"The Author, it must be remembered, writes from his own standpoint!"
My personal "Interpretive" Lens!

"One thing has always been true: That book ... or ... that person who can give me an idea or a new slant on an old idea is my friend." - Louis L'Amour

"Providing a first step on a path to self-reflection." - C. E. James

"Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider..." - Francis Bacon

"What is true today may be reevaluated as false not long after. Judgements are frequently based upon a set of "temporary" circumstances surrounding them. Conflicting ideologies can exist simultaneously. Antagonistic dualities are complementary aspects of a unified whole: are seen as mutually dependent mirror images of each other." - Nahum Stiskin

Warning, Caveat and Note: The postings on this blog are my interpretation of readings, studies and experiences therefore errors and omissions are mine and mine alone. The content surrounding the extracts of books, see bibliography on this blog site, are also mine and mine alone therefore errors and omissions are also mine and mine alone and therefore why I highly recommended one read, study, research and fact find the material for clarity. My effort here is self-clarity toward a fuller understanding of the subject matter. See the bibliography for information on the books.

Note: I will endevor to provide a bibliography and italicize any direct quotes from the materials I use for this blog. If there are mistakes, errors, and/or omissions, I take full responsibility for them as they are mine and mine alone. If you find any mistakes, errors, and/or omissions please comment and let me know along with the correct information and/or sources.

Kenpo Gokui

The lines of the ken-po goku-i are set from an atomistic aspect simply because it is the manner in which the brain learns. Its nature is completely holistic and like the I Ching must be in a form that promotes learning and understanding so a person can see, hear and grasp the nature of a holistic system. The gokui is a method to teach us how to be holistic. Its terseness is the best that can be done to convey its holistic meaning.

A person's heart is the same as Heaven and Earth while the blood circulating is similar to the Sun and Moon yet the manner of drinking and spitting is either soft or hard while a person's unbalance is the same as a weight and the body should be able to change direction at any time as the time to strike is when the opportunity presents itself and both the eyes must see all sides as the ears must listen in all directions while the mind must grasp all the tactual data not seen on all sides and not heard in any direction.

A person’s heart is the same as Heaven and Earth while circulatory system is similar to the cycles of the moon and sun yet the breathing methods are either hard or soft while one’s posture should allow one to advance, retreat, engage, and disengage as the body should be able to act in accordance with time and change so that one must enter a state of emptiness (mushin/zanshin) allowing the eyes must see all sides and the ears should listen in all directions while the mind must grasp all the tactual data not seen on all sides and not heard in any direction. - My rendition per translation from Andy Sloane Sensei.

Master Zeng said, "Am I preaching what I have not practiced myself?"

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All Bottles are Truly Good

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Hexagram and Trigram - GENERAL STUFF

The Hexagrams of the I Ching:

The hexagram is the image used in the I Ching to provide guidance in the pursuit of answers to life's questions. It is the interpretation of the bidirectional flow of energy that is all myriad things of the Universe. There are "three" methods of interpretation or opening the mystery of those images.

The hexagram is comprised of two trigrams. In the hexagram there are three pairs of lines. Finally there are six separate lines or Yao. The hexagram can be divided up into "three" groups of two lines representing Heaven, Mankind, and Earth. The three groups of two lines are also mixed either by specific line numbers or adjacent lines of two each.

The trigrams consist of three lines each. In the hexagram you will find four interlocking trigrams called the upper, lower, upper nuclear and lower nuclear. The upper and lower are primary while the upper nuclear and lower nuclear are secondary.

The lower trigram relates to the seeker of the books wisdom. This is the seeker with the problem that is affecting their life. The upper trigram relates to the seekers environment that poses a challenge to that seeker. In general the seeker hopes the book will prove them with a response appropriate to the situation.

The lower and upper nuclear trigrams are determinate as to the conditions that create these aspects that are identified. The lower nuclear trigram as to why the seeker perceives a problem in the situation. The upper nuclear trigram is related in a similar fashion to the environment. What is it about the general environment that creates the problem?

The upper nuclear trigram will identify those aspects that are relevant.

Trigram Arrangement (family):

The female, or yin, aspects are those in which the flows are inward-directed, allowing the individual to receive information and influence from the world. They symbolize the cognitive, integrative, and supportive aspects of life.

