Wednesday, April 20. 2005The misconceptions of Robert G. BensonComments
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Thanks, Harmen, for this more than useful post. I actually bought Benson's book today after finding it in a usually reliable bookstore but was put off as I began reading it by the very same passages you talk about here. Google led me to your post (and Hilary's comments) and so I'm returning the book tomorrow.
I must disagree with much of what Harmen is saying here about what I’ve written. Some our differences come from his lack of knowledge about what I wrote, and some come from our own philosophical differences.
(1) Since he admits that he hasn’t read my book, and thus has NO direct knowledge of what my book says, it is a serious mistake to imply that I have “no concern for the true language of the book [I Ching], no interest in its history, and no knowledge of its ancient Chinese language.” In fact, I specifically discuss these issues in my book, and they bear heavily on how I constructed my text. Indeed, I wanted to include more space to these issues, but my publisher cut it down significantly. Further, my text is partly based on the best translations of the oldest text (and text fragments) available in English.
(2) I repeat my assertion that NO translation of the “traditional text” CAN be an effective and practical guide. There are simply too many errors and inherent problems in it. I also repeat my assertion that the I Ching is actually a full and comprehensive philosophical statement about the processes of change (albeit incompletely given), and not just a collection of oracular sayings. However, to be an effective guide, the book MUST clearly give this philosophical statement, which I believe the traditional text does not.
(3) As part of making the text more usable and effective, I show how the text of the moving lines derives from the secondary hexagrams. Thus, my text gives clearer meanings in the line texts. I also show how the meaning of “all lines” changing is derived for ALL of the hexagrams; the traditional text only gives this for the first two hexagrams.
(4) The above changes are major departures from all the traditional text translations. I agree that some experienced users may not be comfortable with them, but for many users they are very helpful. I have a new neighbor who has done many thousand readings using the traditional text over several decades. Although my approach was a bit strange to him at first, he now agrees that it is highly effective, and particularly beneficial to novice users.
(5) As to my disagreement over how the Astrology of the I Ching is calculated, Harmen is saying that by definition every result coming out of the method (and the text) is by definition “right.” However, as an empiricist (which is largely what I am), I want independent confirmation that the answers it gives correspond to reality. So, I’ve tested them repeatedly against real life experiences. The fact that I zeroed in on this computational “flaw” (and not any other values in the table) based on examining real life predictions is an indication that I found a problem. I also mentioned in my emails to Harmen that then I studied the structure of the table and formulated corrections to it theoretically based on its internal structure. I then tested the answers these new values gave in real life predictions. I found these answers to be significantly better than the original, “flawed” predictions. Thus, I found both mathematical and empirical justifications for my changes. To me, simply because some rule has been passed down through time doesn’t automatically make it correct! Of course, it is up to each individual user to use and test I Ching materials in their own lives. I give my “corrections” to this table in the book so that others may access to my research. It is certainly their choice whether or not they use it.
(6) The table clearly is a shortcut representation of the rules, and to say I don’t understand that is needlessly derogatory, but that isn’t the issue! The issue is if what the rules produces is correct. Harmen agrees that two hexagrams can never be produced, but he is wrong in his understanding that even though two trigrams are omitted from the table other hexagrams containing those can be produced by the system. Simply put, if those two trigrams aren’t available AT ALL, there are many other hexagrams which need them which simply CAN’T be produced! Since Heavenly and Earthly flip, top to bottom, at different times, 28 different hexagrams must be “eliminated” at times. (See next item for what this means.)
(7) Let’s say I define a prediction system which represents all the human emotions in an “oracle space” of 64 values. However, by the rules which exist for this oracle, on Tuesdays all emotions with the letter A can’t appear, and on Wednesdays all emotions with the letter S can’t appear. This absurd example is exactly the same kind of situation with respect to this table. Whatever the “theoretical” justification for the creation of these “rules,” it is flawed. The “oracle space” BY DEFINITION must be capable of representing ALL the human emotions all the time, and the individual predictions will determine which ones apply when. The fact that the rules don’t allow this is a red flag that there is something wrong with the theory. I know I can never convince Harmen of this argument.
(8) I could go on, but I think it fair to say that Harmen and I have some significant disagreements. I do not approve of his tone in his critique, though. It is belittling, when in fact I Ching studies are very complex and have few clear-cut answers. Our skills lie in different areas, and this has also colored our respective approaches. My work definitely has value, but certainly everyone doesn’t have to like it! I did put MUCH time and effort into it, however, it should be respected for what it does bring to this field. Harmen, however, needs to actually study it to better evaluate it.
As I commented on another blog: Benson's
work gives very useful information for construncting a narrative answer to any given inquiry.
I use many versions of The I Ching including what I can make of the Classical English translations. I've even looked into the primitve Chinese ideograms (as I'm sure most of you have). The transliteration from Chinese (all temporal idioms) into coloquial english has always been problematic, and THAT's what allows interpretation in the forst place! Run the English through French, German etc., and back to English and you will see what is generated. Working out a meaninful narrative is not always so easy and that is the work that sees to bring out the value of these exercises.
Best of luck to you all.
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Harmen Mesker has added some entries in English to his blog. One is a critique of Robert Benson's 'I Ching for a New Age', which I didn't buy when I picked it up in a local bookstore. The general 'everyone sucks but me' attitude is feeble, I think, and...
Tracked: Apr 21, 16:58