Category Archives: Anandamayi

Validating Comments

When I started studying the I Ching, I promptly realized that the hexagrams were describing situations. The comments associated with each hexagram and line either give proper advice, or describe the situation and eventually predict its outcome.

This is how I started studying, situation after situation, until I came to a stop because there were situations that I could not resolve, comments that I could not understand. 13.1 is one of these, I could never understand what it was about. At some point I could not progress anymore.

Then I have stopped studying the I Ching for 10 years, and when I returned (long story short) I asked the oracle to give me its own titles and comments for the hexagrams and the lines. The multiple lines comments came after. And then, many of the lines I could not understand appeared much clearer, but at the same time some situations that I thought I was understanding crystal clear became less obvious, for example 8.1.

So there were some gains and some losses, but overall, my understanding of the I Ching has tremendously evolved. And then I’ve wondered if it was possible to prove these comments to be true, how would I proceed to do that?

Two ways of validating comments

One can validate comments and titles by using structure or readings. If you choose to validate them with the hexagram structure, you don’ t rely on anything else than the other comments for different hexagrams. Validation with readings suppose that you have access to a large base of readings, preferably with enough background and also the outcome, what happened in the end. Such base exists on the internet, but you can also use your own readings if you have enough and documented them sufficiently.

Validation with structure

When I was a young I Ching student, I was annoyed by 63.4 because it was warning of a danger but didn’t propose a solution.

The finest clothes turn to rags.
Be careful all day long.

It is fine and dandy that I should be careful all day long, but there should be something to do about it, don’t you think? I’ve read more about it in Richard Wilhelm and Da Liu’s books, and I got some hints about a boat having leaks that one could fix with rags, and also about the bottom of a dress getting wet. So, I reflected that if the boat presents leaks, it would be better to take another or at least to put it on a dry dock to fix it rather than using rags. Likewise, if the bottom of my clothes get wet, I can return home and change them. And then I considered that 49.4 could be the “solution” of 63.4.

Remorse disappears. Men believe him.
Changing the form of government brings good fortune.

49.4 is this kind of situation when you tidy up your room and change the place of every piece of furniture. It’s a great way to find old coins and lost papers. So, if your boat has leaks, putting it on a dry dock is very 49.4.

It turns out that 63.4 becomes 49, I’ve later learned that 49.4 is called the Fan Yao of 63.4. And then I wondered if each line’s Fan Yao was the “solution” or the “remedy” of the said line. That would be a great way to validate line comment’s don’t you think?

But before doing that we should consider unchanging hexagrams first.

Unchanging hexagrams

Oftentimes, people don’t understand unchanging hexagrams. What do they mean exactly? They have so many meanings!


There is something very simple to do about it: consider the complementary hexagram. Let’s take the hexagrams 29 and 30 as example :

29 – Depth

When problems are too difficult, one tries to work around them.

I Ching Hexagram 29

29 represents darkness, difficulties, danger and depth. It is quite easy to understand Now that we have understood that, we can infer the properties of hexagram 30: light, security, easiness, because 29 and 30 are complementaries.

30 – Lucidity

Patience leads to success.

I Ching Hexagram 30

And it is true that many of the lines of hexagram 30 relate to security, specially line 3 and line 6. On the other hand, the hexagram 30 has been named Lucidity by the oracle, so 29 must be about confusion, it works both ways.

We can understand hexagram 30 just by reflecting on hexagram 29. While it is true for any hexagram pairs, some are harder to get than others.

Some of the “easy” ones other than 29 & 30 are 1 & 2, 63 & 64, and also 11 & 12. We can also easily understand 19 & 33 since one is named (Wilhelm) Approach and the other Retreat. However it is much more difficult to get some of the pairs such as 3 & 50, 8 & 14, 9 & 16, 26 & 45. They require thorough attention and I am far from being able to validate them all. As of today, I have been able to validate 8 & 14 by following the oracle’s titles: Selecting recruits for 8 and Meeting demands for 14. This is how comments and titles can be validated, by considering the complementary and this is why you cannot put any name in front of an hexagram, because it has to match its complementary.

The hexagrams 41 & 42 form a kind of exception here, since they represent decreasing and increasing but are not complementary of each other. The reason can be found in hexagram 42, for it is not about being increased but about increasing others. By decreasing others one gains in influence (31), by increasing others they make them last longer (32). You can get the picture by considering a pile of sand. When shoveling it, you decrease the pile (41) and gain some sand (31), then you would drop it (42) at it’s resting place (32). 41 & 42 are said to be mirror hexagrams.

As I was consulting the I Ching to get the hexagram titles, when I reached the hexagram 61, one of the first readings I got was 63.4. I took it as a warning, because the hexagram 61 is traditionally called Inner Truth, it is a beautiful concept and as such the hexagram 61 is the favorite hexagram of many, even though they don’t get it always. The oracle was warning me that it would turn into something ugly, and I finally got Immobilized as title. This was causing two problems for me, the first was that it was conflicting with hexagram 52 (Keeping Still) and the second being that hexagram 61 is usually interpreted as trust. Now there are arguments in favor of Immobilized. The first is that it looks like a cage, the second is that Immobilized is the complementary of 62, which represents a bird flying, so is about mobility. The oracle gave me Exiting as title for 62, which confirms 61 as being Immobilized. 61 being the cage, 62 is the bird and we can recognize that love happens when the bird (soul) gets caught into the cage (heart). This is how we can find Inner Truth again, despite the difficulties. Even if someone disagrees about the titles of 61 & 62, we can see clearly that they fit into the complementary scheme. And if someone would like to propose different titles, or even keep Inner Truth and Preponderance of the Small, then they would have to show how inner truth is a complementary idea of the small being in excess, good luck with that!

Nuclear hexagrams

Another great way of validating an unchanging hexagram and its comments is by considering the nuclear hexagram. The nuclear hexagram is the hexagram formed by the two inner trigrams of the starting hexagram. That is, when you have an hexagram, take the lines 2,3,4 then 3,4,5 and you will get its nuclear hexagram. As I understand it, the nuclear hexagram represents the root or the origin of the situation. For the hexagram 29, the nuclear hexagram would be 27:

27 – Supply

One supplies as needed.

