beginnings will appear on that date.  Deeply embedded in ancient Mesoamerican cultures was the concept of sequential Suns, or Ages, when cyclic time began anew. Such is the subject of the famous Aztec Calendar Sun Stone, which shows the four previous Suns that have come and gone–and shows this, the current Fifth Sun, the Age of Movement, which is to come to an end on the day 4 Ollin.  Just as each of the preceding four Ages gave way to a new one, this Fifth Sun is to give way to a new Age, the Sixth Sun.

In other words, endings are established in order to initiate times of Starting Over.  This is an important psychological and cultural need, marking the mature ability to recognize when mistakes have led us in the wrong direction and decisions must be corrected by making a radical and positive departure from the past.  This is simply the modern practice of making New Year’s resolutions embodied in a deeper order of psychological-spiritual complexity:  recognizing a dead end when we come to it, we exercise the only real choice we have and reverse course to look for a living road.  We do not engage in lemming behavior, following the most paranoid and panicked among us over the precipice of destruction–nor do we engage in apocalyptic thinking, secretly wishing for the world to end rather than accept the fact that it will go on without us.

The ancients formalized endings so that symbolic beginnings could renew the human spirit and restore social cohesion.

THE SPIRIT OF THE AGE IS DEAD

Today, we are dying of history.  Our collective story is one of wrongs and revenge that cannot be forgotten or forgiven.  There is no going forward as a global civilization fully capable of creating a Golden Age for all humanity because we cannot stop going backward to justify our rage and violence and feuding.  We are imprisoned in a collective vision of pain and grieving for what we have lost when the prison cells have all been unlocked and the walls collapsed long ago:  the will to keep up the cycle of revenge and hatred is becoming more and more difficult to sustain when we see what we could be creating instead.

Whether the ancient Mayans intended it or not, the end of their calendar coincides with a profound turning point in human civilization.

The Spirit of the Age has been Reason–which has come to mean The Age of Materialism– and it is Reason that appears to be the focus of our present turning point.  The logic of the intellect has given us a scientific materialism full of technological wonders capable of large-scale harm to the environment and society both:  not only are species and their habitats disappearing at an alarming rate but people are alienated from nature and one another in ways unimaginable just a few generations ago.  Governments declare wars that people do not want, armies stockpile nuclear and biological weapons too horrible to contemplate, speculators ruin economies and people’s well-being, people are starving world-wide and lack potable water when neither is necessary, and basic health care is withheld by modern practitioners who simultaneously do everything in their power to discredit traditional forms of medicine.  Politics and religion simply polarize people instead of bringing them together and personal liberty increasingly comes under pressure from the demands for security.  This is not, in a word, the world any of us want to live in.

The intellect can justify anything, can rationalize any type of behavior, can explain away anything we are doing.

But it cannot make us happy.

Because human happiness occurs despite reason, despite the intellect’s unending parade of excuses to accept dwelling in misery.

And human happiness is an ideal that more and more people across cultures are holding dear.

LONG LIVE THE SPIRIT OF THE AGE

The 2012 meme really came into being with Jose Argeulles and subsequently Terence McKenna, both of whom lent their considerable intellectual and creative capacities to the envisioning of a more positive and harmonious world.  Arguelles was also responsible for organizing the first Earth Day, for example, and McKenna, who calculated the King Wen sequence of the I Ching to culminate on the 2012 date, was once introduced by Timothy Leary as one of the five or six most important people on the planet.  Both men were instrumental in bringing the 2012 date to public awareness and tying it to their own efforts to transform human consciousness and, thereby, civilization in a positive way.  For this reason, the 2012 meme became early on associated with the the New Age movement.

These ideas surfaced as the works of Carlos Castaneda were really taking hold in popular awareness, his tales of the Yaqui shaman Don Juan introducing Western readers to the lifeway of Native American shamanism in present-day Mexico.  Interest overall, in the U.S. and Europe both, increased in regard to Native American beliefs, especially regarding shamanism, drumming, sweat lodges, journeying, and soul retrieval.  The underlying worldview of animism–that all matter is imbued with spirit–began pervading popular thought just as the environmentalist movement began to blossom:  people began feeling their kinship with nature instead of merely thinking about it.  This formed a perfect confluence of great rivers of thought as the nature mysticism of ancient Taoism and Zen also captured hearts and imaginations.

The monotheistic religions that had held sway for so long began to lose their appeal as people began turning to more traditional earth-centered belief systems.  Esoteric traditions from the Old World were finding their way into popular culture, reviving wide-spread interest in Astrology, Tarot, the Cabala, Magic, and Wicca.  All this arose as the feminist movement gained ground, spurring interest in cultivating personal power instead of expending external force.  Tibetan Buddhism entered our consciousness in a very real way as monks escaping the Chinese invasion began actively teaching in the West.  The Dalai Lama embodied a new model of how someone titled His Holiness ought to think, believe, and act.

The West was rediscovering the Heart.

And the internet became the new community plaza, the new city park:  people began meeting and exchanging ideas and, eventually, goods.  Its own innovation spurred further innovation and the capacity for free speech that could be heard world-wide drove the idea of democracy home in a new and startling real way.  The democratization of voices changed the way we perceived leadership and what actions we should accept from our government.  Our lives were being effected positively by people like Steve Jobs and Bill Gates, not by the politicians who seemed only interested in getting elected.  And the betrayal by institutions people had trusted for their financial security drove the point home for folks who had never considered themselves outside the mainstream.

People across cultures began talking to one another via the immediacy of social networks.  Revolutions and demonstrations were coordinated using the new technology.  The idea of real democracy, not one nation’s copyrighted definition of democracy, has sunk in and is proving difficult to uproot:  in a world of peers, how can the disparity of wealth be justified?  when all cultures are created equal, can might really equal right?

Popular culture has changed.  What had seemed exotic had become natural, the new normal.  People form communities across vast distances, tied together by common ideals and purposes instead of physical proximity.  Invention, creativity, beauty, elegance, and spirituality have become ideals and purposes rather than self-interest, competition, nationalism, and religious zealotry.  People’s commonality has given rise to the Occupy Movement and the social networks have made it possible to coordinate those efforts across borders.

The momentum of change has intensified and its direction is away from empty promises and dead rituals and inhumane logic.

2012 AND THE SPIRIT OF THE AGE

Whether the ancient Mayans intended it or not, the end of their calendar coincides with a profound turning point in human civilization.

The issue at hand is not whether the Mayan Calendar predicts anything.  There is no way to be certain of that:  there is no evidence, no fact, to make such a claim with absolute certainty.  There is no reason to think that its end was calculated to coincide with the alignment of the sun with the galactic center–what is important is that it does coincide with just such an event.  In the realm of synchronicity, things coincide as manifestations of an acausal orderedness underlying the ongoing creation of the universe.  The issue is not whether the ancient Mayans set their calendar to end on a year of greater than normal solar activity or weakening geomagnetic field–the issue is that it does coincide with such concerns.  These events don’t stand in direct cause-and-effect relationships:  they are part of the underlying harmony of reality that spontaneously produces things like whole numbers and the discontinuities of modern physics.  Some things simply are and the more of them that overlap in the same time-frame, the more impossible they are to ignore.  This kind of simultaneity of meaningful coincidences and the implication of their momentum has likewise been brought to view by more recent social commentators and activists like Daniel Pinchbeck.

Civilization is changing.  Instead of engaging in a culture war with the antiquated worldview of religious extremism and national militarism and fetishized capitalism, people worldwide are simply moving on with life.  Letting go of the past, forgiving the wrongs done them, hoping for forgiveness for the wrongs they have done, envisioning a better world rising from the mistakes of the Age of Reason–the worldview of the global counterculture is constructive and filled with goodwill toward all.  It is a counterculture well on its way to becoming the global culture.

The whole “world ends in the year 2000″ was simply too full of fundamentalist trappings to capture this culture’s thinking.  But the Mayan Calendar, filled as it is with mystery and mathematics, steeped in the Pre-columbian civilization of the Native Americans of ancient Mexico, expressed with such magnificent artwork!  This is an ending that excites and inspires the Spiritual Left to compassionate action, one that infuses animists and nature mystics with the promise of restoring the natural balance between humankind, nature and spirit, an umbilical cord tying the lifeway of indigenous peoples to the lifeway of modern peoples.

We steer into the Winter Solstice of 2012 with full sails.  The wind of change is at our back, the momentum for a profound and lasting transformation of civilization has built to this cresting point.  We need do nothing different than what we have begun:  trusting in the World Soul to call us forward on its sacred path, we just have to keep listening to the Great Mystery and following its loving intent.

The Winter Solstice of 2012 will pass, a symbolic milestone that initiates another 5,125 year period of human civilization.  The world will be a completely transformed place when next the 13 baktuns of the Mayan Calendar come to an end.  Be assured, people will celebrate that milestone, for the Mayan Calendar is one of the great achievements of the human spirit–what, if anything, of these days, of our deeds, will those people 5,000 years from now remember?

If the years leading up to this turning point are any indication, they will remember us for founding an age of peace and prospering for all.

Those attuned to the coming Spirit of the Age are themselves synchronicities.  Each is a meaningful coincidence, alive at this time because an unaccountable and unfathomable acausal orderedness has placed them here.  They are meaningful coincidences because they link inner psychological-spiritual states to external physical events in such a way that something new is created–a new relationship between inner and outer realities, a new range of possibilities, a new sense of the Whole and our place in it.

 ~ ~ ~ ~ ~ ~ ~ ~

 The Toltec I Ching,  by Martha Ramirez-Oropeza and William Douglas Horden, is published by Larson Publications. It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams. Its subtitle, “64 Keys to Inspired Action in the New World,” alludes to its focus on the ethics of the emerging world culture.

Go to the main site to see sample chapters, reviews and the link to Larson Publications for ordering the book.

Two companion volumes, The Five Emanations, and The Spiritual Basis of Good Fortune,  have recently been published that expand on carrying the practices forward in the modern world.

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There are two overarching lessons of the I Ching.

