Ch'an Blog - Remembering Richard Hunn.

[Shi Da Dao]

The current events in Burma, remind me of a letter Richard once wrote, whereby he was criticising a Burmese Buddhist monk, who had reportedly said that the type of government didn't really matter. This was in the late 1980's, following the military crackdown in 1988, and just prior to another uprising in 1990. Richard's point was that if a government outlawed Buddhism, then Buddhism could not be followed. The monk in question, was probably forced into making the statement, by the military government of Burma. Of course, in world politics, we saw unarmed students in China in 1989 - come out onto the streets and campaign for greater democracy in China - the government's response on that occasion was to send heavily armed troops and tanks to crush the movement.

Today, the Buddhist Sangha of Burma has decided collectivley, to confront the military government of Burma with peacefu righteousness. This has stemmed from some monks being actually assaulted by military personnel. The monks are not using phsyical violence, but are simply 'marching' with moral force. This is the force gained from the following of the Buddhist rules (Vinaya), with the intention of bringing down the military government from within the minds that 'think' they are in control. It is an attempt to dismantle the military regime, from within, by-passing its very strength - i.e. outer force. The monks do not contest where the military government is strong, but by their example, hit exactly where the government is weak - which is virtually everywhere else. The government maintains power through the threat of physical force. As an economic entity, it survives in the world by support from China, India and Japan.

Interestingly, two of those countries are democratic (India and Japan). China supports Burma without question, as the situation within Burma reflects that of the situation within China - namely a party brought to power by a military machine, that holds its power through the threat of force. Tibetans, if they can get information from the outside world, will see that fellow Buddhists are successfully standing-up to oppression, with the use of peaceful protest. The problem with Chinese Buddhism in the mainland, is that it is state run, and state defined. The communist government essentially destroyed the independent nature of its indigenous religions, following its coming to power in 1949. The government might well be worried that some people inside of China might find their moral courage yet again, and march for freedom.

Moral force is the issue. And moral force is generated by good conduct, and correct meditation. So that thoughts, words and deede emerge from a pure Mind. Suich a pure Mind, cleans the world it finds itself within. But more than this, as the world is a creation of the Mind, a pure Mind creates a pure world.

[Shi Da Dao]

As I write, the news footage from Burma, shows Buddhist monks marching purposely through the streets of the major cities of Burma, with ordinary people forming human barriers around them, to protect them from the Police and the military. There are also reports that the government crackdown has begun, and that monks have started being arrested and beaten. There has been no violence on the part of the monks.

What we are seeing, is moral authority integrated with courage. Courage of the highest kind, motivated by the deepest compassion. The ripple of karmic consequence has now been set into motion. Regardless of what the authorities do to the bodies of the monks, the karmic effect has already occured, and will continue to operate, no matter what happens to the monks. In effect, the monks are making a sacrifice of themselves, for the betterment of the people. And it appears that the democratic leader Aung San Suu Kiyi, who recently met the monks - has been moved from her home, and inprisoned.

[Shi Da Dao]

Like Carl Jung, Richard Hunn was very taken with the ancient book ofhinese wisdom - the YiJing (I Ching). Or Classic of Change. He had reservations about Richard Wilhelm's translation - even though Wilhelm was a personal friend of Carl Jung - with Jung actually writing the foreword for the translation. Wilhelm made a complete translation of the text, which is in three parts - usually, many translate just the first part - of the 64 hexagrams and there commentaries. In this respect, Richard much preferred John Blofeld's translation of the first part of the YiJing - the 64 hexagrams and there commentaries. As far as I know, this version is very difficult to acquire - but Richard picked-up a copy for me, whilst he was briefly passing through South Korea - on his back to Japan.

