The Toltec I Ching Blog

Overview

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.

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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.

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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.

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Next:  Reading the Map of Fate

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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 Spirit of the Age has reversed course again and we have entered a new Dynasty.  Unlike the dynasties of old that ruled one nation or one people, this time it is an egalitarian Dynasty, a global shift of awareness, setting free the potential of all nations and all people for the next 5,000 years.

The old Dynasty of nationalism, aggression and self-interest is overturned now by time.  In its place, like billions of seeds fallen on the fertile plain of history, the first signs of the new age of enlightened peers reveal the emerging change to all.  Like the light from a distant nova that takes years to reach us, the effects of this spiritual revolution are already on their way.

We have entered the Dynasty of the Open Secret.  Founded in seclusion by a group of priest-diviners on the Summer Solstice of 1998, it will be celebrated worldwide on the Winter Solstice of 2012 and usher in changes that will carry us all into the Golden Age of Humanity.

As discussed in the previous post, we follow here an ages-old tradition of legitimizing the new Dynasty by introducing a new version of the I Ching that more accurately reflects the vision and ethics of our age while still maintaining the shamanically-charged power of the Oracle.  As explained there, it is the periodically revised Sequence of the 64 hexagrams—the mysterious order into which its 32 pairs of hexagrams are arranged—that renews cyclic time and restores humaneness to the social order.

This new version of the Oracle is based on a new arrangement of the hexagrams named for its Dynasty:  The Open Secret Sequence.

Diagram 1: Trigrammic Substitution between Fu Shi, King Wen, and Open Secret Maps

In the diagram above, the Fu Shi, or Earlier Heaven, arrangement occupies the centermost circle, while the King Wen, or Later Heaven, arrangement occupies the second circle.  Even though the Fu Shi is considered the Primal Arrangement of the eight elemental forces of change that manifest this world, research indicates that it may have actually been discovered many centuries after the King Wen.  The Fu Shi arrangement may in fact be related to the work of the great diviner Shao Yung, whose work inspired Leibniz to marvel that the binary code had been discovered in China long before his own discovery.

The Fu Shi arrangement is a static one that pairs the trigrams across from one another—the trigram Heaven, made of all solid lines, for instance, is paired with its opposite-complement, Earth, made of all broken lines.  By contrast, the King Wen arrangement, which delineates a dynamic process of growth and decay, is read in a clockwise circular manner:  Beginning with Thunder (Shock, Movement) in the East of the second circle and ending with Mountain (Stillness, Death) in the North-East, each of the trigrams spurs the next in the cycle of organic development in the lives of societies, organizations, ideologies, relationships, and individuals.  The Fu Shi, then, is thought of as the eternally paired dualities whose harmonious balance gives rise to the King Wen arrangement of the invisible forces giving rise in turn to the phenomenal world of change.

Tradition has it that the trigrams of the Fu Shi arrangement shine through those of the King Wen.  In other words, trigrams occupying the same compass point overlay one another, illuminating different aspects of the same sacred metaphor for the archetypal change that manifests in every life.  They share the same space of time and are enriched by their association with their shared compass points.

Diagram 2: The Spatialization Of Time

Diagram 2 shows how the temporal flux of the seasons and the day are superimposed on the four cardinal directions of space.  In this way, the developmental cycle of beginning, expanding, contracting, and return is mapped onto East, South, West, and North, respectively.  The eight compass points of the map of change are, then, the archetypal placeholders that charge their associated trigrams with oracular power, since it is the compass points themselves that comprise the real-world ordering principle of the flow of time.

While it is the shamanically-charged Sequence of 64 hexagrams that legitimizes a new Dynasty, in other words, it is the theurgic mapping of the trigrams onto the eight compass points that legitimizes that new Sequence.  That ritual act, which produced the Open Secret arrangement of the trigrams, was performed by a group of priest-diviners at the kairotic moment of noon on the Summer Solstice of 1998.