The first is this:  Every Ending Begets A New Beginning.

Change is not conceived as an endless string of cause-and-effect events but, rather, as a cycle of repeating seasons that influence the cause-and-effect events within them.  Human actions and endeavors, in other words, are not viewed as independent of the time but, rather, are viewed in context of the season in which they occur.  In this sense, the linear progression of change is always set against the unchanging principle of cyclic change that underlies the unfolding of time.  For this reason, each of the hexagrams of the I Ching is experienced as a spatial expanse no less immediate and encompassing as Spring, let us say.  Or Autumn for that matter.

In the previous post, I published an oracle cast on the recent Autumnal Equinox.  In it the events around the 2012 turning point are presented as resulting in a growing authoritarianism that, once transcended, will usher in a time of global reconciliation.  More specifically, it points to a crisis that we, as humanity, have confronted before and failed to resolve in the most beneficial way for all.  With the approach of 2012, we have the opportunity to face our collective dilemma again and, although the official reaction will reflexively repeat the same mistake as before, a groundswell of enlightened goodwill that transcends borders will unite people everywhere in a positive and constructive response—one that overrides the authoritarianism of church and state and sets in motion those metamorphic forces of nonviolence and noninterference that give rise to the harmonious and creative civilization our collective ancestors dreamed for us.

Far from confronting the end times, in other words, we are on the cusp of entering the beginning times.

~

A Training Manual for the Road Ahead

The Toltec I Ching is, first and foremost, an Oracle, continuing the age-old practice of rendering the voice of the One intelligible to the contemporary mind.  By echoing the living words of the Spirit that continuously recreates the world, the Oracle manifests the universal civilizing influence caring for the entirety of creation, including humanity.  Because our thoughts and lives are part of the One, the Oracle enables us to anticipate each crossroads as it approaches and keep our feet firmly on the path of freedom.  To open our hearts to the hopes and dreams placed in us by all that has come before us is to sense the loving-kindness and  communion in the Oracle’s answers.

But, as its subtitle, 64 Keys to Inspired Action in the New World, implies, The Toltec I Ching is also a training manual of ethical strategies embodying the ideals and values of the emerging world culture.  The vision it presents is of a living universe in which everything is invested with spirit and, just like human beings, has a level of awareness that is constantly undergoing a process of metamorphosis.  Our transforming human nature is envisioned as the spirit warrior, defined as a woman or man who trains diligently to defeat her or his self-defeating habits of thought, emotion, and memory.  The Duality of the great creative forces that manifest the intent of the One in the form of the macrocosm, furthermore, are mirrored in the masculine and feminine halves making up the microcosm of every human being.

As said since ancient times, the metamorphosis of the whole is initiated by the metamorphosis of the individual—and it is the work of each spirit warrior that builds an ever-widening community of humaneness.  The 64 Keys to Inspired Action in the New World are embodied, of course, in the 64 hexagrams of the I Ching, each of which incorporates the core lessons of attaining good fortune, both individually and collectively.  This individual striving to benefit the whole is seen as the open secret of personal and collective good fortune:  by letting go self-interest, the spirit warrior metamorphoses into a well of benefit that allies her or him with others likewise making positive use of the law of spiritual cause-and-effect.  Like all truly proactive measures, these lessons do not merely help us avoid coming difficulties, but establish new attitudes and behaviors that actually help shape the emerging future.

The actual means of metamorphosis is the work of harmonizing the masculine and feminine halves inherent within each individual—and inherent, therefore, in every social institution.  Understanding that our feminine and masculine halves are microcosmic reflections of the macrocosmic creative forces empowers us to marshal our energies toward constructive actions and ennoble our intentions toward ever-widening circles of harmonious unity.  In the arena of social institutions, for example, the conservative tendencies within a nation that seeks to defend itself with military strength can be thought of as its masculine half, while its progressive tendencies to channel resources into social service programs and international diplomacy can be thought of as its feminine half.  How well these two halves reach a harmonious balance of power determines the longevity of the nation and the well-being of its people.

The step-by-step training of the spirit warrior is just this exercising of the masculine and feminine halves in response to the archetypal situations making up human experience.  Specifically, it is the blending and balancing of the our feminine and masculine halves as they alternate in our outer actions and inner intentions that is formulated in the hexagram-by-hexagram progress through the sequence of 64 hexagrams.  Each of the hexagrams has it own proportion of the feminine and masculine generative energy—or, in more traditional language, its own specific mixture of yin and yang qi—and the hexagrams are arranged in a sequence that activates and harmonizes the sacred duality within us.  Working our way through the sequence of hexagrams, in other words, cultivates the creative forces within us, setting our intentions and actions on a course of self-transformation that leads to ever-widening spheres of good fortune.

~

The Storm Before The Calm

Returning to the recent 2012 oracle provides us with the opportunity to see how the lessons embodied in the hexagrams provide us with ethical strategies and ennobling values during a time of profound social transformation.  Of the numerous hexagrams relevant to this situation, we will cite just two examples—

Concerning the first part of the Oracle’s answer, in which a rising tide of reactionary authoritarianism will need to be overcome, we can look to Hexagram #41 Feigning Compliance for inspiration:

Image:  A shadowy male warrior stands upon the coils of a great serpent, forcing it to submit to his will at spear point.  He has, however, mistaken the snake’s tail for its head, which rises above and behind him, ready to strike.

Interpretation:  The shadowy male warrior symbolizes those who seek to dominate others.  The point of the spear symbolizes force, whether in the form of aggression, threat, intimidation, or subversion.  The great serpent symbolizes the energy and power of those who resist domination.  Its coils symbolize the convolutions and intricacies of the strategy of invisible defiance.  That the serpent’s tail is shaped to look like its head means that you are able to disguise your true intent behind a mask of conformity.  That the serpent’s head is poised to strike means that you remain vigilant, neither missing any real opportunity for resistance nor getting lulled into a false sense of security.  Taken together, these symbols mean that you lull your captor into a false sense of security while awaiting the right moment to reclaim your freedom.

Action:  There is no true victory in force because those overcome eventually use the moral high ground to achieve their independence.  Such a turn of events is made inevitable by the fact that the spirit of those who oppress is progressively sickened by their past actions at just the time that the spirit of those oppressed is made progressively stronger and finer by the hardship they have endured.  Force corrupts those who use it and ennobles those who endure it.  For this reason, those who use force fail because they are brutish and short-sighted while those whose spirit cannot be dominated succeed because they are humane and wise.  When those who are stronger seek to dominate and control us then we must develop a strategy that ensures we defeat our oppressors without repeating their mistakes.  In this sense, it is necessary that we commit beforehand to making no attempt to exact revenge from those who have wronged us.  In order to emerge unscathed from domination we have to recognize the indomitable nature we have inherited from our ancestors and then ally ourselves with others committed to preserving inner independence until outer independence can be openly celebrated.  Because you take the time to gather inner strength without arousing any suspicion, you succeed in freeing yourself without harming another.  Because your humaneness shines on your oppressors, you succeed in freeing them without harming yourself.

Intent:  The spirit warrior refrains from attempting to dominate anyone in any way, for fear of the inevitable and justifiable backlash it would produce.  Others are not necessarily so farsighted, however:  at a time when force and intimidation are openly used to control our actions and shape our attitudes, it is imperative that we train ourselves to resist every tendency to succumb to mental or spiritual tyranny.  By adopting a demeanor of naive complacency while making our true thoughts and feelings unreadable, we make it possible to live with oppression without being conquered by it:  using visible compliance to mask invisible defiance, we maintain our reverence toward all things so that we never wrong others the way we were wronged.

Summary:  When those who are more powerful demand you submit to their will, do not just pretend to go along with them—make a show of agreeing with them and working for their goals as if they were your own.  Keep your true feelings to yourself, work to find kindred spirits who can be trusted, and gather your strength until the moment to reclaim your independence and freedom arrives.

~

Concerning the second part of the Oracle’s answer, in which a time of widespread reconciliation will lead to a new world culture, we can look to Hexagram #16 Renewing Devotion for inspiration.  Once we have surmounted our self-destructive tendencies, we need to hold fast to our new vision of harmonious unity:

Image:  On the platform of a pyramid, a group of male and female warriors greet the dawn with ceremonial fire, drum, and song.  Out among the surrounding vegetation, a bird greets the dawn with two speech glyphs, one of which represents a flower and the other a song.

Interpretation:  The pyramid is a symbol of the sacred mountain at the center of all things and means that you are part of the collective work striving to mirror the handiwork of nature and the divine.  The dawn is a symbol of the daily renewal of creation and greeting it with companions means that you have others with whom you share the song of your beliefs, the drumbeat of your passions, and the fire of your creativity.  The surrounding vegetation is a symbol of the natural order and means that you are in harmony with the spirit of the world.  The singing bird represents the winged, transcendent, essence of nature and means that you are free to spontaneously give voice to the pure joy of life.  The flower and song glyphs represent the spirit warrior’s philosophy of life and mean that you have the courage to confront the eventual passing of everything beautiful, as well as the dignity to honor each passing both before and after it occurs.  Taken together, these symbols mean that your sincerity, trustworthiness and persistence will bring you success, vindication, and contentment.

Action:  The feminine and masculine halves of the spirit warrior unite to carry out past decisions.  This is not the time for questioning the correctness of inner decisions such as your commitments to your beliefs, values, and viewpoints—nor is it the time for second guessing the wisdom of outer decisions such as your commitments to your duties, goals, and loved ones.  It is, rather, the time for honoring your sense of honor—the time for renewing your devotion to the higher purpose guiding your life.  Sometimes it is not a question of what we have faith in, but that our faith is strong and unshakable.  Likewise, it is not always a question of who or what we are faithful to, but that our faithfulness is pure and unbreakable.  Your future circumstances are created out of today’s actions, so set aside all thoughts of changing direction. Your future character is created out of today’s motives, so set aside all self-doubt.  You have taken a stand:  do not permit the opinions or actions of others to move you off center.  Keep in mind that your decisions each have a symbolic value and represent part of your relationship with the whole of creation—by daily renewing your heartfelt devotion to acting with integrity, you will achieve the kind of consistency, firmness, and clarity that brings the highest benefit into your life and the lives of those around you.

