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From: Ian Greely <Ian@tirnanog.org>
To: hexagram-8@apocalypse.org
Subject: HEX8: Off topic. Mailing lists...
Date: Sun, 05 Mar 2000 23:08:43 +0000
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Sorry to post this to the list. Someone mentioned in a post to the
list a site on the net which will run a mailing list. Alas due to yet
another crash I no longer have that e-mail and find myself currently
wanting to run a small mailing list.

Anyone remember the name of the site?

regards,
Ian


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From: Ray Langley <langley@pacbell.net>
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> Sorry to post this to the list. Someone mentioned in a post to the
> list a site on the net which will run a mailing list. Alas due to yet
> another crash I no longer have that e-mail and find myself currently
> wanting to run a small mailing list.
> 
> Anyone remember the name of the site?
> 
> regards,
> Ian

Hi Ian. Onelist/eGroups hosts thousands of mailing lists. I have
one on chineseastrology, ChineseFengShui, and IChing_Yijing.

http://www.onelist.com/

-- 
Warmest Regards, Ray
Have Luo Pan, Will Travel!


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From: "pattique" <pattique@gateway.net>
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Subject: Re: HEX8: Off topic. Mailing lists...
Date: Sun, 5 Mar 2000 18:23:35 -0500
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You can try www.topica.com, I believe they have what you are looking for.
Sincerely
Pat Q
----- Original Message -----
From: Ian Greely <Ian@tirnanog.org>
To: <hexagram-8@apocalypse.org>
Sent: Sunday, March 05, 2000 6:08 PM
Subject: HEX8: Off topic. Mailing lists...


> Sorry to post this to the list. Someone mentioned in a post to the
> list a site on the net which will run a mailing list. Alas due to yet
> another crash I no longer have that e-mail and find myself currently
> wanting to run a small mailing list.
>
> Anyone remember the name of the site?
>
> regards,
> Ian
>
>
> =====
> To unsubscribe from Hexagram-8, send a message to majordomo@apocalypse.org
> from the address subscribed, containing just the word UNSUBSCRIBE.
>



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From owner-hexagram-8@apocalypse.org  Mon Mar 13 00:35:23 2000
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Date: Sun, 12 Mar 2000 21:35:43 -0800 (PST)
From: diane haldane <atlanticoak@yahoo.com>
Subject: HEX8: hi and i ching's personality
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hi ron, thanks for letting me join in, and 
hello everybody. 
i am looking forward to talking to others 
about their knowledge and experiences with 
the i ching. 
i keep going back to it, but i find i keep 
having a "personality clash" with all the 
interpretations i have found, or maybe 
i am having a clash with the i ching itself 
which seems to have its own personality. 
anyone else sense that, that it has a personality, or is that a personal quirk of mine? i keep
coming back to it, though, so i am drawn. any recommendations on translations that anyone prefers?
looking forward to more discussion. diane
__________________________________________________
Do You Yahoo!?
Talk to your friends online with Yahoo! Messenger.
http://im.yahoo.com


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From owner-hexagram-8@apocalypse.org  Mon Mar 13 02:54:33 2000
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Subject: HEX8: Re: hi and i ching's personality
Date: Mon, 13 Mar 2000 00:02:37 -0800
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Yes thank you Ron. Hello everyone.

I have also found some translations to 'clash' with me as you have
described. I think this is due primarily to the translator. Although if you
really can't handle it, it may indeed signal a weakness of yours.

The most friendly translation I have yet found is by Brian Browne Walker. If
there is a friendlier translation, I would like to know about it!

----- Original Message -----
From: "diane haldane" <atlanticoak@yahoo.com>
To: <hexagram-8@apocalypse.org>
Sent: Sunday, March 12, 2000 9:35 PM
Subject: HEX8: hi and i ching's personality


>
> hi ron, thanks for letting me join in, and
> hello everybody.
> i am looking forward to talking to others
> about their knowledge and experiences with
> the i ching.
> i keep going back to it, but i find i keep
> having a "personality clash" with all the
> interpretations i have found, or maybe
> i am having a clash with the i ching itself
> which seems to have its own personality.
> anyone else sense that, that it has a personality, or is that a personal
quirk of mine? i keep
> coming back to it, though, so i am drawn. any recommendations on
translations that anyone prefers?
> looking forward to more discussion. diane




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From owner-hexagram-8@apocalypse.org  Mon Mar 13 03:03:24 2000
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From: Ian J Greely <Ian@tirnanog.org>
To: hexagram-8@apocalypse.org
Subject: Re: HEX8: Re: hi and i ching's personality
Date: Mon, 13 Mar 2000 08:07:26 +0000
Message-ID: <aa8pcsocj7g4vlpipl0t1vm2d69ecd1fim@4ax.com>
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Hmm,

Yes I've found the damn thing irritating and intractable at times. Or
is that me? *frown*

As to more friendly translations the translation used by Talis for
thier talis I-Ching program (www.resonate.org) seems to be rather "PC"
if you will.

Personaly I prefer the more blunt translations of the I Ching that
I've found.

regards,
Ian

On Mon, 13 Mar 2000 00:02:37 -0800, you wrote:

>Yes thank you Ron. Hello everyone.
>
>I have also found some translations to 'clash' with me as you have
>described. I think this is due primarily to the translator. Although if you
>really can't handle it, it may indeed signal a weakness of yours.
>
>The most friendly translation I have yet found is by Brian Browne Walker. If
>there is a friendlier translation, I would like to know about it!
>
>----- Original Message -----
>From: "diane haldane" <atlanticoak@yahoo.com>
>To: <hexagram-8@apocalypse.org>
>Sent: Sunday, March 12, 2000 9:35 PM
>Subject: HEX8: hi and i ching's personality
>
>
>>
>> hi ron, thanks for letting me join in, and
>> hello everybody.
>> i am looking forward to talking to others
>> about their knowledge and experiences with
>> the i ching.
>> i keep going back to it, but i find i keep
>> having a "personality clash" with all the
>> interpretations i have found, or maybe
>> i am having a clash with the i ching itself
>> which seems to have its own personality.
>> anyone else sense that, that it has a personality, or is that a personal
>quirk of mine? i keep
>> coming back to it, though, so i am drawn. any recommendations on
>translations that anyone prefers?
>> looking forward to more discussion. diane
>
>
>
>
>=====
>To unsubscribe from Hexagram-8, send a message to majordomo@apocalypse.org
>from the address subscribed, containing just the word UNSUBSCRIBE.



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From owner-hexagram-8@apocalypse.org  Mon Mar 13 06:45:23 2000
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Subject: HEX8: I-Ching-pages
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Hi all,

I'm on the way to create my own homepage and wish to include a page with the 
best links to I-Ching-pages or best sources of information about chinese 
history and literature.
Does anybody knows or has opinions about the "MUSTs" in this field?