Returning to Diagram 1 now, we see that its outermost circle is occupied by the Open Secret arrangement of the trigrams.  Whereas the Fu Shi arrangement is static and the King Wen moves in a circular clockwise manner to show the natural unfolding of phenomena, the Open Secret arrangement is read in a circular counter-clockwise direction to show the way of reversing the universal natural tendency toward disorder.

Because the past Dynasty was founded on the inevitability of entropy in social institutions and human relations, it is called the Dynasty of Fate.  It has been ruled by those who accept such inevitable disintegration and benefit from it.  Using their influence to exacerbate the natural trend toward disorder, they have made the fate of perpetual decline the common dwelling place of the governed.  By “decline” is meant the descent of civilization into ever darker regions of the collective human psyche:  ever-shifting wars, church-and-state sponsored hatred of other peoples, creation of urban centers that assure alienation from nature, unjustifiable disparity of standard of living, worldwide poverty and contamination of water sources, self-destructive degradation of the environment and animal habitat, governmental misuse of technology and media to to cow its populace into accepting increasingly authoritarian forms of control, and so on.  By tradition, this was called by the priest-diviners weeping for the fate-driven herd.  And it was called by the sages crying out against waste of life.

In contrast, the newly-emerging Dynasty of the Open Secret is founded on the principle of the conservation of life.  It recognizes the equality of all life and acts accordingly.  It honors human life, animal life, and plant life, transforming the present civilization into one in which human beings wrench loose from the iron grip of Fate and make of this world a paradise for all life.  This, the priest-diviners say, is what the Oracle has foreseen.

Fate is the destructive physical force of disorder in the universe and must be struggled against if we are not to fall irrevocably into ruin.  This is called by the sages protecting the flickering flame from the void of night.  And it is called by the priest-diviners feeding the bonfire that will outlast the dark.

For while Fate is the gravity that forever pulls us downwards and darkwards, the Oracle is flight upwards and lightwards:  Whereas Fate embodies the certainty of ongoing deterioration, the Oracle embodies the acausal nature of meaningful coincidence.  It is in this way that the Oracle interrupts the predetermined course of Fate by identifying those kairotic moments—those crucial turning points appointed by a higher order of cause-and-effect—in which darkness might be converted to light.

What is the mechanism by which the hexagrams are charged with that oracular power?

The Open Secret Sequence of the 64 hexagrams is derived directly from the King Wen Sequence by substituting the Open Secret arrangement of the trigrams for those of the King Wen arrangement.  In other words, the trigrams in the outermost circle of Diagram 1 are substituted for those in the second circle.  In this way, the magically-charged order of the 32 pairs of hexagrams underlying the King Wen Sequence is maintained in the Open Secret Sequence.

But as explained in the previous post, the legitimizing of the new Dynasty requires more than a new Sequence of hexagrams—it also requires a new interpretation of the hexagrams that reflects the vision and values of the emerging Dynasty.  It requires, in other words, establishing a new voice for the Oracle.

The Toltec I Ching is the first speaking of that voice.  Based on the Open Secret Sequence of the hexagrams, it uses the symbology of the ancient indigenous peoples of the Americas to give voice to the sacredness of all life upon which the new Dynasty is founded.

The following diagram compares the order and names of the hexagrams in The Toltec I Ching and the traditional King Wen version—

Diagram 3: Transposing Between Toltec I Ching and King Wen Sequences

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Next Week:  The Oracle and the War Against Fate

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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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With this chapter, the bulk of our course comes to an end.  Our overall goal—to apply the spiritual principles of good fortune in such a way that we do not bring harm to the Whole—is nearly met.  We have done the transformative work that allows us to identify with the higher self, which in turn allows us to more effectively influence people and events around us.  But in doing so, we enter the arena of all those seeking to influence people and events.  This is not merely an arena in the sense of a common ground of shared activity, however.  It is also—and primarily—an arena in the sense of a highly charged and competitive environment.  And because many in this environment are motivated by nothing more than self-interest, our ability to act for the benefit of all is put to the test.

As competition intensifies, it becomes more and more difficult to capture the attention of those you seek to influence.  Since everyone else is having the same difficulty, even the competition for attention intensifies.  There are numerous ways to capture attention but the one people fall back on when they are hardest pressed is shock.