Intent:  If we look for reasons to doubt the perfection of all creation, we will find them.  Because the perfect nature with which we are born is overwhelmed by the collective self-doubt produced by human history, we come to doubt our own vision and are increasingly influenced by the prevailing viewpoint of the world as inhumane and, therefore, imperfect.  It is this social indoctrination that creates an artificial viewpoint which obscures our original vision and, much like a mask covers the real face, creates in us an artificial sense of an imperfect nature.  When we become aware that our true birthright is usurped when we are too young to defend the perfect nature we bring into the world, then we come to understand the old stories about the royal child who is hidden away until it comes of age and can reclaim its rightful place in the world:  once we recognize our true self as that part which was hidden in order to protect it until was strong enough to fend for itself, then we view the world through the eyes of our innate perfect nature and no longer remain blind to the perfection of all creation.  Renewing their devotion to perfection every day, spirit warriors are tireless in their effort to remain aware that nature is spirit—and unfaltering in their decision to rejoice in the fact that they are a vital part of that perfect unity.

Summary:  Work to continually renew your heart-felt dedication to fulfilling the first ancestor’s vision of the human spirit, especially when surrounded by others who lack the awareness and sensitivity to appreciate the presence of spirit everywhere.  Stay true to your road and destination.  At this time, influencing others is more proper than allowing them to influence you.

~

Introducing these two hexagrams into the 2012 reading allows us to derive additional information by comparing them to the original ones cast on the Autumnal Equinox .

Comparing the two hexagrams relating to the “storm” portion of the oracle, we find that there is just one line change—in the fifth place—between Hexagram #54 Repeating Test and Hexagram #41 Feigning Compliance.  The fifth line change of Hexagram #54 Repeating Test seems particularly relevant:

The situation is auspicious—you are at the vanguard of sweeping changes that will benefit all but those you replace.  The principal task for now is to brighten the emotional atmosphere and give everyone hope.  Slow down—actually implementing the new will take a long time.

Likewise, comparing the two hexagrams relating to the “calm” portion of the oracle, we find that there is just one line change—in the sixth place—between Hexagram #2 Sensing Creation and Hexagram #16 Renewing Devotion.  The sixth line change of hexagram #16 Renewing Devotion seems especially useful:

Look back at the period just passed and study it diligently, gleaning all the lessons you can from it.  Do you feel more empowered or less empowered than before?  What do you want to have continue, what do you want to have change?

Expanding a reading by consciously introducing hexagrams that amplify the meaning and intent of the Oracle’s answer like this allows us to combine the two facets of the I Ching—the Oracle and the book of wisdom—into a more comprehensive and illuminating forecast.  In this way, we can encompass more of the mood and decision points of the divination by opening up the intuitive aspect of the reading to more in-depth analysis.

~

Summary:  The Master Key to Inspired Action

The second overarching lesson of the I Ching is this:  Sooner Or Later, Everything Changes Into Its Opposite.

Nothing can maintain its status quo forever. The action of trying to maintain its status quo is the very thing that triggers its own backlash.

In point of fact, the stronger its action, the more wide-spread its action, the longer its action continues, and the stronger its resistance to change, the more profound and complete and rapid its reversal.

As the old adage goes:  No one is easier to topple than one standing on tiptoes.  When things reach their peak, they decline.  When the natural process of expansion and contraction is thwarted by unnatural means, such as force and oppression, then the decline does not follow its natural timetable but is accelerated by the pent-up energies locked within a self-destructive equilibrium.

Perhaps a universal change of heart seems unlikely to some.  Perhaps they view the politics of the moment as in control of our collective destiny.  Perhaps they are afraid to hope again.

But these are irrelevancies in the grand cycle of change, the forces of which work from the inside and outside simultaneously.  The cathartic moment arrives unbidden by conscious calling:  it answers the unconscious desperation and despair welling up from within both the personal and collective unconscious.  Just as the chick’s call from the inside the egg is answered by the hen’s pecking the shell from the outside, the anguish of the personal unconscious calls forth a complete and immediate reversal of conventional beliefs and values from humanity’s collective unconscious.

This 2012 Oracle states unequivocally that we are on the cusp of a metamorphosed civilization, one in which personal ethics are mirrored in our collective ethics and in which individual self-transformation ripples outward, contributing directly to the transformation of the Whole.

The Master Key to Inspired Action, then, is Inspired Intention—it is the diligently cultivated heart-mind that can, moment-to-moment, shift its attention to a world in which there are not only enough resources for all to live, but one in which there is enough time for all to live blissfully.

The Golden Age of Humanity is within our reach.

What shall we build together?

~

The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just received a Silver Award in the 2010 Nautilus Awards.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

Click here to go to the main site to see sample chapters, reviews and the link to Larson Publications for ordering the book.

~

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The Oracle can speak to our lives from its timeless dwelling place because the timebound changes we encounter in the historical present follow certain invariable cyclic processes.  The Oracle and its body, the 64 hexagrams, do not change.  But the world of nature and civilization does, dragged into the black hole of ever-greater disorder by the gravity of entropy.  The Oracle speaks to us from outside time because it is the voice of the generative energy that continues to sustain the on-going creation of the universe around us—it speaks to us about the way to escape the trap of Fate because it is the voice of the loving-kindness of the one spirit nurturing the on-going birth of all creation.  It speaks to us because the one spirit taking form in all matter strives to awaken in matter, to continue its own limitless growth by calling us to join it at the further end of the road of Freedom.

It speaks to us, in other words, because it is calling itself home.

The Oracle and its body, the 64 hexagrams, do not change.  But its clothing does.  More than that—its clothing must change.  Because the Oracle must speak coherently to each Age, the interpretation of the hexagrams and their lines must change periodically in order to adapt to the evolving worldview of civilization.  The reasons for a new interpretation of the I Ching have all been laid out in the previous three posts and I point to those articles rather than repeating them here.

The received version of the I Ching is the King Wen version, which was originally called the Chou I, or Changes of Chou, as it was specifically identified with the emerging Chou Dynasty of the time.  Its order of the 64 hexagrams is attributed to the titular founder of that dynasty, who is said to have arranged the hexagrams in a progression of 32 pairs.  Although each pair is linked by a discernible relationship—generally that of the second being the inverted form of the first—the reasoning behind the sequence of the pairs remains a mystery.

Regardless of the actual origin of the hexagrams or the originator of the received sequence, what we do know is that this sequence cannot be divorced from the oracular nature of the I Ching.  Its more rational use as a book of wisdom, in other words, does little to disguise the mystery lying at the core of its use as an Oracle.  Lest anyone enter thinking that the art of divination is a rational affair, they ought be assured that it is, instead, a matter of engaging the numinous, the sacred, the supranatural, aspect of reality and so is essentially an act of mystical union with the One.

Of course, we draw an imaginary line here between matter and spirit in order to work with concepts existing only in our minds.  The non-dual nature of reality means that matter and form Itself are the numinous, sacred, supranatural Itself.  It is this absolute identification of matter and awareness that establishes the oracular communication:  our question, the coins, and the Oracle’s answer are all drops of water in the same sea of thinking matter.  How could there be any boundary between thought-drops and matter-drops in the single sea of spirit-matter?  It is this absolute merging of our awareness with all of creation that reflects the embodiment of spirit in all matter.  And it is this merging of self and world that allows us to dissolve the subject-object barrier between ourselves and the Oracle.

Comparing the New and Traditional  Sequences

Looking at the King Wen Sequence from a distance, we see an overall pattern of 32 pairs of hexagrams divided into two uneven parts.  Part One consists of 30 hexagrams that begins with the pair #1 The Creative (Heaven 0ver Heaven) and #2 The Receptive (Earth over Earth) and ends with the pair #29 The Abysmal (Water over Water) and #30 The Clinging (Fire over Fire).  Part Two consists of 34 hexagrams that begins with the pair #31 Influence (Lake over Mountain) and #32 Duration (Thunder over Wind) and ends with the pair #63 After Completion (Water over Fire) and #64 Before Completion (Fire over Water).

We know that the trigrams Fire and Water are delegates for Heaven and Earth, since they often represent the Sun and Moon, respectively.  So ending Part One with the doubling of the Water and Fire trigrams as a response to the doubling of the Heaven and Earth trigrams at the beginning of Part One makes good sense.  As does the final pair of hexagrams in Part Two (Water over Fire and Fire over Water), since this is the intermarrying of the two opposing trigrams rather than their doubling.  If the goal had been absolute consistency in this regard, then Part Two would have started with the symbolic counterparts to #1 The Creative and #2 The Receptive, namely #12 Standstill (Heaven over Earth) and #11 Peace (Earth over Heaven).  But such is not the case.  Part Two begins instead with a pair of hexagrams that use the intermarrying of the remaining four trigrams (Lake over Mountain and Thunder over Wind).  So where the beginning and end of Part One and the end of part Two are all marked by hexagrams comprised of the trigrams Heaven and Earth and Fire and Water, the beginning of Part Two is marked by hexagrams comprised of the other four trigrams:  #31 Influence is made up of the youngest daughter and youngest son (Lake over Mountain) and #32 Duration is made up of the eldest son and eldest daughter (Thunder over Wind).

There is a kind of symbolic structure to the traditional Sequence, in other words, that depends on the doubling and/or intermarrying of [1] trigrams specifically related to the first two (Heaven and Earth, thence their delegates, Fire and Water) and [2] trigrams expressing the familial relationships among the eight trigrams (Lake and Mountain, Thunder and Wind).  As has been often noted, Part One appears as the Upper Half of the hexagrams, representing cosmological forces at work, whereas Part Two appears as the Lower Half, representing the social and cultural forces at work.  Indeed, the traditional interpretation of #31 Influence (Lake over Mountain) and #32 Duration (Thunder over Wind) is that they represent the institutions of courtship and marriage, respectively.  The text of these two hexagrams not only refers to the “superior man” but the traditional interpretation, such as that found in the standard Wilhelm-Baynes translation, contains such parochial material as:  “During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while the wife, inside, is gentle and submissive.”

