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I Ching

I Ching

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Adler, Joseph A., trans. (2002). Introduction to the Study of the Classic of Change (I-hsüeh ch'i-meng). Provo, Utah: Global Scholarly Publications. ISBN 1-59267-334-1. {{ cite book}}: CS1 maint: multiple names: authors list ( link) Archaeological evidence shows that Zhou dynasty divination was grounded in cleromancy, the production of seemingly random numbers to determine divine intent. [24] The Zhou yi provided a guide to cleromancy that used the stalks of the yarrow plant, but it is not known how the yarrow stalks became numbers, or how specific lines were chosen from the line readings. [25] In the hexagrams, broken lines were used as shorthand for the numbers 6 ( 六) and 8 ( 八), and solid lines were shorthand for values of 7 ( 七) and 9 ( 九). The Great Commentary contains a late classic description of a process where various numerological operations are performed on a bundle of 50 stalks, leaving remainders of 6 to 9. [26] Like the Zhou yi itself, yarrow stalk divination dates to the Western Zhou period, although its modern form is a reconstruction. [27]

If you throw values of 6 or 9 and therefore have moving/changing lines within your hexagram you should also read the additional line passages that these correspond to for further guidance or insight. This is followed by a long and interesting exegesis on the spiritual role and poetic image of mountains in the Chinese tradition. Jade is distinguished for its beauty and soft sheen. If the carryingrings are of jade, the whole vessel is enhanced in beauty, honor,and value. The I Ching expresses itself here as beingnot only well satisfied but indeed very optimistic. One can onlyawait further I Ching with Clarity podcast – Interpretations of real readings, accessible to beginners and also nourishing for experienced diviners. In the same way that night follows day, gradually and without division, or the seasons evolve into one other, it may be interesting for you to consider that nothing is fixed or ever unchanging; nothing is split into past, present or future; everything is interlinked and constantly moving and changing, always in a state of flux and transition.Cannella, Cara. "Celebrating the Ancient Wisdom of the I-Ching at Beijing's Water Cube". Biographile. Archived from the original on 23 September 2015 . Retrieved 17 August 2014. The D&B-metal music group Marshall Ar.ts use the I Ching hexagram 36 in their logo and refers to it in several songs. Rutt, Richard (1996). The Book of Changes (Zhouyi): A Bronze Age Document. Richmond: Curzon. ISBN 0-7007-0467-1. So this is without question a book you should own and get to know. However… it’s good to remember that this actually isn’t ‘the I Ching’; it’s still only one translation, and there have been many discoveries made since its publication. Smith, Richard J. (2012). The I Ching: A Biography. Princeton: Princeton University Press. ISBN 978-0-691-14509-9.

The difference between the two translations—the differences among all translations—is apparent if we look at a single hexagram: number 52, called Gen. When any of the lines of a given hexagram have the value of sixor nine, it means that they are specially emphasized and henceimportant in the interpretation. [5] In my hexagram the "spiritualagencies" have given the emphasis of a nine to the linesin the second and in the third place. The text says: Taylor, Wong. "Rediscovering a Chinese legend: The untold wartime tale of Dr Li Linsi". China Daily. Yijing Foundations Class – A live online class offering a step-by-step guide to confident readings. Sign up to be notified when this is next available.

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This assumption involves a certain curious principle that I havetermed synchronicity, [2] a concept that formulates a pointof view diametrically opposed to that of causality. Since thelatter is a merely statistical truth and not absolute, it is asort of working hypothesis of how events evolve one out of another,whereas synchronicity takes the coincidence of events in spaceand time as meaning something more than mere chance, namely, apeculiar interdependence of objective events among themselvesas well as with the subjective (psychic) states of the observeror observers. Yin and yang are represented by broken and solid lines: yin is broken ( ⚋) and yang is solid ( ⚊). Different constructions of three yin and yang lines lead to eight trigrams (八卦) namely, Qian (乾, ☰), Dui (兌, ☱), Li (離, ☲), Zhen (震, ☳), Xun (巽, ☴), Kan (坎, ☵), Gen (艮, ☶), and Kun (坤, ☷).

The six judgments for the six individual lines of Hexagram 52 travel through the body, including the feet, calves, waist, trunk, and jaws. (Wilhelm weirdly and ahistorically speculates that “possibly the words of the text embody directions for the practice of yoga.”) Thus, for line 2, Hinton has: “Stillness fills your calves. Raise up succession, all that will follow you, or you’ll never know contentment.” Quantum physics and cosmological research are now driving forward Western theories of ‘interconnection’ and ‘co-existence’ at an exciting pace. I’m heartened to read that ‘unscientific’ Taoist hypotheses on such matters, which were dismissed only a few years ago, are now receiving approval from earlier doubters!Wai-ming Ng (2000). The I ching in Tokugawa thought and culture. University of Hawaii Press. pp.6–7. ISBN 978-0-8248-2242-2 . Retrieved 6 June 2010. Joseph Campbell describes the I Ching as "an encyclopedia of oracles, based on a mythic view of the universe that is fundamental to all Chinese thought." [6] Confucius [ edit ] The manner in which the I Ching tends to look upon realityseems to disfavor our causalistic procedures. The moment underactual observation appears to the ancient Chinese view more ofa chance hit than a clearly defined result of concurring causalchain processes. The matter of interest seems to be the configurationformed by chance events in the moment of observation, and notat all the hypothetical reasons that seemingly account for thecoincidence. While the Western mind carefully sifts, weighs, selects,classifies, isolates, the Chinese picture of the moment encompasseseverything down to the minutest nonsensical detail, because allof the ingredients make up the observed moment. These concepts also relate to what Jung called ‘synchronicity‘ – a way of looking at things which connect one to another in unexpected ways. For example, you might be thinking of someone and then, apparently out of the blue, they arrive on your doorstep or they call you on the telephone. Or you may be worrying about a problem or situation and, seemingly by chance, you find an answer in a newspaper or magazine article you’re reading, or it seems to appear from nowhere.



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