Shock gets attention.  Because it works, it is used whenever people demand attention.  Whether it is a matter of shocking claims against another or shocking images or shocking lyrics or shocking news or shocking volume or shocking humor or shocking stories or shocking games or shocking appearance or shocking behavior or shocking violence, shock is used whenever people will not be denied attention.  This raises two problems.

The first is merely technical.  Few of those who know how to get attention using shock have anything worthwhile to offer that will hold the attention once it has been captured.  They can get people’s attention but cannot hold it long enough to influence their attitudes or behavior.

The second has far-reaching ramifications.  Shock is like a drug:  the more it is used, the more of it is needed to get the same effect—and the more widely it is used, the more the social fabric is frayed and torn.  When people are bombarded from all sides with shock they get unnerved.  The general equilibrium of their lives becomes so disrupted that they begin to expect that more shock might be right around the corner.  And because shock is only shocking if it is more shocking than the last shock, the next shock—the one that is possible, the anticipated one, the one most feared, the one that may happen at any moment—is truly unnerving in its looming potential.  Those seeking attention in such an environment feel they must continue to increase the shock value of their message, which has a paradoxical effect on those they seek to influence:  on the conscious level, it makes them calloused to the tactic of shock, while on the unconscious level, it makes them habitually nervous and uneasy.

When this kind of assault on the senses is routine and wide-spread, people have difficulty even recognizing the degree to which they are being affected.  But so much over-stimulation does take its toll on people.  They no longer relax as they should.  They experience chronic stress, which adversely affects their mental, emotional, and physical health.  They always feel rushed and never have enough time.  They cannot stand being bored—they need constant stimulation, distraction, and entertainment.  They no longer appreciate silence or their own company, preferring other people’s music, words, or images to their own.  They lack patience, concentration, and true self-confidence.  They are chronically worried, nervous, anxious, fearful, and distrustful.  They become intolerant, feeling like they cannot take one more assault on their dignity.  They grow increasingly polarized in their reactions, some becoming irrationally emotional, aggressive, and explosive, with others becoming passive, withdrawn, and victimized.

Whether shock is used for profit or ideology, for oneself or one’s group, the long-term result is the same.

It is a tragedy when an individual suffers like this.

It is a disaster in the making when a society suffers like this.

Seeking my own personal success by adding to the suffering of the Whole is the very opposite of the path of good fortune.

The reason shock works is that people’s adverse reactions to it are relatively predictable.  This kind of influence is called guiding by backlash and refers to the practice of directing people’s attitudes and behaviors by provoking them to react against well-timed shocks.  In its more overt aspects, it is little different than using a cattle prod—the electric shock, when applied to the right place at the right time, drives the herd in the desired direction.  In its more subtle aspects, it is analogous to pruning—making a cut at the right angle above the right bud channels new growth into the desired direction.  While not an infallible tactic, using shock to create the desired backlash produces more predictable reactions than other tactics.

Whether it is a government defining an internal or external threat, a religion describing eternal punishments for wrong-doing, an advertisement announcing a new way to avoid becoming a social pariah, or a hungry infant crying upon waking, the tactic of using shock to elicit the desired backlash produces relatively predictable reactions.

Contrived or natural, however, shock cannot be overused or misused without producing unwanted backlashes:  the government that cries wolf too often loses credibility, the religion that proscribes all joy of life is abandoned, the advertisement that promises to fix a nonexistent problem becomes a parody of itself, and the infant that cries incessantly finds that some of its real needs go ignored.

As it turns out, all use is overuse.

And any use is misuse.

This is the I Ching trigram for Thunder.  It symbolizes the shock that follows an unexpected lightning bolt.  As such, it represents the power to initiate change by acting in such a way that others feel compelled to react.  It speaks of our need to defy expectations, timing our actions to maximize the impact of our influence.  By sensing the startling suddenness of Thunder within, we train ourselves to embody inner Surprise.