This emphasis on the well-known familial relationships between trigrams lies at the very heart of the King Wen Sequence.

Diagram 1: Family Relationships Among Trigrams

In other words, the first two hexagrams of the traditional King Wen Sequence are those symbolizing the father and the mother, which are considered the parents of the following 62 hexagrams.  This representation is due in large part to the fact that the father/heaven hexagram is comprised of six solid lines and the mother/earth hexagram of six broken lines, whereas the remaining 62 hexagrams are all made up of combinations of solid and broken lines.  The father/heaven and mother/earth hexagrams are the only two that exist as pure yang and pure yin forces, while the remaining 62 hexagrams exist as combinations of yang and yin energies.

This dependence on a paternalistic model of creation and change goes hand-in-hand with the top-down model of rulership to which the traditional I Ching has long contributed.  As part of the wisdom tradition of ancient China, the I Ching played a role in the instruction of rulers in the ongoing effort to create enlightened rulers, whose adherence to the Way would lead the nation into a time of peace and harmony and prosperity.  As the Oracle, moreover, the I Ching played a role in advising rulers in their decisions of statecraft.

As discussed in the previous three posts, this faith in the education of rulers has worldwide proven a disastrous failure and any continuing alliance between the I Ching and the ruling elite is unethical in the extreme.

We are a world of peers and neither governments nor churches are our parents.  No fellow human being stands above us to mediate between us and the infinite.  We are not children to be led.  We are, in fact, those most in touch with reality, possessing worldly wisdom and capable of determining our own destiny, whereas those pretending to rulership live in a shared hallucination of power far removed from the needs and dreams of those they would govern.

The old dynasty of rulers has come to an end and the new dynasty of peers has begun.  The Toltec I Ching reunites the ancient worldviews of the indigenous peoples of China and Mesoamerica by fusing the symbology of the Toltec culture to the I Ching of China, thereby reuniting the Eastern and Western Hemispheres of global consciousness.  The Toltec I Ching marries visual and written imagery to each  hexagram, thereby reuniting the Left and Right Hemispheres of the individual consciousness.  The Toltec I Ching, both in its role as a repository of wisdom and as the Oracle, allies itself with the emerging Dynasty and legitimizes it by reflecting its universal equality in a new Sequence and interpretation of the hexagrams.  The mechanics of this new Sequence are discussed here, which produces the following arrangement with its corresponding hexagrams in the King Wen Sequence—

Diagram 2: Toltec I Ching and King Wen Sequences

Viewing The Toltec I Ching Sequence from a distance, we can make our several principle features.  First of all, we note the beginning and ending pairs of the 64 hexagrams.  #1 Provoking Change (Thunder over Thunder) is paired with #2 Sensing Creation (Lake over Lake).

Here we see that the initiating force is something that has triggered or activated a change.  Its attribute is Shock or Surprise that motivates and inspires us to take up the challenge of transformation.  To quote from the text:

Image:  A male warrior dances with the storm, holding a lightning bolt in one hand and a feather in the other.  Where the lightning bolt forks, it takes the form of a serpent of fire, light, and energy.  The rattles around his ankles make thunder every time his feet strike the ground and his eyes are fixed on the sky above.

Interpretation:  This hexagram represents the great forces essential to creating a new beginning.  The male warrior symbolizes the way of testing and training human nature that increases its versatility and fortitude.  The lightning bolt symbolizes the focused application of action and intent that provokes dramatic change.  That it takes the form of a serpent of fire, light, and energy means that your vision is part of a living creative force whose movement shatters all that is cold, dark, and stagnant.  The dance symbolizes a personal ritual that connects you to creation’s underlying rhythm of movement and resistance.  Dancing with the sky, the storm, the lightning, means that you can sense the rhythmic force of love surrounding you as the feminine and masculine creative forces continue to create and sustain the spark of life within the night of matter.  Making thunder in the sky, making earthquakes in the land means that your actions trigger a great explosion of potential which, although it cannot be seen, sets in motion ramifications great enough to change what has come before.  Holding the feather means that you are rightly connected to the higher, celestial, forces of the sky, while holding the serpent means that you are rightly connected to the lower, terrestrial, forces of the earth.  Taken together, these symbols mean that your actions break up the inertia of the old and set in motion events that cannot yet be envisioned.

Action:  The masculine half of the spirit warrior guides the movement and energy of the unseen forces, stirring them up and then setting them in motion, calling them forth and then directing them against places where benefit is dammed up and unable to follow its natural course……

~

Its paired hexagram, Sensing Creation, accompanies it as a profound immersion in and heartfelt appreciation of the wonder of existence.  Its attribute is Joy or Appreciation that sensitizes us to the underlying perfection of creation.

To quote from the text:

Image:  A female warrior is naked, immersed in water and surrounded by flowers.  A wellspring of water rises from between her hands.  The water drops are drawn as beads of jade in order to portray the precious nature of that which sustains life.

Interpretation:  This hexagram represents the great courage essential to creating a meaningful life.  The female warrior symbolizes the way of nurturing and encouraging human nature that increases its sensitivity and loving-kindness.  Being naked means that nothing stands between you and the world.  Being immersed in water means that you plunge whole-heartedly into the spirit of that which nurtures all.  Being surrounded by flowers means that you perceive the perfection of the world as it truly is:  each moment blossoms perfect and whole, then passes like a fading flower—each perfection born into the world must die.  The wellspring of water symbolizes the inexhaustible source of courage that allows you to use your awareness of mortality to more profoundly experience the joy and sorrow inherent within every encounter.  In this sense, the flowers and the water signify not only the wisdom attained through experience, but the aesthetic sensibilities to be moved by a beauty and truth not always apparent to others.  Taken together, these symbols mean that you open your spirit to the overwhelming perfection of the world and share your vision with all you touch.

Action:  The feminine half of the spirit warrior collects the movement and energy of the unseen forces, calming them and bringing them together in harmony, making a place for them to gather strength and then making that source of benefit open and available to all……

From the very beginning of the Sequence, then, we see that the parent-child relationship of the King Wen Sequence has been replaced not by another creator-couple but, rather, by the archetypal human responses to times of new beginnings.  Something has triggered a time of crisis and #1 Provoking Change responds by trying to increase the potential for all concerned to benefit, to which #2 Sensing Creation responds by establishing an atmosphere of widespread relief and reconciliation.

Similarly, there is not any talk of the “superior man”.  Every man, woman and child is considered a spirit warrior to be honored and respected for their facing the inevitability of death.  That both male warriors and female warriors have within them a masculine and feminine half is likewise considered self-evident and a key element in each individual’s process of self-realization.

~

Turning to the last two hexagrams in the Sequence, we find #63 Self-Sufficiency (Wind over Mountain) and #64 Safeguarding Life (Mountain over Wind).  Rather than the artificial structure of the King Wen Sequence with its final pair intermarrying the Fire and Water trigrams, we find ourselves approaching the end of an organic sequence in which social forces (#63) finally coalesce to achieve a harmonious self-sufficiency that (#64) ultimately cannot be sustained and threatens to extinguish the very lifeway that is most treasured.

The attribute of #63 is Peaceful Adaptation.  To quote from the text:

Image:  A great feathered serpent hatches out of the earth as if from an egg.  Its feathers are adorned with conch shells and it senses its surroundings with its bifurcated tongue.

Interpretation:  This hexagram represents the great forces released by the accumulated efforts of spirit warriors over the ages.  The feathered serpent symbolizes the collective intent and vision shared by spirit warriors in every time and every place.  That it hatches from the earth as if from an egg means that the community of spirit incubating within the material world emerges as a living, dynamic force of creation.  The conches adorning its feathers symbolize the call for all to join the community of spirit.  Its bifurcated tongue symbolizes the duality that is one.  That it uses its bifurcated tongue to sense its surroundings means that you are attuned to the universal presence of the masculine and feminine creative forces.  Taken together, these symbols mean that you align yourself with those whose only need is to bring benefit to their surroundings.

Action:  The spirit warrior reverses the flow of power, channeling it inside instead of outside:  by storing up power internally rather than expending it externally, we are able to both free ourselves of habits and gain control over our actions……

~

The attribute of #64 is Obstructed Adaptation.  To quote from the text:

Image:  A male warrior holds the funeral bundle of his child, preparing to place it in its burial site.  His face reflects the shock, anguish, and horror that fills his heart.

Interpretation:  This hexagram depicts the inevitable result of carelessness and irreverence.  The male warrior symbolizes the versatility and fortitude that are at the core of outer nurturing.  That he prepares to place the funeral bundle of his child in its burial site means that strength cannot accomplish afterwards what nurturing can accomplish beforehand.  That his face and heart are filled with shock, anguish, and horror means that he is in the grips of the most terrible truth:  that which we most cherish cannot be replaced.  Taken together, these symbols mean that you avoid causing suffering by honoring and nurturing all that your spirit touches.

Action:  The masculine half of the spirit warrior draws back from the brink before it is too late.  It is not a time for pursuing desires and ambitions:  those who cannot temper their strength run the risk of losing a source of that strength……

~

No Conclusion

As with all organic processes, every ending begets a new beginning, so it comes as no surprise that #64 Safe-Guarding Life is itself the crisis that sets in motion #1 Provoking Change and, thereby, another round of the Cycle of Fate.

When the Oracle answers our questions with a hexagram that includes one or more lines changing to a new hexagram, it is providing us with a way to leap out of the Cycle of Fate and create our lives outside the entropic law of increasing disorder and disintegration.  When we receive an answer without any line changes, however, then it means that we are temporarily held fast in the Cycle of Fate and should see ourselves as eventually moving into the next hexagram in the Sequence.

Of old, it has been said that if we quiet our heart-mind then we will transform it into a lodging-place for the One.

As the speaking of the One, the Oracle rushes in to fill the vacuum created by our question.