Thanks

Lothar


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Subject: Re: HEX8: Re: hi and i ching's personality
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hi k, thanks for your recommendation. could
you elaborate on what you mean by my "clash"
with the i ching being a weakness of mine?
you've piqued my curiousity! thanks, diane
~~~~~~~
--- K <kayntwhyle@uswest.net> wrote:
> I have also found some translations to 'clash' with me as you have
> described. I think this is due primarily to the translator. Although if you
> really can't handle it, it may indeed signal a weakness of yours.
> 
> The most friendly translation I have yet found is by Brian Browne Walker. If
> there is a friendlier translation, I would like to know about it!
> 
> ----- Original Message -----
> From: "diane haldane" <atlanticoak@yahoo.com>
> > i keep going back to it, but i find i keep
> > having a "personality clash" with all the
> > interpretations i have found, or maybe
> > i am having a clash with the i ching itself
> > which seems to have its own personality.
> > anyone else sense that, that it has a personality, or is that a personal
> quirk of mine? 
__________________________________________________
Do You Yahoo!?
Talk to your friends online with Yahoo! Messenger.
http://im.yahoo.com


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->hi k, thanks for your recommendation. could
>you elaborate on what you mean by my "clash"
>with the i ching being a weakness of mine?
>you've piqued my curiousity! thanks, diane

Hi Daine,
I am an old member of this list, my name is Ely, (and i am a woman). I am
from Brazil, I am a writer, I Ching's teacher and Instructor of Chinese
Inner Alchemy. I've been teaching people for mre then 15 years. My
experience about what you are feeling is that this is a normal phase of the
study of the I Ching. The crash of the personality must happens so you can
build up a new way to see reality, life and changes. Unless you will use the
I Ching like a dead tool to just to add more concepts to yours already full
mind, this crash is the most healthy thing that could happens to you and it
is very good.

Just take the example of a house, you have al old house and if you want to
rebuild it many things must be firstly crashed. In the I Ching this "crash
and rebuilding" is well represented in the meaning of the two hexagrams, 23
and 24.  This is a law  of change and never weakness. If you want to look at
it thinking it is weakness, I would say that weakness is the Yin part of
nature, the one we do not want to feel but at the same time the only one
that can freed us from the domain of concepts, intellect and common mind.
The pure mind that will give you a pure perception and new perspective of
the world can only be installed by the "crash"of the old patterns that have
being guiding your life do far.

No probelm with translations, trey to understand the structure of the book,
the combination of the Yin and yang lines and what make them move to another
situation and you will be able to *read* the lines and do your own
perception fo the laws acting in nature and your life.

I am finishing the translation of my homepage to English language, you can
take a look at the graphics and meditate upon them.

www.healing-tao.com.br

Try to find a xerox copy of Steve Moore book "The Trigrams of Han" or  a
very cute and ease illustrated book named  "The I Ching - an illustraded
guide of the Chinese Art of Divination" and you will be able to learn the
structure of the I Ching. Think about the lines and its combination, study
them using more your own inner feeling then your mind and you will be able
to "feel" the structure acting in all the thousands things around you and in
the hexagrams.

You are in the right path, don't fear, let it go, don't listen to critics
about your own perception of lofe, just keep in touch with the movements of
change, in everything that moves and do not moves around you. learn about
changes not about books. You will find out soon, what this incredible book
is talking about.

Be welcome and be brave
Ely Britto
www.healing-tao.com.br



>~~~~~~~
>--- K <kayntwhyle@uswest.net> wrote:
>> I have also found some translations to 'clash' with me as you have
>> described. I think this is due primarily to the translator. Although if
you
>> really can't handle it, it may indeed signal a weakness of yours.
>>
>> The most friendly translation I have yet found is by Brian Browne Walker.
If
>> there is a friendlier translation, I would like to know about it!
>>
>> ----- Original Message -----
>> From: "diane haldane" <atlanticoak@yahoo.com>
>> > i keep going back to it, but i find i keep
>> > having a "personality clash" with all the
>> > interpretations i have found, or maybe
>> > i am having a clash with the i ching itself
>> > which seems to have its own personality.
>> > anyone else sense that, that it has a personality, or is that a
personal
>> quirk of mine?
>__________________________________________________
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>Talk to your friends online with Yahoo! Messenger.
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>
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From: "Ely Britto" <elybritt@domain.com.br>
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Subject: Re: HEX8: Re: hi and i ching's personality
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->hi k, thanks for your recommendation. could
>you elaborate on what you mean by my "clash"
>with the i ching being a weakness of mine?
>you've piqued my curiousity! thanks, diane

Hi Daine,
I am an old member of this list, my name is Ely, (and i am a woman). I am
from Brazil, I am a writer, I Ching's teacher and Instructor of Chinese
Inner Alchemy. I've been teaching people for mre then 15 years. My
experience about what you are feeling is that this is a normal phase of the
study of the I Ching. The crash of the personality must happens so you can
build up a new way to see reality, life and changes. Unless you will use the
I Ching like a dead tool to just to add more concepts to yours already full
mind, this crash is the most healthy thing that could happens to you and it
is very good.

Personality os not your real being, the world persona from where this world
cames means "mask". It is that mask that is *crashing*. Just take the
example of a house, you have al old house and if you want to
rebuild it many things must be firstly crashed. In the I Ching this "crash
and rebuilding" is well represented in the meaning of the two hexagrams, 23
and 24.  This is a law  of change and never weakness. If you want to look at
it thinking it is weakness, I would say that weakness is the Yin part of
nature, the one we do not want to feel but at the same time the only one
that can freed us from the domain of concepts, intellect and common mind.
The pure mind that will give you a pure perception and new perspective of
the world can only be installed by the "crash"of the old patterns that have
being guiding your life do far.

No probelm with translations, trey to understand the structure of the book,
the combination of the Yin and yang lines and what make them move to another
situation and you will be able to *read* the lines and do your own
perception fo the laws acting in nature and your life.

I am finishing the translation of my homepage to English language, you can
take a look at the graphics and meditate upon them.

www.healing-tao.com.br

Try to find a xerox copy of Steve Moore book "The Trigrams of Han" or  a
very cute and ease illustrated book named  "The I Ching - an illustraded
guide of the Chinese Art of Divination" and you will be able to learn the
structure of the I Ching. Think about the lines and its combination, study
them using more your own inner feeling then your mind and you will be able
to "feel" the structure acting in all the thousands things around you and in
the hexagrams.

You are in the right path, don't fear, let it go, don't listen to critics
about your own perception of lofe, just keep in touch with the movements of
change, in everything that moves and do not moves around you. learn about
changes not about books. You will find out soon, what this incredible book
is talking about.

Be welcome and be brave
Ely Britto
www.healing-tao.com.br



>~~~~~~~
>--- K <kayntwhyle@uswest.net> wrote:
>> I have also found some translations to 'clash' with me as you have
>> described. I think this is due primarily to the translator. Although if
you
>> really can't handle it, it may indeed signal a weakness of yours.
>>
>> The most friendly translation I have yet found is by Brian Browne Walker.
If
>> there is a friendlier translation, I would like to know about it!
>>
>> ----- Original Message -----
>> From: "diane haldane" <atlanticoak@yahoo.com>
>> > i keep going back to it, but i find i keep
>> > having a "personality clash" with all the
>> > interpretations i have found, or maybe
>> > i am having a clash with the i ching itself
>> > which seems to have its own personality.
>> > anyone else sense that, that it has a personality, or is that a
personal
>> quirk of mine?
>__________________________________________________
>Do You Yahoo!?
>Talk to your friends online with Yahoo! Messenger.
>http://im.yahoo.com
>
>
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>from the address subscribed, containing just the word UNSUBSCRIBE.




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Sorry for my English mistakes and the erro in typing your name Diane.
Light
Ely




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Subject: Re: HEX8: Re: hi and i ching's personality
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Forgive me I misspoke myself I think. I merely meant that if some aspect of
a perceived 'personality' of the translation left one feeling 'clashed' upon
it might either be a weakness of the translation in conveying the meaning of
the lines or a weakness in one's ability to comprehend that meaning.

In either case, there is no weak without a strong, so clearly all
translations have value. When I was carrying the book around with me
everywhere I went, I carried at least two copies; one comfortable and
familiar, and another as obscure and as impenetrable as I knew of. Worked
for me, your mileage may vary. ^-^

----- Original Message -----
From: "diane haldane" <atlanticoak@yahoo.com>
To: <hexagram-8@apocalypse.org>
Sent: Monday, March 13, 2000 4:52 AM
Subject: Re: HEX8: Re: hi and i ching's personality


>
> hi k, thanks for your recommendation. could
> you elaborate on what you mean by my "clash"
> with the i ching being a weakness of mine?
> you've piqued my curiousity! thanks, diane




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From: diane haldane <atlanticoak@yahoo.com>
Subject: Re: HEX8: Re: hi and i ching's personality
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k, thanks for the clarification of what you
meant by weakness. thanks also to ely for
your thoughts and informations. this "clash"
reminds me of the shock i went through when
i first encountered the concept of "maya" in
hinduism. i was very depressed and confused,
but once i understood the concept better, it
was actually a relief! i recently have gone
through the same thing in my current studies
of gnosticism. the ideas are so different it
has been difficult to grasp. but i think i
have made a breakthrough there too. so i
will persist with the i ching. 
it does make sense that i have to destroy
some ideas in order to make room for others.
thanks to both of you for the encouragement!
regards, diane


--- K <kayntwhyle@uswest.net> wrote:
> Forgive me I misspoke myself I think. I merely meant that if some aspect of
> a perceived 'personality' of the translation left one feeling 'clashed' upon
> it might either be a weakness of the translation in conveying the meaning of
> the lines or a weakness in one's ability to comprehend that meaning.
> 
> In either case, there is no weak without a strong, so clearly all
> translations have value. When I was carrying the book around with me
> everywhere I went, I carried at least two copies; one comfortable and
> familiar, and another as obscure and as impenetrable as I knew of. Worked
> for me, your mileage may vary. ^-^
> 
> ----- Original Message -----
> From: "diane haldane" <atlanticoak@yahoo.com>
> >
> > hi k, thanks for your recommendation. could
> > you elaborate on what you mean by my "clash"
> > with the i ching being a weakness of mine?
> > you've piqued my curiousity! thanks, diane
> 
__________________________________________________
Do You Yahoo!?
Talk to your friends online with Yahoo! Messenger.
http://im.yahoo.com


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From owner-hexagram-8@apocalypse.org  Mon Mar 13 17:15:16 2000
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A while back an aquaintance of mine through email sent me an addendum to
the concordance of R&K he made up which with his permission I offered to
Hex8.  Today I got the following email from him.  I though you might be
interested in it. 

Kirk, you will especially be interested in it since it is a synoposis on
Javery's book.

I would be interested in your remarks to him, as probably would others
from Hex8 if you would care to cc it to us.  He is not a member of Hex8
but hopefully will be in the future.  

Charlie Higgins

Below is the email I received:

------------------------------------------------------------------------

Subject: Cyrille Javery's history of the YJ
        Date: Mon, 13 Mar 2000 16:44:26 -0500
        From: Lare / Mo Lei-Li ( =?big5?B?svYguXAgsno=?=
)                             <mo4@worldnet.att.net>
        Organization: formerly c61819@gdi.net
        
        To: Charlie Higgins <chh@crcom.net>

Hello, Charlie--

Long time no email.

In case you haven't read it, thought you might be interested in a
synoposis of Javery's book:

http://home.att.net/~mo4/Javery.htm

Thanks again for the Legge,
--Larry Moore / Mo Lei-Li



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Subject: Re: HEX8: Re: Cyrille Javery's history of the YJ
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On 13/03/00 22:57, Charlie Higgins chh@crcom.net is reported to have said:

>A while back an aquaintance of mine through email sent me an addendum to
>the concordance of R&K he made up which with his permission I offered to
>Hex8.  Today I got the following email from him.  I though you might be
>interested in it. 
>
>Kirk, you will especially be interested in it since it is a synoposis on
>Javery's book.

Thanks for the info.  Note that his name is spelled Javary.

Kirk

                              vice | versa    

        Translations from French to English, English to French
            Traductions francais-anglais, anglais-francais

            kirk@mcelhearn.com    http://www.mcelhearn.com
