Listen to Heaven and Nature Sing

Here is a Winter Solstice gift for you!


NASA video of the planetary sounds





Outback Australia - Nature sounds of nature




Happy Holidays!

Are you the Empty Vessel or the Hollow Bamboo?

Imagine that the water pouring through the bamboo and into the pot is Love, Light, Source, or Universal Consciousness….God if you will. Take a moment to consider how the bamboo and the pot function, and what happens to each as the water of Consciousness continuously flows.

Many traditions around the world embrace the core concept of the Empty Vessel. The foundation of the practice is that as you become full with ideas, knowledge, or ego, you must give up or give away that which has filled you so that you may attain innocence and egolessness and therefore experience Oneness.

In the Daoist tradition that I follow, there is much talk about being an Empty Vessel. There are even books and magazines and CDs about it. This idea comes from many sources, but one of the originals is Verse 11 of the Dao De Jing (Derek Lin translation) which says:

Thirty spokes join in one hub
In its emptiness, there is the function of a vehicle

Mix clay to create a container
In its emptiness, there is the function of a container

Cut open doors and windows to create a room
In its emptiness, there is the function of a room

Therefore, that which exists is used to create benefit

That which is empty is used to create functionality

This teaching shows that only when it is empty can a cup function to hold the liquid you want to drink; only when it is empty can a room contain the furniture for your comfort. Carried into the realm of spirituality, only when it is empty can your mind contain universal consciousness and be filled with Divine Oneness.

Eventually, however, the vessel becomes full again, and either spills over uncontrollably or must be emptied by revisiting the same methods (or trying some new methods) that you used to empty it the last time.

However, if you embrace the paradox of diversity within oneness and are interested in helping others as well as being filled with divine consciousness yourself, the Hollow Bamboo is the way to go. Take a look at the bamboo again: as a channel for universal energies and divine consciousness, it is always full, as well as always sharing this fullness with others.

Here is a lovely metaphor for it, found again in Derek Lin's translation of the Dao De Jing. In the chapter below, the Valley Spirit represents the receptivity of earth. When the heavenly energies settle onto the earth, like the water through the bamboo, they flow to the lowest places. The valley, being the lowest place, collects the most heavenly energies.

Chapter 6

The valley spirit, undying
Is called the Mystic Female

The gateway of the Mystic Female
Is called the root of Heaven and Earth

It flows continuously, barely perceptible
When utilized, it is never exhausted

Just ponder the profound truth of that for a moment: It [heavenly energy and consciousness] flows continuously……When utilized, it is never exhausted.

Isn't the same true of Light, Love, Divine Consciousness? As it pours into you from the universe, and as you allow yourself to be a channel that it may flow through you to provide the same for others, do you not participate in the paradox of diversity while at the same time being always and completely filled with Light, Love, and participating in Universal Oneness?

Of course you do!

So, maybe it's better to be a piece of Hollow Bamboo and to remain full of Light and Love, and leave the Empty Vessel to others.

Derek Lin's online translation of the Dao De Jing may be viewed on his True Tao website Follow the links to the translation of the Tao Te Ching (Dao De Jing).

The Galaxies at the end of the universe!

Here is a Summer Solstice gift for you!

The Hubble Deep Field.

"In 2003, the Hubble Space Telescope took the image of a millenium, an image that shows our place in the universe. Anyone who understands what this image represents, is forever changed by it."

If you have ever wondered why, for eons and eons, the sky along with all its heavenly bodies has been considered the abode of Crator, Spirit, God, watch this breathtaking six and a half minute video. Turn off the lights, let it fill your screen and your senses.....be One with the awesome body of the universe!

Karma – it may not be what you think

Karma isn't mentioned in the oldest Hindu book, the Rig Veda, which was written before 1000 BCE; some say as early as 1400 BCE, others a more conservative 1200 BCE. (Please note that all dates are approximate.) Since it is not mentioned there, the idea of karma and its effect on recurring lifetimes is probably a later development.

Karma is first mentioned in the Upanishads, though I suppose it's impossible to tell which Upanishad came first. As a group, they were written between 800 and 500 BCE.

The Bhagavad-Gita follows the Upanishads and was written between 500 and 200 BCE.

As far as I have found in the books, the idea that everything you do earns karma, good or bad, or that karma is the reason you have multiple lifetimes, or that karma follows you from one lifetime to another, is not a universal idea.

Too many people today use the concept of karma as a warning: if you eat meat, if you kill a bug, if you shoplift, if you do something bad, they will tell you, "it's your karma," warning you of dire the consequences of your actions.

Karma was never meant to predict your fate, rather it was an explanation for the action/reaction cycle that determines a future. It wasn't a look at the future, it was an explanation of the past.

Karma is, basically, a way to look at cause and effect of your actions. A bad action accumulates bad karma; a good action accumulates good karma. Apparently, according to modern thought, you must accumulate more good karma than bad, and that will somehow release you from the birth-death-rebirth cycle.