Blofeld translates the commentaries along the lines of a purely divination perspective. Whereas Wilhelm's translation is as near to being as literal as is possible. The problem with literal translations, is that although they are technically correct, it is not always possible for the general reader - with little or no knowledge of the YiJing, to actually understand exactly what is being said. John Blofeld translated and re-interpeted the commentaries - projecting meaning into the text, so that the average reader could immediately access at least the guiding aspect of the text. Over-time however, and with experience of the text, it is possible to move on to Wilhelm's translation, and gain much from his accessing of the ancient mind-set that constructed the text. This takes time, like any other Confucian aspect of study.

[Shi Da Dao]

Master Xu Yun was visiting Hong Kong around 1949-1950. At a time of great social and political unheaval on the mainland of China. The Communist government of Mao Zedong, had an overtly anti-religious ideology and agenda. Religion was viewed as 'poison', and a reflection of everything that was considered 'wrong' and 'corrupt' about China's past. As a consequence, it was one of the first and main targets of the Communist regime.

Monks were attacked, beaten and killed. Nuns were treated the sameway, but with the added threat of 'rape'. Monasteries were stripped of their belongings, and the resident monastics forced out. Master Xu Yun himself, was beaten almost to death, when well over 100 years old. The Buddhists of Hong Kong, knowing in advance what the Communist regime thought and intended (the Communist regime had secured regional power previously in China, but this had been eventually destroyed by the Nationalists), implored master Xu Yun not to go back to the mainland - so that he might live in peace in Hong Kong, and not face the aggression of the Communists.

However, master Xu Yun was of the opinion that the good people of China, needed people like him, at a time like this. That the government should not be mistaken for the people they oppress. And I think that this is directly relevant to the situation in Burma today, with peaceful Buddhist monks being beaten and shot, alongside civilian protesters.

[Shi Da Dao]

The Buddhapadipa Buddhist Temple, situated in Wimbledon, London, is an extraordinary Buddhist. Essensially, it looks and feels like a park, with a Thai Buddhist Temple area, and a large, central house - with three floors. The Temple area has at least two floors, with the upper floor open at the weekends - where memebrs of the ordained Sangha give Dharma talks to Thai people, and to non-Thai speaking Buddhists. All through the week, people - both lay and ordained, occupy the central house. The living quarters are there, and many people spend time living there for a short-time, meditating and reading scriptures. The building also has a small, but reasonable Buddhist library.

I tend to spend most of my time in the Temple grounds, usually sat under a tree, interspersing bouts of seated Ch'an meditation, with readings from the Vimalakirti Sutra. One part of the Temple, in the middle of the park, situated just over a small wooden bridge - that crosses the central pond teeming with fish and birds - is an area that has been allowed to have Chinese Buddhist and Daoist statues placed respectively in and around the pathway. This shows the compassionate nature of the Sangha - and the broadmindedness and compassion of the particular Theravada tradition, that resides in the Temple. In another area, there is now a Hindu section, with various statues, mostly of Ganesha. It is good to see. Here and there, there are other religious symbols.

I have never got involved with the lay-followers of the Temple. Although I have met one or two, over my years of intermittent attendence. I go there to meditate deeply, and experience a deep tranquility - whch I am sure arises out of the strength of practice of the ordained Sangha, the Ajahn - or Abott - and the devout lay-follower. Continuous meditation, creates an environment that allows anyone to come up for spiritual air, when the time is right for them. For this, spiritual areas such as Buddhapadipa are essential.

I have been visiting the Temple for over ten years. Often, I would sit and meditate, and read the latest letter from Richard, sent from Kyoto, Japan. His words, when directed in a certain direction, would strike at exactly the right moment, and hit the right point. The peaceful environment of the Temple, tends to amplify the power of spirituality. I was pleasantly surprised, to learn, (in about 2002), that Richard Hunn had actually spent a considerable amount of time meditating and living at the Buddhapadipa - in the 1970's.