I Ching Hexagram 27

There is a lot to say about the nuclear hexagrams. Here we can understand that feeding oneself creates difficulties. Among the 64 hexagrams, four hexagrams have 27 as nuclear (the three others being 59, 60 and 61). So there are four possibilities given a root situation. There are sixteen nuclears of the first level, and those sixteen nuclears have four nuclears of the second level, which are 1, 2, 63 and 64. 1 & 2 being their own nuclears, 63 & 64 being the nuclear of the other. So, the need for supplies (hunger) limits us (60), creates difficulties (29), causes separation (59) and is a cause of immobilization (or capture, 61). Again, given an hexagram and its nuclear, the titles and comments need to match. This is how we can ensure that comments are valid.

Single changing line

As I have already explained, the Fan Yao is a very interesting line of research when it comes to validating line comments. Naturally it has to work for every line, and not just for 63.4 & 49.4. So, can we find other examples ?

Fan Yao

A relatively easy one is 16.1:

Enthusiasm that expresses itself
Brings misfortune.

This situation is quite well understood. We are enthusiastic about something, then get disappointed. So, let say I have been enthusiastic about a new singer, then my friends may tell me that this singer is worthless and they don’t like this kind of music. This is how 16.1 works. Is there anyway I can fix this issue?

Shock comes–oh, oh!
Then follow laughing words–ha, ha!
Good fortune.

OK, I have been enthusiastic, and it turned wrong but I can still joke about it. This is how I can revert misfortune into fortune.

Another is 35.4:

Progress like a hamster.
Perseverance brings danger.

We have someone hiding here. What can be done about it? The answer is 23.4:

The bed is split up to the skin.

23.4 represents a direct attack. For example if a thief is hiding stolen goods, a search warrant would let the policemen find them. Note that the reverse is also true. If you are scared about a direct attack (23.4), then hiding yourself (35.4) is the way to go.

I have used here Wilhelm’s comments but I have naturally in mind Taoscopy’s comments. But before we look at them please let me introduce you other ideas about these changing lines.

Derived, Juncture and Reciprocal

It’s only recently that I have learned about those lines, in a post at mentioning a line path. The idea is quite similar to the Fan Yao in that any hexagram line has connections. Let’s examine the line 1 of hexagram 28 to see what it is about, and let’s see if we can validate Taoscopy’s comments with these lines.

28.1 Strengthening supports

I Ching Hexagram 28 - Line 1

One wants to improve because of the weakness.

There is nothing too controversial here, since the comment matches the classical version:

To spread white rushes underneath.
No blame.

The Fan Yao of 28.1 is 43.1, and there the classical comment and Taoscopy’s comment do not match.

Derived (Fan Yao)

43.1 (43 > 28) – Revelation

43 - Revelation

There is a risk of rupture by displaying one’s preferences. One must keep a low profile.

Mighty in the forward-striding toes.
When one goes and is not equal to the task,
One makes a mistake.

So, my theory is that the Fan Yao (which I used to name Derived) is the “solution” or the “remedy” to 28.1. Now it sounds strange, because 28.1 is about strengthening something, so why would I want a solution to that? This is why I have enclosed the word in double quotes, it’s a “solution”.

As we see it here, 43.1 is about exerting pressure on a single point. This can be a cause of rupture. In the classical comments, we also see the pressure caused by being mighty in the toes. So, you would prevent risks of rupture by reinforcing the whole, and you would fight the reinforcement by exerting pressure on a single point. This is how the line and its Fan Yao respond one to another. There is great insight to obtain by studying the Fan Yao.


28.6 (28 > 44) – Losing one’s bearings

28 - Losing one's bearings

One wants to continue alone because of the weakness of one’s entourage.

The Reciprocal is the line that you obtain if you flip the hexagram upside down. In the case of 28 we still get 28 since the hexagram 28 is symmetric.

We can see here that it goes the opposite way: instead of strengthening the weakest element, it is abandoned and left behind.

The Juncture is the Fan Yao of the Reciprocal, it can be seen as a kind of middle ground between 28.1 and 28.6.


44.6 (44 > 28) – Invitation

44 - Invitation

One asks their relatives to wait because they are not ready.

There is here a period of uncertainty, the weak element has been spotted but there is no decision taken between strengthening it or abandoning it.

As with the complementaries, these connections can be easy or difficult to grasp. But they are nonetheless helpful because they help us understanding a given line and its associated situation. Before looking at the multiple lines, let’s examine another example, with 22.3:

22.3 Making the pleasure last

I Ching Hexagram 22 - Line 3

One does not want to finish too fast.

Graceful and moist.
Constant perseverance brings good fortune.

Derived (Fan Yao)

27.3 (27 > 22) – Depriving oneself of food

27 - Depriving oneself of food

One neglects their supply.

Again, we can see here that the “solution” to not finishing too fast is to neglect your supply, and the “solution” to having neglected your supply is to use whatever is left slowly.


21.4 (21 > 27) – Claiming one’s due

21 - Claiming one's due

One asks what one believes that one deserves for one’s trouble.

Rather than living on reserves, the subject here prefers asking for payment.


27.4 (27 > 21) – Searching for the best solution

27 - Searching for the best solution

One considers the possibilities.

Again, the middle ground and indecision here, we can consider living on reserves or asking for payment.

Multiple changing lines

While I have obtained comments from the Oracle for the 4096 situations of the I Ching, these comments still need to be validated, essentially for three reasons. The first is that I have made mistakes, the second is that I don’t understand them all, and the third is that you may not believe that these are the right comments, and thus need some kind of proof.

When it comes to multiple lines, there is no definitive method of interpretation. One option is to use the hexagrams names to make a sentence. For example, if you get 20 (View) > 30 (Lucidity) you could as “Seeing light” or “Seeing clearly”. There are also multiple methods for the interpretation of multiple lines, such as the Nanjing rules or the transitional method.

There is another method that I use here, and that I have called the “Pivot Method”, which consist of taking one line and amend it with the other lines. I have written several posts about this method already, I am not going to detail all the different methods here, but we can look at the pivot method, and see how we can validate comments with it.

The pivot method

This method consists of taking the topmost line of the hexagram, which we can call the “Ruler”, and amending it with the situation formed by the other lines. Hilary Barrett had come to a similar method last year but seems to have abandoned it since. It is a very simple and natural approach, which has some level of recognition for two changing lines.

Thus, in our example 20 > 30 has the following title and comment: (20 > 30)

20 - View

20 > 30 – Reading the headlines

One focuses on the most convincing elements.

Reading the headlines, why not after all? But, is this a random comment or can we validate it with the pivot method?

So, with the pivot method we would read line 5’s comment, then amend it with the comment for


20.5 (20 > 23) – Refreshing the memory

20 - Refreshing the memory

One explains to others what they already know.

