I Ching: The Ancient Chinese Book of Changes (Chinese Bound)

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In additon to the explanation of every I Ching hexagram, there's a short text for each of the six lines. In I Ching divination, some of those lines get marked, and their texts bring additional clarifications to the question at hand. So, the I Ching hexagram gives the general idea, whereas the marked lines give some specifics. Miller, Laura (2014). "The divination arts in girl culture". In Kawano, Satsuki; Roberts, Glenda S.; Long, Susan Orpett (eds.). Capturing Contemporary Japan: Differentiation and Uncertainty. Honolulu: University of Hawai'i Press. pp.334–358 – via Academia.edu.

Ng, Wai-ming 吳偉明 (2000a). The I Ching in Tokugawa Thought and Culture. Honolulu, HI: Association for Asian Studies and University of Hawai'i Press. ISBN 0-8248-2242-0. 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, ☷). In the I Ching, these lines are combined into eight trigrams (three lines each), which are then combined into the 64 possible hexagrams. Here are the eight I Ching trigrams: Shaughnessy, Edward (2014). Unearthing the Changes: Recently Discovered Manuscripts of the Yi Jing (I Ching) and Related Texts. New York: Columbia University Press. ISBN 978-0-231-16184-8. Main article: I Ching divination Fifty yarrow ( Achillea millefolium) stalks, used for I Ching divination.

The I Ching has been translated into Western languages dozens of times. The earliest published complete translation of the I Ching into a Western language was a Latin translation done in the 1730s by the French Jesuit missionary Jean-Baptiste Régis that was published in Germany in the 1830s. [90] Historically, the most influential Western-language I Ching translation was Richard Wilhelm's 1923 German translation, which was translated into English in 1950 by Cary Baynes. [91] Although Thomas McClatchie and James Legge had both translated the text in the 19th century, the text gained significant traction during the counterculture of the 1960s, with the translations of Wilhelm and John Blofeld attracting particular interest. [92] Richard Rutt's 1996 translation incorporated much of the new archaeological and philological discoveries of the 20th century. [93]

The images on tarot cards may come from images from Japanese popular culture, such as characters from manga and anime including Hello Kitty, or may feature cultural symbols. Tarot cards may adapt the images of Japanese historical figures, such as high priestess Himiko (170–248CE) or imperial court wizard Abe no Seimei (921–1005CE) . Still others may feature images of cultural displacement, such as English knights, pentagrams, the Jewish Torah, or invented glyphs. The introduction of such cards began by the 1930s and reached prominence 1970s. Japanese tarot cards were originally created by men, often based on the Rider-Waite-Smith tarot published by the Rider Company in London in 1909. [48] Since, the practice of Japanese tarot has become overwhelmingly feminine and intertwined with kawaii culture. Referring to the cuteness of tarot cards, Japanese model Kuromiya Niina was quoted as saying "because the images are cute, even holding them is enjoyable." [49] While these differences exist, Japanese tarot cards function similarly to their Western counterparts. Cards are shuffled and cut into piles then used to forecast the future, for spiritual reflection, or as a tool for self-understanding. [48] Taiwan [ edit ] Yau, Julianna. (2002). Witchcraft and Magic. In Michael Shermer. The Skeptic Encyclopedia of Pseudoscience. ABC-CLIO. pp. 278-282. ISBN 1-57607-654-7 I was just fascinated to learn how it worked. The many ways humans have tried to know the future is endless! Annelisa Stephan For hexagram one, “The Creative,” Wilhelm translates the first line as “Hidden dragon. Do not act.” In contrast, Walker’s version is more pragmatic, “Darkness still. Do not act prematurely. The light of the Creative has yet to emerge. Remain patient until the time is clearly ripe.” I loved my answer! Yes, it was slightly ominous—“you will find sorrow if you wish to follow this now” was not exactly…motivational? But sometimes you need a stern lecture. Since I was a girl I’ve been fascinated by the question of whether people are really “good.” I want to believe! But as I interpret it, the manuscript was telling me to stop thinking dichotomously. The pursuit of impossible certainties, it was saying, would drown anyone in sorrow. So stop.

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.

In the Zuo zhuan stories, individual lines of hexagrams are denoted by using the genitive particle zhi ( 之), followed by the name of another hexagram where that specific line had another form. In later attempts to reconstruct ancient divination methods, the word zhi was interpreted as a verb meaning "moving to", an apparent indication that hexagrams could be transformed into other hexagrams. However, there are no instances of "changeable lines" in the Zuo zhuan. In all 12 out of 12 line statements quoted, the original hexagrams are used to produce the oracle. [33] The classic: I Ching [ edit ] It's still quite true, no matter what science tries so hard to make us believe. Our understanding of the universe and our own roles in it are evolving. Well, honestly, sometimes increasing, but sometimes getting it altogether wrong. The problem is that only by time are we able to make our conclusions, and even then with the reservation of what the future of that future might reveal. Yuasa, Yasuo (2008). Overcoming Modernity: Synchronicity and Image-thinking. Albany: State University of New York Press. ISBN 978-1-4356-5870-7. The I Ching, or “Book of Changes,” consists ofsixty-four archetypes that result fromall the possible six-line combinations of yin and yang lines, called hexagrams. Yin/yang is the fundamental duality of the Universe whose dynamic tension gives shape to all phenomena and the way they change. Examples of yin/yang polarity are female/male, earth/heavens, dark/light, in/out, even/odd and so on.Ennemoser, Joseph. (1856). The History of Magic. London: Henry G. Bohn, York Street, Covent Garden. p. 59 An earlier translation of the I Ching is a version by Wilhelm from 1950. The language is more poetic than in Walker’s translation. For example, it mentions “the dragon,” which in China is “a symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm.” It is a symbol of creative energy. Additionally, when dragons are described in flight, it symbolizes strength. I would definitely recommend engaging with illuminated manuscripts in the way they were intended, but be prepared! Question: Will people in L.A. adopt more eco-friendly transportation over driving their own cars in the near future?