Standing at the border of the known and the unknown, we step out of our familiar worldview of self-and-other duality and into the longed-for unitary experience of the eternal return.

May we all transcend the Law of Fate and create the Golden Age of Humanity in the nearest possible present time.

~

The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just received a Silver Award in the 2010 Nautilus Awards.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

Click here to go to the main site to see sample chapters, reviews and the link to Larson Publications for ordering the book.

~

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The Unity of all things dwells in an undifferentiated state of living potential.  Neither awake nor asleep nor dreaming, it is the shining awareness everywhere present, the fount of time and eternity.  It is still and silent, utterly at peace and filled with harmony.

The Unity of all things produces a secondary world of birth and death when its living potential is activated by the intention of its parts.  This is unavoidable, since the harmony of the Whole could not be perfect if it denied in any way the natural creative impulse of its parts.  The unitary nature of the living potential produces a single field of intentions, so that no intention exists in isolation but, rather, enters the universe of intentions, where it becomes part of the vast interconnectedness of cause-and-effect.

The living potential bifurcates its generative energy along a line of further-dividing dualities:  the 1 becomes 2, the 2 become 4, the 4 become 8, and so on.  These numbers represent the ways in which generative energy distributes intention throughout the phenomenal world.  They are entities in the sense that they are comprised of intentional parts and comprise an intention of their own as a part of a larger whole:  the 8 trigrams is an entity that both contains all 8 of its trigrams and extends the intention of the 4 bigrams. The 4 bigrams double the original duality of solid and broken lines, producing two pairs of dualities.  The 8 trigrams double the duality of the 4 bigrams, producing four pairs of dualities.  This process continues until the 64 hexagrams produce 32 pairs of dualities. None of these entities, however, actually precedes another:  they all exist simultaneously and symbolize the multiple points of view required of human perception to appreciate its environment and respond to it successfully.

Diagram 1: Emanations of Duality Arising from the Process of Doubling

This cosmological process is perceptual in nature because it cannot be divorced from human perception—it represents the identification of human nature with the whole of the universe.  Because our perception arises from the same process as the rest of creation, we perceive the unfolding of the cosmos by perceiving the unfolding of our own perception.  That unfolding comes in a series of emanations coincident with the vast undifferentiated One.  Awareness stirs within the stillness of the Unity of all things, its creative urge producing a division in the unity.  Now there are two.  Thus is born Number.  Which produces Symbol:  in the case of Two, it is the Duality of complementary feeling-tones of Autonomy and Love, for the movement out of the unity requires independence of spirit even as it establishes the relationship with the Whole.  From Symbol comes Name:  in this case, yang and yin, masculine and feminine, heaven and earth, creative and receptive, movement and stillness, and so on.  With names, things enter into the universe of all other names and the ensuing relationships they form produce an intricate web of Meaning that explores all the possible distributions of generative energy within civilization.

The cosmological process whereby the material universe gives body to the spiritual Unity of all things, in other words, is mirrored in the process whereby civilization gives body to the original undifferentiated perception of human nature.  In both cases, it is the cosmological unfolding of ever-dividing dualities that creates a relational order and structure to the world of phenomena and experience—an order and structure resulting in the natural tendency of all things toward increased disorder and decay.

The unfolding of the Many out of the One, then, is the Way of Fate, where all things and relations between things forever spontaneously changes in the direction of greater disintegration.

And it is the return of the Many into the One that is the Way of Freedom.

~

Reversing the Course of Fate

The return of the Many into the One is an ancient formula symbolizing the spiritual transformation we undergo when we cultivate our present self to the point where we spontaneously re-experience our original undamaged nature.  This return to our true self as it exists before and after social conditioning is likewise called uniting heaven and earth.  It comes about because we train ourselves to stop viewing the inner and outer world as pairs of dualities (like good and bad, right and wrong, self and other) and develop greater sensitivity to the Unity of all things.  This is commonly referred to as the mystical experience arising from the reunion of subject and object:  it points at the profound metamorphosis we undergo when there is no longer any distance between us and the universe nor is there any boundary between our individual mind and the one mind.  This is called reversing the outflow of generative energy and has long been associated with the real person, or sage, whose enlightened nature has been reclaimed.

As noted in the previous two posts, the Way of Fate is the entropic process carrying all things and the relationships between things ever further into disorder.  From the perceptual cosmology, this is the result of the initial division of the Unity of all things and its subsequent doublings into further dualities.

The Way of Fate is the realm of birth and death.  Everything that enters this realm must progressively deteriorate and die.  This is the first and greatest of the perceptual dualities.  From it arise all the other dualities comprising the law of Fate governing the lives of so many.

Running counter to the Way of Fate is the circulation of generative energy.  This is the flow of the subliminal force that gives life to life.  From the perspective of spirit, generative energy is matter.  From the perspective of matter, generative energy is spirit.  From the perspective of entropy, generative energy is information.  From the perspective of life, generative energy is mind.  It circulates among all things, entering all the dualities in order to hold them together in the Unity of all things.  It is the subliminal force that can postpone the arrival of Fate indefinitely.

The true person, the sage, the enlightened person, have long been those who cultivated this generative energy of the universal return within themselves and others.

~

The Oracle of Freedom

Uniting heaven and earth is an act that happens within the human being.  It occurs within us in the present mind-moment when we stand at the center of the compass and open our heart-mind to the ever-present Unity of all things.  We bring the one spirit of heaven and the one body of earth back together within ourselves every time we re-experience the nonduality of reality.  Reuniting the one spirit and the one body in a conscious act is an act of conception that gives birth to a timeless intention—fueled by the generative energy of the return of the Many into the One, it reverses the course of Fate by spontaneously and immediately returning to the Act of Creation.  Such experiences not only benefit those who undergo them but spill out into the world of intentions, contributing to the metamorphosis of civilization itself.

There are many traditions of self-transformation whose goal is the mystical experience of nonduality.  Our complete metamorphosis into a true person that constantly stands at the center of the compass takes many years of genuine insights and sincere cultivation.  Standing at the center point of nonduality, voluntarily collapsing the distinction between subject and object, voluntarily letting go of all boundaries between my self and the One—this is the method and the goal of self-realization practices.  It is not a practice undertaken lightly nor attained effortlessly.  It is the Path of Freedom in every sense and those who keep it underfoot their whole life are still too few.

But it is not the only way of uniting heaven and earth.

There are many, equally old, traditions of divination whose goal is to make the voice of the one spirit accessible to the one body.  Across cultures and the millennia, the tradition of priest-diviners has arisen to give voice to the ancient Oracle guiding humanity away from the cliff edge of self-destruction and back toward the Living Monument of self-creation.  It is a tradition based on the recognition that our self-awareness works according to the same laws as the rest of creation:  our spirit speaks most directly and powerfully to our body in our dreams, just as the one spirit speaks most directly and powerfully to the one body in its symbols.  Long considered the first language, symbols speak with a directness and power that words cannot—laden with complex layers of meaning and emotional associations, they appear all-at-once, spatially, rather than in the linear, temporal, string of words of conscious language.

Divination, then, is the art of translating the symbols of the Oracle.  It is the human awareness breaking through the barrier of subject and object, voluntarily merging self with the one spirit, re-coupling the primal duality of spirit and matter.  It is the spontaneous and immediate act of uniting heaven and earth.  It is not necessary for the diviner to consciously strive to effect such a union—the act of divination collapses the subject-object duality by its very nature.

Engaging the Oracle automatically entails stepping back into the Unity of all things.  We cannot seek an answer from the Oracle and hold ourselves separate from the one spirit, we cannot receive the Oracle’s answer and hold ourselves separate from the one body.  To open ourselves to the invisible realm of unity underlying this world of the senses is to lose the ego-self and step into the oceanic dreamtime of nonduality:  this is called becoming the site of the return of the Many into the One.  As has long been said of the I Ching, inquiring of the Oracle is not a matter of any special knowledge or skill— the divinatory act activates a mysterious conjunction of dualities solely by the power of the questioner’s sincerity.

The Oracle is the speaking of the generative energy that circulates between the beginning and end of time, between the Act of Creation and the Act of Completion.  It circulates in the same way that the ocean’s water evaporates, forms clouds that are carried by the wind to the land where it falls as rain that accumulates in streams and rivers in order to flow back into the sea.  It is an all-at-once-ness circulation that is spatial and not a linear progression of time.  It is the flow of the unchanging life-that-gives-life behind the flow of perceptible change.  To life, generative energy is the unborn mind that moves at will backward and forward between the beginning and the end of time:  it is unborn because it does not ever enter the realm of birth and death and so stands forever outside the realm of Fate—it can move at will between end and beginning because it is the circulation itself.

The 64 hexagrams constitute the map of Fate.  They show the 64 possible mixtures of yang and yin generative energy that produce the world of phenomena.  They show the pitfalls and traps everything and everyone faces in the realm of birth and death.  They show the vast archetypal landscape of entropic change driving all changing phenomena.

Engaging the Oracle activates the creative intent of the living moment, revealing the way to transcend Fate and create a lifetime of good fortune.  Circulating among the lines of the hexagrams, the generative energy calls us to follow the way of freedom in every sense.

Diagram 2: Clockwise Circulation of the Four Bigrams

The Oracle speaks to us by selecting from the 64 possible hexagrams just those that represent the present situation we face and how it is developing into the coming situation.  In doing so, it points out the choices we have if we are to keep the path of freedom beneath our feet.

The Toltec I Ching is the newest iteration of the Oracle’s speaking.  By recasting the I Ching in the symbology of the Native Americans of ancient Mexico, its interpretative material gives a new voice to the emerging Dynasty of the Open Secret.  By marrying the two great cosmovisions of the indigenous civilizations of China and Mexico, it unites the East and West hemispheres for today’s global civilization.  By interpreting each hexagram with both original illustrations and written material, it unites the right and left hemispheres of the brain for today’s global consciousness.

I cannot distance myself from the I Ching anymore than you.  Those who haven’t yet internalized the I Ching may think the above considerations to be mere abstractions but those who know that the 8 trigrams are their own sense organs have already discovered that the 4 bigrams are the opening and closing of the Gate of Good Fortune.  May benefit pour out of you to cover heaven and earth.