Correction (20 > 13) – Studying the situation

20 - Studying the situation

One looks at what the others have done to know what is left to be done.

I have already said that this method is not definitive, but it is very promising anyway. The biggest problem is caused by line 5, how can you explain to others what they already know when they read headlines? It does not seem to make sense. The correction also brings an issue, how would you study the situation when you read headlines? You would rather read the headlines, then study the situation by reading the whole article. And while you read the article, you already know what it is about since you have read the headline, thus, retrospectively, 20.5 makes sense here. This situation is about reading an article after having read the headlines. Maybe I will be able to refine the title later, but the comment is right on track One focuses on the most convincing elements. We have chosen an article to read after reading the headlines.

This method is not definitive because we have yet to take into account the transformation (some modern I Ching’s students call it the related hexagram). In 20 > 30 it does not seem to matter that much, but there are situations where it weights heavily.

Here is another example with only two changing lines:

33.3.4 (33 > 20)

33 - S'éloigner

33 > 20 – Defending one’s nest

One promises one’s children to do everything possible to get them out of the situation.

This comment is what I got from asking the Oracle. How does it relate to the changing lines, and we can explain it with the pivot method?


33.4 (33 > 53) – Moving away

33 - Moving away

Leaving to succeed alone: one has to be competent.


33.3 (33 > 12) – Moving away

33 - Moving away

Getting assistance from those who are coming in.

First, we interpret the line 4: someone is in a position where they can succeed without help. Without the help of what? The help of what is described in line 3: from outside. Thus, it means that someone relies only on their own and refuses outside assistance. What the final comment suggests here, is that there is a competition between line 3 and line 4: not only line 4 does not want the help of line 3 but line 3 is seen as a competitor, so it is about defending oneself from rivals. The children here can be seen as one’s works who are endangered by line 3.

This example shows how limited is the pivot method. We may use it to validate a comment, but it won’t tell us definitely what it is about.

Finally, let’s examine an example where the transformation can be seen in the resulting comment: (33 > 41)

33 - Moving away

33 > 41 – Being part of the court

One criticizes the weak more than the powerful.


33.5 (33 > 56) – Returning to the majority

33 - Returning to the majority

One stops searching alone.

Correction (33 > 61) – Playing with nerves

33 - Playing with nerves

One encroaches on the line of demarcation without creating a significant incident.

While we can see the criticism in 33 > 61 and the court in 33.5, the opposition weak/powerful comes directly from the hexagram 41, because 41 shows a situation where the powerful takes something from the weak. This is why the pivot method is not sufficient to explain a situation, but it gives solid clues nonetheless.


41 - Remove

41 – Remove

One loses their support and abandons. Accepting the constraints will arouse sympathy.

Validation with readings

The best theories don’t always resist Reality. To be valid, a comment has to help interpretation and give comprehensive results. There are many readings on the internet, you can find them on social networks (such as reddit or Twitter), you can find them on forums (such as Taoscopy or, you can find them in I Ching’s books, and you can naturally find them in your own records.

In the French translation of Richard Wilhelm’s I Ching, the translator, Etienne Perrot, has written a short tutorial on how to consult the I Ching. The question being “What is the usefulness of the instructions I am writing?” When I saw it the first time, I was baffled because he received 29.1.3 > 5, and I thought at the time that it was a very negative reading.

He must have been embarrassed himself since his short interpretation is only about the hexagrams. However, when reading the comment for 29.1.3, here is what we get:

29.1.3 (29 > 5)

29 - Depth

29 > 5 – Repeating the demonstration

One presents facts that others have already experienced.

This is what I call a spot on answer. In his interpretation, he has stressed on the importance of sincerity. And his sincerity is rewarded now, since we can make sense of the reply he got.

I could go on and quote a lot of threads, however some have personal content and can be embarrassing. So let’s stick to general questions.

While I could go and plunder the other I Ching’s sites, there are a few daily readings on Taoscopy’s forum. At that time (2015) I didn’t have the comments for multiple lines, so we can have a second look here:

Daily reading: 5.1.3 (Fukushima: Up to 100% of No. 2 reactor fuel may have melted)

The original link is gone but the situation is well known. We got 5.1.3 for this daily reading.

5.1.3 (5 > 29)

5 - Hope

5 > 29 – Hope

One expected better conditions than those that occurred.

Again, the comment is spot on. We have a follow up question in the thread that contains multiple lines.

Who/what become distant? -> 25.1.6 > 45

25.1.6 (25 > 45)

25 - Carelessness

25 > 45 – Earning respect

One  takes advantage of an unstable situation by taking protective measures.

Again, this is spot on. The lack of protective measures is pointed out here.

Validating controversial comments

While comments about multiple lines have no equivalent, some comments for the hexagrams and changing lines can be controversial when they don’t match closely the classical ones. The most difficult of all is probably 8.1. So, what about examining it?

8.1 (8 > 3)

8 - Selecting recruits

8 > 3 – Coming from the other side

One is tired of the delays caused by checks, so one modestly asks the other to come back to finish what they have started, when they are done showing their results to others.

Hold to him in truth and loyalty;
This is without blame.
Truth, like a full earthen bowl:
Thus in the end
Good fortune comes from without.

In the second part of Wilhelm’s book, we can see a comment related to “Coming from the other side”, but for the rest, the comments do not match. So, what are we going to do? We just need to check if the line makes sense in regard with the Fan Yao, the Juncture and the Reciprocal:

3.1 (3 > 8) – Resolving difficulties

3 - Resolving difficulties

When others ask for help, if one accepts despite the constraints, they set an example.


4.6 (4 > 7) – Questioning

4 - Questioning

Dismiss those who cross the line.


7.6 (7 > 4) – Restoring discipline

7 - Restoring discipline

It is time to restore order after action and for that one will need people who are willing to do what one commands.

We have seen that the Fan Yao is the “remedy” of a given line. In 8.1 (as expressed here) the subject is waiting for the results of checks. It can be for example a medical examination. In our example, while the subject is waiting the doctor or the nurse is showing the results to someone else. At some point the examination will be over and the medical visit will resume.

What is the remedy for that? Instead of being studied, the subject is being helped, the constraint being that without examination it is difficult to help.

The Reciprocal 7.6 shows a situation where order needs to be restored, while in 8.1 order is in the process of being restored. Also in 8.1 the subject is in a position of weakness when in 7.6 the subject has won the war.

The juncture 4.6 shows a middle ground between 8.1 and 7.6, things must not be taken too far.