    Kirk McElhearn | Chemin de la Lauze | 05600 Guillestre | France 

              O=c=O O=c=O O=c=O O=c=O O=c=O O=c=O O=c=O O=c=O
                        FOSSIL FUELS = HEAVY WEATHER
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Subject: Re: HEX8: Re: hi and i ching's personality
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Hi Diane and Ely,
     The question of translations, of any book, and especially the I Ching is 
that you are getting the translator's slant. The Ancient Greeks called 
translators traitors, probably the American idiom would be to say translator 
is trashsayer. The I Ching is not a work of poetry, its essence is in the 
geometry of cycles described in number patterns. The imagery used to express 
or explain its patterns is always a bit of a tangent from the actual 
symbolism. The more a translation feels comfortable to a reader, the more it 
has taken off on a verbal tangent from the essential geometry. One pays for 
the comfort by the gap that develops between the words of the translation and 
the exact fit of an oracle to your situation. At some point you will find the 
words of the translation speaking of their interests and saying nothing to 
your oracle.
      The actual text of the I Ching is quite staccato, standard phrases of 
imagery and slogans. Gia-Fu Feng did a Taoist translation in the '70's (which 
I helped with the English phrasing, and finally got the copyright registered 
last year) which has a general content much like the Wilhelm/Baynes in 
specific translation only the four Chinese slogans they render as "Supreme 
Success Perseverance Furthers" Gia-Fu used "Primal Bliss Fruitful to Have 
Zest." Gia-Fu didn't write further commentary, and the original manuscript 
was rejected by his publisher at the time. The imagery of the I Ching is 
accessible through most translations, however, the meaning of that imagery in 
terms of the actual geometrical symbolism of the I Ching is only available 
through the ancient number patterns. Fortunately, they are basically the same 
in Pythagorean or astrological metaphysics; however, they are still very 
different from modern analytical geometry.
       The import of each hexagram can be felt in the simple dynamics of the 
focus in yang and background in yin taking their place in the first to sixth 
stages of universal cycle. The meaning of the hexagram which is trying to be 
described in their names is contained in their sequence, which number from 
the unit to 10 of which set from the simple water cycle of hexagrams 1-10 to 
the cosmic symbols of the set from 51 to 60 and then the all encompassing 
abstract symbolism of the last 4 hexagrams.
       Each of us constructs our own mix of personal relationship and 
technical infrastructure to frame our work with the I Ching.  How much is to 
be gained by fighting with a translation that feels that it "clashes" and how 
much from taking comfort in one that doesn't is a decision having more to do 
with your own growth issues than with the text of the I Ching.
Frank R. Kegan
       


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Hi,
I'm new to Hexagram-8, and live in Belgium. I use the I Ching in a rather
psychological sense, I mean I don't believe that anything magic happens, but
rather that the random phrases act on the mind to stimuate thinking,
decision making and intuition like Zen koans. I love Chinese philosophy
specially, and the later 10 Wings commentary of the I Ching is a very fine
work of Chinese thought. I like Wang Bi's commentary too, as translated by
Richard Lynn.
I have a few ideas on: http://home.att.net/~mo4/Javery.htm ,it's an
interesting and probably accurate summary of the history of the I Ching.
I've actually had the opportunity to meet Cirylle Javary in Brussels. What's
amazing in the chronology is that the "yin/yang broken/full" line visual
hexagrams were invented some 500 years after the divination sayings. The
graphic hexagrams came from the ideas of the Yin-Yang school around 300 BC.
Yet the divination sayings came in groups of 6 from the very start in the
Zhou period (800 BC): each line was associated with a number, similar to the
system of 6,7;8;9 still used for the coin tossing. (There is evidence of
this on Zhou bronze vessels). But there were no visual hexagram images then.
Still later, during the Han dyansty, the trigrams were invented. (All this
is explained in a French book edited by Cyrille: Les mutations du Yi King).
Still there is a contradiction here because Cyrille Javary seems to date the
Great Commentary (from the 10 Wings) to 400-300 BC, and the trigrams to
200BC or later, yet the trigrams are mentioned already in the Great
Commetary. Angus Graham (in Disputers of the Tao) probably more correctly
dates the Ten Wings to 200 BC, about the time of the discovery of the
trigrams. And those later Han Taoist-Confucian inspired philosophers who
wrote the ten Wings rewrote the whole I Ching history backwards, saying the
order of discovery was: 1. the trigrams 2. the hexagrams 3. the line texts.
Those ancient Chinese weren't so worried about historical accuracy...but
about making the best cosmolgical sense.
Thomas
Visit my Confucius page: http://www.geocities.com/Athens/Bridge/8744



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<< Hi,
 I'm new to Hexagram-8, and live in Belgium. I use the I Ching in a rather
 psychological sense, I mean I don't believe that anything magic happens, but
 rather that the random phrases act on the mind to stimuate thinking,
 decision making and intuition like Zen koans. I love Chinese philosophy
 specially, and the later 10 Wings commentary of the I Ching is a very fine
 work of Chinese thought. I like Wang Bi's commentary too, as translated by
 Richard Lynn.
 I have a few ideas on: http://home.att.net/~mo4/Javery.htm ,it's an
 interesting and probably accurate summary of the history of the I Ching.
 I've actually had the opportunity to meet Cirylle Javary in Brussels. What's
 amazing in the chronology is that the "yin/yang broken/full" line visual
 hexagrams were invented some 500 years after the divination sayings. The
 graphic hexagrams came from the ideas of the Yin-Yang school around 300 BC.
 Yet the divination sayings came in groups of 6 from the very start in the
 Zhou period (800 BC): each line was associated with a number, similar to the
 system of 6,7;8;9 still used for the coin tossing. (There is evidence of
 this on Zhou bronze vessels). But there were no visual hexagram images then.
 Still later, during the Han dyansty, the trigrams were invented. (All this
 is explained in a French book edited by Cyrille: Les mutations du Yi King).
 Still there is a contradiction here because Cyrille Javary seems to date the
 Great Commentary (from the 10 Wings) to 400-300 BC, and the trigrams to
 200BC or later, yet the trigrams are mentioned already in the Great
 Commetary. Angus Graham (in Disputers of the Tao) probably more correctly
 dates the Ten Wings to 200 BC, about the time of the discovery of the
 trigrams. And those later Han Taoist-Confucian inspired philosophers who
 wrote the ten Wings rewrote the whole I Ching history backwards, saying the
 order of discovery was: 1. the trigrams 2. the hexagrams 3. the line texts.
 Those ancient Chinese weren't so worried about historical accuracy...but
 about making the best cosmolgical sense.
 Thomas
 Visit my Confucius page: http://www.geocities.com/Athens/Bridge/8744
  >>

Hi Thomas, 

nice to have you here.

Actually the situation with these few old chinese documents doesn't allow any 
sure conclusion, if the trigram-idea was earlier or later than the 
hexagram-idea. 
You didn't mention, that there are various documents, which indicate, that in 
earlier time some other numbers are used than 6-7-8-9 to form an oracle 
result.

Lothar


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Subject: Re: HEX8: Re: hi and i ching's personality
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<< The meaning of the hexagram which is trying to be 
 described in their names is contained in their sequence, which number from 
 the unit to 10 of which set from the simple water cycle of hexagrams 1-10 to 
 the cosmic symbols of the set from 51 to 60 and then the all encompassing 
 abstract symbolism of the last 4 hexagrams.
        Each of us constructs our own mix of personal relationship and 
 technical infrastructure to frame our work with the I Ching.  How much is to 
 be gained by fighting with a translation that feels that it "clashes" and 
how 
 much from taking comfort in one that doesn't is a decision having more to do 
 with your own growth issues than with the text of the I Ching.
 Frank R. Kegan
         >>

Hello Frank,

The last part of your letter sounds, as if you've a rather special theory 
about the mysterious numerology of I-Ching. Could you tell a little more 
about it?

Lothar


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From: "Ely Britto" <elybritt@domain.com.br>
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Subject: Re: HEX8: Re: hi and i ching's personality
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Dear Frank,
Welcome to the list! We needed new people here to warm up our
discussions. Thank you for saying in good English what I am not
able to say with my poor English! Sorry about that. I would love to
improve my writing but have no time free to learn properly. Let me
try to communicate using the poor English I know.

I almost agreed with your thoughts but there are two things that you
said I would like to talk to you about. First, this:

*The I Ching is not a work of poetry, its essence is in the
geometry of cycles described in number patterns. *

And this:

*The imagery of the I Ching is accessible through most translations,
however, the meaning of that imagery in >terms of the actual
geometrical symbolism of the I Ching is only available >through the
ancient number patterns. Fortunately, they are basically the same
in Pythagorean or astrological metaphysics; however, they are still very
different from modern analytical geometry.

There is an old Chinese text written by Wang Fu-chih that states:

"Between Heaven and Earth there exists nothing but law and energy.
The energy carries the law and the law regulates the energy.

Law does not manifest itself (has no form); it is only through
energy that the image is formed, and the image yields the number.
If this law becomes blurred the image is not right and the number is
not clear. This reveals itself in great things and expresses itself
in small things. 

Thus only a man of the highest integrity can understand this law;
basing himself on its revelation he can grasp the symbols, and
observing its small expressions, he can understand the auguries." 

As you can see, according to that ancient tex,t numbers were not the
special base of the I Ching symbology, you have first the law and
afterwards the energy that gives birth to numbers. There are a lot
of people here working with numbers. I think you will enjoy talking
to them. My work is more with the law and  energy.

About poetry: It is all made with numbers (see the classics), like music,
like the beautiful paintings of Leonardo Da Vinci and all the Gothic
architecture of the ancient churches. I look at the I Ching as the
most beautiful poem I ever read, because it is life and life is
made of beauty and harmony. 

Think how much poetry sings around us which we do not see because we
are busy with our concrete mind. All the great men whose work
changed the evolution of science talk about the poetry of the
universe. They can see the poetry in numbers, in mathematics, and in
the laws of life. 

I think we need more yin energy to perceive what they could see.

Would you open your heart to see the poetry of the I Ching?
Love
Ely



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> Actually the situation with these few old chinese documents doesn't allow
any
> sure conclusion, if the trigram-idea was earlier or later than the
> hexagram-idea.
 Yes, you're probably right. I rechecked my I Ching books: there is a French
one "Les Signes et les Mutations" by Wang Dongliang: he quotes Zhang
Zhenglang who was the Chinese scholar who discovered those "bagua" numerals
coded on the Zhou bronze vessels. (You are of course right to point out that
there were more of them than the 6,7,8,9 that we still know.) And in his
opinion, the only first hard evidence we have of graphic full/broken line
hexagrams is the silk Mawangdui manuscript dated 168 BC. Before that hard
date, everything is more or less good guessing. For the trigrams, Richard
Rutt's remarkable book "Zhouyi" includes a translation of the "Zuo
Commentary" with the earliest practical I Ching readings known: that "Zuo
Commentary" is thought to have been compiled in the 3d century BC. In that
text the trigrams have the symbolism we know: wind, mountain... But this is
still 500 years after the writing of the divination formulas. There must
have been a gradual evolution, starting with formulas grouped in batches of
6 and identied by numbers only (like or 6,7,8,9). Imagine using the I Ching
with coins to get the numbers 6-9 and not drawing the hexagram: that's how
it probably started. Then gradually the lines were drawn, maybe after
several hundred years, and still later the trigrams were thought of. But, as
you say, it can't be dated with much precision.
Hello from Thomas
Visit my Confucius page: http://www.geocities.com/Athens/Bridge/8744


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Hi Thomas,

<< > Actually the situation with these few old chinese documents doesn't allow
 any
 > sure conclusion, if the trigram-idea was earlier or later than the
 > hexagram-idea.
  Yes, you're probably right. I rechecked my I Ching books: there is a French
 one "Les Signes et les Mutations" by Wang Dongliang: he quotes Zhang
 Zhenglang who was the Chinese scholar who discovered those "bagua" numerals
 coded on the Zhou bronze vessels. (You are of course right to point out that
 there were more of them than the 6,7,8,9 that we still know.) And in his
 opinion, the only first hard evidence we have of graphic full/broken line
 hexagrams is the silk Mawangdui manuscript dated 168 BC. Before that hard
 date, everything is more or less good guessing. For the trigrams, Richard
 Rutt's remarkable book "Zhouyi" includes a translation of the "Zuo
 Commentary" with the earliest practical I Ching readings known: that "Zuo
 Commentary" is thought to have been compiled in the 3d century BC. In that
 text the trigrams have the symbolism we know: wind, mountain... But this is
 still 500 years after the writing of the divination formulas. There must
 have been a gradual evolution, starting with formulas grouped in batches of
 6 and identied by numbers only (like or 6,7,8,9). Imagine using the I Ching