That is not the way the books describe it!

Instead, it is a "doing," but release comes only when your actions are completely selfless.

All actions done with purpose, either good or bad, accumulate karma, they "bind the soul" to the cycle of death-rebirth. As it says in the Isa Upanishad, "Only actions done in God bind not the soul of man." (1) In other words, actions performed in selfless service do not accumulate karma.

Performing acts for good are still acts done with a self-centered purpose…..to do good! They accumulate karma just as harmful acts do.

The Isa Upanishad goes on to say, "He who knows both knowledge and action, with action overcomes death, and with knowledge reaches immortality." (1) (Knowledge and action are two types of Yoga (Union with the Divine), Jnana (Knowledge) and Karma (Action). The other types are Hatha (physical), Bhakti (Love), and Rajah (Mystical Experience).)

According to Soumen De in his essay on "The Historical Context of the Bhagavad-Gita and Its Relation to Indian Religious Doctrines," Karma is "The law of universal causality, which connects man with the cosmos and condemns him to transmigrate -- to move from one body to another after death -- indefinitely. In the Gita, Krishna makes an allusion to the eternal soul that moves from body to body as it ascends or descends the ladder of a given hierarchy, conditioned on the nature of one's own karma -- work of life or life deeds." (2)

Also in the Gita is the information needed to overcome this cycle of transmigration.

Aarjuna, the compassionate warrior in the Gita who doesn’t want to go to war, is told: 2.03 "Do not become a coward, O Arjuna, because it does not befit you. Shake off this weakness of your heart and get up (for the battle), O Arjuna." (3) (Chapter 2 line 3.)

Arjuna doesn’t know what to do. He doesn't want to accumulate bad karma, and usually killing would do that, but here is Krishna telling him to go to battle. In modern terms, "this does not compute!"

He is assured that a body is supposed to be born, live, and die. He is doing nothing more than fulfilling a natural cycle by going to war and killing his enemy.

He is assured that if he is performing this action in the name of Deity, no bad karma will be accumulated: "2.40 In Karma-yoga no effort is ever lost, and there is no harm. Even a little practice of this discipline protects one from great fear (of birth and death).

"Translator's note: Karma-yoga is also referred to as Nishkaama Karma-yoga, Seva, selfless service, Buddhi yoga, yoga of work, science of proper action, and yoga of equanimity. A Karma-yogi works for the Lord as a matter of duty without a selfish desire for the fruits of work, or any attachment to results. The word Karma also means duty, action, deeds, work, or the results of past deeds." (3) (Chapter 2 line 40.)

Arjuna is further assured:

"2.49 Work done with selfish motives is inferior by far to the selfless service or Karma-yoga. Therefore be a Karma-yogi, O Arjuna. Those who seek (to enjoy) the fruits of their work are verily unhappy (because one has no control over the results).

"2.50 A Karma-yogi gets freedom from both vice and virtue in this life itself. Therefore, strive for Karma-yoga. Working to the best of one's abilities without getting attached to the fruits of work is called (Nishkaama) Karma-yoga.

"2.51 Wise Karma-yogis, possessed with mental poise by renouncing the attachment to the fruits of work, are indeed freed from the bondage of rebirth and attain the blissful divine state." (3)

The interrelationship and the exemption from rebirth due to the combination of knowledge (janan) and work (karma) is explained in chapter 3, lines 2 through 9:

"3.02 [Arjuna] You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme.

"3.03 The Supreme Lord said: In this world, O Arjuna, a twofold path of Sadhana (or the spiritual practice) has been stated by Me in the past. The path of Self-knowledge (or Jnana-yoga) for the contemplative, and the path of unselfish work (or Karma-yoga) for the active.

Translator's note: Jnana-yoga is also called Saamkhya-yoga, Samnyasa-yoga, and yoga of knowledge. A Jnana-yogi does not consider oneself the doer of any action, but only an instrument in the hands of divine for His use. The word Jnana means metaphysical or transcendental knowledge.

"3.04 One does not attain freedom from the bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work.

"3.05 Because no one can remain actionless even for a moment. Everyone is driven to action, helplessly indeed, by the Gunas of nature.

"3.06 The deluded ones, who restrain their organs of action but mentally dwell upon the sense enjoyment, are called hypocrites.

"3.07 The one who controls the senses by the (trained and purified) mind and intellect, and engages the organs of action to Nishkaama Karma-yoga, is superior, O Arjuna.

"3.08 Perform your obligatory duty, because action is indeed better than inaction. Even the maintenance of your body would not be possible by inaction.

"3.09 Human beings are bound by Karma (or works) other than those done as Yajna. Therefore, O Arjuna, do your duty efficiently as a service or Seva to Me, free from attachment to the fruits of work.