[Shi Da Dao]

If one where to go back to a certain point in history - say 2000 years ago, one would find an established monastic community - infact, actually, many established monastic communities all over north India and beyond. These scattered communities, made-up of both monks and nuns, practiced their religion around a received body of teachings, that eminated from the Lord Buddha Himself. Each monastic commnity was surrounded by a supportin laity - and each community had developed a particular view regarding how those teachings should be interpreted and applied. It is these differences in interpretation and practice, that served as a basis for the different schools of Buddhist thought, originally said to eighteen in number. All agreed on what the Buddha said, but each operated under its own wisdom, gained from monastic practice.

If one were then able to go back a further five to six hundred years, one would discover the Lord Buddha, either sat in a forest clearing, teaching the Dharma, or going on one of His many long distant walks from one place to another. There would not be an established monastic community (i.e. Sangha) that we see today, and the distinctive line between the sramana and the householder - would not be that clear. Many people were sramana in the Buddha's lifetime - and such a role - that is, leaving one's home, and living in the forest, at the foot of a tree, to find inner peace, was by no means unique to Buddhism - it was known before the life of Lord Buddha. Those who chose to follow the Buddha directly, were sramana in the first instance. Only later did the sramana of the Buddha, become the bhikkhu, or noble beggar of the Buddhist monastic system.

And when this occured, when the sramana - became a definite category (i.e. bhikkhu) linked directly with a Buddhist practice, with its categories, standards and rules, then the 'laity' as a separate and distinct concept, came into perceived existence. Prior to this time, The distinction between the forest dweller and the house dweller, was purely circumstancial, and based initially upon how close to the physical Being of the Lord Buddha, one happened to live. Those who lived directly around Him, were sramana, whilst those who lived further away, possibly in houses, were laity. But the distinction was originally very fluid. One could live for sometime around the physical presence of the Lord Buddha - thus being a sramana, and then return to one's home, thus becoming a lay-person. It was only much later on, that the distinction between the two, became concretised, and the fluidity and ease of movement from one category to another, disappeared as the sramana became an ordained bhikkhu, and the laity, by definition, became an unordained Buddhist practitioner.

Much of the Mahayana literature still emphasises the original freedom of thought that surrounded the Lord Buddha. As does much of the Pali Canon. This non-distinctiveness is the heart of Ch'an.

[Shi Da Dao]

A year ago today - Richard Hunn passed away. I was aware that he was ill, and that he was in hospital again - in Japan. I felt that his Mind was clear and bright - behind the illness and its symptoms. Being at a distance, (as I was), I was disconnected from the immediate experience of the effects of his illness upon his existential life. Of course, he was cared for by his wife, and his son.

The passing away of anyone, is not a simple matter. It is more than just a light going out, but indeed, a light is lost. For when the light fades - that which it once illuminated, fades as well. Pandit Nehru - the leader of India, described the passing of Mahatma Gandhi as 'The light of my life has gone out.' A good person iluminates the surrounding world, far and wide. Bringing understanding, compassion and perspective to the changes that define our presence. In many ways, Richard lit his own path brightly, through his love of knowledge, and his perpetuation of wisdom.

And despite his air of the refined, and advanced scholar, he met the trials and tribulations of ordinary life, as you and I would do. He did not lock himself away. Or insulate himself from the world, but experienced the 'ordinariness' of everyday life, as strongly as anyone could do. He was very much a human-being, intouch with what it means to be 'alive'.

His practice was very deep. When he lived at the Buddhapadipa Temple, in Wimbledon, south London, after many weeks of study and meditation, he was asked to stay-on as an ordained monk. Obviously, this is not a decision to take lightly, nor is it a path that should be rushed. Richard felt that he had work to do in the outside world - and that the stage of being that he was aiming for, was beyond that defined as 'monk', or 'lay-person'. He was taught by Charles Luk that the essence of all phenomena that presents itself before the senses, and the senses themselves, are empty in the then directions, and share exactly the same essence. Terms such as 'monk' or 'lay-person' then, become just obsticles on the road to self-realisation.