 with coins to get the numbers 6-9 and not drawing the hexagram: that's how
 it probably started. Then gradually the lines were drawn, maybe after
 several hundred years, and still later the trigrams were thought of. But, as
 you say, it can't be dated with much precision.
 Hello from Thomas
 Visit my Confucius page: http://www.geocities.com/Athens/Bridge/8744
  >>

### I had my own ideas about the use of different numbers in earlier time and 
wrote some letters about  "the lost 5th change". I'll send them to you 
privately, as I already published them in hex-8.  
Anyway, I'm glad to meet somebody with interest to order these developments 
of I-Ching in the common time-table. Why do you think, that the original text 
of I-Ching (without commentaries, you call it "divination formulas") 
developed around 800 BC? If we follow the legend, that it is a production of 
the early Chou-kings, then we've to look at a time around 1050 BC.  

Lothar


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Why do you think, that the original text
> of I-Ching (without commentaries, you call it "divination formulas")
> developed around 800 BC? If we follow the legend, that it is a production
of
> the early Chou-kings, then we've to look at a time around 1050 BC.
>
> Lothar

Another tough question. Those bronze vases with the 6 number codes engraved
on the inside surface are, according to Richard Rutt in his "Zhouyi, The
Book of Changes", Shang and early Zhou, so that could point to a date like
1050 BC. But there were many other divination formulas around, and nothing
says that those codes refer to the I Ching. Scholars look at the language of
the I Ching too, and find many similarities in style with the Book of Odes
(a Zhou book of poetry): the oldest of these Odes are dated 8th century BC.
Edward Shaughnessy from Chicago, perhaps the leading scholar on the Zhou
period, dates the I Ching to the late 9th century BC. Richard Lynn, in the
introduction to his "Wang Bi" I Ching translation, suggests the same 9th
century. Lynn writes too that "the hexagrams themselves may be much older"!
Which fits with the 6 coded numbers on the earlier bronze vases. So there
was a lot of divination by sixes going on before the I Ching, and in that
sense, the traditional record is right! The numbers did come first.
(Although not the graphic yin-yang hexagrams that came much later).
(I'll answer your number letters later because I need to read them
carefully.)
Hello from Thomas
Looking for Confucius: http://www.geocities.com/Athens/Bridge/8744


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In einer eMail vom 15.03.2000  20:22:27, schreiben Sie:

<< Why do you think, that the original text
 > of I-Ching (without commentaries, you call it "divination formulas")
 > developed around 800 BC? If we follow the legend, that it is a production
 of
 > the early Chou-kings, then we've to look at a time around 1050 BC.
 >
 > Lothar
 
 Another tough question. Those bronze vases with the 6 number codes engraved
 on the inside surface are, according to Richard Rutt in his "Zhouyi, The
 Book of Changes", Shang and early Zhou, so that could point to a date like
 1050 BC. But there were many other divination formulas around, and nothing
 says that those codes refer to the I Ching. Scholars look at the language of
 the I Ching too, and find many similarities in style with the Book of Odes
 (a Zhou book of poetry): the oldest of these Odes are dated 8th century BC.
 Edward Shaughnessy from Chicago, perhaps the leading scholar on the Zhou
 period, dates the I Ching to the late 9th century BC. Richard Lynn, in the
 introduction to his "Wang Bi" I Ching translation, suggests the same 9th
 century. Lynn writes too that "the hexagrams themselves may be much older"!
 Which fits with the 6 coded numbers on the earlier bronze vases. So there
 was a lot of divination by sixes going on before the I Ching, and in that
 sense, the traditional record is right! The numbers did come first.
 (Although not the graphic yin-yang hexagrams that came much later).
 (I'll answer your number letters later because I need to read them
 carefully.)
 Hello from Thomas >>

Hi Thomas,

in the case, that there are realistical arguments, that the style of the 
early texts of the divination formulas points towards 8th + 9th century, one 
has to request the logical conditions of such a statement. 

1. there are not many texts as early as the 8th + 9th century or earlier 
(perhaps my knowledge about this should be refreshed). How should the 
analysts have enough material to compare and to give such a statement?

2. The text of 8th century might have been modernized at that time or 
earlier, which is somehow probable, as one should assume, that the chinese 
scripture and language did probably have some development in the first 
centuries of the Chou-reignment (cause the Chou were a foreign element, which 
mixed with the earlier Shang-people, such a mixing always is accompanied by 
change in various aspects). Then any stylish sign wouldn't say nothing about 
the real origin. 
For instance: if you read Defoes "Robinson" in the original or in a 
modernized form, makes also a huge difference. In the modernized form you 
couldn't identify it as a work of 17th century. 
So any argument about the real age stays (naturally) doubtful, I guess.

Greetings  Lothar
   


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Subject: HEX8: Re: poetry and geometry
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Hi Ely,
    I am working these days with our Government Census, helping folks who 
think better in Spanish answer questionnaires written in English. The issues 
of translation are their own unique area of understanding. One of the things 
I noted about being bilingual is that meaning is not stored in words since if 
one is with other bilingual folks you can't easily remember what language 
things were said in, but can easily render the meanings in either language.
        I thank you for the quote from the text about law and energy, it is a 
nice expression of ancient Chinese physics. I can appreciate the poetry and 
the text, what changes is also being familiar with the geometrical 
constructions involved so I have very different associations to the passage 
you quote. That a text uses the word "text" isn't really authority, it is the 
meaning being expressed (and translated) that I care about. The passage you 
quote, mixes what would be called "numeral" and "number pattern" with very 
general (and quite poetic) descriptions of fundamental notions of physics -- 
that is universal principles or laws and empirical process or energy.
       The I Ching involves poetry and number and geometrical patterns and 
imagery from Ancient China and the eternal government bureaucracy as well as 
the personal input of each person reading and responding to its text, names, 
images, patterns, etc.  None of that detracts from the I Ching as also a 
system of geometrical number patterns and cyclic symbolism quite parallel to 
those developed in other cultures through the centuries. Geometry is a 
universal language and absolute science which is shared around the world over 
centuries. There is great poetry and the symbolism of life in it as well as 
in the interpretative texts, whether I Ching or astrology or Pythagorean 
metaphysics.
      There are many perspectives, some each of us knows about and others 
each of us does not. It is not that my heart is not open to poetry--- I write 
poetic descriptions of the hexagrams and their meaning. Rather I have a 
different perspective based upon my experience with the oracle, with 
translations and with the correspondences between symbol systems.  As your 
text quote notes, there is an integration of law and energy, and from Ancient 
Times geometry has been the royal road to understand both.
       I am trying to figure out how to explain the beauty and poetry of 
geometry to those who know only text words. It is a very difficult concept 
since it is like a universal language of all poetry rather than just the 
poetic wisps available with mere letters.
   Perhaps in time we can all open to the experience of one another and see 
the poetry and the organization of each perspective.
Frank


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From: "Ely Britto" <elybritt@domain.com.br>
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Subject: Re: HEX8: Re: poetry and geometry
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>       The I Ching involves poetry and number and geometrical patterns and
>imagery from Ancient China and the eternal government bureaucracy as well
as
>the personal input of each person reading and responding to its text,
names,
>images, patterns, etc.  None of that detracts from the I Ching as also a
>system of geometrical number patterns and cyclic symbolism quite parallel
to
>those developed in other cultures through the centuries. Geometry is a
>universal language and absolute science which is shared around the world
over
>centuries. There is great poetry and the symbolism of life in it as well as
>in the interpretative texts, whether I Ching or astrology or Pythagorean
>metaphysics.

Thanks Frank and....

>       I am trying to figure out how to explain the beauty and poetry of
>geometry to those who know only text words. It is a very difficult concept
>since it is like a universal language of all poetry rather than just the
>poetic wisps available with mere letters.

I can understand, this is the reason the ancient sages taught without words,
using just the energy and feelings.

>   Perhaps in time we can all open to the experience of one another and see
>the poetry and the organization of each perspective.

In Hexagram-8 we are working on this...but sometimes with no success.  I am
an optmist woman, as you I hope that *in time we can open to the experience
of one another and see the poetry and the organization of each perspective.*
It would be lovely!!

Thanks
Ely

>Frank
>
>
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Date: Thu, 16 Mar 2000 22:43:49 -0800 (PST)
From: diane haldane <atlanticoak@yahoo.com>
Subject: HEX8: eric's i ching
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does anyone know what translation is used
on 'eric's i ching" page?
http://www.homebrew.net/ching
that one really speaks to me, it is truly
amazing how direct it has been, in very
uncanny ways, and is actually the one that
got me back into studying the i ching.
thanks, diane

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Hi Diane,

Based on the one hexagram I received when checking it, the text is derived
from the Wilhelm/Baynes version. This particular abridgement of the W/B was
widely distributed as "/usr/games/ching" in early versions on the UNIX
operating system.

All the best,

Rhett


>does anyone know what translation is used
>on 'eric's i ching" page?
>http://www.homebrew.net/ching
>that one really speaks to me, it is truly
>amazing how direct it has been, in very
>uncanny ways, and is actually the one that
>got me back into studying the i ching.
>thanks, diane
>
>__________________________________________________
>Do You Yahoo!?
>Talk to your friends online with Yahoo! Messenger.
>http://im.yahoo.com
>
>
>=====
>To unsubscribe from Hexagram-8, send a message to majordomo@apocalypse.org
>from the address subscribed, containing just the word UNSUBSCRIBE.





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Date: Fri, 17 Mar 2000 18:41:32 -0500
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Hi All,

I am wondering if there is *any* evidence that contradicts ascribing the
primary authorship of the Names and Judgements of the Hexagrams to the
literary King Wen?

By primary authorship, I accept that the Duke of Zhou may have amended the
text in Hexagram 35, in reference to his younger brother, Kang.

Any ideas?

All the best,

Rhett






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Subject: Re: HEX8: eric's i ching
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Hi Diane,
     The translation on "eric's i ching" is certainly the Wilhelm/Baynes. 
Perhaps more intriguing would be the random number generation routine used to 
produce the oracle in response to your question. 
    Of course, it is not just objective details which are usually behind 
having an oracle or set of oracle particularly call to your spirit. When a 
friend of mine who was an early computer programmer first showed me the 
oracle of the I Ching and the Wilhelm/Baynes-- Bollingen Press translation I 
found myself impressed not with the actual text, but rather with the sense I 
had when reading it that I was being addressed by a living sage spirit.
       The experience you had with the oracle's from the Internet was much 
more the I Ching reaching out to you than anything special about the text. 
However, the Wilhelm is the standard English translation and it will do you 
in great stead.
Frank


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Date: Fri, 17 Mar 2000 21:45:08 -0600
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Subject: HEX8: A Chi Kung exercise
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I know it's not *exactly* the I Ching, but...

Has anyone ever heard of a Chi Kung practice sometimes called "The Egg
Exercise?"


Monica



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From: "Ely Britto" <elybritt@domain.com.br>
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Subject: Re: HEX8: A Chi Kung exercise
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Hello Monica,
This exercise is part of the Chinese Inner Alchemy  as taught by Mantak
Chia.
It is not *exactly* the I Ching as we know it, it is about energy. It is
used to strenght some
inner muscle so you can build up the creative energy, transform it and use
it to develop spiritual goals.

Hope it helps
Ely





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Date: Fri, 17 Mar 2000 21:44:14 -0800 (PST)
From: diane haldane <atlanticoak@yahoo.com>
Subject: Re: HEX8: eric's i ching
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hi rhett, thanks for the info. i'm surprised
it is wilhelm/baynes, as i didn't really like
that translation when i first became interested in the i ching. but, i've changed!
this eric never finished his homepage, but
i'm sure glad that i ching is still on the
net! thanks again, diane
~~~~~~~
--- "Dr R. Butler" <rbutler@iris.edu> wrote:
> Hi Diane,
> 
> Based on the one hexagram I received when checking it, the text is derived
> from the Wilhelm/Baynes version. This particular abridgement of the W/B was
> widely distributed as "/usr/games/ching" in early versions on the UNIX
> operating system.
> 
> All the best,
> 
> Rhett
> 
> 
> >does anyone know what translation is used
> >on 'eric's i ching" page?
> >http://www.homebrew.net/ching
>