Translator's note: Yajna means sacrifice, selfless service, unselfish work, Seva, meritorious deeds, giving away something to others, and a religious rite in which oblation is offered to gods through the mouth of fire." (3)

And, finally, this:

"3.19 Therefore, always perform your duty efficiently and without attachment to the results, because by doing work without attachment one attains the Supreme."

There it is, in a nutshell: "doing work without attachment one attains the Supreme"

Karma is not accumulated without attachment to the outcome.

The way to accumulate karma is to remain attached to the outcome; good or bad, attachment accumulates karmic debt.

To be free of karma, to escape the death-rebirth cycle, is to act selflessly, only in the name of Service, only in the name of God, Creator, Spirit, or any other name you wish to apply.

(1) Mascaro, Juan translator, The Upanishads, Penguin Classics, New York, 1965

(2) De, Soumen: The Historical Context of The Bhagavad Gita and Its Relation to Indian Religious Doctrines; Exploring Ancient World Cultures http://eawc.evansville.edu/essays/de.htm

(3) Prasad, Ramanand translator, The Bhagavad Gita, Realization.org

http://www.realization.org/page/namedoc0/gita/gita0.htm

God's Eye II

A few months ago, I posted about a picture that had been sent to me that the writer claimed was a rare astronomical event called the Eye Of God.

See God's Eye for further information on that.

Today I was looking at recent entries on the Astronomy Picture Of The Day website and found another possibility for the Eye of God.

Here is the original Eye of God photo that was sent to me.























Here is a photo of the Cat's Eye Nebula, the APOD website's entry for March 22, 2008:
















Here is the info posted along with the photo:

Staring across interstellar space, the alluring Cat's Eye Nebula lies three thousand light-years from Earth. One of the most famous planetary nebulae in the sky, the Cat's Eye (NGC 6543) is over half a light-year across and represents a final, brief yet glorious phase in the life of a sun-like star. This nebula's dying central star may have produced the simple, outer pattern of dusty concentric shells by shrugging off outer layers in a series of regular convulsions. But the formation of the beautiful, more complex inner structures is not well understood. Here, Hubble Space Telescope archival image data has been reprocessed to create another look the cosmic cat's eye. Compared to well-known Hubble pictures, the alternative processing strives to sharpen and improve the visiblility of details in light and dark areas of the nebula and also applies a more complex color palette. Of course, gazing into the Cat's Eye, astronomers may well be seeing the fate of our Sun, destined to enter its own planetary nebula phase of evolution ... in about 5 billion years.


Update July 3, 2009:

As the anonymous commenter on the first "Gods's Eye" post said (see link at top), the first picture is of the Helix Nebula, NGC7293!

Here is an article on it at wikipedia: http://en.wikipedia.org/wiki/Helix_Nebula

And, another from Astronomy Picture of the Day that was not available at the time I first posted this article: http://apod.nasa.gov/apod/ap090303.html

Yarrow Stalk Method of Generating an I Ching (Yijing) Hexagram

Begin with 50 stalks/sticks. Set one stalk off to the side in an upright (vertical) position. This is symbolic of the connection between Earth and Sky. Set a second stalk across the first one in a horizontal position, forming an equal-armed cross. This is symbolic of Man between Earth and Sky.

1 Take the remaining 48 stalks and divide them into two roughly equal piles in front of you, one on the left, the other on the right.

2 Take one stalk from the pile on the right side and hold it between the small finger and ring finger of your left hand (you may use your right hand for holding stalks if you are left-handed).

3 From the pile on the left side, count off the stalks in groups of four, setting these aside, until you have 4 or fewer stalks remaining. Hold this group of four or fewer between the ring finger and the middle finger of your hand.

4 Turn to the pile of stalks on the right, and count off until you have four or fewer left. Hold this group of four or fewer between the middle and index finger of your hand.

5 How many stalks are you holding in your hand? Counting in this way can have only two results: you will be holding a total of 4 or 8 stalks between the fingers of your hand. If you have a value other than four or eight, you've made a mistake and need to recount.

6 Set aside this batch of four or eight stalks. You will come back to them soon.

Pick up your pile of discarded stalks and repeat steps 1 through 6 two more times. You will have three small piles of either 4 or 8 stalks each.

Give the numeric value 3 to piles of four stalks.

Give the numeric value 2 to piles of eight stalks.

Add together the values for the piles of stalks (you will notice that even totals generate a Yin line, odd totals generate a Yang line):

If you have a value of six (2+2+2, or three piles of eight stalks), draw a Changing Yin (broken) line. - -c

If you have a value of seven (2+2+3, or two piles of eight stalks, one pile of four stalks), draw a Yang (unbroken) line. ---

If you have a value of eight (2+3+3, or one pile of eight stalks, two piles of four stalks), draw a Yin (broken) line. - -

If you have a value of nine (3+3+3, or three piles of four stalks), draw a Changing Yang (unbroken) line. ---c

This completes the first line (the bottom line) of your hexagram.