And when we were discussing this idea of the ultimate essence of things being exactly the same, he sent me a postard from Japan, with a note written on it, with the following quote:

'"I proclaim there is absolutely no difference between a layperson with a mind (citta) which is liberated, and a bhikkhu which has been liberated for a century." SN5.410

And again:

"The layperson Tapassa, because of hearing the Tathagata, has gone to utmost supreme trancendense... and has his being in the enlightenment of the immortal itself." AN 3.451[/i]

At the time, a high ranking monk of the Theravada order - whom Richard had taught many years ago, was of the opinion that lay people were not members of the sangha - and could not achieve enlightenment, etc.

Of course, what mattered most, was not the use of words, in the exchange of ego constructs, but rather the securing of the piece of Mind that comes from fully perceiving and merging with the essence of the Mind that is aware of all things.

Thank you

[Shi Da Dao]

Yesterday, a book publishing firm contacted me, regarding a review that Richard Hunn had written on an online bookstore - some years ago. Infact, in the discussion section of this forum, there is a link to all of Richard's online book reviews. However, apparently, one of the books he reviewed, is about to be re-printed, and the publishers want to use a section of Richard's review in the advertising campaign. Of ocurse, to do this, they need permission from Richard's relatives, etc.

Getting on with things, gently, and in the background, was more how Richard went through life - as regards academia and spiritual development. He did not necessarily court publicity in any overt sense, but he did appreciate being heard and understood. The mind-set of the publishers, although polite, are inherently exploitative, as they want to use something they do not own, to advertise something else, that they wish to sell for profit. They contacted me, because (apparently), they had read the obitrary I wrote for Richard, that was published in The Middle Way Journal, or at least they had seen the obitrary, and gained my contact details from it. In a sense, such an attitude sullies the intent of the obitrary, which was to remember a good person, in their passing. Such is life.

I am not sure whether Richard would have agreed to it. For a start, the Publishers referred to him as 'Richard Dunn', and did not even have the courtesy to spell his name correctly! In this, there is a lack of even the most basic respect. Richard was offered many interesting, and probably far more important undertakings throughout his life, and he did not pursue everyone - even though they were pursuable.

It is interesting when the spiritual world and the material collide. The book being re-printed is about the great Japanese Soto Zen originator - Dogen - and here is the review that is under consideration;

"Kodera's work makes fascinating reading for anyone curious about Dogen's background in Sung China. A sterling translation of Dogen's Hokyo-Ki, supported by careful annotations and historical background material ... Happily,it has the merit of being informative without ever being stuffy. Minus Kodera's careful annotations, much about this text would remain obscure and the author's work helps to put it in proper context." - Richard Hunn, Kyoto, Japan

The interaction between the spirit and the material is of concern for use all. It is the essence of the Ch'an method, and the manifestation of its understanding.

[Shi Da Dao]

Richard and I kept a correspondance over many years, interspersed with meetings, meditations and the like. Since his passing I have been in the process of collecting together all his letters, postcards and notes. This is not as easy as it sounds, as sometimes he wrote so much, that the communications themselves have become scattered around my living area. For instance, many of his picture postcards from Japan, ended-up between the pages of various books, for safe keeping. But with the added complication of no record being kept of which books they were kept within! It has been literally a plan of patience, as I go through the pages of my many books.

Last night however, I hit something of a goldmine in correspondance. On a bookshelf, situated between two large, hardback books (about Bonnie Prince Charlie), I discovered three, four-page, hand-written letters, one Christmascard (from 2005-2006), and about six picture-postcards. In all, containing some very important information on many levels.