I would not be surprised if you are not convinced as of now, because as already said, 8.1 is certainly the most difficult line to validate. A line that is usually well understood by I Ching’s students is 8.5, so we could check 8.1.5’s comment against the pivot method and see if it makes sense:

8.1.5 (8 > 24)

8 - Selecting recruits

8 > 24 – Moving the lines

One has succeeded to turn the situation around in their favor.


8.5 (8 > 2) – Selecting the most dedicated ones

8 - Selecting the most dedicated ones

Show what selection is: only take those who want to come, others can leave.


8.1 (8 > 3) – Coming from the other side

8 - Coming from the other side

One is tired of the delays caused by checks, so one modestly asks the other to come back to finish what they have started, when they are done showing their results to others.

In the comment for 8 > 24, we clearly see the weight of 24. 8.5 is well understood: those who do not volunteer can leave. What does 8.1 apply to? To those who have left, or to those who volunteer? While I don’t have a definitive answer here, the study of the comments show that it has to be those who have left, who then are asked to return. Thus the situation has been turned around in the subject’s favor.

We can also validate 8.1 with readings. Unfortunately, while I have found a few examples, they are a bit too personal or don’t have enough background to be presented here


In this post we have seen different ways of validating comments. If you have any doubt about a comment, if it is an unchanging hexagram examine it’s complementary, if it is a single line, look at the Fan Yao and the Reciprocal, and if it is a multiple line comments, check it with the pivot method. And at any rate, always verify with readings giving the same hexagram.

We have also seen with 8.1 that it is not possible, as of now, to validate every comment. More work has to be done.

But to conclude on a spiritual note I would like to show you something. We have seen that the complementary hexagram can be used to validate an unchanging hexagram name (or title) and comment. But yet, the oracle has given me very different names for 1&2. 1 is named Evolution while 2 is named Obedience. At first, I have seen Evolution as a way to settle the dispute between creationists and evolutionists, since 1 is usually named “The creative”. We can also see that giving different names to the hexagrams help us understand them better, because if 1&2 had been named “The emitter” and “The receiver” then we would not gain much knowledge here. But recently I have found another way to explain these meanings. It is a quote from Sri Ma Anandamayi in Bhaiji’s book.

Mother said on one occasion, “The one Eternal Word is the prime cause of the universe; with the evolution of that ever-abiding Word, the progress of the material life of creation goes on in parallel lines.”

The evolution of the divine word is represented by hexagram 1 while the obedience of material life is represented by hexagram 2.

Studying the I Ching with Anandamayi – Part 7: the spiral of criticism

8.3 (8 > 39)

8 - Distribution39 - Uncertainty


One has established relations with unpleasant people.

One of the most dreaded lines of the I Ching is 8.3. In some comments it refers to wrong people (Wilhelm-Baynes), in others to non-people (Hilary Barrett)  or unpleasant (disreputable) people (Taoscopy).


Six in the third place means:
You hold together with the wrong people.


What is generally understood is that we are confronted to evil people. It seems like we should be very careful when dealing with these persons and if possible shun them. Richard Wilhelm recommends:

Maintaining sociability without intimacy is the only right attitude toward such people

However, when practicing the I Ching, it can happen that we get this reading for something else than people. For example this thread at onlineclarity is about housing. We could elaborate that a house is non-people, but how can we interpret this? The question was:

“What advice for me re timing to buy a house “

In the background description, we can see that the poster describes difficulties with the landlord. At the end of the thread, the advice came to be wary of buying a house for wrong motives.

So, some can see this advice as an encouragement to leave because the landlord would be this kind of unpleasant people. Others can see it as a warning against leaving for wrong motives. And naturally there are other interpretations, for example that the new house would be unpleasant.

So, what is remarkable in this reading, is much less the interpretation that we can make, but the fact that the comment led us to point at the landlord and label him as unpleasant. Without even knowing more background. Someone in the thread also suggested suspicion against the estate agent, who could possibly be the wrong person. This line is as such a perpetual source of suspicion and embarrassment. Fortunately, Sri Ma Anandamayi can rescue us.



To listen to discourses on God or Truth is certainly beneficial, provided one does not allow oneself to be moved by a spirit of fault-finding or disparagement, should there be differences of outlook to one’s own. To find fault with others creates obstacles for everyone all around : for him who criticises, for him who is blamed, as well as for those who listen to the criticism. Whereas, what is said in a spirit of appreciation is fruitful to everybody. For only where there is no question of regarding anything as inferior or blameworthy (asat) can one call it Satsang – a play upon words: Sat means True Being, the Good; satsang the company of the good, and also a religious gathering. Asal, the opposite of sat, means non-being, wrong, evil. Therefore to find fault (asat) in a religious meeting (saiang) is a contradiction in terms.)

source, part TWO

What is described here is the spiral of criticism. This is similar to Jesus’ saying:

“Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.”

Matthew 7:3-5, NIV

Please note that Jesus recommends working on our own flaws first before dealing with others. This is precisely the lesson of the hexagram 39, as taught by Confucius.

To explain the problem in my own words: if you say something bad about someone, then you in turn will be subject to criticism. And the people who will criticize you will also be subject to criticism. This is the never-ending spiral of criticism and what the line 3 of the hexagram 8 is warning us against. Therefore, analyzing the aforementioned thread at onlineclarity led us to be suspicious of the original poster, of the landlord and of the estate agent.  Then we can in turn criticize who has been suspicious, thus offering ourselves to open criticism.

Now, it can be necessary to exert some criticism. For example if one of your good friends is a singer and can’t sing correctly, you’ll want to help your friend by saying the truth. When asked about this the I Ching commented:

2.3 (2 > 15)

2 - Obedience15 - Decency


One takes only the necessary to carry out their task.

Now, how can we interpret the 8.3 comment from above? Simply put, this poster had no reason to leave this house, other than being critical about the landlord. Who are the unpleasant people? And what if we were leaving this question unanswered?


After consulting the oracle, the comment has been changed to: One is acquainted with people whose reputation has been tarnished.

Studying the I Ching with Anandamayi – Part 6: the empty basket

54.6 (54 > 38)

54 - Assistance38 - Misunderstanding

Before I even started making Taoscopy’s comments, I had some knowledge of the I Ching. Among the lines that I thought I was understanding very well is 54.6.


The woman holds the basket, but there are no fruits in it.
The man stabs the sheep, but no blood flows.
Nothing that acts to further.

So, this is about requesting for a service without payment, or asking a question when you already know the answer, things that are arranged beforehand. It’s all about falsity.