Beginning at number 1 above, repeat all the above steps until you have completed six lines. (At that time, you may gather together all fifty stalks and return them to their container.)

When finished, you will have a figure that looks something like this:

Line 6 - - Yin line

Line 5 --- Yang line

Line 4 ---c Yang line Changing to Yin

Line 3 --- Yang line

Line 2 --- Yang line

Line 1 - -c Yin line Changing to Yang

Look up your hexagram in your favorite book; read the advice section that discusses the hexagram as a whole and the section(s) that correspond to any changing lines. If you have changing lines, redraw the figure with the lines changed (Yin to Yang or Yang to Yin), and look up the second hexagram. Read the advice section, but not the changing line sections. In the above example, you would read the advice for hexagram 28 and lines 1 and 4, and hexagram 5.

Line 6 - - to - -

Line 5 --- to ---

Line 4 ---c to - -

Line 3 --- to ---

Line 2 --- to ---

Line 1 - -c to ---

Hexagram 28 to 5

Planetary Hours and Days

Many people are familiar with the fact that the days of the week are named after the Anglo-Saxon or Teutonic gods and goddesses: Sunday for Sunna, Monday for the Moon, Tuesday for Tiw, Wednesday for Woden, Thursday for Thor, Friday for Frigg or Freya, and Saturday for the Roman god Saturn.

However, how those days were chosen in the order we have today may be somewhat of a mystery. The article below will, no doubt, clear up a good part of that mystery!

Planetary Hours and Days by Christopher Warnock, Esq.

The planetary hours use the Chaldean order to divide time. Each planetary hour of the planetary day is ruled by a different planet. The planet that rules the first hour of the day is also the ruler of the whole day and gives the day its name. Thus the first hour of Sunday is ruled by the Sun, the first hour of Monday is ruled by the Moon and so on.

Planetary Hours of the Day
Hour	Sunday	Monday	Tuesday	Wednesday	Thursday	Friday	Saturday
1	Sun	Moon	Mars	Mercury	Jupiter	Venus	Saturn
2	Venus	Saturn	Sun	Moon	Mars	Mercury	Jupiter
3	Mercury	Jupiter	Venus	Saturn	Sun	Moon	Mars
4	Moon	Mars	Mercury	Jupiter	Venus	Saturn	Sun
5	Saturn	Sun	Moon	Mars	Mercury	Jupiter	Venus
6	Jupiter	Venus	Saturn	Sun	Moon	Mars	Mercury
7	Mars	Mercury	Jupiter	Venus	Saturn	Sun	Moon
8	Sun	Moon	Mars	Mercury	Jupiter	Venus	Saturn
9	Venus	Saturn	Sun	Moon	Mars	Mercury	Jupiter
10	Mercury	Jupiter	Venus	Saturn	Sun	Moon	Mars
11	Moon	Mars	Mercury	Jupiter	Venus	Saturn	Sun
12	Saturn	Sun	Moon	Mars	Mercury	Jupiter	Venus

Planetary Hours of the Night
Hours	Sunday	Monday	Tuesday	Wednesday	Thursday	Friday	Saturday
1	Jupiter	Venus	Saturn	Sun	Moon	Mars	Mercury
2	Mars	Mercury	Jupiter	Venus	Saturn	Sun	Moon
3	Sun	Moon	Mars	Mercury	Jupiter	Venus	Saturn
4	Venus	Saturn	Sun	Moon	Mars	Mercury	Jupiter
5	Mercury	Jupiter	Venus	Saturn	Sun	Moon	Mars
6	Moon	Mars	Mercury	Jupiter	Venus	Saturn	Sun
7	Saturn	Sun	Moon	Mars	Mercury	Jupiter	Venus
8	Jupiter	Venus	Saturn	Sun	Moon	Mars	Mercury
9	Mars	Mercury	Jupiter	Venus	Saturn	Sun	Moon
10	Sun	Moon	Mars	Mercury	Jupiter	Venus	Saturn
11	Venus	Saturn	Sun	Moon	Mars	Mercury	Jupiter
12	Mercury	Jupiter	Venus	Saturn	Sun	Moon	Mars

However, the planetary hours are not the same as the sixty minute hours beginning at midnight that we use for normal timekeeping. The planetary days are divided into twenty four planetary hours with the first hour of the day beginning at sunrise and the last hour of the day ending at sunrise of the next planetary day. The period that extends from sunrise to sunset (daylight) is divided into twelve hours and the period extending from sunset to sunrise of the next day (nighttime) is also divided into twelve hours giving the twenty four hours of the planetary day.

Accordingly, as the duration of daylight and darkness varies except at the Vernal and Autumnal Equinoxes, on a particular planetary day the length of the hours of the day will differ from the length of the hours of the night. Thus another name for the planetary hours, says William Lilly, the renowned English astrologer, is the unequal hours. Christian Astrology, [London, 1647] page 482.