One story that Richard had told me some years earlier, was put into writing, regarding Charles Luk, Richard's Ch'an teacher. Richard says that when Charles passed away in Hong Kong, in the late 1970's, Richard was living in the UK, and had no way of knowing what had happened. However, the night Charles passed away, Richard had a dream that saw a large, ornate Chinese fan. Initially closed shut, in an upright position. Suddenly, the clip loosens, and the fan opened like a peathingy's tale! In the centre of the fan, one could see a picture of Charles Luk, which slowly dissolved into that of a dragon. The dragon then disappeared.

This was very significant for Richard, I shall replicate the entire extract of this incident, in a following entry, as I feel it is and was very important for Richard.

[Shi Da Dao]

Richard Wrote:

'Quite incidently, E.D. Gardener, the little known English mystic, once hinted about seeing the "web of the universe" - the subtle mind energy linking everything from subatomic particles - to distant galaxirs, in a blinding flash. This is over breakfast, with bread and butter - if only we knew! We dance with angels - but dare not look!

Incidently, E.D. Gardener passed away voluntarily, just like the Ch'an adepts, exactly when he said he would, exactly at the Summer Solstice. There are rewards and blessings for wearing this "spirit robe" or flesh body, with all its woes and pains - we are lucky to be able to practice the Dharma. We bring nothing with us when we entire this world, and take nothing, when we leave it - accept the spiritual wisdom we have learnt along the way - last month brought the anniversary of Hsu Yun's passing, and November - the anniversary of Lu Kuan Yu's passing. As I am getting older I feel even more gratitude to them. I also feel more willing to share some things - about them. A few days before Charles Luk's death became known to me, I had a dream in which I saw a Chinese fan. It shone eith light - unopened. As I looked at it, the fastener dropped - and the fan opened, with waves of light (dhyana energy) pouring out of it. Suddenly - Luk's face appeared, which then transformed itself into a dragon, and dissolved in a boundless light. It was his way of saying "goodbye". Shortly after, I heard news of his passing. I relate this, because it is good that somebody else should know. Its the sort of thing only an enlightened master would leave as a parting impression. He was a very modest and unassuming person outwardly, known only to a few Buddhists in Hong Kong, Taiwan - and his Western readers. Regrettably, fewer and fewer Hong Kong Chinese know anything about his work and life.'

Letter dated 10.11.02

Note: Lu Kuan Yu, is Charles Luk's lay Buddhist name.

[Shi Da Dao]

And what is called for to remedy this situation, is a;

1) Clear method.
2) An ability to impliment the method.
3) A clear path of development.

It is often said that Ch'an is beyond words and letters. And this undoubtedly frees the Mind from the ego's reliance upon word structures, and the mental states associated, justified and perpetuated by them. However, it is also equally true that Ch'an masters were known to be adept at the use of the 'word', in both its verbal and written forms. Words, for them, were like sharp swords that cut through the seeker's ego, and literally exposed the underlying Mind essence. Words used in this way, are a very powerful, spiritual weapon - desinged to heal the Mind and not hurt. Even so, those who have had the good experience of reading about the Ch'an masters from early Chinese history, will know that in their compassion, and sheer urgency to help others re-find or re-discover the Mind Ground, any expedient method was used. Usually whatever was at hand, when dealing with an individual. Words were often part and parcel of this all-encompassing method.

That is not to say that words were used in the ordinary sense. They definitley are not used in the ordinary sense, by a Ch'an master. The ego uses words as if they each word were absolutely 'real', and that its meaning lasts longer than the time it takes to verbally express the word. The Mind becomes obscured with endless sophistry - layer upon layer of redundant 'meaning' that in itself has no true or helpful meaning whatsoever. The ego takes comfort in its continuous accumulation of nothing inparticular. And it calls this accumulation 'knowledge', that 'it' alone owns. In effect, the ego is literally holding on to shadows. The side-effects of words, as if words have died and the ghosts are mistaked for the real or original meaning. As the Ch'an method does not do this - it can be truly said that it is beyond words and sentences. Or, to put it another way, the method is beyond the attachment to words, and the memory of words......

