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From Shen Zhi
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As the days pass by and my free times contracts and expands, I will be contributing more and more to this site! Please read below what I hope to create here!
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About Shén-Zhì (神志)
神 [shén] spirit, god
It is the spirit that resides in the heart. You can see the character is made of two other characters. The first 礻is representative of an altar. The second 申 is representative of an Earthly Branch that represents the beginning of fall. Not the the manifestation of fall but the force that bring about the harvest and in a cycle or two the harvest comes to fruition. In a sense this is more than spirit
or god. Rather its the place we go to pray for blessings of the harvest. Further more, if you had the character in for human instead of altar, you have the character that means 'stretch'. This is us
stretching to the heavens. We are imbued with the heavenly spirit or more likely an awakening of the heaven with in.
志 [zhì] n. will; aspiration; ideal; ambition
This ideogram is also made of two smaller ideograms. The first is 士 shì. This is the scholar. Particularly its made of the ideogram 十 shí 'ten' over 一 yī 'one'. This implies, from my understanding, the depth and meaning of the numbers from 1 to 10. Knowing these ten numbers allows one to create all numbers and all meanings. The ideogram for 'scholar' is situated above the ideogram for heart 心 (xīn). It even looks like the heart with 4 chambers. My personal sythesized meaning for this is more than scholar of the heart, but more like wisdom of the heart. Oddly enough, the 志 zhì resides in the kidneys.
鼎 [dǐng] n. ①ancient three-legged round (occasionally four-legged and rectangular) cauldron with two “ear”-shaped handles
In addition is an accompanying lid with a ring onto. The ring was used to slide a stick through and lift the lid of. Hexagram 50 is all about the dǐng and plays a significant role in Chinese culture. Both the Chinese ideogram (鼎) and the hexagram reflect an image of the dǐng.
Shén-Zhì offers an opportunity for people to explore the mythic nature of their lives. It becomes a vessel for shared experience, growth and understanding by relating to images and symbols used by all cultures, not just the Chinese culture circa Hàn Dynasty (漢朝).
Shén-Zhì isn't limited to just intellectual and scholarly pursuits, but grounded in real lived experiences. In this we become an individualized alchemical vessel. We use the scholarship to sharpen our minds and experiences, thus forming a vessel worthy of the heavenly waters.
Shén-Zhì does not become just another forum for one person to criticize another's lack of scholarship, but a community whose analysis fosters the growth of the individual. In doing so, the community grows stronger, more polished and multi-facet, like beautiful gemstone.
Shén-Zhì is not about the content, but the contribution of insight of its community. A community will to test their theory in the world, in order invite a new vision of the world from the Heavens.
Shén-Zhì is not the creation of one person.
Shén-Zhì is yours.
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