The Planetary Hours and the Names and Sequence of the Days of the Week

As Lilly notes there are seven days of the week and seven planets and each planet rules or is lord of, one day: Sunday, the Sun; Monday, the Moon; Tuesday, Mars; Wednesday, Mercury; Thursday, Jupiter; Friday, Venus; and Saturday, Saturn. William Lilly, Christian Astrology, p. 482. The origin of the names of the days are explicitly planetary in medieval Latin: dies dominici (Sunday, the lord's day), die Lune, die Martis, die Mercuri, die Jovis, die Veneris, die Saturni. In English the Teutonic equivalents of the Greek and Latin gods have been used for some of the names of the days, i.e. Tuesday is Tiw's day, the Teutonic god of war; Wednesday is Wotan's day; Thursday is Thor's day; Friday is Frigg's day.

As we can see the sequence and names of the days of the week are not in the Chaldean order, but nevertheless the sequence and names of the days of the week are closely connected to the Chaldean order. Two processes interact to produce the sequence of the days of the week: (1) the fact that the planetary hours follow the Chaldean order and; (2) the fact that the planet that rules the first hour of each day rules the whole day and gives the day its name.

Figure One [at the top of this article] is the standard diagram of the planets arranged in a circle in the Chaldean order. Starting with the Sun and then following the order of the days of the week and their planetary rulers, i.e. Moon, Mars, Mercury, Jupiter, Venus, Saturn, produces a seven pointed star, the heptagram of the week.

I Ching (Yijing) throughout the year – the Tidal Gua (aka the Monthly Hexagrams)

There are twelve special hexagrams in the Yijing (I Ching) that are often called the Tidal Gua. They each represent a solar month and are symbolic of the rise and fall of yang and yin throughout the course of the year, starting with the Chinese Solar New Year in February.

The equinoxes and solstices are also each represented by a hexagram which will be described in the appropriate month.

February

The I Ching hexagram governing this month is number 11, Tai, Advance, or Peace, Harmony, Good Opportunity. The element is Earth, and the chakra is the Solar Plexus. This is the first month in the Chinese solar calendar ~ Happy New Year ~ !

This is an especially favorable time...the beginning of a new year...and as all beginnings, notice that it starts in balance with the lower yang lines and upper yin lines. The active energies are strengthening and moving upward and outward. The passive energies are decreasing, resting on and meeting with the active. Since the trigrams move toward each other, the lower moving upward, and the upper moving downward, this symbolizes the combining or co-mingling of opposites thereby establishing a state of balance and harmony of the natural energies. In the trigram family, the upper yin lines represent the Mother, the lower yang lines represent the Father. When Mother and Father come together, all things may be conceived, may be born, grow and prosper.

Also, this is a reminder to us to work toward the balance of inner strength, virtue and correct conduct, with outer softness, showing mercy and compassion to others. Personal spiritual growth and self-cultivation is a good thing to work on at this time. The days are a little longer and a little warmer, allowing us to get outside and back into Nature. That, in turn, gives us the opportunity to mingle with others (we all get out more when the weather is nicer!) and share some of that rising, positive energy.

March

The I Ching hexagram governing this month is number 34, Da Zhuang, Great Strength, thunder over sky or heaven. The phase is wood, the chakra is the Heart. With the coming of the Spring Equinox this month, we see that growing yang has overbalanced receding yin. Being of the wood phase, the energies are outward moving, but sideways, like a tree sprouting spring buds, rather than straight upward. Eventually the leaves will reach for the sun, but not yet. Likewise, we are coming out of a hibernation of sorts, re-exploring our newborn surroundings after the sleep of winter. The Great Strength we see is the inner strength of Virtue; outwardly, we should still reach with the gentle, soft touch of the heart when dealing with others. An astral journey may be indicated with the feet (thunder) over the head (heaven); this reversed body position could be symbolic of climbing the upside-down World Tree sometimes depicted in Northern Asia as having roots in heaven and branches touching the earth...the paradox of going up (toward heaven) and down (toward the roots) at the same time. Thunder in the sky represents the spring rains that will nourish the crops, the food to sustain Life and bring future prosperity, both physical and spiritual. Thunder, the eldest son, above Heaven, the father, reminds me of the scene in the movie "The Lion King" where King Mufasa, standing on the cliff above the other citizens of the African plains, holds aloft his eldest cub Simba, his great promise for the future. That scene always gives me goosebumps, much like an approaching thunderstorm!

Spring Equinox is symbolized by hexagram number 51, The Arousing, Shocking, thunder over thunder. This is quite a lively month with all the thunder symbolism! Doubled thunder represents a blast of energy, doubled feet a lot of movement. There is great potential for creativity and new beginnings, but much disruption, too. Like the warning of the Tarot Tower card, caution must be taken that any "shock" be met with inner firmness and outer flexibility, be weathered creatively but not allowed to push us from our path.


