I Ching

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The name Zhou yi literally means the "changes" ( 易; Yì) of the Zhou dynasty. The "changes" involved have been interpreted as the transformations of hexagrams, of their lines, or of the numbers obtained from the divination. [8] Feng Youlan proposed that the word for "changes" originally meant "easy", as in a form of divination easier than the oracle bones, but there is little evidence for this. There is also an ancient folk etymology that sees the character for "changes" as containing the sun and moon, the cycle of the day. Modern Sinologists believe the character to be derived either from an image of the sun emerging from clouds, or from the content of a vessel being changed into another. [9] 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. Nielsen, Bent (2003). A Companion to Yi Jing Numerology and Cosmology: Chinese Studies of Images and Numbers from Han (202 BCE–220 CE) to Song (960–1279 CE). London: RoutledgeCurzon. ISBN 0-7007-1608-4. Kern, Martin (2010). "Early Chinese literature, Beginnings through Western Han". In Owen, Stephen (ed.). The Cambridge History of Chinese Literature, Volume 1: To 1375. Cambridge, England: Cambridge University Press. pp.1–115. ISBN 978-0-521-11677-0. Shaughnessy, Edward (1999). "Western Zhou History". In Loewe, Michael; Shaughnessy, Edward (eds.). The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C.. Cambridge: Cambridge University Press. pp. 292–351. ISBN 0-521-47030-7.

Campbell, Joseph (12 April 1962). The masks of God: Oriental mythology. Viking Press. p.411 . Retrieved 8 June 2010.

essential teaching notes

By the 11th century, the I Ching was being read as a work of intricate philosophy, as a jumping-off point for examining great metaphysical questions and ethical issues. [65] Cheng Yi, patriarch of the Neo-Confucian Cheng–Zhu school, read the I Ching as a guide to moral perfection. He described the text as a way to for ministers to form honest political factions, root out corruption, and solve problems in government. [66]

In this regard the I Ching can also be helpful as a meditation support, providing comfort and guidance. The text and subsequent visualisations that flow from its words have the power to stimulate a deep-seated personal authentic vibration. Redmond, Geoffrey; Hon, Tze-Ki (2014). Teaching the I Ching. Oxford University Press. ISBN 978-0-19-976681-9. In medieval Japan, secret teachings on the I Ching—known in Japanese as the Eki Kyō ( 易経)—were publicized by Rinzai Zen master Kokan Shiren and the Shintoist Yoshida Kanetomo during the Kamakura era. [73] I Ching studies in Japan took on new importance during the Edo period, during which over 1,000 books were published on the subject by over 400 authors. The majority of these books were serious works of philology, reconstructing ancient usages and commentaries for practical purposes. A sizable minority focused on numerology, symbolism, and divination. [74] During this time, over 150 editions of earlier Chinese commentaries were reprinted across Edo Japan, including several texts that had become lost in China. [75] In the early Edo period, Japanese writers such as Itō Jinsai, Kumazawa Banzan, and Nakae Toju ranked the I Ching the greatest of the Confucian classics. [76] Many writers attempted to use the I Ching to explain Western science in a Japanese framework. One writer, Shizuki Tadao, even attempted to employ Newtonian mechanics and the Copernican principle within an I Ching cosmology. [77] This line of argument was later taken up in China by the Qing politician Zhang Zhidong. [78] Enlightenment Europe [ edit ] A diagram of I Ching hexagrams sent to Gottfried Wilhelm Leibniz from Joachim Bouvet. The Arabic numerals were added by Leibniz. Arguably the most important of the Ten Wings is the Great Commentary ( Dazhuan) or Xi ci, which dates to roughly 300 BC. [note 4] The Great Commentary describes the I Ching as a microcosm of the universe and a symbolic description of the processes of change. By partaking in the spiritual experience of the I Ching, the Great Commentary states, the individual can understand the deeper patterns of the universe. [26] Among other subjects, it explains how the eight trigrams proceeded from the eternal oneness of the universe through three bifurcations. [42] The other Wings provide different perspectives on essentially the same viewpoint, giving ancient, cosmic authority to the I Ching. [43] For example, the Wenyan provides a moral interpretation that parallels the first two hexagrams, 乾 (qián) and 坤 (kūn), with Heaven and Earth, [44] and the Shuogua attributes to the symbolic function of the hexagrams the ability to understand self, world, and destiny. [45] Throughout the Ten Wings, there are passages that seem to purposefully increase the ambiguity of the base text, pointing to a recognition of multiple layers of symbolism. [46] Shchutskii, Julian (1979). Researches on the I Ching. Princeton: Princeton Univ. Press. ISBN 0-691-09939-1.The contemporary scholar Shao Yong rearranged the hexagrams in a format that resembles modern binary numbers, although he did not intend his arrangement to be used mathematically. [67] This arrangement, sometimes called the binary sequence, later inspired Leibniz. Consulting I Ching Smoking Pot Listening To The Fugs Sing Blake (Broadside Poem)". Abebooks . 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. Shaughnessy, Edward (1993). " I Ching 易經 ( Chou I 周易)". In Loewe, Michael (ed.). Early Chinese Texts: A Bibliographical Guide. Berkeley, CA: Society for the Study of Early China; Institute for East Asian Studies, University of California, Berkeley. pp.216–228. ISBN 1-55729-043-1.

Hinton, David (2015). I Ching: The Book of Change. Farrar, Straus, and Giroux. ISBN 978-0-374-22090-7. Part of the canonization of the Zhou yi bound it to a set of ten commentaries called the Ten Wings. The Ten Wings are of a much later provenance than the Zhou yi, and are the production of a different society. The Zhou yi was written in Early Old Chinese, while the Ten Wings were written in a predecessor to Middle Chinese. [38] The specific origins of the Ten Wings are still a complete mystery to academics. [39] Regardless of their historical relation to the text, the philosophical depth of the Ten Wings made the I Ching a perfect fit to Han period Confucian scholarship. [40] The inclusion of the Ten Wings reflects a widespread recognition in ancient China, found in the Zuo zhuan and other pre-Han texts, that the I Ching was a rich moral and symbolic document useful for more than professional divination. [41]

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I Ching with Clarity podcast – Readings, insights and understanding from the I Ching, the oracle of Change. Wilhelm, Richard; Baynes, Cary F. (5 December 2005). Dan Baruth (ed.). "Introduction to the I Ching" . Retrieved 8 June 2010. 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! This isalso one of the very few complete translations, containing all of the Ten Wings, all with in-depth philosophical commentary. And it’s exceptionally powerfully written – despite being a translation of a translation (Cary Baynes’ rendering into English of Wilhelm’s original German), the Wilhelm/Baynes text is uniquely memorable. If you meet someone who’s committed the full I Chingto memory – this will probably be the one they know. Yamamoto Tsunetomo; William Scott Wilson (trans.) (21 November 2002). Hagakure: the book of the samurai. Kodansha International. p.144. ISBN 978-4-7700-2916-4 . Retrieved 6 June 2010.