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From: "carolynne" <carryfar@prodigy.net>
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Subject: Re: HEX8: eric's i ching
Date: Sat, 18 Mar 2000 08:41:49 -0800
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I can't even imagine using an I Ching translation other than the
Wilhelm/Baynes book.  The clear and concise vocabulary knocks my socks off
every time.  Reading and consulting the I Ching has been a study of mine
since 1968 and I still feel like a student.  It has been an excellent guide
for all my questions.  There is a good little companion to that edition put
out late last year by Jill Richards which may be helpful to some.  All the
major book stores carry it.
carolynne
----- Original Message -----
From: diane haldane <atlanticoak@yahoo.com>
To: <hexagram-8@apocalypse.org>
Sent: Friday, March 17, 2000 9:44 PM
Subject: Re: HEX8: eric's i ching


>
>
> hi rhett, thanks for the info. i'm surprised
> it is wilhelm/baynes, as i didn't really like
> that translation when i first became interested in the i ching. but, i've
changed!
> this eric never finished his homepage, but
> i'm sure glad that i ching is still on the
> net! thanks again, diane
> ~~~~~~~
> --- "Dr R. Butler" <rbutler@iris.edu> wrote:
> > Hi Diane,
> >
> > Based on the one hexagram I received when checking it, the text is
derived
> > from the Wilhelm/Baynes version. This particular abridgement of the W/B
was
> > widely distributed as "/usr/games/ching" in early versions on the UNIX
> > operating system.
> >
> > All the best,
> >
> > Rhett
> >
> >
> > >does anyone know what translation is used
> > >on 'eric's i ching" page?
> > >http://www.homebrew.net/ching
> >
>
> __________________________________________________
> Do You Yahoo!?
> Talk to your friends online with Yahoo! Messenger.
> http://im.yahoo.com
>
>
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Subject: Re: HEX8: eric's i ching
Date: Sat, 18 Mar 2000 09:29:32 -0800
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Sorry, I forgot to give the title of the book I mentioned.  It is: The I
Ching Companion, An Answer for Every Question by Jill Richards and published
by Samuel Weiser, Inc. York Beach, Maine.
carolynne
----- Original Message -----
From: carolynne <carryfar@prodigy.net>
To: <hexagram-8@apocalypse.org>
Sent: Saturday, March 18, 2000 8:41 AM
Subject: Re: HEX8: eric's i ching


