I Ching

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Blofeld, John (1965). The Book of Changes: A New Translation of the Ancient Chinese I Ching. New York: E. P. Dutton. Like the other Chinese classics, the I Ching was an influential text across East Asia. In 1557, the Korean Neo-Confucianist philosopher Yi Hwang produced one of the most influential I Ching studies of the early modern era, claiming that the spirit was a principle ( li) and not a material force ( qi). Hwang accused the Neo-Confucian school of having misread Zhu Xi. His critique proved influential not only in Korea but also in Japan. [71] Other than this contribution, the I Ching—known in Korean as the Yeok Gyeong ( 역경)—was not central to the development of Korean Confucianism, and by the 19th century, I Ching studies were integrated into the silhak reform movement. [72] 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] The method of the I Ching does indeed take into accountthe hidden individual quality in things and men, and in one'sown unconscious self as well. I have questioned the I Chingas one questions a person whom one is about to introduce to friends:one asks whether or not it will be agreeable to him. In answerthe I Ching tells me of its religious significance, ofthe fact that at present it is unknown and misjudged, of its hopeof being restored to a place of honor -- this last obviously witha sidelong glance at my as yet unwritten foreword, [9] and aboveall at the English translation. This seems a perfectly understandablereaction, such as one could expect also from a person in a similarsituation. a b Adler, Joseph A. (April 2017). "Zhu Xi's Commentary on the Xicizhuan 繫辭傳 (Treatise on the Appended Remarks) Appendix of the Yijing 易經 (Scripture of Change)" (PDF).

that another mythical figure, the Divine Husbandman ( shennong神農) drew inspiration from the hexagram Yi益 (Increase #42) and used his knowledge to teach people Adler, Joseph A., trans. (2020). The Original Meaning of the Yijing: Commentary on the Scripture of Change. New York: Columbia University Press. ISBN 978-0-231-19124-1. {{ cite book}}: CS1 maint: multiple names: authors list ( link)

The book carried an introduction by Carl Jung, whom Wilhelm considered “in touch with the findings of the East [and] in accordance with the views of the oldest Chinese wisdom.” (One proof was Jung’s male and female principles, the anima and the animus, which Wilhelm connected to yin and yang.) Some of Jung’s assertions are now embarrassing. (“It is a curious fact that such a gifted and intelligent people as the Chinese have never developed what we call science.”) But his emphasis on chance—or synchronicity, the Jungian, metaphysical version of chance—as the guiding principle for a sacred book was, at the time, something unexpected, even if, for true believers, the I Ching does not operate on chance at all. The I Ching is made up of 64 chapters, each relating to a corresponding ‘hexagram’ which presents a particular message. Full details of the method of consultation are given in most I Ching books and I so will provide only a brief resume here.

The I Ching is essentially a means of obtaining spiritual guidance, inspirational insight and Universal wisdom. It can help with personal development or provide encouragement in finding authentic understanding and solutions to the questions or decisions that are of importance to you at any given time or situation.Adler, Joseph A. (2020). The Original Meaning of the Yijing: Commentary on the Scripture of Change [by Zhu Xi]. New York: Columbia University Press. ISBN 978-0-231-19124-1. Schuessler, Axel (2007). ABC Etymological Dictionary of Old Chinese. Honolulu: University of Hawai'i Press. ISBN 978-1-4356-6587-3.

Rutt, Richard (1996). The Book of Changes (Zhouyi): A Bronze Age Document. Richmond: Curzon. ISBN 0-7007-0467-1. A straight line ‘_______’ represents Yang energy or young Yang, and a broken line ‘____ ____’ represents Yin energy or young Yin. There is also another energetic quality which reflects the fact that the Yin or Yang energy of any situation is dynamic and thus may be at the point of transformation, either from Yin to Yang or vice versa. These lines are called ‘moving’ or ‘changing’ lines and a can be Yin moving/changing (old Yin) or Yang moving/changing (old Yang).

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idea of dynamism, why is it necessary that hexagram Qian乾 (The Creative, #1) represent only the horse? (Lynn 1994: Shaughnessy, Edward L. (1996). I Ching: The Classic of Changes. New York: Ballantine Books. ISBN 0-345-36243-8.