July 2010

Yi-Ching Ching Yi internal principles. Chien-Wu/cielo. Creative. Origin. The natural mind. Spontaneous. The Void.

Both Chien as Wu mean heaven. It represents the mind or universal life (TE) that is non-being called the mysterious life and Inscrutable Mystery (Hsuan-ming). It is also the formless, the non-existence, which calls Lao subtle, invisible, intangible, inaudible, which generates the functions of the mind but not particularised in any of them. It is the superlative power so everything is "easy." All without becoming transformed himself.

His qualities are four, the first is Yuan , sign IFIC original, unique, without beginning or end. The second is Heng , its meaning refers to the advance contingent uamente without flinching. The third is Li , luminous, pure space, without resistance, transparent. The last quality is Chen , duration, eternity, devoid of time. The last two qualities show independ space gum (LI) and time (CHEN).

When Chien limited or obvious, it becomes Earth-Wei Kun- and this represents the Self, the way the existenciia of things, however, keeps Chien its natural nature imperceptible. In this event, Lao mark it as "One who comes from Non-Being" (chapter 1 and 40 of TT.ch). Being has the same s qualities of non-being, but modified.

Yuan as Origen, assumes the beginning, the birth of things, but keeps them originality, referring to things that are unique as creation. Heng is born maintaining continuity of the form assumed at birth. Li Figure is reaching Form, which makes the imperceptible perceptible, it is the inner spirit. Chen is the duration that is individually. the manner in which she relates to all other stocks created, it is the End or Dissolution.

Chien as Life or "natural mind" manifests itself in humans as Simple. This still "simple" is easier to see and live. This simplicity and ease is the "base of the natural and celestial" things and beings. Both qualities maintain the indoor-outdoor relationship of individual life. Ease and Simplicity The limits of any culture on nature.

The creative is described in six levels.

natural mind (Simplicity-Easy) to whom all re consultation Simple in its approach and easy in his experience, sees things according to their entirety.

Man lives naturally when it is near or origin (birth), rather than when in distant encounter him. At the end of life, when it is closest to the origin (death) retrieves the simplicity and ease. Beginning and End are intuitive metaphors d.

Principle of life, man perceives the existence naturally, but as it moves away and is influenced by the culture develops, deteriorates and denatured. Thus, nature and culture are positioned in a delicate balance that is reflected in the individual.

The more it grows a culture, conditioned by human nature and his spiritual energy then escapes from his inner dispersed in the cultural space.

Beginning and End down interaction and dependence mutual between individuality and universality. Consequently, natural and intentional are in continuous interaction.

The Creative (Heaven) is the innate wisdom of all beings and also the nature of things, it is called great in the Book of Changes.

or Spontaneous innate wisdom is like a mirror that reflects things as they are, without adding or qui project is doing any attribute. It is also that of becoming or flux that Lao Tzu referred to in TTch.

The Creative and natural mind or natural life is to reflect the nature of things without the change nor particularice subjectivity. Reflect is to follow the natural course of things. If Creative begets things, simple minds let sprout, and then after things themselves. This spring for themselves and follow their course is what constitutes the spontaneous, that sits as the creativity of the human nature.

The image of Creative in the Yi-Ching refers to a draw strength of self, this indicates that the mind to turn inward regenerates without need anything from the outside world. Here you can find a reference to Empty. It's where the intuitive wisdom extracted primordial forces of life and all the events. The Creative or Spirit, to be "strong and vigorous" Rebirth of self and is in the Void where is the mystery of the regeneration of life and eternity.

This in Taoist scriptures is called Life Hsuan-ming or mysterious and unfathomable mystery, to which Chuang Tzu also called Hun-tunen the Nei-Pien.

When the text of the Yi-Ching describes Heaven and refers to him as strength out of the self, suggests that even after creating the ten thousand things, permance with "Force enough "to regain their own existence. That "Force" is the "VA -CIO or Real Life Mystery.

The term "Mystery" indicates that any quality or feature that is assigned to life, life is not real, but fleeting qualities. The Void is the unique quality of life, as they see it Taoists, both its mystics, 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, Emptiness, Spirit and non-being is "an identity." Kun-Wie-Earth, "Kun is the manifestation of Chien and similar ra Chien. Is present at all levels of existence. It is the visible, tangible and audible Chien, this means you have Form and Existence. Is "being born of non-being" At this level, things that show there is apparent-individual-but also depends on other others. In this "need" is perceived "interdependence", an indication that there is none is sufficient by itself. We could recognize that we can not say "I exist", but rather, "I coe Xisto." Coexist is announcing Lao Act in chapter two of TTch that says: "Because there is beauty, there is the not-beautiful, because there is light, success that is not light, for there to be, there is non-being . This, according to Taoism, may Ed summarized as follows: "came in another and the other lives in me, and somehow not only live our existence but the existence of others. Hegel in his Philosophy of Nature tamibén speaks of the existence of "being in itself" and "for itself."

"Being in-itself" refers to naturally occurring beyond the subjective, the "being-for-itself" is what we think. So. The first is what Lao called non-being and the latter acting as the self, it would be "for-itself" where we live and feel to me, but It is not something that reason can live directly but that belongs to the "natural life" insight or wisdom is always present.

Kun natural feature or (mind-life) is the Simple-here, this term represents something genuine, not influenced by the "foreign culture" (for foreign culture must be understood an interpretation of what constitutes the field of objectivity) From the interpretation of nature is blocked the feeling that is seeing things before it takes place subjectivity.

Just as the property of the "natural mind" in its creative aspect is the Firmness of -Kun, is the softness or flexibility means that it is unstable soft, which has no finality. So soft refers to change, a transformation that knows no limits, although it generates a paradox, which has no limits "has no form." The changes are "structures" emerging from the base than non-transformed, to which it relates to everything that has also structures.

The structures range from the "Simple" to "complex." The simplest structure which has no structure and it is empty space, the abode of the spirit which has neither outside nor inside.

the Creative Spirit-Shen is: how receptive is the Form, to be generated by the former as structure, whereby the spirit is manifested, it would be "for-itself." In what sense Incoming call
Beginning and End

The Receptive is like a "mesh without boundaries from which nothing escapes, "as Lao-tzu in Chapter-73-of TT.ch, this amounts to the unlimited variety of stocks created (the Ten Thousand Beings)

RECEPTIVE As the spirit becomes visible and takes shape, is present in your destination and what he deserves in the course of his life.