April

The I Ching hexagram governing this month is number 43, Guai, Eliminating, or Resolution (equivalent to "eliminating" obstacles or hesitation), lake over heaven/sky. The phase is metal, and the chakra is the throat. As coincidence has it, this chakra attribute coincides favorably with the upper trigram which also represents the mouth, and the advice of the I includes "Declaring," "howling," and to "notify," all voice related activities. This is a time when the five strong lines below are one step away from eliminating the weak yin line at the top. The image speaks of water from the lake accumulating high above. There is the tension as of a coming storm. (You may be reminded, as I am, of the little poem "April showers/bring May flowers.") As it happens, it's raining even as I write this!

The lower trigram of three yang lines is the Father. Of the metal element, this is indicative of great inner strength and wisdom. The upper three lines, two yang and one yin, the lake, is the youngest daughter in the trigram family. She is named "The Joyful" or "The Joyous." Her elemental correspondence is metal also, making this a very strong combination indeed. The strength of the yang lines pushing upward and finally bursting through the one yin line shows that we can overcome any lingering inferior yin forces. It is definitely a time for overcoming obstacles (within ourselves, or in our external environment), for action and support for worthy causes! However, rushing into action recklessly would be a mistake.

It is worth noting that our youngest, joyful daughter also represents the metal of weapons -- and we can't help be wary of having "sharp tongues." Speaking out sharply would only cause further strife when we are trying to relieve tensions. Rather, we should take the time to consider and choose our words carefully, use our Voices, yet resolve to speak out against negative influences with thought, clarity, and virtue.

May

The I Ching hexagram governing this month is number 1, Qian, The Creative, or Initiating, heaven/ sky over heaven/sky. The phase is metal, and the chakra is the third eye.

Heavenly, yang energies are at their peak this month just as the longest days of the year occur during this month. Sometimes people wonder why this is the May hexagram instead of June, as we usually think of June as being the Summer, very yang, month. The reason is the Solstice; Just as the hours of daylight were (finally!) longer than the hours of darkness with the coming of the Equinox in March, the hours of daylight begin to wane again with the coming of the Solstice in June. Therefore, May is really the month with the most hours of sunlight each day.

This hexagram is one of the few which contain all four of the most auspicious Judgments in the I Ching: sublime initiation (yuan), prosperous and smooth (heng), favorable and successful (li), and steadfast and upright (zhen). It contains the full circle of sprouting, growing, blooming, and bearing fruit. Ancient oracle bones tell us that this sequence once may have represented the proper way to conduct a divination. Heng and zhen meant "sacrificial offerings" (to Heaven, Earth, and ancestors) and "divination" respectively. Master Huang, in The Complete I Ching, says "From the ancient pictographs of yuan, heng, li, and zhen we comprehend that one needs to prepare for divination by aligning with the spirit of Heaven and Earth and presenting sincerity and reverence as sacrificial offerings; then one will reap the harvest of the divination to obtain guidance for favorable actions and to avoid misconduct that invites misfortune." (p.23)

This information, combined with the third eye chakra (Second Sight!) correspondence, not to mention the real & symbolic "light" of this month, it seems that divinations are especially favored! You may want to ask at this time what the next year will bring. Good luck!

June

The I Ching hexagram governing this month is number 44, Gou, Encountering, or Meeting Together, heaven/sky over wind/wood. The phase is metal, and the chakra is the crown. Following the Summer Solstice, the yin, dark energies begin their yearly return as we see in the bottom line of this hexagram; the darkness beginning to encroach on and displace the bright yang lines.

Because of the single yin line at the bottom, which is advancing, this hexagram is considered an unfavorable omen; dark forces or unworthy persons are approaching. The wind in the sky penetrates everywhere; one must be vigilant lest negative influences try to worm their way into one's life. Competition between the yang lines (men) for the single yin line (woman) is another symbol associated with this sign: beware of entering into competition with people or the Self; arguments and disruptions will surely occur if you do. Also, take care to not regress into bad habits.

The summer solstice is marked by hexagram number 30, Li, Radiance, or Brightness, fire doubled. Fire is the symbol of the sun. It is also the symbol of the middle daughter, and of the eye; the middle daughter is the diviner, the clairvoyant who sees clearly and can interpret well the advice received through an I Ching divination. Fire is also sometimes referred to as "the clinging" because it clings to that which is burning. When one "clings" to brightness, that which is virtuous and correct, one is able to avoid darkness and danger. However, one should not attach to too much brightness, or one will burn oneself out!


July

The I Ching hexagram governing this month is number 33, Dun, Retreat, heaven/sky over mountain. The phase is metal, and the chakra is the Third Eye; having reached the crown last month, qi is now moving down the front of the body as the Microcosmic Orbit, as it is known in qi gong, continues.