Words then, are used to convey the Ch'an method. Even to assert that this is not the case - requires the use of 'words' and is self-contradictory. A Ch'an master will make a word out of nothing, and its meaning will explode against the ego structure, either weakening it, or blowing it completely apart (i.e. the gradual and instant enlightenment). The word is not 'loaded' with unnecessary meaning - or contradiction. It is only what it was intended to be, at the moment of important interaction. That is all.

[Shi Da Dao]

Like Charles Luk, Richard always shunned the limelight. He was hesitant about any course of action that might draw attention, and would prefer to work quietly away, in the background. I remember suggesting that he should write a book about his life - and he seemed quite amazed, and asked me what he would put in it! And yet, he wrote most of the time, at least up until the year of his passing, in 2006.

His letters, all handwritten in later years, (when he lived in Norwich, UK, his letters were invariably typed), would be about four sides long, containing fascinating instruction, general chit chat, and deep thoughts about this or that. As his illness progressed, he found it difficutl to write, least of all because his eyesight was effected, and he couldn't see to write at that point. He use to watch documentaries instead of reading actual books. It must have been a severe blow for xomeone who literally loved books, not to be able to read them. I know he gained great inspiration from the works of Shakespeare on DVD!

And despite all the pain and suffering, he did manage to keep a sense of humour, and a spiritual perspective about it all. It was not easy of course, and matters should not be made unduly 'light', by talk of grace under pressure, particularly in such a difficult time. But I feel that Richard did manage to express a certain 'middle way' with it all. Illness is not easy for those who suffer it directly, and those who are effected and affected by those who suffer around them. There is a translation of the sayings of a Ch'an monk by (Thomas Cleary), called Zibo - if memory serves me well, I think this monk lived about 500 years ago. He said that it doesn't really matter what a Buddhist teacher says when they are alive, just watch the way they pass from this world, and you will know whether their words are worth listening to.

[Shi Da Dao]

And Richard was of the opinion that the words of master Xu Yun, and Charles Luk, are worth preserving! Every so often, a postcard would drop through my door, with details of another re-print of one of Luk's books!

And then, sometimes a package would follow, usually with a hardback version book contained therein. These books were usually re-printed in India. And as a consequence, the important translations are kept in circulation.

Richard was concerned however, about the recent lack of the re-print of Ch'an and Zen Teachings. These books are essentially the recorded conversations of the Tang dynasty Ch'an masters - often credited with founding the five Ch'an schools.

[Shi Da Dao]

There was an ecleticism in Richard's approach to Buddhism. He was very open minded about all path of religion, of course, but the scholar in him, made sure that everything had its correct place. He may well have been influenced by the YiJing - or Book of Changes, in this regard. As he once commented to me that his first inspiration for learning to read and write classical Chinese language, was to read the YiJing in its original Chinese format.

Today, the emphasis is open the mixing of unrelated and incompatible narratives - whereby (for instance) part of the YiJing might be merged with part of Hindu, Buddhist or Christian teaching, with no prior thought to the dynamic contained within the original text, and an understanding about what the author of that tect intended to achieve, in the Mind of the reader. The texts themselves, contain a very important schematic, unique to that text. This must be understood, before differing narratives are introduced, an event which only serves to obscure the original message, and water-down the spiritual effect of the work. That is not to say that we, as individuals should not study differing texts, on the contrary, we are, with appropriate tutorage, able to understand the various narratives, (and benefit from them). Richard, for instance, read widely, often mentioned St. Augustine, Nichiren Buddhism, Theravada, Jewish studies and Sufis, amongst many - including Duidism.

