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Synthesis of wisdom of life of the Yi-Ching

Heaven (chien) is the Primordial Spirit, the unchangeable, intuitive wisdom, which always present in existence and human life, also I called the non-being (wu). It is the enlightened mind for which the knowledge and all things in life are "Easy.

The hexagram two earth (kun) is the manifestation in the entire space of primordial spirit. So Single life or mind is indicated by the amount and number in the range of 1 to 10. These images are beings or things, are part of life, expressed as a section of that unit. Everything takes on different forms to finally return to their undifferentiated state or amorphous (non-being), and therefore, the mind or life in this state is referred to as simple. The simplicity is referred to the state of differentiation of things. Earth (wei) indicates the presence of mind in all things through change. If things change to return to its "natural state" and must go through different states is because they inherently contain a variety of forms which relate to EVERYTHING. Any image seen is thus a compound, a unit in which they remain "invisible" forms on their change over time.

When a thing is seen in its sensible unit says she is firm and when it is developed over time as composed, is said to be Flexible or Soft. An example would be a stem that sprouts from the earth. When the stem grows gives off branches, leaves, flowers and fruits. The drive shaft is the Simple, branches, leaves, flowers, fruits developed unit or the contents of it. This is indicated as compound, complex or structure. So when the stem acquires over time a structure of certain parts, shapes, colors and perfume is called "plum.

The plum is a tree, reaching maturity shown different from another call, for example, apple. The plum ripeness is called firm or solid that all parts (stems, leaves, flowers, fruits) (FLEXIBILITY) make up their differences with each other as the case when compared with the apple. The term Flexible or Soft indicates the constituent parts Structure. So, to say or Soft Flexible indicates that the unit is also something simple-complex or structure.

One thing anyone has in this way as a unit or structure. While

Unit contains the structure when the unit is not see the structure and vice versa. Earth (wei) is the mind when it takes shape and temporal existence, and is therefore identified as the ten thousand things. Heaven and Earth (wu-wei) is a presentation of the Unit. (TAO) as symbolizing the duality apparent interaction or interdependence of things as presented by Lao-Tse in the "2" TTch.

The emergence of a particle infinitesimal dust represents the manifestation of Life Mystery (Hsuang-ming/TAO), and it is philosophically stated as existence, which called being or Wei Lao. Therefore be as Wei indicate states or related variables. Germ Lao calls and this generally covers both an infinitesimal point as a particle or even un-embryo-and described the manifestation of what is born, grows and finally disappears.





The Hexagram-3-chun, is the image of what emerges when Heaven (wu) and Earth (wei) interact. We see the sequence that says, "After heaven and earth exist (wu-wei) that give rise to different beings. What fills the space between heaven and earth are individual beings. "CHUN means complete. CHUN is the undifferentiated state of being born human beings. It is the principle of individual retire existing or manifestation.

The significance of the potential locked CHUN , which in this case, not only symbolizes the natural roll and everything that is born and grows, but also the self. Chun shows the development of the "structure" can be called mind-body or "human nature". Its value in life indicates the similarity of human action when it should move within the constraints of limited life. An idea, a feeling, a trial are forces that emerge from that which has form (I-be) in Nature full of forms, all of them conditioned and conditioning. Chun is what is "germinating or being born" is harmony between what is individually and surrounding nature, is body balance necessity and sufficiency.

Hexagram 4 Meng The image represents the full manifestation of the existing individual. Meng indicates the self when in the human case-reaching adolescence, in terms of mind. It would be an idea that is defined, but not yet fully stabilized. In the spirit Chun individuation process is managed by Wisdom Natural or Innate Tibetans also designated Primordial Wisdom. In the Primordial Meng conjunction as something is, while Chun is said of his image-Chun is visible but not yet lost their home. This means that the natural origin dominates the individual is emerging and that did not lose its essential nature.

Meng is the state where the natural mind (I) decreased during their natural development. In Meng "body-mind" and has a definite figure is not in Chun.




In Meng ancient wisdom has been replaced by small wisdom, as Chuang Tzu calls the intellect is not nothing but the innate wisdom that has "degenerated" in the course of its development over time. The acquisition of the reason or part of the self (subjective mind) in Meng is a recent phenomenon, just as the development of the "blade of grass" is what Chun. Meng therefore is in a state of doubt, that the book called "rudeness." The coarseness is the lack of rigor achieved when the intellect is in its maturity.


The lack of maturity is what will allow me at that place Meng Intuitive Wisdom. The latter is confirmed in the words of the signs says Meng intertwined that means chaotic and therefore confusing lighting. From a mental perspective could be that Chun is intuition natural as it flows in its origin, while Meng is intuition when it can be maintained or preserved in the course of life and ego maturation occurs, as is the case of adolescents where intuition and intellect are not yet definitively separated .