The dark, yin forces are advancing. Retreat tells us that now is not the time to oppose them. Just the opposite, we are advised to draw back and regroup. How does one draw back? In an orderly fashion. This is not a turn-tail-and-run sort of withdrawal, but rather we should acknowledge the strengthening of dark forces without becoming involved with them. The two trigrams, heaven and mountain, do not move toward each other; the favorable energy of heaven moves upward, but the mountain stands still. Allow yourself to look upward, beyond the negativity; rise above it and stand fast in your virtue.

The top trigram also represents the father, and the sage, the repository of creativity and wisdom. The lower mountain trigram represents the youngest son. In other cultures, when the youngest son goes to his father for a lesson, he seldom fires off questions; he sits quietly and observes keenly. These are his lessons; patience, looking beyond the trivial, and paying attention to the higher, important happenings. An appropriate proverb might be "Good things come to those who wait."

When we seek creativity and wisdom, we should emulate the youngest son, assume the stillness of a mountain (better yet, find a place to sit on top of one) quietly in meditation, retreat to an inner place, and watch what unfolds from the heavens, for, assuredly, something will!


August

The I Ching hexagram governing this month is number 12, Pi, Hindrance or Misfortune, heaven/sky over earth. The phase is metal, and the chakra is the throat; qi continues to move down the front of the body as the Microcosmic Orbit of circulating energy continues.

There is no integration of yin and yang energy here; worse, the yang energy above, following its natural course, continues to move upward and farther away while the yin energy below continues to sink further downward foretelling the continuation of imbalance and disharmony. Master Hua Ching Ni, in The Book of Changes and the Unchanging Truth, tells us: "Much is given; little is received." (p. 282) All our energy is being poured outward; our inner energy is in danger of being completely depleted if we continue to give without remembering to rejuvenate ourselves.

Perhaps we have, during these longer and balmy summer days, spent more of our time out and about enjoying Nature than we have spent practicing the cultivation of inner energy or our spiritual selves. We may have gotten "carried away" with all the outdoor activity of the season, and may now be experiencing a decline in our reserves. (It's somewhat amazing to notice the number of people who are relieved by the arrival of Labor Day in September...they get to slow down a little!

Of course, everything cycles over time, so while we should certainly be careful at a time like this which calls to our attention the prevailing state of imbalance and disharmony, we know that this is not a lasting condition; we need only to return to the practice of cultivating our inner selves and spiritual energy.

September

The I Ching hexagram governing this month is number 20, Guan, Watching, Contemplation or Point of View, wind/wood over earth. The phase is wood, and the chakra is the heart.

With the equinox fast approaching, the dark hours will soon overtake the daylight hours; so begins the seasonal strength of the annual yin cycle. Guan is sometimes spelled Kuan, and this hexagram may belong to Kuan Shih Yin, the Bodhisattva of Compassion. The trigrams of wind and earth represent the eldest daughter and the mother; the hexagram itself resembles the doorway to the temple, or an altar. The advice for this symbol is to prepare oneself to make a sacrifice. Perhaps the mother and her daughter come together to celebrate a ceremony of thanks for an abundant harvest, or perhaps they prepare for meditative practice where the offering is made to "show one's sincerity," (Huang, p 186) remembering it is as important to maintain spiritual practice at one's inner altar as to visit the temple or shrine.

It is also a time for looking back over the year to ponder your accomplishments. Did you do what you set out to do? Do you need to continue efforts in any area?

Also, in actually looking downward (from the "high" yang lines at the top), which implies that you, as a person in a "high" place, are looking "down" upon your followers, you have the opportunity as a leader to make sure you are leading in a correct and virtuous manner. Do not watch just your followers; more importantly, watch yourself as well so that inner negative forces do not overcome the positive. Keep in mind, a person in a "high" place is always being watched by someone! As Master Ni says, "Just as a penetrating wind pervades everywhere, a good way of life and good teachings influence everyone they touch." (Ni, p. 328)

The autumnal equinox.









October

The I Ching hexagram governing this month is number 23, Bo, Falling Away, Erosion or Decline, mountain over earth. The phase is earth, and the chakra is the solar plexus.

This hexagram is often spoken of as depicting a landslide; the single yang line at the top of the mountain cannot be supported properly by the advancing yin lines of the earth, and therefore yang energy will soon disintegrate. The youngest son (the mountain) may want to advance or stand alone away from his mother (the three yin lines at the bottom), but his strength has been vastly reduced; he has no other recourse but to accept the darkness of the time and await the turning of the seasons. As Master Ni succinctly says, "Now is not a good time to go anywhere." (p. 344)

We see here a reminder of two things. First, stay grounded and be prepared; the mountain also indicates thoughtfulness and steadiness. We know that winter will soon be upon us; plan for the season. Be sure the pantry is well stocked, and the firewood is close at hand. Don't even try to rush around at the last minute, or you may feel as though you are caught in the middle of a landslide! Second, this is not a time to depend on others - remember, the yin lines cannot offer proper support to our actions. Depending too much on others could mean lack of preparedness just when it's most needed.