The masculine, or yang, aspects are those with outward-directed flows through which the individual seeks to affect the world. They include intention, decision, and action in various modes.

Intention, the yang aspect, will tend to hide the cognitive, integrative, and supportive aspects that may also be involved. On the opposite side, a trigram with two yang lines and one yin line is yin. In this case, we might view the two yang aspects as tending to pull in opposite directions, immobilizing each other and allowing the yin aspect to become evident.

First we originate, next we cope, then we finish. This sequence is reflected in the order of the sons, the Arousal, the Abyss, the Mountain.

The Nature of Change:

How does one know that a line changes? When you toss the coins a line is a changing line when that line is obtained by a throw of three heads or three tails. What this tells the seeker and diviner is the principle says, the condition is about to turn into its opposite.

A line is changing when it has reached its limit and so is about to change into its opposite. A reading of the Duke of Chou's texts on the lines quickly shows that they may either focus attention on what should be done, or on what needs to be guarded against. They either point out opportunities or threats.

Primary/Secondary Hexagrams:

The relation between the primary and secondary hexagrams is the primary one, before changing any lines, is clearly the most immediate answer to a question. The secondary one is the result of changing all the changing lines. Therefore, its significance lies in its indication of what will happen if all the unstable aspects change. It represents the greatest change in the situation that is likely to occur, either spontaneously or as a result of the seekers efforts.

All questions of action or decision have an implied time scale, whether we realize it or not.

There are various ways the secondary hexagram can be related to the primary one. It depends on the nature of the question, and on the state of mind of the seeker.


I have this term inserted to help understand the I Ching. Ling is a term/name used to infer one has the ability to use the I Ching. Now, it might be said that anyone who can throw coins and select the hexagrams can have ling and that would be true to a degree. The level of ling one has is determined by the level of understanding, proficiency and ability to divine using the book of changes.

Ling has two components - the ability to use the coins or other techniques to obtain an answer, and the ability to see what that answer has to do without he question.

One must have an ability to view the physical works as controlled, maybe created, by Mind at some higher level of consciousness … which I will go so far as to interpret as a belief in the Tao and what it can provide.


When we view the flow of influences we call to view the duality between the adept and the master. The duality is a general one applying to all levels of existence independent of titles, position, age, or sex. It is the duality between a person as a self-sufficient individual (adept) and as a participant in some larger whole (master).

To what extent we really have free will, and whether we are more often controlled by our history, environment, and some habitual patterns of stimuli-response can be debated.

Humans are in fact both individuals with full responsibility for self and participants subservient to a unity we cannot ever fully grasp.

The adept seeks to command the world. Being primarily concerned with the inner powers of the self, he or she seeks to exercise the yang aspect that is influence. The would be adept must remain in touch with the world that is the target of the attempt. In addition, the adept acts within the community or tribe and needs its validation. Therefore the adept not only acts with the community, he or she also receives from it. Opposing flows coexist, and the adept's acts are shaped in part by the community. Nevertheless, it is characteristic of the adept that primary attention is on the responsibility of his or her self.

The master seeks to be the vehicle through which some higher unity is manifested, the medium through which that unity's values are made manifest in the world and the community. The focus is on the source which is often assumed to be ineffable, ultimately unattainable, and unknowable (Tao?). A master may seek to influence others by example and self-discipline acting as the good shepherd.

The master, therefore, can be a powerful initiator of action and so exercise what seems to others an extreme yang principle. Yet the master's true focus remains on what he or she conceives as the source and on his or her duty toward that source. In the master's self-image, then, the vision is of himself or herself as yin to that source.

We each of us adepts when we see ourselves as unique and self-sufficient and as acting out of our own insights and intentions. We are each of us masters when we see our lives and actions as controlled by some external source. The source can be anything deemed worthy of allegiance.


The hexagrams ergo the book of changes requires of the seeker a realization that they must assume "responsibility" which means, literally, that they must have the ability to respond, or to promos back. They must understand that responsibility is a willingness to learn from the moment and to become and grow according to the lessons of the moment.

Awareness of things beyond the reach of a single person (defined by one's bodily identity) can only come via the hierarchy! He or she has been able, by some means, to obtain information from or through the higher-level nodes of spiritual hierarchy (Tao?).

Bibliography: Pease, Marshall. The Aquarian I Ching. Brotherhood of Life, inc. Albuquerque, NM. 1993.

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