As we can see in the classical comments, the basket has no fruits, and the sheep is already dead. This can also be related to Jesus’ withering of the fig tree. What can be more clear than this line? Why should we ponder even more about it?

When I have started writing Taoscopy’s comments, the oracle had a few surprises for me. This is one of them.

Others wait until one has finished to prepare before returning.

How can I explain this comment? Until recently, I couldn’t, or at least not very well. We can say that the comment is not so pessimistic, because of 58.5, it would be dangerous to talk about misfortune here. Also, we can, with difficulty, admit that “one is preparing a lie”, so it would show a situation where someone wants to come back after a dispute and is waiting for an acceptable lie to do so.

Can Sri Ma Anandamayi teach us something about this line? Judge by yourself.



Sri Ma Anandamayi and her group of devotees were at Tarapeeth, to celebrate a religious ritual for Tara Devi, one of the Hindu goddesses who are a manifestation of Durga.

Here is what Sri Gurupriya Didi writes about this visit (page 14):

In the course of the conversation, Shachi Dada said “Ma, a dead body is arriving today.” Ma said “I have heard that unless a dead body arrives here, Tara Ma cannot have bhoga (enjoyment). In truth, unless what is impermanent and unreal is not finished the true substance cannot be offered to Ma’s bhoga.”

Here, a few explanations are necessary. During the churning of the ocean by the Hindu gods, a deadly poison was produced and Shiva swallowed it. Then the goddess Durga assumed the form of Tara to heal Shiva. So, Tara is the goddess who is curing the poison, and naturally poison is related to death and lies. What is impermanent and unreal is a lie, it’s our body, we think that the material world exists because of Maya, the great illusion.

Thus, we need to understand 54.6 as that the lies need to finish, so that truth can appear. So, truth (one) waits until others have finished to lie (prepare) before returning.

Ma concludes:

She continued, smiling, “How can that which is permanent and true be offered as bhoga? It is only to make a point that such statement is made.”




Studying the I Ching with Anandamayi – Part 5: Three produced all things

The Tao produced One; One produced Two; Two produced Three; Three produced All things

There is a strong connection between the Tao Te Ching and the I Ching. There is also a strong connection between the Tao Te Ching and the Bhagavad Gita. This quote above is very difficult to understand, everyone has a different interpretation of it.

Many people think that the Tao produced the Tao. But, by reflecting on the chapter one of the Tao Te Ching  we can see something different.

(Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things.

If we consider the Tao as God (formless God), then God produces the Word who is the One of Laozi. The Word is the originator of heaven and earth. So One, The Word of God (the same Word that is mentioned in the Bible) has created Two (heaven and earth), which are naturally the Yin and the Yang. Then  Two have created Three. The Three have been very difficult to grasp. This is where Anandamayi helps us:

Ma was asked which the three languages were and she replied, “Try and understand; first of all there were three, then they became many; like sattvas, rajas and tamas; Brahma, Vishnu,  Shiva. From vasana arises creation (sristi), in vasana is maintenance (shtiti) and from karma arises destruction (laya). The exhaustion of vasanas is laya. As you first take one letter, then break up one to form three; from three you get many. Then again to get back to one you break the many and get to three, break three and reach one.

Sri Sri Ma Anandamayi, by Sri Gurupriya Devi, tr. by Tara Kini, page 222


So the Three are Brahma, Vishnu and Shiva who represent Creation, Maintenance and Destruction.


[5 > 9]

5 - Patience9 - Appearance


One loses confidence, then sees a group of three passing by. If one approaches them then what one hoped for will be obtained.

Studying the I Ching with Anandamayi – Part 4: Interpreting the I Ching

Interpreting the I Ching is very difficult.  Different people employ different techniques and obtain results. For example, when we consult with coins, the common usage is that head=3 and tail=2, but there are example of people who have consulted thinking that head=2 and tail=3 for years, and they have received meaningful answers.

Starting with 2 changing lines, then above, there is no definitive interpretation method. If you have read my previous posts, the comments on multiple lines cannot be explained by reading the line comments. One of the safest ways to interpret a comment with multiple lines, is to ask follow-up questions about the two hexagrams, and then for each changing line. Some success can also be obtained with the transformation sequences. But, nobody can tell by reading these sequences what will be the comment for these lines.

So, if we are that clueless, how come that we can get results with multiple lines? Sri Sri Ma Anandamayi has something to teach us about this.


In Deharadun, Ma discussed about diksha with Amulya Babu. He asked, “Ma can we not make do with just the Name without taking diksha ?” Ma answered, “Yes the Name can achieve everything. Do you not observe when a tiny infant, who does not know to say ‘Ma’ cries out, the mother knows she is being called by the child and goes to it ? But when the child grows up the mother does not know she is being called when the boy just cries. Therefore, in a state of ignorance, by whichever name we call out to God, He understand fully.”


While interesting, this does not explain exactly how to interpret the I Ching, because it is about calling to God and not interpreting an answer. But the story continues…

On another occasion she spoke in this context, “Just call out by the Name you like best. Whenever necessary, He will come and tell you His true Name. Look, it is like when you do not know the proper name of a boy and you call him by his pet name from childhood or simply address him as ‘boy’. Perhaps he does not respond at first but if you pointedly call him repeatedly he will surely come and then say, ‘This is my proper name.’ Similarly by whichever name you call God, your purpose will be achieved.”

Sri Sri Ma Anandamayi by Sri Gurupriya Devi, tr. Tara Kini, pages 82-83

From these quotes we can determine that the I Ching operates in a similar way. If we are ignorant, the I Ching will answer anyway, even if our understanding of the hexagrams is incorrect. As we progress, the oracle will correct our mistakes.

Therefore my opinion is that there is an organization in the I Ching, a proper way to interpret the hexagrams, but that unfortunately nobody really understands, specially when it comes to multiple lines. However this should not stop us from consulting, because the I Ching will adapt to our level of ignorance.

Some hexagrams, and some line comments are particularly well understood, and there is a general agreement on some of them. For others it’s more complicated, and the differences of interpretation are often caused by different facets of the same situation.


The Last Tycoon (Elia Kazan, 1976) is the story of a film producer confronted to the raising power of the writer’s union. The I Ching commented 62.3.4 about it and it is a very remarkable reading because it makes sense with different interpretation techniques.


[62 > 2]

62 - Exit2 - Obedience

The formation

62 – Exit

One checks before going out.

62.3 – One asks the most able to assess the repairs.