Inner Surprise is the culmination of the previous seven stages of this course.  It is the art of combining the skills we acquired in those stages and applying them in the least expected ways to the ever-changing circumstances we encounter.  It is the art of waiting until the crucial moment to act, in much the same way as the rain cloud must build up to the cloudburst.  It is the art of influencing people and events by echoing their inner state.  It is to shock what the butterfly is to the caterpillar.

There is nothing so surprising as finding ourselves in sudden resonance with something new and unexpected.  This experience of startling familiarity with the unfamiliar never fails to astonish us, for it reawakens us to the unfathomable mystery of the world even as it reassures us that we are a vital part of it.  How is it that something new and unfamiliar can strike us so immediately as intimate and familiar?  And how can that same thing strike others close to us as strange and inconsequential?  Because, for reasons beyond our scope of vision, we and not someone else are attuned to the same invisible essence as that which we find physically unfamiliar but spiritually familiar.

What the five senses of my lower self may not recognize as dear and valuable, the essential sense of my higher self may recognize immediately as a perfect match to some part of its intrinsic nature.  Such experiences demonstrate to me that I share certain motivations with people and events beyond myself—motivations that I may not even know I have until I experience firsthand their reflection in others.  Something touches me, in other words, and in so doing, influences me.  Something moves me, and in so doing, changes my attitudes and behaviors.  When this happens to me, I am influenced by the inner power of others.  When I am able to evoke such a response from others, they are influenced by my inner power.

But the inner power expressed by individuals does not arise from within the individual.

It is a manifestation of the chain of spiritual cause-and-effect that arises from within the Current.

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The above is an excerpt from The Spiritual Basis of Good Fortune by William Douglas Horden.

If you’d like to learn more, visit the website:  http://spiritualbasisofgoodfortune.com/

~

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.

Bookmark It

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There are different kinds of impasses.

There is the true impasse, from which we can only turn back and withdraw.

There is the false impasse, which, when seen accurately, is actually an obstacle that can be circumvented.

There is the receding impasse, at which we become trapped because we do not believe we have actually come to an impasse.

There is the sticky impasse, to which we keep returning despite being turned back every time.

There is the hard impasse, which can only be broken through by using sharp, abrupt force.

And there is the soft impasse, which can only be broken through by using slow, gentle pressure.

Each of these impasses can, in turn, exist externally or internally.

Come to recognize true impasses quickly and accurately.  Don’t waste energy testing them.  Turn around and return to your last decision—reconsider it in light of what you now know and make whatever course correction you need to.  True wisdom does not waste a single moment on true impasses.

Come to recognize false impasses quickly and accurately.  Repeatedly test their resistance to your advance, looking for the motives behind the obstacles.  Review your recent decisions and actions, considering whether the present obstacles are a backlash to your own doings.  Clarify your own motives, both to yourself and others.  Just because it is not a true impasse does not mean you are heading in the right direction:  make sure your true path lies on the other side of such obstacles before trying to overcome them.

Come to recognize receding impasses quickly and accurately.  These impasses are like the horizon—they constantly recede as we advance, giving the illusion of unimpeded freedom of movement.  And like the horizon, they also follow us when we retreat, always keeping the same distance from us, for it is their seeming remoteness that creates the bounds and limits of our opportunities.  Don’t blindly accept others’ claims about the quality of your freedom or the absence of better alternatives.  Think for yourself.  Judge for yourself.  The largest cage is still a cage.

Come to recognize sticky impasses quickly and accurately.  These impasses are like gravity—they exert a constant pull on us, so that no matter how often we appear to escape their influence, we feel compelled to return to them time and time again.  Here the wish to change something is just as profound as our inability to do so.  This in turn creates a situation in which we simply cannot let go of something we know we should.  Keep reminding yourself that you have gone over this same ground many times and each time realized that the problem cannot be solved nor the hope fulfilled as things stand now.  Promise yourself that you will return to it again if things ever change.  Every time it comes to mind and you are tempted to revisit it, push yourself away just as you would from the dining table when you are too full to eat another bite.  Pull your attention back to the present moment and don’t allow it to be pulled away into the past or future.