~

Next:  Reading the Map of Fate

~

The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just received a Silver Award in the 2010 Nautilus Awards.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

Click here to go to the main site to see sample chapters, reviews and the link to Larson Publications for ordering the book.

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My first teachers of the Book of Change impressed upon me the perceptual aspect of this ancient work, as opposed to the historical interpretation so prevalent in modern versions.  They focused my attention on the natural symbolism of the trigrams, encouraging me to develop an emotional, or heart-mind, experience of the real world energies they represent.  This meant spending long spaces of time in nature, learning to cultivate a communication with these energies based on the kind of spiritual intuition I was being taught at the time.

My nature pilgrimages led me to more remote areas of the Americas, especially the least-traveled parts of the Copper Canyon in Mexico, where I was adopted by a family of Tarahumara shamans.  My initiation into the densest Pre-Columbian rituals of these descendants of the Toltec peoples opened the gateway of energies connecting each of us with all others.

Stumbling into Native American teachers, in other words, brought me to the understanding that my teachers of the indigenous Chinese I Ching had insisted I learn.  This makes profound sense in retrospect.  Nature is Nature everywhere.  And shamanism, though its techniques and descriptions differ by culture, is everywhere based upon sensing and interacting with the spirit within all matter.

Beyond this, however, it is self-evident that the indigenous peoples of ancient China and the Americas share the same mother culture, which spread not just through Asia but crossed the Bering Strait and populated the whole of the New World.  It was only after I encountered the sacred divinatory calendar, The Day Count, or Tonalpoalli, of ancient Mexico that I glimpsed the thread of an oracular tradition running through both cultures.

In the meantime, my continuing studies of the I Ching proceeded without books.  I pursued my teachers’ advice to grasp the real world nature of the trigrams in order to see through their eyes.  Experiencing the trigrams as the archetypal structure and pattern of human perception allows us to extend that structure into the hexagrams, whose combinations of trigrams reflects the real world coupling of internal and external dimensions.  This perceptual approach to the I Ching provides us with a way to encounter the living Oracle, as opposed to sticking to the dead words of the historical rendering.

There are many good books published on the I Ching.  However, they are all based on the King Wen Sequence of hexagrams and rework the same historical material over and over.  This is not in and of itself bad, of course.  There is much to be gained by mining such a rich vein of interpretive material.  But we now know that those interpretations of the hexagrams and trigrams, attributed to King Wen and the Duke of Chou, are based on historical events that occurred at the time of the transition from the Shang Dynasty to the Chou Dynasty.  The naturalistic symbolism of the I Ching, in other words, was used as a vessel to contain and express the power of righteous change that cannot be fulfilled without the righteous effort of righteous individuals.

Undoubtedly the work of several generations of priest-diviners spanning the Shang and Chou Dynasties, this historical interpretation infuses the hexagrams and lines with the oracular power of an ancient lineage of shamans using the historical developments of the time as a living metaphor for archetypal change as it manifests in any Age.  This remarkable accomplishment explains the predictive power of the historical interpretation, originally titled the Chou I, or Changes of Chou, and its continuing efficacy as an Oracle.

But the real power of the Oracle does not lie in its interpretive material—it lies in the real-world energies that manifest in all matter, including human nature.  The real power of the Oracle lies in the real-world energies that likewise manifest as the living symbols of the I Ching in the form of its lines, trigrams and hexagrams.  This correlation between the real-world energies that form the unchanging pattern of change within nature, spirit, and human nature is the real dynamic that establishes the Oracle’s communion with unfolding events across the entirety of the eternal moment.  It is this naturalistic perspective that needs to inform the interpretive material and not the historical events of 3,500 years ago.

The concept of righteous, for example, is based on both a specific spiritual presence and spiritual ethic:  it indicates something that is both in accord with the One and actively pursues the course that benefits all.  It is a concept that runs like an unconscious assumption throughout the traditional text:  because it was written by the court diviners, who were advising the political leaders of their time, it is a top-down model of change that assumes an enlightened, righteous, ruler will lead the many into a time of peace and prospering for all.

Such an ideal, noble and well-intentioned as it is, can now be said without any fear of contradiction to be ill-founded and antithetical to human nature.  Power creates institutions to perpetuate power.  The many suffer at the hands of the few that hold the reins of power.  Wealth and power are concentrated among the few, who enjoy privileges at the expense of the many.  Rulers serve their own purposes, not the needs of the governed.  Even if one such ruler established a reign of real equality and justice, we know now that the succeeding generations of rulers would not cease in their efforts until they had undone all those reforms.  Power is anonymous and perpetually seeks the line of least resistance, following the pull of gravity, towards totalitarianism.

If we are to reach the Golden Age of Humanity that so many generations of sages and savios have prepared us for, it will not be because of the trickle-down righteousness of a ruler.  It will be because the ground-up awakening of righteous individuals continues to build into a sea change of self-governance that spans borders and guarantees peace and prospering for all.

Rather than being written for the rulers, the I Ching needs to be written for the governed, who must adapt to the political, economic, and social pressures of the day, all the while seeking the path of personal and collective metamorphosis.  The question is no longer how to rule but, rather, how to deal with rulers.  It is not how to influence the many but, rather, how to deal with those seeking to influence.  Rather than being written for those seeking to maintain the status quo, the I Ching needs to address those seeking to create the most meaningful life possible for themselves and all others at the same time.  Rather than being a vessel for the elite, the I Ching needs to be a raft for those seeking to free the elite from their slavery to greed, dominance and self-interest.

Some might argue that there have been efforts to update these anachronisms in various modern interpretations.  But this argument fails on the single issue of the Sequence of hexagrams, upon which all those interpretations are based.  As mentioned above, this Sequence is attributed to King Wen, who masterminded the overthrow of the Shang Dynasty and the founding of the subsequent Chou Dynasty.  This Sequence he allegedly devised while under house arrest by the Shang emperor.  It is this Sequence and its appended interpretive material that came to be known as the Chou I or Changes of Chou.

In fact, this Sequence, which begins with the hexagram formed by the doubling of the Heaven trigram, is completely identified with the founding of the Chou Dynasty.  The importance of this cannot be overstated.  Legend has it that the Sequence of the hexagrams was different during the preceding Shang Dynasty, where it began with the hexagram formed by the doubling of the Earth trigram and was known as the Guizang Sequence.  Likewise, the even older Xia Dynasty that preceded the Shang had its own Lianshan Sequence, which began with the hexagram formed by the doubling of the Mountain trigram.  Thus, each of three succeeding dynasties had their own Sequence of hexagrams.

The historical accuracy of this legend is less important than its symbolic import, for what it means is that the new Sequence of hexagrams confers upon a new Dynasty its legitimacy.

The Mawangdui manuscript is the oldest physical copy of the Chou I and, even though it starts with the same hexagram formed by the doubling of the Heaven trigram, it presents a different Sequence and even different names for many of the hexagrams.  Not only, then, were there different Sequences of hexagrams associated with different Dynasties, but even within the same Dynastic tradition, it was permitted to alter the received Sequence as well as the names of the 64 hexagrams.

Why?  Because such altered sequences were not intended to be used to communicate with the Oracle.  Similarly, the masterful Sequence of Shao Yung that was based on the natural number values of the hexagrams arose in conjunction with the Chou I but neither was it intended to be used to communicate with the Oracle.

Why not?  Because the order of the hexagrams in the Dynastic Sequence alone is charged with Oracular power.  The Sequence and even the hexagram names can be changed in order to investigate the pattern of change among the 64 hexagrams but the Oracle answers only to the sacred unchanging pattern of change among the hexagrams as exemplified in the King Wen Sequence.

However, the priest-diviners of the Shang, who were seeing the end of their Dynasty—not just in the events surrounding them but in their oracular divinations—faced the problem of constructing a new Sequence for the coming Dynasty.  This they would have considered their sacred duty since their ultimate allegiance was to the Oracle and not any political entity.  The specific problem they would have faced, then, was how to devise a new Chou Sequence while maintaining the magically charged Sequence of the Shang Dynasty, which began with the hexagram formed by the doubling of the Earth trigram—the same problem their predecessors faced during the transition from the former Xia Dynasty, whose Sequence began with the hexagram formed by the doubling of the Lake trigram.

What we know as the King Wen Sequence, therefore, is conceived as at least the third iteration of a magically charged Sequence of hexagrams, each of which began with a hexagram formed by the doubling of a trigram.  Much research and discussion have followed the King Wen Sequence over the millennia in an effort to explain what appears to be the random ordering of its 32 pairs of hexagrams.  It is, of course, this mysterious relationship among the real-world energies of the trigrams and their emergent hexagrams that gives the Oracle its power—which makes formulating a new Sequence that holds this same charge a question of profound import as we enter this new Dynasty.

Next Week:  A New Version of the I Ching

~

The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just received a Silver Award in the 2010 Nautilus Awards.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

Click here to go to the main site to see sample chapters, reviews and the link to Larson Publications for ordering the book.

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Such is the script inscribed on the memory stone of my dying.

Some six years ago, I was fortunate enough to die, fully conscious, for the two or three minutes it took the emergency room staff to revive me.  And, as validated in The Tibetan Book of the Dead, I experienced those few moments in the after-life state as a much longer period of time.  As it happened to me, I catapulted out of my body into a sphere of conscious light, a single radiant presence within which everything that exists, had existed, or ever will exist, was present at the same time.  Each of us was likewise a sphere of conscious light, a microcosm of the greater sphere of which we were a part.

Each of us was, in fact, an Idea within the One Mind.  This constituted our true self or essential identity, our meaning as established in relation to all the other Ideas in reality.  We were constantly coming into contact with other Ideas in both intentional and accidental ways.  And “contact” there was of a very specific kind, for the act of one sphere touching another meant that all that those Ideas held instantaneously passed between them without friction or resistance.  I learned much more in that brief stay there than I could in many lifetimes here.