62.4 – One gives way.

In the making

2 – Obedience

Being able to provide assistance, without taking decisions

The “normal” interpretation shows that the union organizer is represented by the 3rd line, and the producer by the fourth line. The producer gives way at the end of the movie.

Raising Transitional Sequence


62.3 – One asks the most able to assess the repairs.

16.4 – One allows others to approach.

The raising transitional sequence shows the rise of the writer’s union.

Descending Transitional Sequence


62.4 – One gives way.

15.3 – One remains modest despite their success so they can continue.

The descending transitional sequence shows the power loss of the producer.

This can be considered to be a happenstance, since it is difficult to find a meaning for a given reading with these different techniques. The real technique to interpret correctly multiple lines has not been found yet, but in the meantime, we can do as Sri Sri Ma Ananadamayi taught us, by sticking to what we understand until the oracle comes to us one day and points at the right way to interpret hexagrams.





Studying the I Ching with Sri Ma Anandamayi – Part 3: The end of waiting

We wait, and we wait, and nothing happens… and we wait even more and still nothing happens, no matter how long we wait nothing happens… Then we give up on waiting and go to check… and then….

The hexagram 5 describes waiting, it’s one of what I call the “entry points” of the I Ching. The hexagram 5 is one of the simple ones: simple to understand, simple to follow, whether you use the classic comments or the version hosted on this site. This is why it is an entry point: with very little efforts you can grasp its basic meaning, which is waiting naturally.

Many people hate waiting, they can be late but they can’t stand waiting for the life of them. So they come late, in that way they hope that they won’t have to wait. So, we in turn have to wait for them… When I’ve opened Richard Wilhelm’s I Ching book for the first time, I’ve read the comment of the hexagram 5 and I loved what I saw:

Clouds rise up to heaven:
The image of WAITING.
Thus the superior man eats and drinks,
Is joyous and of good cheer.

So, instead of being exasperated by a long wait, grab some food and drink, be joyous and all will go well. You can also read a book or watch a good movie. That’s the idea of waiting.

It works in many situations, but what happens at the end of waiting? When you have waited so much that it’s not possible to continue? This situation is explained by the line 6:

One falls into the pit.
Three uninvited guests arrive.
Honor them, and in the end there will be good fortune.

This line is an entry point of the I Ching by itself. What is said is that at the end of waiting, when you have lost all hope (One falls into the pit), then something unexpected happens: three uninvited guests arrive. What does this have to do with logic? Nothing. Why would three uninvited guests arrive? I don’t know. But the fact is that they always arrive at the end of the waiting.

And then you are given a choice: accept these guests or reject them. The comment is clear that if you accept them, there is good fortune. I have experimented rejecting them once, and the outcome has been unpleasant enough to make me refrain from trying again.

As for Taoscopy’s comment, it is very similar to the classical ones. When I consulted the I Ching about it, I was eager to learn more about these three uninvited guests. Would the oracle say something about them?

5 – Patience

Something is coming, look forward to it with confidence rather than going and see.

I Ching Hexagram 5 - Line 6
6 – One loses confidence, then sees a group of three passing by. If one approaches them then what one hoped for will be obtained.

Yes, the oracle did say something about them. Here we see that it’s about confidence. At the end of waiting we are overwhelmed by doubts. Then the three come and we can get what we hoped for.

The end of waiting raises the question of our own end. Most of us are waiting for death, and at the end it’s going to happen, and then will we see these three uninvited guests? In this regard, this line opens the possibility of good fortune after death, for those of us who will honor these uninvited guests.

As I have explained before, Sri Anandamayi is a spiritual teacher. As such, She mastered every situation, like a living I Ching oracle. But most of Her devotees had  not studied the I Ching. So, how could they know about the three uninvited guests? They did not. Still, She could teach us through Her devotees something about them.

Before going on, we must be aware that the I Ching belongs to the way of Knowledge. There are two ways that lead to God: the way of Love and the way of Knowledge. While there were advanced scholars among Sri Ma’s devotees, as far as I know none of them mastered the I Ching. This does not mean that Her devotees were not advanced spiritually, they all were very close to Enlightenment. These two ways are discussed in the Bhagavad Gita, here is what Krishna says about them:

Some yogis perform the service of worship to celestial controllers, while others study scriptures for Self-knowledge. Some restrain their senses and give up their sensual pleasures. Others perform breathing and other yogic exercises. Some give charity and offer their wealth as a sacrifice. (4.25-28)

The acquisition and propagation of Self-knowledge are superior to any material gain or gift because purification of mind and intellect eventually leads to the dawn of transcendental knowledge and Self-realization – the sole purpose of any spiritual practice. (4.33)

Lord Krishna said: The path of Self-knowledge and the path of selfless service both lead to the supreme goal. But of the two, the path of selfless service is superior to path of Self-knowledge because it is easier to practice for most people. (5.02)

A person should be considered a true renunciant who has nei­ther attachment nor aversion for anything. One is easily liberated from Karmic bondage by becoming free from attachment and aversion. (5.03)

The ignorant — not the wise — consider the path of Self-knowledge and the path of selfless service (KarmaYoga) as different from each other. The person, who has truly mastered one, gets the benefits of both. (5.04)

Whatever goal a renunciant reaches, a KarmaYogi also reaches. Therefore, one who sees the path of renunciation and the path of unselfish work as the same really sees. (5.05)

Spiritual practice, such as prayer and worship can lead someone to Enlightenment on their own,  however Krishna states that the way of Knowledge is superior to spiritual practice.  Then Krishna also states that selfless service (also known as wu wei or non-action in Taoism) is superior to the way of Knowledge. Finally, He explains that if you master a way, you gain the benefit of the others. The idea is that by abandoning their personal goals, by becoming selfless, the individuals are freed from the karmic bonds. This is why it is easier to reach this point by practicing selfless service. We can also see why spiritual practice is a longer path, because we use to pray and worship for personal benefits. The same criticism can be made about consulting the I Ching, which is a spiritual practice by itself: done with goals it will create karmic bonds. However by continuously consulting the I Ching, we acquire knowledge of the spiritual laws, and we can make progress toward Enlightenment.

In the following video, we can see how Sri Ma introduced the uninvited guests:

When Swami Vijayananda came to see Her when She was very sick, She gave him 4 fruits and said: “It is 3 one gives to an enemy, so I give you 4”. Here, the 3 fruits are the uninvited guests, we can see that clearly. But She gave 4 fruits. As I have said before, if you show disdain toward the 3 uninvited guests, the outcome can be very unpleasant. Unfortunately, Swami Vijayananda has experienced an unpleasant outcome, since Ma left Her body a few weeks later. Why did She say that 3 fruits would have been given by an enemy?