One Meng messages is that "human nature" can only maintain the ancestral wisdom when your vital energy is still in full. In terms of energy (chi) Ancestral Power in adolescence has achieved the highest development, and when she enters the world of external conditions, where the culture is a powerful constraint, the relationship between me and nature tend to gradually separated, and the "chaotic confusion" is a constant in human nature. Meng

marks the point where human nature begins to become involved in the effort and the difficulties away from the easy and simple and gets in the way of the difficult and complex, which is the consolidation of the self.

The arrangement of the hexagrams in the Book of Changes can be seen as a circle where they are distributed the 54 hexagrams. In them there is a sequence where even numbers are a complement to the guiding idea indicated by odd numbers. The sequence starts with the Sky One is the number that follows the Earth that is number two. The Book says THE CREATIVE VA and receptive FRONT COMES BACK TO VA. The first is Guide, the second is what guidance or what goes up. So, odd numbers usually point to what is natural in man, while the image on the even number describes the apparent, the external shape of the phenomena. But nowhere in the book is apparent or formal is decreased to highlight the intuitive or the root of things. Vision of the book is that the creative (Sky-Wu) is like the center of the circle, while the Receptive (Earth-Wei) is the periphery the same and both are the Transcendental or Nature Original Unit that is designated as OAT.

When Lao-Tse in the Tao Te Ching says:

"The Tao begets the One

The One begets Two

THE Two begets Three

THE engenders Three ten thousand things "

The ORIGINAL NATURE TAO or Unit notes always present in the center and periphery of the circle. Original Nature is no more true in the visible, audible and tangible (represented by the Earth and Being number two) that invisible, inaudible and intangible (represented by Heaven at number 1 and non-being). The number three is the union of Heaven and Earth in Chapter 2 of TTch interaction points of being and nonbeing as Lao called Heaven and Earth. The interaction (wu-wei) can be seen as interaction, transformation, and conditioned unit and differentiation. But they can also be seen in the mutual dependence between things that, from the mental perspective is the relationship between subject and object or between self and non-being. It is this mutual tendency to not allow the exclusion of Form or the Self, to make room for intuition or no-way primary. Because the book says clearly, Nature (Tao) is easy (Heaven) and Single (Land) and any of them leads to the next or the existence of one implies the existence of the other.

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internal principles of Yi-Ching of Chinese grammar Bases



Chien-Wu-Sky its meaning is natural Life or Universal Mind. It works on all levels of existence. Represents the invisible, intangible, inaudible, is non-being is independent of space and time, when they are conditioned by the senses, thought, imagination, etc. Its quality in action is force, strength, power. Because this quality everything is "easy." All without becoming transformed itself. His qualities are four

Yuan is his nature to move forward without going back, and as such, is the origin of everything.

Heng is the power it has to manifest itself as being or seed of things and beings, promoting its continued development. Li

through continuity makes things reach a figure and makes the invisible visible. So non-self shows its external form. Li is the creative here, is internally as "spirit or soul." Chen

is the quality to harmonize the internal of the form with the exterior. This harmony is an agency that sets the pace and duration of life with all that exists.

When Chien manifests appears Kun (the being of things) but never loses its nature Chien to remain invisible, without assuming any form. In this sense Chien qualities are:

Yuan original, only without origin, without beginning or end. Heng

continuity of life without transformation. Li

is lightness, transparency, space without obstacles or resistance. Chen

lasting, eternal, because no parts.








Chien natural as life or mind manifests itself in humans as simple. this simple mind is "easy" to see the beginning and end of things. This simplicity is a carcaterística of primitive or archaic as well as people living in rural areas and is minimally influenced by the "culture" or the "spirit of time."
The nature of the mind can be seen from the perspective of power or natural or innate ability when I do not have the overwhelming force that is constituted as an individual. From the perspective of power or strength, the natural mind sees and does things easily. So everything is "easy." It is the quality of the natural power (creative)

From the perspective of the creative (how easy) is described in six stages:

Mind "simple" for whom everything is "easy" sees things in their beginning and end. The significance of this is that the human being senses the beginning of life, rather than in adolescence or adulthood, because it is closer to its origin. At the end of life, is again close to its origin, and there recovers easy to see things as they are. Beginning and end are taken as a metaphor for "intuitive."