I mention my personal experience to make it clear that I am not constructing a mental framework for intellectual amusement.  What happened to me went straight to my heart, only later to be sorted out and given words.  Which has made me realize that we Ideas are not cold fragments of rationality and reason but, rather, warm reflections of passion and compassion.

It is this profoundly moving emotional aspect of the nature of Ideas that has most greatly impacted me in the time since I returned to my body.

I understand One Mind to mean that everything, material and immaterial, is of one substance, is of one unitary indivisible nature.  One Being.  One Presence, Alive and Aware throughout all Creation.

Likewise, I understand Idea to refer to each and every thing, material or immaterial, animate or inanimate, as an elemental and intrinsic Thought in the Living Awareness of the One Mind.  Each stone.  Each star.  Each molecule.  Each electron.  Each plant.  Each animal.  Each person.

Which is why the ancient indigenous lifeways feel so natural to me.  And why I choose the lifeway of an animist.

It is that singular word Spirit that combines the twin concepts of heart and mind—of profound emotion and identifying thought—into a single harmonious symbol.  It is in the ancient lifeways that we find an un-self-conscious participation in the natural world based on the sense of self-knowing:  Since everything is Spirit, then everything shares a common way of being.  And since I am half form and half formless—which is to say, half body and half spirit—then other things are likewise half form and half formless.

Every other thing in creation, in other words,  is likewise alive and aware, just as I am, each of us sacred vessels of the One Spirit.

Every other thing in creation, therefore, is likewise a person, whether a human being or not, and is to be treated with all the respect and purity of intent with which one would address the One Spirit itself.

Such a lifeway arises from a deep-seated love of Nature.  A constant sense of awe in the face of Creation.  A sincere appreciation of the sacredness of everything.

And it leads to spontaneous and natural intimacy between Ideas.  Immediate communion between the individual and the One.  Universal loving-kindness among all Creation.

Everything arises from the same font of Spirit.  Form Itself is Spirit.  There is no other from which we must protect ourselves or which we ought to fear.  The material universe and all its stones and rivers and trees and animals and people arise from the same origin.  Belong to the same family.  Deserve the same peace and prospering.  When we treat nature and humanity and all our creations as The Sacred, as the living awareness of the One Mind, all the walls around us crumble, our hearts open in gratitude, and our every thought, word, and deed manifests good will.

I repeat here what I learned there when I came into contact with other spheres of conscious light:  This road—the road of treating everything as a sacred person, including other people and including ourselves—this road is the shortcut to peace of mind, bliss, and self-liberation.  It is a straight-forward discipline that trains us to see through the surface of appearances and into the living meaning of whatever has engaged our attention.  It is a wide open gateway to awakening here in this lifetime to our own individual and timeless Idea.  It is the well-worn path of freedom in every sense.

It is, in a word, the path of the spirit warrior, of men and women who sincerely undertake the task of defeating their enemy-within by moving away from self-defeating thoughts, feelings, and memories and towards a self-liberating presence within the ongoing universal Act of Creation.

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The concept of a world soul arose among ancient philosophers and endures in the heart-mind of many modern people. It was expounded by Plato for one, and can be found in many other belief systems throughout history, up to the present where it appears as the Gaia principle.

In this sense, the physical world is perceived to have a soul or spirit no less than we human beings have.  In the same way, moreover, that “the world” is actually all the things within it, including human beings, “the world soul” is actually all the individual souls within it, including human beings.  But where does this concept come from—and what does it have to do with a world butterfly?

As to the first point:  The world soul does not originate as a thought but, rather, as a sensation.  It is the inevitable result of nature mysticism, of lives so thoroughly immersed in the natural world that they can sense the one soul of which they are a part and experience their unity with it consciously.  This unifying experience of the underlying reality is what gives rise to the spiritual perceptions and practices known as animism and shamanism.

In The Toltec I Ching, Martha Ramirez-Oropeza and I make the point that people differ only in the degree of their sensitivity to the one soul.  Here is an excerpt from Hexagram 2, Sensing Creation—

Image:  A female warrior is naked, immersed in water and surrounded by flowers.  A wellspring of water rises from between her hands.  The water drops are drawn as beads of jade in order to portray the precious nature of that which sustains life.

Interpretation:  This hexagram represents the great courage essential to creating a meaningful life.  The female warrior symbolizes the way of nurturing and encouraging human nature that increases its sensitivity and loving-kindness.  Being naked means that nothing stands between you and the world.  Being immersed in water means that you plunge whole-heartedly into the spirit of that which nurtures all.  Being surrounded by flowers means that you perceive the perfection of the world as it truly is:  each moment blossoms perfect and whole, then passes like a fading flower—each perfection born into the world must die.  The wellspring of water symbolizes the inexhaustible source of courage that allows you to use your awareness of mortality to more profoundly experience the joy and sorrow inherent within every encounter.  In this sense, the flowers and the water signify not only the wisdom attained through experience, but the aesthetic sensibilities to be moved by a beauty and truth not always apparent to others.  Taken together, these symbols mean that you open your spirit to the overwhelming perfection of the world and share your vision with all you touch.

Keeping in mind that every individual is a spirit warrior with a feminine and masculine half, the formula for increasing our sensitivity to the unseen world soul can be phrased like this:  The feminine half of the spirit warrior collects the movement and energy of the unseen forces, calming them and bringing them together in harmony, making a place for them to gather strength and then making that source of benefit open and available to all.

This calming of the spirit in order to make a place, much like a womb, for the world soul to gestate in stillness and then be born in acts of benefit is an age-old formula by which men and women across cultures have attained states of profound bliss and meaningful success.

As to the second point:  The world psyche, like the individual human psyche, grows and evolves without limit.  Its only constant is one of change, always seeking further refinement and a higher order of universal benevolence.  Its only unchanging law is that of unending metamorphosis—what better symbol of our collective spiritual metamorphosis than the world butterfly?

~

The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just been released by Larson Publications.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

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Inspired action flows spontaneously from an inspired mind.

When we replace trivial and undignified thoughts with substantial and ennobling ones, we are focused ahead of time on perceiving and interpreting events in the best possible light.  In this way, we take the energy we previously devoted to the pursuit of self-interest and channel it into acts that benefit all.

I am part of a Living Whole that wants the best for me and all others at the same time.

An inspired mind flows spontaneously from an inspired heart.

When we replace selfish and self-important feelings with generous and all-embracing ones, we are positioning ourselves ahead of time to respond to events with loving-kindness and goodwill toward all.  In this way, we take the energy we previously devoted to self-defeating attitudes and channel it into creative acts that benefit all.

I am part of a Living Whole that wants the best for me and all others at the same time.

An inspired heart flows spontaneously from being attuned to this single wish of the Living Whole:  that all benefit as one.

But how are we to give up our separate sense of self-importance and open our heart to this living wish when so many around us are acting out of greed, superstition and fear?  How are we to refine our thoughts and emotions when we are bombarded from every quarter with ever more sophisticated attempts to capture our attention?

It is one of the oldest lessons:  If your intention is clear of ulterior motives, then even distractions and confusion are The Way.

Self-defeating thoughts and emotions, from this point of view, are viewed as the enemy-within, the constellation of habit attitudes and habit behaviors that constantly throw up stumbling blocks to the spirit warrior’s progress.  Indeed, the spirit warrior is best defined as a woman or man who clarifies their intention by consciously training to (1) recognize Spirit within all matter and, (2) defeat the self-defeating habits of the enemy-within.

Freeing our intention of ulterior motives by focusing on these two goals, we find that confronting the distractions and confusion thrown up by the enemy-within becomes more like practicing with a sparring partner than an out-and-out battle.  More and more, the enemy-within is experienced as an artificial sense of self that was formed by the conditioning it received from family and culture.  As we get to know it better, it seems most like a recurring dream opponent trying to awaken us to our true potential.

For example, even if we were born to the same parents on the same day, it is obvious that were we then raised in a completely different culture, say the Mbuti of central Africa or the Inuit of the Arctic tundra, we would have a completely different personality, a completely different sense of self in relationship to the world-at-large.  Once the hollowness of this illusory, conditioned, self is fully experienced—like recognizing that the distorted image in a funhouse mirror is not our true reflection—we stop reacting automatically to events around us.  Our actions become more creative, more spontaneous, and meet with greater success.

In this sense, inspired action, an inspired mind, an inspired heart, and attunement to the wish of the Living Whole all spring from living each moment with an intention free of ulterior motives.

I am part of a Living Whole that wants the best for me and all others at the same time.

Spirit, like nature, abhors a vacuum.

When we clear our intention of ulterior motives, we are no longer beleaguered by our inner talk—Spirit rushes in to fill the clearing we have made for it.  Our heart-mind becomes its nest.

And of what is this nest constructed?

Lessons:  the accrued wisdom of the ancients, who first learned to stop their inner talk and then recorded what Spirit whispered to them in that shining silence.

By taking Spirit’s voice to heart, we, like the ancients, replace unworthy and self-destructive thoughts and emotions with ennobling and beneficial ones.

An Oracle is the voice of Spirit, speaking to us across the ages in the language of lessons.

Lessons are wisdom teachings, a body of ethical principles that can be adapted to the ever-changing circumstances of life.  As in sailing, you don’t set your sails to go with the wind in the same way you do to tack against the wind—nor do you drop anchor in the open sea just because it works when you are in port.  Lessons and their ethics guide our responses to change. Lessons make us better adapted to events, more competent, more improvisational, less predictable, and more creative.  Their ethics make us more generous, more compassionate, less competitive, more collaborative, and more successful.

The Toltec I Ching incorporates the lessons and ethics of the Oracles of two of the world’s great civilizations.  From ancient Mesoamerica, comes the Oracle of the Tonalpoalli, or Sacred Calendar, with its lessons inspired by the great civilizing spirit of the Toltec sages.  From ancient China, comes the Oracle of the I Ching, or Book of Change, with its lessons inspired by the great civilizing spirit of the Taoist sages.  We invite you to explore further your own inner path—and to carry the timeless wisdom of the ancients back into these troubled times.