Come to recognize hard impasses quickly and accurately.  Such impasses appear formidable but they have a brittle nature.  Because its presence is so imposing and intimidating, the hard impasse is unaccustomed to any reaction but acquiescence and compliance.  This makes it susceptible to unexpected and forceful reactions that upset its equilibrium—especially reactions that shock its rigid and often hypocritical sense of propriety, dignity, or morality.  It is the weight of authority and established precedents that gives the hard impasse its sense of indomitability—but these very strengths can be confused and overcome by the truly novel and incongruous response.  Do not test its strength beforehand—feign compliance until the moment comes to strike.  Then forego all timidity and act with absolute confidence and certainty of purpose.  Strike like a thunderbolt at its blind spot and the hard impasse will splinter and collapse.  Of all the kinds of impasses there are, this is the rarest.

Come to recognize soft impasses quickly and accurately.  Such impasses are impenetrable in the short run but can eventually be breached by stubbornly patient encouragement.  This kind of impasse is built of weakness:  it has been attacked, betrayed, undermined, and ignored to the point that its defenses are the only part of it that show.  Distrust and hardship have made it strong:  nothing can enter without its explicit permission and that permission is long in coming.  Take the long view and adopt a demeanor of polite respect and disinterested concern.  Like the wind working against the soft places in stone until it erodes a hole right through, gradually prove your trustworthiness through consistently beneficial actions.  And just as the wind does not react to the stone but, rather, acts upon the stone, don’t react to the ingrained defenses thrown up by this impasse but, rather, exert a uniformly encouraging influence on its protected heart.  It is by gradual influence upon the heart of the soft impasse alone that we are granted permission to pass and advance on our way.  Of all the kinds of impasses there are, this is the most common.

This is the I Ching trigram for Wind.  It symbolizes the ability to gain entry everywhere by means of steady, gentle effort.  As such, it represents spiritual penetration and the gradual unfolding of understanding that leads to wisdom.  It speaks of our need to dedicate ourselves to the lifelong perfecting of character whereby our blinders of opinion fall away, freeing us to perceive the world as it truly is.  By sensing the patient influence of Wind within, we train ourselves to embody inner Insight.

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The above is an excerpt from The Spiritual Basis of Good Fortune by William Douglas Horden.

If you’d like to learn more, visit the website:  http://spiritualbasisofgoodfortune.com/

~

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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This is the I Ching trigram for Fire.  It symbolizes both the power and the vulnerability of knowledge, for although fire illumines the dark, it is utterly dependent on the wood that fuels it.  As such, it represents the conscious mind’s desire to know, which leads us to great wisdom and great folly, both.  It speaks of our need to be conscious of our conscious mind, honoring it as our first tool even as we recognize that we are still learning how to wield it honorably.  By sensing the spiritual longing of Fire within, we train ourselves to embody inner Curiosity.

Absolute openness of awareness draws us back into seeing the world with new eyes.  By developing passive attention, our minds relax and do not seize upon images and impressions as soon as they appear.  This way, we stop leaping from the present moment to others we associate with the past or future.

The governing of attention does not, however, mean we remain in passive attention all the time—rather, it means we train ourselves to remain in passive attention longer than we are accustomed to.  This allows us to store up creative energy that, once it has gained enough momentum, is discharged in creative acts forged in the fire of active attention.

The governing of attention, therefore, means that we train ourselves to shift back and forth between active and passive attention as the moment requires.  Few of us nowadays, though, can sustain the undirected and unfocused knowing that precedes meaningful action.  Indeed, it is our very thirst for meaning that pulls us out of the undifferentiated source of creativity and back into the conscious differentiation of mental categories and personal associations.

This kind of thirst for meaning is inauthentic because it stems from our discomfort with the oceanic experience of the one awareness that is the source of creativity, insight, problem-solving, and belonging.  Rather than taking joy in temporarily dissolving the limitations of the conscious self by communing with the Universal Self, we fear the loss of our individual identity and pull back from the brink of awe before we are transformed.