In the beginning, the mind to be direct knowledge of things natural. When it becomes the natural development of self, this, influenced by the culture deteriorates and denatured. This is the downside of it. The culture is symbolized by the quality Li of creativity. Li is the media created that encompasses all members of humanity. Thus, when more advanced is a culture, the more "negative" results for its members. From this perspective, when the vital capacity of man is stronger, clings strongly that cultural possibility, which is the Creative ambushed or masked. As time passes, when the vital energy of man is weak and nearing its end, the original force of the Creative emerge easily and allows you to see things "as is". So beginning and end down all the time interdependence between the individual and based on universal life energy.
beginning and end point to the coexistence of "see and experience" where the intentional and natural are in a continuous exchange. The Creative
itself is the wisdom and "innate ability" in all beings. She is also called "Great" in the Book of Changes.







The "innate wisdom" or intuitive in the human mind is to reflect rather than act. She is like a mirror reflecting everything as is, without adding or taking anything away from things. This is also the flow or Devenir which speaks Lao TTch the Tao Te Ching . The future is always present.
creative in the action of the mind "Simple" is to "facilitate" the work of Nature, which is to follow the course of it. Just as the Creative creates things in due time, this "simple minded" let things sprout by themselves. This spring "for themselves" is the "spontaneous" as it is based all the creativity of art and "human nature."

The image of Creative in the Yi-Chin g is that pulls its forces "self", indicating that the mind to turn inward regenerates without need anything from the outside world. Here is an allusion to the vacuum where "intuitive wisdom" reveals the primordial forces of life and all the events. The Creative (Spirit) to be "strong and vigorous" Rebirth of self and is in a vacuum where is the mystery of the regeneration of life and eternity. This in scripture Taoist is called "Hsuan-ming (Mysterious Life and Inscrutable Mystery) Chuang-tzu also called Hun-tun in Nei-Pien .

When the text of Yi Ching speaks of heaven and says that he draws strength from self implies that even after the generated "ten thousand things" remains in force enough on it to recover its own existence. This "strong enough" is the Void from which comes the mysterious life or true.
Mystery The term used to indicate that all quality or property attributed to life is not real life but fleeting qualities. The Void is the unique quality of life, as seen by the Taoists, both its mystic and its philosophers and artists.
Thus the Spirit is the "essence or nature of the Void" The Void is the Spirit and the Spirit is the Void. Tao

, Vacuum , Spirit and Nonbeing are an "identity."

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Chinese characters fall into two classes: Wen

or Simple

Tzu or Complex

The simple figures are divided into:

hsiang-hsing or imitative drawings

chi-shih or imitative drawings

tzu Composite figures are divided into hui-i or added software, where all parties are significant, and hsing-sheng or phonetic complex, where a party has another meaning and serves as the pronunciation.

The first, simple drawings or images hsiang-hsing are hardy images representing the object referred iconically







symbols are indicative figures suggest indexical meanings.

logical aggregates consist of two or more simple characters, also involving two meanings. For example, the ideogram for the meaning "good luck check-chan, is composed of the sum of which represents mouth and referred to divination.

phonetic complexes are made from two or more single characters, one gives them meaning, the other indicates the mode of pronunciation.






These four modes must be added two more:


chu chuan-chia-chieh


The four above characteristics make the composition of the characters or ideographs the latter two make use.

chuan-chu is to accept the ideogram with much broader meaning, derived, broad, metaphorical, analogous, figurative. A father by successive approaches to interpretation.





regard to primitive characters, refer to specific objects. When ideas become broader significance of things comes from the same way.
Abstract terms chuan-chu are specific character.
chia-chieh means false or distorted. This refers to the use of an ideogram in a way that is not its own:

A) by mistake or because other existing character for this designation

B) by convention, to designate an object that has your name in the spoken language, but does not have an ideogram qeu specific. It happened that sometimes "mistakes" a type of calligraphy were not "corrected" by reason of being among revered texts considered, corresponding to the Analects of Confucius








Another example of chia-chieh within the meaning of "wrong or arbitrary" would be given by the configuration of the character "Ko" which means "big brother" but only in spoken language, none of the characters "Ko" existing had that meaning. So, instead of creating a new one is agreed that Ko "sing" would be used to mean "brother." This meaning was not related to the composition of the character, but was then admitted as well.

Thus chia-chieh are the reason that the interpretation of simple characters and intricate and difficult became easy. They darken many texts, memory clutter and confuse and discourage many Sinologists. All these problems arise from the "incoherence" of the formation of the Chinese language by the "carelessness" of the ancient scribes.