> I can't even imagine using an I Ching translation other than the
> Wilhelm/Baynes book.  The clear and concise vocabulary knocks my socks off
> every time.  Reading and consulting the I Ching has been a study of mine
> since 1968 and I still feel like a student.  It has been an excellent
guide
> for all my questions.  There is a good little companion to that edition
put
> out late last year by Jill Richards which may be helpful to some.  All the
> major book stores carry it.
> carolynne
> ----- Original Message -----
> From: diane haldane <atlanticoak@yahoo.com>
> To: <hexagram-8@apocalypse.org>
> Sent: Friday, March 17, 2000 9:44 PM
> Subject: Re: HEX8: eric's i ching
>
>
> >
> >
> > hi rhett, thanks for the info. i'm surprised
> > it is wilhelm/baynes, as i didn't really like
> > that translation when i first became interested in the i ching. but,
i've
> changed!
> > this eric never finished his homepage, but
> > i'm sure glad that i ching is still on the
> > net! thanks again, diane
> > ~~~~~~~
> > --- "Dr R. Butler" <rbutler@iris.edu> wrote:
> > > Hi Diane,
> > >
> > > Based on the one hexagram I received when checking it, the text is
> derived
> > > from the Wilhelm/Baynes version. This particular abridgement of the
W/B
> was
> > > widely distributed as "/usr/games/ching" in early versions on the UNIX
> > > operating system.
> > >
> > > All the best,
> > >
> > > Rhett
> > >
> > >
> > > >does anyone know what translation is used
> > > >on 'eric's i ching" page?
> > > >http://www.homebrew.net/ching
> > >
> >
> > __________________________________________________
> > Do You Yahoo!?
> > Talk to your friends online with Yahoo! Messenger.
> > http://im.yahoo.com
> >
> >
> > =====
> > To unsubscribe from Hexagram-8, send a message to
majordomo@apocalypse.org
> > from the address subscribed, containing just the word UNSUBSCRIBE.
>
>
>
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Hi Diane,

The nice thing about this particular abridgement of W/B is just that,
the commentary is left out.

Rhett


>hi rhett, thanks for the info. i'm surprised
>it is wilhelm/baynes, as i didn't really like
>that translation when i first became interested in the i ching. but, i've
>changed!
>this eric never finished his homepage, but
>i'm sure glad that i ching is still on the
>net! thanks again, diane
>~~~~~~~
>--- "Dr R. Butler" <rbutler@iris.edu> wrote:
>> Hi Diane,
>>
>> Based on the one hexagram I received when checking it, the text is derived
>> from the Wilhelm/Baynes version. This particular abridgement of the W/B was
>> widely distributed as "/usr/games/ching" in early versions on the UNIX
>> operating system.
>>
>> All the best,
>>
>> Rhett
>>
>>
>> >does anyone know what translation is used
>> >on 'eric's i ching" page?
>> >http://www.homebrew.net/ching
>>
>
>__________________________________________________
>Do You Yahoo!?
>Talk to your friends online with Yahoo! Messenger.
>http://im.yahoo.com
>
>
>=====
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Date: Sat, 18 Mar 2000 12:25:22 -0500
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From: "Dr R. Butler" <rbutler@iris.edu>
Subject: HEX8: mandate of heaven = Yi ?
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Hi All,

Chronologies of the Zhou indicate that their dynasty is dated not to their
conquest of the Shang, but rather about 12 years earlier, when King Wen was
acknowledged to have the "mandate of heaven" (tianming). This event
apparently occurred shortly after his release from imprisonment at Youli.
It is legendary that King Wen [Wen literally mean Literary] devised the Yi
while imprisoned at Youli.

I submit an idea I have been thinking about for some time. When Wen left
Youli with the Yi, he shared it with his Zhou kinsmen, the Many Lords. The
Shang are known for divination by tortoise shell; and a military campaign
against the Shang, who had recourse to tortoise, may have seemed to be
challenging heaven's authority at the time. The Yi was something new, it
was easy, and it didn't require a tortoise. Yet in the eyes of those who
experienced it, it may have been seen as a gift from heaven. It had come to
King Wen, therefore King Wen had heaven's mandate. Hence, the bestowal of
heaven's mandate was King Wen's creation of the Yi.

Any thoughts?

Rhett


Reference:
Edward L. Shaughnessy
Sources of Western Zhou History: Inscribed Bronze Vessels
University of California Press, 1991
ISBN 0-520-07028-3






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From: "dlesper or cathbell" <dlesper@connect.ab.ca>
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Subject: HEX8: i ching and tai chi
Date: Sat, 18 Mar 2000 10:52:27 -0800
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A few months ago I joined our local Taoist Tai Chi society. We've =
recently completed the basic set, and I was playing around with the =
numberings of the moves the other day.=20

I feel that if a Tai Chi form calls itself Taoist, then there may be a =
numerological connection in some form between itself and the I Ching. So =
far I haven't discovered anything, but I'll continue searching.

Has anyone else had a similar thought? Any experience?

Regards,
Darren


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<DIV>
<DIV><FONT color=3D#000000>A few months ago I joined our local Taoist =
Tai Chi=20
society. We've recently completed the basic set, and I was playing =
around with=20
the numberings of the moves the other day. </FONT></DIV>
<DIV><FONT color=3D#000000></FONT>&nbsp;</DIV>
<DIV><FONT color=3D#000000>I feel that if a Tai Chi form calls itself =
Taoist, then=20
there may be a numerological connection in some form between itself and =
the I=20
Ching. So far I haven't discovered anything, but I'll continue=20
searching.</FONT></DIV>
<DIV><FONT color=3D#000000></FONT>&nbsp;</DIV>
<DIV>Has anyone else had a similar thought? Any experience?</DIV>
<DIV>&nbsp;</DIV>
<DIV>Regards,</DIV>
<DIV>Darren</DIV></DIV>
<BLOCKQUOTE=20
style=3D"BORDER-LEFT: #000000 solid 2px; MARGIN-LEFT: 5px; PADDING-LEFT: =
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From owner-hexagram-8@apocalypse.org  Sat Mar 18 15:09:17 2000
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From: Andreas Schoter <andreas@telinco.co.uk>
Subject: Re: HEX8: i ching and tai chi
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Hi Darren,

At 10:52 18/03/00 -0800, dlesper or cathbell wrote:
>     A few months ago I joined our local Taoist Tai Chi  society. We've
>recently completed the basic set, and I was playing around with  the
>numberings of the moves the other day.    I feel that if a Tai Chi form
>calls itself Taoist, then  there may be a numerological connection in some
>form between itself and the I  Ching. 

Historically, whether Taiji is a taoist art is open to debate.  Although
most styles would say that it was (for example, Wu style, the style I
practice traces its origin back to the taoist Chang San Feng) there is some
disagreement; Chen style, which many people now acknowledge is the original
style from which others developed is not particularly taoist.

That said, many of the principles within the art certainly are taoist.

If you're interested in a correlation between the Taiji forms and the Yi
then you should find yourself a copy of Da Liu's "Tai Chi Chuan and I
Ching".  The form he uses is essentialy a Yang style form and he provides a
gua for each move.

>So far I haven't discovered anything,
>but I'll continue  searching.   Has anyone else had a similar thought? Any
>experience?

In the style I practice, originally from the Wu family, via Cheng Tin Hung
in Hong Kong, we don't have a gua for each move.  However, we have eight
basic "powers" from which all postures and applications can be derived.
Each of these powers is associated with one of the trigrams.

Specifically:

Peng - an upward force - chien, heaven.
Li - a sideways diversion - kun, earth.
Tsai - a forward thrust - k'an, water.
On - a downward force - li, fire.
Tsoi - uprooting - sun, wind.
Lit - spiralling - chen, lighting.
Tsou - use of power through the torso - tui, marsh.
Kou - use of the elbow - ken, mountain.

