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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.
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 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.
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
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.
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.
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.