This article appeared originally in Volume 8, Number 4 of Evolve! magazine.

The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just been released by Larson Publications.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

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For the ancient Toltecs and the civilizations they inspired, the highest expression of their lifeway was embodied in the mystical philosophy of Flower-and-Song.

Flower-and-Song is a difrasismo, a common form of expression in the Nahuatl language that uses two words to form a metaphor for a third, more expansive, concept.  It is often translated as “poetry” but its meaning is more comprehensive than that, indicating that its practitioners strive to live a “poetic life”.  Examining the difrasismo a little makes this clear.

Flower in this context involves a three-stage engagement with the world.  The first stage involves seeing each moment—and whatever that moment holds—as perfect as a blossoming flower.  The second stage involves seeing each moment—and whatever that moment holds—as already fading and passing into death.  The final stage involves bearing these two visions simultaneously in the heart, engaging the moment and what it holds with the full emotional realization that it is perfect and dying.

Far from an intellectual exercise, this practice demands the greatest courage, for to face these two soul-shattering emotions at the same time requires us to open ourselves to the profoundest joy and grief all at once.  Without flinching from the perfection before us, we are filled with awe at the impossibility of spirit taking form in matter.  Without flinching from the inevitable death of everything we know and love, we cannot help but burst apart with grief and empathy.

This is a lifeway, in other words, of spirit warriors, those who exert constant effort to defeat their self-defeating attitudes and behaviors.  It is the lifeway of those who use death to awaken authentic gratitude for being alive and sharing this shape-shifting perfection with others.  When we experience it fully, Flower evokes a kind of spiritual nostalgia for the present moment that ennobles us and all our lives touch.

Song in this context means that the most authentic act we can perform is to give expression to the dual realization attained in Flower.  This is the reason that the difrasismo is generally translated as “poetry”.  But the deeper implication of this mystical philosophy of life means that Song involves treating every moment as an opportunity to express the truth of Flower.  It involves treating this entire lifetime as a single act of expressing the continuous vision of Flower.  It means using every thought, word and deed to embody the lifeway of Flower-and-Song.

Treating all things as miracles that pass away too soon, our thoughts, speech and actions take on a new caliber and timbre.  We concentrate on what is present instead of what is absent and we discover new depths of patience and tolerance.  Our lives take on greater meaning and our contributions meet with greater success.  We treat everything and everyone more nobly and we are enriched immeasurably.

As a spiritual practice, Flower-and-Song enters each moment asking two questions:  What is in front of me?  How am I treating it?

What is in front of me? opens us to the ultimately unknowable nature of the world.  By questioning the absolute nature of our perceptions, we come to accept the extraordinary mystery everywhere veiled by ordinary appearances.  It is a question that, once taken seriously, forces to us to look closer at the world:  Is this merely what I have become accustomed to seeing through daily contact—or is it the sea of spirit in all its manifest forms?

How am I treating what is in front of me? demands that we watch our inner actions—our thoughts and intentions, our wishes aimed at things outside ourselves—as well as our outer demeanor and reactions.  Am I acting nobly or mean-spiritedly?  Am I ennobling my life or trivializing it?  Am I rising above pettiness or descending into it?  Am I treating others like superiors and inferiors, all in pursuit of my self-interest—or as peers bravely facing their own death as well as they can?  Am I spreading ill will, discord and sorrow wherever I go—or compassion, collaboration and joy?

In our book, The Toltec I Ching, Martha Ramirez-Oropeza and I discuss the deeper implications of such a spiritual practice—

…..the spirit warrior breaks through the barrier separating matter and spirit.  Such a barrier is erected in our minds by the constant training we receive from those who find advantage in promoting the separation of people from nature, from each other, and from their own true self.  If people everywhere perceived matter and spirit to be the same thing, after all, the ignorance, cruelty, and suffering that make up much of human history would end.  If we were all to experience the material form of nature as spirit, we would stop harming it by diminishing it faster than we help it replenish itself.  If we were all to experience the material form of people everywhere as spirit, we would stop harming one another by acting as if our own rights and desires were superior to their own.  If we were all to experience the material form of our own individual bodies as spirit, we would stop harming ourselves by doubting that every thought, feeling, and action plays a pivotal role in eternity.  Breaking through such a mental barrier is a matter of constant training, as well.  If we do not use every thought, feeling, and action to intensify our experience of matter as spirit, we continue to desecrate the temple of nature, the temple of civilization, and the temple of individuality.

Those following the lifeway of Flower-and-Song find that it reveals the wellspring of rejoicing forever bubbling just beneath the surface of appearances.  It engages the world as a vast mystery of unimaginable potentials and aims to participate in its ongoing creation in ways that benefit the most.  It is not so much something we do on our own as much as it is music we hear and feel and long to play, a dance we cannot wait to join.  It arises from our depths to transform the ordinary into the extraordinary.

Holding to such a practice for extended periods of time has certain foreseeable consequences.  By forcing us to focus complete attention on appreciating the perfection of everything as well as mourning its inevitable passing, it trains us to attend fully to the moment, drop off inner talk, participate in life authentically, and honor everything as an equal knowing it must die.

But it has certain unforeseeable consequences, as well.  By blurring the imaginary boundary between self and world, it opens new senses and allows us to perceive the spirit within all matter.  By blurring the imaginary line between flawed and flawless, it opens our hearts to the sacredness of all form.  By blurring the imaginary boundary between animate and inanimate, it opens our eyes to the formless awareness forever transcending the very form it inhabits.  By blurring the imaginary line between time and space, it opens our minds to the unchanging presence through which all changing forms move.

The Lifeway of Flower-and-Song, then, is a spiritual practice of Inner Activism—it sensitizes us to our tendencies toward self-interest and alienation, replacing self-defeating habits with those of spontaneity, creativity, and good will.  It shifts our focus away from personal success toward a heartfelt longing for peace and prospering for all.

And it constantly reminds us that the Golden Age of Humanity is within our reach if we but dare hold out our hand.

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The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just been released by Larson Publications.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

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The illustration below comes from Hexagram 61, “Strengthening Integrity”, of The Toltec I Ching—

Image:  A female warrior and a male warrior are seated on a woven reed mat.  Behind them, the sun hangs suspended above a great pyramid.  Their bearing and clothing show that they are people of great dignity and merit.  They are jointly seeking advice from the creators and ancestors by consulting the divinatory instrument drawn on the ground before them.

The opening section describes the elements and action of the illustration.  By warrior is meant a man or woman who uses their everyday experiences to recognize and defeat their own self-defeating reactions.

Interpretation:  This hexagram depicts the way for allies to strengthen the warrior’s spirit in one another.  The union of the female warrior and the male warrior symbolizes an alliance between individuals whose natures are complementary and mutually reinforcing.  That they are seated together on the woven mat indicates that their alliance is based on a shared vision.  That they are seated in front of the sunlit pyramid means that they acknowledge that they are descendants of great warriors who have gone on to live forever in the house of the sun.  That they comport themselves as people of great dignity and merit means that they dedicate their lives to making both their ancestors and descendants proud.  That they seek advice from the creators and the ancestors by consulting the divinatory instrument before them means that they honor and fulfill the ancient covenant between the visible and the invisible.  Taken together, these symbols mean that you align yourself with others in order to transform your weaknesses into strengths.

This second section interprets each of the elements and actions of the illustration, explaining their symbolism.  The focus here is on how  people share a particular world view, especially one in which certain spiritual perceptions contribute to sincere good will toward one another.  Such good will takes the form of willingly acting as the whetstone upon which the other hones the edge of their spirit.

Action:  The masculine and feminine halves of the spirit warrior vigilantly treat one another with the respect, courtesy, and authenticity accorded great warriors.  The skills and the knowledge of the old ways are of little value if they are not applied to present-day circumstances:  in this sense, spirit warriors create relationships with one another in order to train themselves to live a balanced and harmonious way of life with the utmost integrity.  As in every relationship, there are those who lead and those who follow—but among spirit warriors, these roles are extremely fluid and change constantly.  One takes decisive action and another goes along, providing the utmost support.  One moves in an indirect manner to increase harmony and good will, and another gives up the need for identifiable goals and concrete solutions.  One challenges and another nourishes.  One opens to new experiences and another gives up the need to control change.  One takes on the role of the masculine half, another the role of the feminine half.  One takes on the role of the feminine half, another the role of the masculine half.  Back and forth, exchanging roles constantly, such allies face circumstances as a united front:  moving along with things when appropriate, creating resistance to things when appropriate, they use circumstances to train themselves to apply the old ways with honor, sincerity, and integrity.  Because you make yourself such an ally, you find such allies and bring great benefit to all.

The action of this hexagram revolves around the attitudes and behaviors that ennoble and solidify relationships:  treating one another like great warriors instead of trivializing the relationship; maintaining a degree of formality beneath even the greatest intimacy rather than demeaning the relationship; and, shifting roles in response to circumstances rather than allowing one to dominate the other.

The forces at play here can be appreciated by analyzing the interaction of the trigrams making up this hexagram:  Earth within and Water without, Fulfillment within and Mystery without.  When I feel fulfilled personally and view the other person as ultimately unknowable, then I experience the other as a sacred mystery instead of taking them for granted and making light of their life and inevitable death.  “Strengthening Integrity” corresponds to hexagram 8, “Holding Together”, in the traditional King Wen sequence.

Summary:  Treat everyone as if they have a wise and immortal teacher within—and see everything they do as the teacher’s subtle strategy for testing the depth of your perceptions.  Treat everyone with respectful intimacy, avoid informal familiarity.  Treat everyone like a great warrior armed with spear and shield, don’t try to read others’ minds.

The text ends with a reminder that how we treat those closest to us should be how we treat all.  When I treat everyone and everything as a shining manifestation of spirit, then my thoughts, words, and deeds will always shine like spirit reflecting spirit and echo like spirit calling to spirit.

Real allies spar with wooden swords.  They never draw real swords.  They never draw blood.

Help one another make the most of this lifetime and nothing will want to pry you apart.

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The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just been released by Larson Publications.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

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