By not staying in awe long enough, we lose our sense of wonder and no longer look at each moment as utterly new and full of unimaginable potential.  By not staying in awe long enough, in other words, we no longer see things as they really are.  And so we stop advancing easily and naturally along a course infinitely more rewarding than any we could have plotted for ourselves.

This inauthentic thirst for meaning arises from our belief that the highest expression of free will lies in exercising control over the circumstances in our lives by making decisions consistent with our values and goals.  Honing our intent to serve our own self-interest like this means that all our actions are predetermined and predictable—the very opposite of the free will we had sought.

The more predictably we act out of short-sighted self-interest like this, the more we react to large-scale circumstances in the same way as everyone around us.  While such lemming-like behavior allows us to be accepted by those around us, this kind of conformity breaks our spirit, deadens our creativity, and trivializes our life.

Instead of finding meaning, we create meaninglessness.  This is so because something acquires meaning only when we can place it within a larger context—when everything relates to my own self-interest, however, I lack the larger context within which to place my life.  Without anything greater than myself against which to situate my actions, I am left with a profound sense of loss, alienation, and meaninglessness.

Keep in mind here that we all claim to have something higher we believe in and to which we dedicate our lives.  But we are trying to speak honestly here and to reason through our common obstacles, so let us not indulge in self-deception or dissembling.  For the moment, set aside what you say, set aside what you want others to think of you, set aside what you want to think of yourself—when it comes to actions, you are a rare and exceptional individual if you place the interests of others ahead of your own.

Yet all this goes against the wisdom teachings of the elders, who make it abundantly clear that the ultimate expression of free will lies in surrendering to the higher will of the universal source.

What then does such surrender feel like?  What is the inner experience like?

It feels like drifting on the great ocean without rudder or sail.  It is the recognition that, although I know how to navigate by the stars, I have no concept of my destination.  I voluntarily give up my efforts to direct my own course—and quite naturally allow the breeze to carry off any maps drawn by others.  I trust the soundness of my raft, fashioned from the timbers of passive attention and lashed together with the cord of active attention.  I move with the vast serpentine currents of the great sea, carried where it goes.  No longer embroiled in a journey with a goal and destination, I embark on the primordial journey of exploration.

The inner experience of such surrender is your sudden recognition in a moment of calm that the journey of exploration is itself the destination and that, without striving for it, you have entered the ecstatic life.

There is an absent-minded pirate who wanders aimlessly, wondering aloud, Now where did I bury that treasure?

The problem is that we ourselves have grown so absent-minded that we would not recognize our part in the story even if we had an eye patch, a peg leg, and a parrot on our shoulder constantly repeating in our own voice, Now where did I bury that treasure?

We have forgotten, in other words, that we ourselves hid our priceless treasure in just that place we would be sure to look once we were prepared to use it wisely.

Even worse—we have forgotten to keep looking.

The wisdom teachings are replete with such stories.

A widow fell ill, for instance, and lost all her belongings except the priceless jewel she had inherited.  Fearing creditors would try to steal it, she sewed the jewel into the coat of her only child so that he might never want for anything.  But her illness worsened suddenly and she died before telling her son about the jewel sewn into his coat.  The young man fell on hard times.  Impoverished and homeless, he wandered the land, suffering gravely in his loneliness and misfortune.  One day, as he was performing another menial task for another bowl of thin broth, his threadbare coat caught on a nail and tore open.  To the young man’s amazement, out toppled the priceless heirloom, changing his life forever.

Or, similarly, a desert saint taught the people of his village by one day riding his donkey through the crowded marketplace, whipping it into a frenzy, upsetting carts and scattering the busy barterers, all the while shouting accusingly at everyone he passed, Who stole my donkey?  Who stole my donkey?

And so on.

We possess immeasurable wealth without knowing it.

The very thing we are seeking has been carrying us through life all along.

And the treasure is buried right before our eyes.

~

The above is an excerpt from The Spiritual Basis of Good Fortune by William Douglas Horden.

If you’d like to learn more, visit the website:  http://spiritualbasisofgoodfortune.com/

~

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.

Bookmark It

Hide Sites