Who (or What) is the Sovereign I
By
Amir Fatir
The Sovereign I gives his daughter in marriage.
This brings blessing and supreme good fortune.
- I Ching, Hexagram 11, Line 5
The Wilhelm translation states: “The Sovereign I is T’ang the Completer. By his decree the imperial princesses, although higher in rank than their husbands, had to obey them like all other wives. Here too we are shown a truly modest union of high and low that brings happiness and blessings.”
But, in the accompanying footnote, Wilhelm admits that its uncertain if “the Sovereign I” meant T’ang, King Wen or if the husband was Wen’s own father.
The I Ching conveys the cosmic consciousness. It is doubtful that it would give 2 cent over T’ang, Wen or their fathers. Its primary purpose is to convey the cosmic truth. Nor should we accept that the old feudalistic promise of high and low has any place whatsoever in the cosmic way. All such biases reflect interpolations into the I Ching, not the oracle itself.
In the cosmic way -------called the Tao in Chinese ------there is no superior and inferior. The Cosmos is an indivisible whole that’s equal in all its (imaginary) parts. The Tao or way (Siraat in Arabic) does not recognize artificial ranks, aristocracy, or any such ego-derived divisiveness.
Unfortunately, Ra Un Nefer Amen’s “I Ching Praxis” retains the feudalistic attitude of the Confucianists whose commentaries polluted the current understanding of the I Ching. His rendition of line 5 is a virtual replication of the feudalistic commentary: “This line is received when there is the need for a person in a high position to ignore his/her higher rank, in order to unite with a person of lower rank.”
The title of Hexagram II is T’ai (Peace). So-called rank and the relegation of some people to lower rank is the very cause of revolution, the opposite of peace.
On a cosmic level, an emperor is no more or less significant than a jellyfish. I is Yi, the Chinese word for will. I Ching actually means “Willed Transformations” or “Intentional Transformations.”
The only true Sovereign is the will. Anyone can will anything at any time. Yet the will, though free and sovereign, is powerless. Being wholly immaterial and non-energetic, the will lacks the capacity to carry out what is willed. To carry out its intentions, the will has to activate another part of being, Sphere 3 of the Tree of Life, Binah, a word that actually means “daughter. Metaphorically, the Sovereign Yi (Sphere 2/Divine Will) must “give his daughter in marriage.”
Binah is the faculty of transformations symbolized by the Egyptian Khepera beetle. It is omnipotent in the sense of bringing about transformations without any resistance. When Binah is activated by the divine will, blessings and supreme good fortune are the result.
By
Amir Fatir
The Sovereign I gives his daughter in marriage.
This brings blessing and supreme good fortune.
- I Ching, Hexagram 11, Line 5
The Wilhelm translation states: “The Sovereign I is T’ang the Completer. By his decree the imperial princesses, although higher in rank than their husbands, had to obey them like all other wives. Here too we are shown a truly modest union of high and low that brings happiness and blessings.”
But, in the accompanying footnote, Wilhelm admits that its uncertain if “the Sovereign I” meant T’ang, King Wen or if the husband was Wen’s own father.
The I Ching conveys the cosmic consciousness. It is doubtful that it would give 2 cent over T’ang, Wen or their fathers. Its primary purpose is to convey the cosmic truth. Nor should we accept that the old feudalistic promise of high and low has any place whatsoever in the cosmic way. All such biases reflect interpolations into the I Ching, not the oracle itself.
In the cosmic way -------called the Tao in Chinese ------there is no superior and inferior. The Cosmos is an indivisible whole that’s equal in all its (imaginary) parts. The Tao or way (Siraat in Arabic) does not recognize artificial ranks, aristocracy, or any such ego-derived divisiveness.
Unfortunately, Ra Un Nefer Amen’s “I Ching Praxis” retains the feudalistic attitude of the Confucianists whose commentaries polluted the current understanding of the I Ching. His rendition of line 5 is a virtual replication of the feudalistic commentary: “This line is received when there is the need for a person in a high position to ignore his/her higher rank, in order to unite with a person of lower rank.”
The title of Hexagram II is T’ai (Peace). So-called rank and the relegation of some people to lower rank is the very cause of revolution, the opposite of peace.
On a cosmic level, an emperor is no more or less significant than a jellyfish. I is Yi, the Chinese word for will. I Ching actually means “Willed Transformations” or “Intentional Transformations.”
The only true Sovereign is the will. Anyone can will anything at any time. Yet the will, though free and sovereign, is powerless. Being wholly immaterial and non-energetic, the will lacks the capacity to carry out what is willed. To carry out its intentions, the will has to activate another part of being, Sphere 3 of the Tree of Life, Binah, a word that actually means “daughter. Metaphorically, the Sovereign Yi (Sphere 2/Divine Will) must “give his daughter in marriage.”
Binah is the faculty of transformations symbolized by the Egyptian Khepera beetle. It is omnipotent in the sense of bringing about transformations without any resistance. When Binah is activated by the divine will, blessings and supreme good fortune are the result.