 If one approaches them then what one hoped for will be obtained.

When someone obtains what they hope for, a karmic reaction follows, because only action without intent, for its own sake, does not create karma. If She had given 3 fruits, then the terrible outcome would have been avoided, but karmic bonds would have been created. Sri Ma did not spare him the pain of separation, so he could reach Enlightenment faster, Swami Vijayananda has received immediate pain, but it was for his own good.

This other video shows a similar situation:

After asking Sri Ma for a name, this devotee has been given 4 choices: (so the same number than the fruits)

  • Krishnapriya
  • Shivapriya
  • Naranpriya
  • Shaktipriya

The first 3 are the uninvited guests, the right one is the fourth. But what happened is that the devotee has chosen the first one without pondering about the 3 others, which is a fine name, but if she had chosen the fourth she would have gained a closer relationship to Sri Ma, because the Shakti represents the mother goddess. Did something unpleasant happened after? Br Krishnapriya, who is a nurse, relates that after her patient killed himself (13:28). Again, an instant karmic reaction occurred here, which will let Br Krishnapriya free to reach Enlightenment quickly.

Sri Ma has given us an important teaching before leaving Her body: an enemy will give you what you hoped for. Because of this you will be bound by karma. This illustrates also the difficulty of the path of Knowledge, where obtaining what we want is something bad for us, and it is so easy to obtain what we want when we understand the spiritual laws.

In both cases, the devotees have expressed an intent, but have been freed from the karma by experiencing an unpleasant situation shortly after.


Studying the I Ching with Sri Ma Anandamayi – Part 2: evil matters

Jai Ma

Sometimes it happens that we lose our temper. Because we are tired, or people have been aggressive, or even because someone has shown too much devotion toward us.

What is devotion? When people love us and want to take care of us, it is devotional love. In a perfect couple, devotional love goes both ways. But devotional love is not so easy to accept, would  you be as patient as Sri Ma Anandamayi who let Her devotees ornate Her with garlands, make Her drink and eat and perform all sorts of services to Her?


No! Leave me alone! I can do this all by myself! I don’t want your devotional love! So we want love but we are not ready to accept devotion. We would rather have lovers on demand who come show their affection when we snap our fingers at them then leave when we are tired of seeing them.

For these people who were serving Sri Ma, it was a blessing that they could do so. They had so much love and devotion for Her! But what do you think would happen if someone would then come and start badmouthing Her? How would Her devotees react? What would She do? In fact, we know because it has happened.

In the following video, the situation is explained. A sannayasi came with disciples and they started talking rubbish about Ma. But first, we can ponder what the I Ching has to say about it. In fact, when someone is aggressive there are two reactions illustrated in the I Ching:

30 – Lucidity

Patience will bring success.

I Ching Hexagram 30 - Line 3
3 – One answers when they are called.

This answer is about retaliation. If someone starts doing wrong to you, then you’re free to retaliate. It is a self-defensive move. This situation is shown for example in Sailor and Lula’s opening scene (much too violent to be linked here). But sometimes evil people don’t want to start the fight, they seem to only want to make you lose your patience. So, the answer is to be more patient than they are, as explained by the hexagram 38.1:

38 – Misunderstanding

One must revisit a misunderstanding if they want to dispel it. If needed, one can seek advice. One may abandon the small differences.

I Ching Hexagram 38 - Line 1
1 – Friends who left will return and disparaging people will calm down if one remains peaceful.

However this situation needs to be deconstructed, in that these people are not necessarily evil, despite their bad behavior. This hexagram is about a misunderstanding, so these appear to be evil, when they are not. They follow the wrong path but their intent is not always evil. Some are evil, but others can be benevolent people, for example when you knock at the wrong door, your intent was not evil. So, let watch this video now:


The devotees went the 30.3 way and Sri Ma went the 38.1 way. Br Geetadi says that if we abuse someone and they don’t react then we leave. It’s a dangerous path, because ignoring people is a passive-aggressive stance. The abusers can’t possibly leave without gaining some form of recognition: they need to be acknowledged. Sympathy is not required but acknowledgement is mandatory: “I know that you exists”. When recognition is not given, only the good ones will leave, the evil ones will certainly stay and create more troubles. In this situation, the badmouthing disciples have been acknowledged by Ma’s devotees who caught the disciples by the throat and also by Sri Ma who said: “No, all are His forms and He comes in all forms.”. The difficulty is to decide between 30.3 and 38.1, the answer to this is “Do you feel threatened?”. While Ma’s devotees felt threatened, She did not. In fact, She has calmed down both the sannyasi’s disciples and Her devotees in the same move.

Now we can have a look at the classical comments, and see if they can bring us more understanding about this situation. About 38.1, Taoscopy’s comments are quite similar to the classical ones:

Remorse disappears.
If you lose your horse, do not run after it;
It will come back of its own accord.
When you see evil people,
Guard yourself against mistakes.

Richard Wilhelm also comments:

One the other hand, it is well to be cautious when evil men who do not belong with us force themselves upon us, again as the result of a misunderstanding. Here the important thing is to avoid mistakes. We must not try to shake off these evil men by force; this would give rise to real hostility. We must simply endure them. They will eventually withdraw of their own accord.

This is exactly what happened in this situation, except that Wilhelm does not comment about acknowledgement which I think is a key point, Confucius himself valued recognition very much.

Sri Sri Ma Anandamayi has spoken in very similar terms when she was diseased:

If we mentioned recovery to Ma she would reply, “When you all come to me, I don’t drive you away. Diseases also come and play within this body. Why should I drive them away? They will play as long as they have to and then leave of their own accord.” Saying this she would laugh. The diseases began sporting with great aplomb within Ma’s body. A few days later, the symptoms of diseases receded and the fever also came down but did not stop altogether.

source  (page 39)

Of their own accord. Naturally, most of us are unable to adopt this attitude, and it should not be enforced on anyone. If we really understand what 38.1 is about, then we should not reject vaccination either.

About 30.3, the classical comments appear to be entirely different:

In the light of the setting sun,
Men either beat the pot and sing
Or loudly bewail the approach of old age.

But it’s the same idea indeed: we feel threatened. Wilhelm in his comments conclude:

To the superior man it makes no difference whether death comes early or late. He cultivates himself, awaits his allotted time, and in this way secures his fate.