This hexagram looks too much like a doorway to not comment upon that symbolism. This is definitely a time to "go inside," go within yourself. This is surely the time for meditation (mountain), and calmness and transformation (earth). Hopefully, your transformation won't be of the "landslide" variety. But even the fall of a mountain opens new vistas and new paths to tread, though the going may at first be rocky.

November

The I Ching hexagram governing this month is number 2, Kun, Responding or Receptiveness, earth over earth. The phase is earth, and the chakra is the sacral.

Due to the reintroduction of yang energy at the Winter Solstice, November is the most yin month of the year, hence the hexagram of six yin lines. This is the hexagram of Mother Earth, just as the trigram of three yin lines represents the Mother in the trigram family.

She is both the receptive and the responsive for that is the interaction of her strength, and yet she contains the potential to manifest all creative possibilities. At this time we are like the seed in its furrow of earth waiting patiently (for how else does a seed wait?) for the warmth of spring to stir us to virtuous deeds. It is a time to be completely grounded and know where you come from, a time to follow along with the seeming drowsiness of winter, and yet a time of great potential if one practices meditations and visualizations for the future.

Now is the time of gestation. Imagine yourself as the earth resting beneath her snowy blanket. Go within, Be quiet, Follow your dreams.

December

The I Ching hexagram governing this month is number 24, Fu, Return or Turning Back, Earth (upper three lines) over Thunder (lower three lines). The element or phase is Earth, and the chakra is the Root Chakra. In the Chinese calendar, December is the eleventh month. It embraces the Winter Solstice which is marked by the single Yang line at the bottom of the hexagram; outward, active energies are just beginning to cycle in and upward but, as yet, remain buried deep within the stillness of earth like a seed awaiting the summons of spring. The symbolism of this hexagram is of a person turning homeward, or inward. Spiritually, it indicates a time of turning back to the source, our inner selves and our inner connections. This is a good month to sit by a warm fire with a cup of hot cocoa (with marshmallows!) and contemplate or meditate upon that inner spark of the lightening which accompanies Thunder, that tiny flame in the DanTien (our Spirit Energy Center) which connects us to the Higher Powers.

The Winter Solstice itself is governed by hexagram number 29, Kan, Darkness or Abyss, water over water. Here we see the yang energies, lines 2 and 5, trapped between yin energies just as the short winter days are trapped between long winter nights. (The lines that make the sign for water can be seen as the winter solstice day from midnight to midnight: 8 hours of darkness - bottom yin line, 8 hours of light - center yang line, and 8 hours of darkness - top yin line.) One way to interpret and apply the symbolism of this hexagram is to be like water: the water (the yang line) flows between the earthen banks (the yin lines). It remains steadfast on its course. Water has the ability to overcome the firmest of obstacles with its gentle persistence. (Consider its effect on the Grand Canyon!) When we meet obstacles with gentleness, remain flowing and letting the earth guide us along our course, we will usually find that the turning point toward a favorable outcome is nearer than we expected.


January

The I Ching hexagram governing this month is number 19, Lin, Approaching or Advancing, Earth (upper three lines) over Marsh or Lake (lower three lines). In the Chinese calendar, January is the twelfth month. The element or phase is Earth. Yang energy is increasing (note there are now two yang lines at the bottom) and moving upward and outward. Internally, this indicates energy moving upward along the spine to the Sacral Chakra. (Energy movement is upward following the yang Governing Vessel Meridian until June when it reaches the Crown. In July, it begins to descend along the yin Conception Vessel Meridian (front of the body), returning to the Root Chakra again in December. In Qi Gong, moving qi through your body along these channels is called the Small Heavenly Circuit.)

The trigram Earth represents the mother; the Lake represents the youngest daughter, and the mouth or voice. One of the written symbols for this hexagram indicates a person in a position of leadership; some suggest a teacher. The name of the hexagram implies the leader or teacher is growing toward greatness. Another part of the ancient writing for Lin shows three mouths, indicating "people." Perhaps the leader is moving toward greatness with her timely and correct advice or lessons to her followers.

Spiritually, it is a time to become more active, and yet be responsive to your inner voice. Perhaps dialoguing with your inner mother-self in a journal would be beneficial and help to clarify lessons you have learned that have led you on the correct path. It is also a time to be a good daughter/listener, to yourself and to others. As the Sacral is the chakra of partnerships, your inner dialogue may find an outward expression by your adopting the role of a big sister, leading or teaching others through the sharing of your experiences and insights.

For an excellent explanation of how these hexagrams came to represent the months of the year, see LiSe Heyboer's "From Gui to Gua" page on her website "Yi Jing, book of sun and moon."