(359) Saju, the study of time
By Janet Shin
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Saju is studying “time” in an attempt to tell the future. It includes an agent within a certain context in which the context is enacted. The agent at the same time acts on the context. So there is an interaction among the agent, context and behavior of the agent.
In the study of saju, time does not merely represent the Western concept of time, a type of abstract progression. It rather involves a situated reality and certain activities, which in turn results in a determination in relation to favorable or unfavorable, right or wrong.
Different from “space,” time is perceived as something that cannot be altered as we cannot set our clocks backward. That’s why saju is believed to be a realm of studying heaven’s order.
Meanwhile, space is usually considered something that can be manipulated. In Asian culture, especially influenced by Chinese philosophy, space is also perceived as something that is filled with something, like rivers, fields and mountains.
That is not something merely perceived as a fossilized “extension.” The original form of the Chinese character “time” meant “sowing time” that involved a specific activity at a certain moment.
What comprises time and space ― such as agents within the context, the behavior of the agent to determine the results, moments of the events and the agents’ positions ― are the significant factors that bring our destiny to a certain criteria of good or ill luck.
We call it “correlative thinking.” In ancient days, people used to relate their way of life to that of nature. For example, if the weather was favorable enough for a rich harvest, it was attributed to the virtue of the king. When it comes to the life of ordinary people, their fortune was often analogized by what they did including the bearings of their ancestors and descendants.
Heaven, Earth and humanity are the major three assets that constitute the universe. Heaven is regarded as nature in its general term on top of its characteristic features as god and reason. More importantly, they were not just cognized as a conceptualized connotation but more as correlated elements.
Based on this theoretical and cultural background, saju reading requires various judgmental factors, which are not derived from Westernized thinking structures but from the abovementioned system “correlative thinking.”
I am often asked about the accuracy rate of saju readings. My answer usually is 70 percent. Before I provide more reasoning for this, let me put it a different way. Confucius was also asked by one of his disciples whether he put confidence in divination. Confucius’ answer was “The accuracy of my divination is 70 out of 100 performances. However what I put more dependence on is people’s virtue and righteousness. I practice divination because I want to know the way of nature and will of god.”
Those who have worries may end up with comfort in their position. Those who are concerned about failure may survive in the precarious world. This is why we seek the words by divination.
Are you interested in learning more about the ancient Chinese teachings, the "Four Pillars of Destiny" and Oriental ways of fortunetelling or fortunetellers? Janet teaches saju for the public at Seoul National University of Education. For further information, visit Janet's website at www.janetshin.modoo.at or her blog, https://blog.naver.com/janet_shin. You can also contact her at 010-5414-7461 or email janetshin.kor@gmail.com. The writer is the author of "Life's Secrets."