Of course, the obvious martial art to check out if you're specifically
interested in connections with the Yi is Bagua.

All the Best

Andreas

____________________________________________________________________________
Five Winds Tai Chi Chuan
http://www.weft.telinco.co.uk/taiji
mailto:five-winds@telinco.co.uk


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Subject: Re: HEX8: mandate of heaven = Yi ?
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Hi Rhett,

<< Hi All,
 
 Chronologies of the Zhou indicate that their dynasty is dated not to their
 conquest of the Shang, but rather about 12 years earlier, when King Wen was
 acknowledged to have the "mandate of heaven" (tianming). This event
 apparently occurred shortly after his release from imprisonment at Youli.
 It is legendary that King Wen [Wen literally mean Literary] devised the Yi
 while imprisoned at Youli.
 
 I submit an idea I have been thinking about for some time. When Wen left
 Youli with the Yi, he shared it with his Zhou kinsmen, the Many Lords. The
 Shang are known for divination by tortoise shell; and a military campaign
 against the Shang, who had recourse to tortoise, may have seemed to be
 challenging heaven's authority at the time. The Yi was something new, it
 was easy, and it didn't require a tortoise. Yet in the eyes of those who
 experienced it, it may have been seen as a gift from heaven. It had come to
 King Wen, therefore King Wen had heaven's mandate. Hence, the bestowal of
 heaven's mandate was King Wen's creation of the Yi.
 
 Any thoughts?
 
 Rhett >>

I think, it was Wu, after the death of Wen, who did win against the Shang. 
And it was the Duke of Chou, who is credited to have written the greater part 
of I-Ching.
The essential thing about King Wen was, that he reigned rather long (about 50 
years). So it  was difficult to King Wu and the Duke of Chou to overcome the 
"shadow of the father". And it was normal, that this long-reigning father was 
credited with "having invented with something". 
I think, the Duke of Chou as author is much more probable than King Wen. 
After Wu's death he was a sort of chancellor and educator of the new young 
king. As an educator he had a rather good chance to be active as a man of 
literature (which mostly kings are not, as history proves; there are only few 
writing kings - the "first sons" become rulers and the second and third have 
a good chance to become intellectual - bishop, pope or something similar; and 
the people in the second row become the writers). That the Duke of Chou 
embedded teachings of his father (= King Wen) in the text, looks plausible to 
me. Somehow he probably had some talking with him. Anyway, the 64 "names" of 
hexagrams, which are credited to King Wen, are the most unstable part of the 
text, as the Mawangdui proves (about 30 names are different there). 
And the head lines of the hexagrams (also credited to Wen) is the most stupid 
part of the text, definitely another style than the line text, full of 
repeatings, rather unclear in their meaning. 

What I could imagine as "historical true": There was a stupid, rather 
mechanistical reading of oracles in the style of I-Ching before the win of 
Chou against the Shang. Probably it was common for the Western part of China, 
whereas the better-living people in the east of China prefered the cultural 
high-standing tortoise-ritual. The duke of Chou transformed it and gave it a 
little more elegance. As the Chou were new kings after conquering the Shang 
(and barbarians in the West), they naturally became in the course of time a 
little  "educated" by the cultural high-standing Shang of the West, with whom 
they mixed.    
When the Duke of Chou transformed the older I-Ching, he didn't feel strong 
enough to change the older and longer existing divination tradition totally. 
So he took  names and head-lines of older sources (which were not necessarily 
worked out by his father, but might have been believed by his father, who 
eventually had influenced his son to "believe" in the same way). However, in 
the line-text he could develop a little more phantasy and creativity. 
Although this - in the literary sense - is also a "poor" and primitive text 
(unbelievable poor in the comparition to Homers Ilias and its possibilities 
of expression, which is of a similar "early" time), it shows much "more" 
content than this headline stuff.

The success of the I-Ching didn't depend on its literary qualities, but on 
the fact, that its inventors became historically rather successful men. The 
Chou reigned 800 years about China, that's the I-Ching-success. 
Nobody would know Romulus and Remus, when the Roman Empire would be missing 
in history. 
The Bible wouldn't be a bestseller without King David.
Without the victory of Marathon Homer would be unknown.
Without the Chou the I-Ching wouldn't exist anymore. Probably then there 
would be another important book :-)


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My two cents on an I Ching/Tai Chi Chuan connection.


According to my former instructor, there are five major styles of
instruction in China:
- Shao Lin, which specialized in animal-based fighting styles
- Hai Nam, which developed the use of fishing implements as fighting tools
to a very   high degree.  According to more than one legend, the Hai Nam
eventually evolved   into the Ninja.
- Fu Kien.  Short, straight, direct. Wing Chun is the best example of a Fu
Kien   style. 
- Wu Dong specialized in coiling, spiraling movements of the spine.  Tai
Chi Chuan       is part of the Wu Dong school.
- Omei specializes in the analysis of human-based movements.  Its forte is
the I   Ching and Baguazhang.
 

So, I guess this is a round-about way of saying that Tai Chi Chuan and the
I Ching probably don't derive from the same source (according to whichever
legends your school subscribes), but that doesn't mean one cannot use the I
Ching to understand Tai Chi.



Monica




At 08:11 PM 03/18/2000 +0000, you wrote:
>Hi Darren,
>
>At 10:52 18/03/00 -0800, dlesper or cathbell wrote:
>>     A few months ago I joined our local Taoist Tai Chi  society. We've
>>recently completed the basic set, and I was playing around with  the
>>numberings of the moves the other day.    I feel that if a Tai Chi form
>>calls itself Taoist, then  there may be a numerological connection in some
>>form between itself and the I  Ching. 
>
>Historically, whether Taiji is a taoist art is open to debate.  Although
>most styles would say that it was (for example, Wu style, the style I
>practice traces its origin back to the taoist Chang San Feng) there is some
>disagreement; Chen style, which many people now acknowledge is the original
>style from which others developed is not particularly taoist.
>
>That said, many of the principles within the art certainly are taoist.
>
>If you're interested in a correlation between the Taiji forms and the Yi
>then you should find yourself a copy of Da Liu's "Tai Chi Chuan and I
>Ching".  The form he uses is essentialy a Yang style form and he provides a
>gua for each move.
>
>>So far I haven't discovered anything,
>>but I'll continue  searching.   Has anyone else had a similar thought? Any
>>experience?
>
>In the style I practice, originally from the Wu family, via Cheng Tin Hung
>in Hong Kong, we don't have a gua for each move.  However, we have eight
>basic "powers" from which all postures and applications can be derived.
>Each of these powers is associated with one of the trigrams.
>
>Specifically:
>
>Peng - an upward force - chien, heaven.
>Li - a sideways diversion - kun, earth.
>Tsai - a forward thrust - k'an, water.
>On - a downward force - li, fire.
>Tsoi - uprooting - sun, wind.
>Lit - spiralling - chen, lighting.
>Tsou - use of power through the torso - tui, marsh.
>Kou - use of the elbow - ken, mountain.
>
>Of course, the obvious martial art to check out if you're specifically
>interested in connections with the Yi is Bagua.
>
>All the Best
>
>Andreas
>
>____________________________________________________________________________
>Five Winds Tai Chi Chuan
>http://www.weft.telinco.co.uk/taiji
>mailto:five-winds@telinco.co.uk
>
>
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Subject: Re: HEX8: mandate of heaven = Yi ?
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Hi, Lothar

I think I have to desagree with you. My opinion is that the Yi Jing is still
alive between us because it works as an oracle. Many generations of people
tried it and founded that it worked, so they valued it, they studied it and
so it was not forgotten, independently of its literary qualities (always a
problem for the readers, being or not chinese) or historical background.


Jorge Vulibrun
Florianopolis, Brasil
jorgevul@newsite.com.br
-----Mensagem original-----
De: Autorbis@aol.com <Autorbis@aol.com>
Para: hexagram-8@apocalypse.org <hexagram-8@apocalypse.org>
Data: Sábado, 18 de Março de 2000 23:37
Assunto: Re: HEX8: mandate of heaven = Yi ?