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The Sinology studied and researched various aspects of Chinese civilization. These include language, the literature the philosophy, the arts and science s .
Within the Taoist philosophy is contained the soul of this enigmatic culture. The most important book of this civilization is the YI CHING or Book of Changes , where there are strata views oldest wisdom of man and nature.
The CHING YI is a work of antiquity, whose origin is unknown at the time.

Another seminal work of Chinese culture is the book of TAO (tao te ching) its author is the mystic and philosopher known as caster LAO-TSE. The Book of Tao is a collection of oral transmission that existed in ancient China. She has 81 chapters divided into two parts, one called the Book of Tao, the second is the book of life book of the mind, represented by the ideogram you. This work contains a description of the way that man runs from the time of birth and natural world view that appears as philosophy and metaphysics. The tract of LAO, whose point starting the book of changes, and as indicated, the Old Master (LAO TSE) it comes from life experience, as well as the intuition of existence, as indicated in the ideogram mentioned.

filosfía so The natural way of life, not become the conceptual speculation, nor is it a philosophy of ideals, but what becomes unpredictable.
The other work of great importance in the Taoist filosfia is nan Hua Chuang-tzu ching consisting of 33 chapters, divided into three sections.

The enigma of these three books is that they have a certain spirit or magical aura that attracts while the common man, cause rejection of the scholar who seeks to prejudice based on their knowledge and know everything, which goes beyond recognizing and developing theories fictional.

The Book of Changes, despite the efforts of renowned Sinologists Orientalists, has laid a translation-oriented "life wisdom" but to an address oracular which is not in accordance with the spirit of TAO as shown in the TTch (Tao-te-ching) and Hua-nan ching of Chuang Tzu. Oracular sense can not differ from the sense of intuitive wisdom as it appears on Lao and Chuang-tzu .

The lack of Chinese language and have not had the opportunity to have been in contact with the Taoist tradition and replace it with the experience and the subjectivity of scholars, it becomes an insurmountable obstacle, but to clarify veil and obscure the view of the ancients. to all this is added the fact that the book combines "intuitive wisdom" with the intellect, as a server first.
The magical knowledge which alludes to the Book of Changes is centralized in the intuitive wisdom that Taoism called nonbeing.

Thus, the foundation of YI-CHING , is based on intuition alliance reason, is it that gave this work the longevity it has had on the time, because they relied on logical criteria, it had been made of the flexibility that allowed him to cross all cultural barriers. This flexibility comes from the "intuition of life" and not the assumptions about it. Both
Lao Tzu and Chuang from a tradition oral is beyond the academic bias of institutions and individuals.

The philosophy of "Book of Changes" is so broad and deep that has influenced all the cultural events of China's civilization and has remained until now apart from the excesses of globalization and technology.

Chuang-tzu unlike Lao Tzu is a writer, poet, mystic and philosopher who has influenced not only Sinitic culture, but throughout East Asia. His mastery of the Chinese language has no parallel with any other writer. He is not only a artist's life, but a poet and seer who express the most subtle teachings of the archaic men, an ironically humorous prose and poetic rhythm. Use the name of the emperors of China to describe regions of metaphoric, symbolic, and paradoxically, the treasure of the wisdom of real men.


These three works mentioned constitute the core where you can prove all other writings of the Taoist Canon (Tao tsang).

So, art, myth, philosophy and mysticism are ways in which knowledge is revealed Spirit (Shen). They are all types of language that are reflected in the spoken and written language, and is in the field of writing that makes an art china civilization where the relative and the transcendent live in a unit, this is the calligraphy .
writing differs from western China in the sense that an ideogram to be written can have a wide range of meanings.
Each ideogram is based on some of the 224 radicals, and each of these has a basic meaning, but also have some "extensibility" . Thus, an ideogram can be verb, adverb, adjective or have some functional variations, and the same plasticity that makes the symbol.

A symbol is presented as a collection center, where there is a variable of issues that seem to be rigidly delineated.

When calligraphy, his intellectual sphere (grammatical) changes to the aesthetic sphere, where language begins its return to the interior to become undivided being named Lao nonbeing (wu ) .

The conceptual meaning is the content "superficial" of an ideogram has a function similar to of "human personality" . When that meaning, which states as superficial or formal life blurs, emerges a hidden meaning that is "extensible" or spirit is the basis of which language is born.

Thus, the intentional meaning of the ideogram lies intellectual and utilitarian. Is spontaneous as the undercover unit, which stems not only life but also all varieties of human languages. The first meaning (intentional) helps small and utilitarian goals. But in a second sense of how small and how useful are integrated naturally with real or mysterious origin (Hsuan-ming), and the calligraphy becomes a direct vision where art, philosophy, myth and mystique make the intuitive wisdom of life.