However, his method to 'see' into his Mind essence, was that of Ch'an, and this is what he conveyed to me. He was very strict in its conveyance, and very gentle in its explanation. The enlightenment of Ch'an, is the effect of following an intense method, to its conclusion. But it must be stressed, that the conclusion - that is 'enlightenment', or innate knowledge of one's Mind - is not the sole property of Ch'an. The Ch'an method, is of ourse, the Ch'an method, unique to itself, but what is discovered through that method, belongs to all things and to no one thing. All paths, when clearly defined, and not unnecessarily obscured by superfluous freedom of lateral choice that serves no end, will lead the seeker to enlightenment, if that path is taught correctly and with a clear Mind. Ojr journeys may start from completely differing points, and we may think that we are heading to differing destinations, but in reality, we all share absolutely the same point of arrival - and this last crucial stage is where we give-up even the ideas we have, of what we think we are doing. We rest in essence.

Mergin narratives too soon, is not resting in essence, but replacing insight, with a pointless exercising of 'choice'. For instance, one might be of the opinion, that Budddhism would be better if it were practiced in a Mosque. Or, Christianity might be more effective, if the Hindu God Vishnu, replaced its founder for no reason other than pointless choice. Things that are worth something, are what they are, because they have been desgined go achieve a specific end, via a clear path. We may follow more than one path, as long as we are aware of exactly 'why' the paths differ, and 'how' they differ. And by way of analogy, we might speculate that by using differing paths, we are actually working on, and with, differing parts of our Minds, the point of which, may well be a speedier advancement along the path of development. This is a practice of maturfity, that is not to be discouraged. In Ch'an Buddhism for instance, many apply the Ch'an dialogue, the Ch'an meditation, and perhaps the Pure Land chanting, each is a clear method, unsullied by the other methods, but each shares exactly the same essence - the perfect, empty Mind. Through the diversity of approach, the parctitioner is constantly emphasising the One Mind.

However, the modern trend of methods losing their clear definition, only serves to lead to more confusion. Instead of a unified, underlying essence linking all things together, the emphasis switches to the differing apsect of the paths themselves. As if one were driving a car, but with one's attention firmly fixed on either side of the road, rather than the road ahead. Whereas, normallly, it does not matter how many roads we take, just as long as we reach the destination, and that the roads are clearly marked.

[Shi Da Dao]

The character 'Wang', meaning 'King' in this instance, is written with three horizontal lines, one on top of the other, with one vertical line, running down the mddlie, passing through the other three lines. Infact, in the Book of Changes - YiJing - the trigam 'Qian', translates as 'Heaven', and is made up of three vertical lines, just like the character for 'King'. The only difference, is the vertical line.

The three lines represent 'Heaven' at the top, 'Humanity' in the middle and 'Earth' at the base. The vertical line running down the centre, serves to suggest that a superior person, is able to bring together, or 'unite', Heaven, Humanity and Earth, through wisdom and insight. Here, we see the connection between a trigram of the YiJing, and the Chinese written language.

What does it mean? The universe is viewed as having three over-lapping but distinct aspects. The highest attainable (Heaven), the ground we live on (Earth), and the living beings we are (Humanity). It is interesting to note that Humanity has within, in equal measure, Heaven and Earth. And those in a position of influence, unites all three aspects. This is symbolised by the character Wang, or King, but should not necessarily be limited to tha actual office of King. It applies equally to any position that involves the dispensing of advice and guidance. We may perform this task with an 'holistic' approach, drawing equally on what is above, and what is below, so that all is balanced, with the minimum of ego interference, or, we can ignore the broader picture, and manifest from a small perspective.

Incidently, the Chinese character 'Qian', which is said to denote 'Heaven' in the first hexagram of the YiJing, is not the usual, everyday Chinese character pronounced 'Tian', and meaning 'that which is above', and usually 'sky'. Qian is actually written as a Halberd stuck in the ground, with the point aiming at the sky. There is a yak's tail tied near the point, that blows in the wind. There particles for 'sun', and 'moon' also appear. The halberd is the sign of authority - perhaps that of a general commanding his troops from a hill top. The yak's tail denotes authority. An authority that is applicable to both day and night. A wisdom that sheds light everywhere.