This is a wise advice. Wilhelm also explains that in this situation we either become uninhibited (like in Sailor and Lula’s scene) or we yield to melancholy. So, it must be that the answer to a threat is neither in violence or depression, but it dwells in resilience.

Finally, an interesting aspect of 38.1 is that the recommended attitude toward friends and foes is the same:

Friends who leave after a misunderstanding cannot be won back. It is their decision only to return when we show enough patience.

Foes who come after a misunderstanding cannot be expelled. It is their decision to leave when we show enough patience.

What kind of misunderstanding can make us lose friends? Is it when we reject their devotional love, or maybe is it when we give them too much love? These are two facets of the same situation, but the runaway friend is oftentimes the one who cannot stand so much devotion.

What kind of misunderstanding can make foes come to us? When we show them something that they like.

As Laozi teaches:

When the world knows beauty as beauty, ugliness arises

When it knows good as good, evil arises

Tao Te Ching, Chapter 2 (translated by Derek Lin)

Accepting devotion so as to keep Her devotees close, refraining from attracting evil people, waiting patiently for friends to return and foes to leave, Sri Ma mastered all of this perfectly.

Image source: (Public domain)

Studying the I Ching with Sri Ma Anandamayi – Part 1: two small bowls

Often we consult the I Ching and we wonder, “what is the meaning of this line?”, sometimes the comments won’t help. Experienced I Ching’s students can get help from past readings as they recollect how things turned out the last time they received that line. Beginners have to rely on different books or to seek help on forums.

But there is another way, which is to receive guidance from a spiritual teacher. Those who are familiar with the Eastern religions know about spiritual teachers in Buddhism, Hinduism and Taoism, even though those also exist in Christianity and Islam. The oracle of the I Ching is naturally a spiritual teacher but if you don’t get the meaning of one or several lines, the teaching is difficult to receive. It’s a tedious process that I have followed to write Taoscopy’s comments. So, the best would be to find a spiritual teacher who can master every facet of the I Ching. Such a teacher would need to be very close to God or even God Himself. And this is where Sri Ma Anandamayi can help us.


At first glance, Sri Ma appears to be  a great mystic, then She is considered as a saint, then people think of Her as an avatar. And finally some of Her devotees think of Her as God, while others say that “Ma is Ma”, meaning that they can’t describe Her. During Her time on Earth (1896-1982), She has given a lot of teachings, and was able to answer any spiritual question, just like the I Ching’s oracle. If asked, She would have given great I Ching’s comments, but that did not happen…

However, while watching videos about Her, I’ve realized that She had given extra teachings, that Her devotees did not understand at that time.. Those teachings are connected to the I Ching’s comments, and She also has illustrated Taoscopy’s comments, which made me believe that the oracle who is answering our questions is Her, because those comments have been made under the guidance of the oracle. When I asked the I Ching “Are you Anandamayi?”, I have received the playful answer: One manages to convince others. (18.5).

So, my first move has been to warn Ma’s devotees that She was the oracle of the I Ching. They answered me with a very nice letter, telling me that even though they were not interested in the I Ching, it was not a surprise since “Ma is universal”.

And my second move is naturally to start a serie of blog posts, to show you how Sri Ma can help you understanding the I Ching.

Today, we will examine the mystery of the two small bowls, which comes from the hexagram 41. Here are the comments from Richard Wilhelm’s translation:

DECREASE combined with sincerity

Brings about supreme good fortune
Without blame.
One may be persevering in this.
It furthers one to undertake something.
How is this to be carried out?
One may use two small bowls for the sacrifice.

So, what are those two small bowls? It is generally considered that the first bowl is for decreasing the strong, and the second bowl for increasing the weak. It is a very difficult question that has left more than one student of the I Ching clueless. But Sri Ma Anandamayi is famous for answering the most difficult questions in the simplest way possible:



In this video Sri Ma cuts off the speaker: Baba… softly, then Baba! more loudly, these are the two bowls of the decrease. It means that when She cuts off the speaker, she first decreases the attention given to him by speaking softly, then she increases the attention toward Her by speaking more loudly. There is nothing complicated about those two bowls, it’s all simple and natural!

This way of cutting off someone is naturally not the monopoly of the most advanced spiritual beings. So, what is the difference between this example given by Sri Ma and the same example given by a TV anchor? The difference is that the most advanced spiritual beings are perfect or close to perfect whatever they do. A seasoned TV anchor could master perfectly the way of withdrawing and giving permission to speak, but on another topic would appear to be hesitating, while a spiritual teacher can be an example on every subject. As a rule of thumb, a perfect master should show no hesitation in any situation, except of course when the situation requires hesitating.

But there is more to say. Taoscopy’s comment for the hexagram 41 is the following:


One loses their support and abandons. Accepting the constraints will arouse sympathy.

First of all, the hexagram is named Remove and not Decrease. Remove is more precise since something is taken from the speaker, and not decreased. Also the comment says that Accepting the constraints will arouse sympathy. So, since Baba, the speaker, has accepted to let Sri Ma speak, She should show some sympathy to him, yes?

If you watch the video up to 1:54, Sri Ma says: “He is happy one who hears, what comes out of the beautiful mouth of Baba”. Is it enough sympathy? Since Sri Ma is also the I Ching’s oracle, She illustrates also Taoscopy’s comments which have been made under Her guidance.

Next time we will continue our hexamination  with a line which  is well known of I Ching’s students but much less of the rest of the world: 38.1

The following video shows another occurrence of the two small cups, in a very different context:

They buy items from a shop, and Sri Ma Anandamayi says first to reduce the price by 5 rupees (Rs). The seller declines, then Sri Ma says to augment the price by 5 rupees, so they would pay Rs 80 rather than Rs 75. We have two small cups again here, one for decreasing and one for increasing. The sympathy is shown at 35:47: “He became a devotee of Ma.”.

The Hindus describe this as lila, which means God’s play.  This is also known in Taoism, because it is described in Zhuangzi’s Chapter 2:

You hear the piping of men, but you haven’t heard the piping of earth. Or if you’ve heard the piping of earth, you haven’t heard the piping of Heaven

We are instruments. Naturally, such God’s play has to be done for its own sake, as if bending according to the situation. Done with intent, it would become a manipulative move. You may wonder if Sri Ma knew the I Ching’s comments. She did not need to, this comes naturally. You and me, and even the least inspired being on Earth, can occasionally act perfectly, the difference is that She always acted perfectly.


Images source: Wikipedia