>Hi Rhett,
>
><< Hi All,
>
> Chronologies of the Zhou indicate that their dynasty is dated not to their
> conquest of the Shang, but rather about 12 years earlier, when King Wen
was
> acknowledged to have the "mandate of heaven" (tianming). This event
> apparently occurred shortly after his release from imprisonment at Youli.
> It is legendary that King Wen [Wen literally mean Literary] devised the Yi
> while imprisoned at Youli.
>
> I submit an idea I have been thinking about for some time. When Wen left
> Youli with the Yi, he shared it with his Zhou kinsmen, the Many Lords. The
> Shang are known for divination by tortoise shell; and a military campaign
> against the Shang, who had recourse to tortoise, may have seemed to be
> challenging heaven's authority at the time. The Yi was something new, it
> was easy, and it didn't require a tortoise. Yet in the eyes of those who
> experienced it, it may have been seen as a gift from heaven. It had come
to
> King Wen, therefore King Wen had heaven's mandate. Hence, the bestowal of
> heaven's mandate was King Wen's creation of the Yi.
>
> Any thoughts?
>
> Rhett >>
>
>I think, it was Wu, after the death of Wen, who did win against the Shang.
>And it was the Duke of Chou, who is credited to have written the greater
part
>of I-Ching.
>The essential thing about King Wen was, that he reigned rather long (about
50
>years). So it  was difficult to King Wu and the Duke of Chou to overcome
the
>"shadow of the father". And it was normal, that this long-reigning father
was
>credited with "having invented with something".
>I think, the Duke of Chou as author is much more probable than King Wen.
>After Wu's death he was a sort of chancellor and educator of the new young
>king. As an educator he had a rather good chance to be active as a man of
>literature (which mostly kings are not, as history proves; there are only
few
>writing kings - the "first sons" become rulers and the second and third
have
>a good chance to become intellectual - bishop, pope or something similar;
and
>the people in the second row become the writers). That the Duke of Chou
>embedded teachings of his father (= King Wen) in the text, looks plausible
to
>me. Somehow he probably had some talking with him. Anyway, the 64 "names"
of
>hexagrams, which are credited to King Wen, are the most unstable part of
the
>text, as the Mawangdui proves (about 30 names are different there).
>And the head lines of the hexagrams (also credited to Wen) is the most
stupid
>part of the text, definitely another style than the line text, full of
>repeatings, rather unclear in their meaning.
>
>What I could imagine as "historical true": There was a stupid, rather
>mechanistical reading of oracles in the style of I-Ching before the win of
>Chou against the Shang. Probably it was common for the Western part of
China,
>whereas the better-living people in the east of China prefered the cultural
>high-standing tortoise-ritual. The duke of Chou transformed it and gave it
a
>little more elegance. As the Chou were new kings after conquering the Shang
>(and barbarians in the West), they naturally became in the course of time a
>little  "educated" by the cultural high-standing Shang of the West, with
whom
>they mixed.
>When the Duke of Chou transformed the older I-Ching, he didn't feel strong
>enough to change the older and longer existing divination tradition
totally.
>So he took  names and head-lines of older sources (which were not
necessarily
>worked out by his father, but might have been believed by his father, who
>eventually had influenced his son to "believe" in the same way). However,
in
>the line-text he could develop a little more phantasy and creativity.
>Although this - in the literary sense - is also a "poor" and primitive text
>(unbelievable poor in the comparition to Homers Ilias and its possibilities
>of expression, which is of a similar "early" time), it shows much "more"
>content than this headline stuff.
>
>The success of the I-Ching didn't depend on its literary qualities, but on
>the fact, that its inventors became historically rather successful men. The
>Chou reigned 800 years about China, that's the I-Ching-success.
>Nobody would know Romulus and Remus, when the Roman Empire would be missing
>in history.
>The Bible wouldn't be a bestseller without King David.
>Without the victory of Marathon Homer would be unknown.
>Without the Chou the I-Ching wouldn't exist anymore. Probably then there
>would be another important book :-)
>
>
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>I submit an idea I have been thinking about for some time. When Wen left
>Youli with the Yi, he shared it with his Zhou kinsmen, the Many Lords. The
>Shang are known for divination by tortoise shell; and a military campaign
>against the Shang, who had recourse to tortoise, may have seemed to be
>challenging heaven's authority at the time. The Yi was something new, it
>was easy, and it didn't require a tortoise. Yet in the eyes of those who
>experienced it, it may have been seen as a gift from heaven. It had come to
>King Wen, therefore King Wen had heaven's mandate. Hence, the bestowal of
>heaven's mandate was King Wen's creation of the Yi.

Hi Rhett!
Nice thoughts! I think it could be, King Wen seems to be a very special King
for his wisdom and benevolence. In ancient times, not only in China, Kings
were considered to be the son's of God or the voice of Heaven. I think its
possible that the bestowal of heaven's mandate was King Wen's creation of
the Yi. Do you think this tittle could means that he got the inspiration
from heaven or that the I Ching is talking about the power of heaven?

About history: - I prefer to accept the oral transmission history, that
states that he created the sequence and the hexagrams and his son the text
of the lines. How can we surely know what happened 3000 years ago if
sometimes we are not able to affirm what happened 50 years ago in our
history? We have many examples of people  manipulating historical  datas and
make they serve their interest and believes in the serious modern history ,
So I prefer to stay with the words of the wise men from the past. Its nice
to see all the interesting things synologues discover about the I Ching, but
for me the interest is more in how they come to their conclusion then to
change my ideas about the I Ching. The system is here, so let's gets the
benefits we can get from it.

Love
Ely





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Subject: Re: HEX8: mandate of heaven = Yi ?
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Hi Jorge,

nicve to meet you again

<< Hi, Lothar
 
 I think I have to desagree with you. My opinion is that the Yi Jing is still
 alive between us because it works as an oracle. Many generations of people
 tried it and founded that it worked, so they valued it, they studied it and
 so it was not forgotten, independently of its literary qualities (always a
 problem for the readers, being or not chinese) or historical background.
 
 
 Jorge Vulibrun >>

Jorge, I think, the I-Ching approached you as a book of sages of old China 
and with 3000 years  history. Such it could open your heart. Also it came in 
being connected to a very nice mathematical background. This "literary trick" 
created the imagination of an "order of the universe", which had been 
explored by this "old sages" until its very ends.
It came in with the approach to "speak the truth". You was impressed.

You're not "objective", Jorge :-) The text is poor, written in a archaic 
scripture, which had only poor ways to express something.

But this "archaical thinking" is also impressive, when you're used to use 
languages mit much more possibilities to express something. It gives a 
"romantic feeling". 

Also there are and had been lots of other divination technics, who couldn't 
claim to be 3000 years old, couldn't claim, to be made by "wise men", which 
aren't connected to nice mathematical systems (although a lot of them are or 
had been), which are gone with the wind. Perhaps they also had spoken the 
truth .... and you doesn't look to them.  

The primary success of I-Ching might have been that it was ordered or written 
by kings, which became very successful as person themselves and gave start to 
a dynasty, that lasted 800 years.

Lue-Bu-We, who "gathered" the historical material of China around 250 BC, 
included a lot of "historical anecdotes" about King Wen, King Wu, the Duke of 
Chou etc., not to much about the use of divination technics. The historical 
persons were important to him, not the book, that looks as being of such big 
importance to us. 

Lothar  


Lothar


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Subject: Re: HEX8: mandate of heaven = Yi ?
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Hi all

I'm back after some personal turmoil; seems that the winds are calmer now
... for a while. Facts of life!

Lothar, let me give you my personal opinion:

1) I agree with you that the Zhou Yi HAS "a poor text, written in an archaic
scripture, which had only poor ways to express something and has 3000 (+ -
500) years", but
2) the Yi Jing IS a "book of sages of old China" that accumulates the
experiences, opinions and efforts of thousands of sages that devoted their
time to study, use, value and teach the meanings that they were able to
grasp from that poor text and its mathematical background, not always being
able to agree between them in their findings. Quoting Shchutskii: "thus the
literature on the Book of Changes is an entire library of rather impressive
size. It is impossible to deal with it in every detail even in specialized
works, but it is also impossible to ignore this truly voluminous
literature". All this accumulated meaning is what we receive and should be
the basis for an objective view of the book; we cannot think as men of
Central China in the XII or X century b.c. so we never will be able to
understand the Zhou Yi.
3) Zhu Xi (Chu Hsi, aprox. 1200 a.d. ), one of the biggest landmarks of
chinese philosophy, defended the use of the Yi as an oracle, finding in this
use a tool for human development. Obviously, there are two levels to use it:
the common people looking for an easy way to 'know the future' (whatever
that means) and people as you, I and the rest of the HEX8 group that were,
in a way or another, hooked by the book, the comentaries, the images and the
open meaning they carry, that push us to go deeper and deeper in it.
4) Yes, there are many other divination technics, (here, in Brazil, is very
popular one called 'buzios', born in Africa, that uses small mollusk shells)
but none of them were so exaustively studied and commented as the Yi. This
is what makes the book different from the others. Yes, maybe the Tarot, for
example, works well, but depends of the reader, that have to be based only
in his/hers intuition and few other parameters. I have to clarify that I
think that randomness plays a key role in structuring the world as we see,
and live, it, so it's not a surprise that random technics can give us some
grasp of that world in which we found living.
5) THERE IS an "order of the Universe", otherwise it would be a chaos
instead of a cosmos. (I agree that reading newspapers, sometimes I have to
doubt of my own opinion)
6) So, Lothar, I dont care much of King Wen, King Wu, the Duke of Chou,
etc., whether they existed or not or if their where powerful or not
(although is a nice story, as Ely pointed), but I think that I'm really
"objective" ;-) because I sit with the book in front of me, with some (very
few!) of its commentaries and some (very very few!) of the other books
written in the last 3000 years (in China, India, Europe, etc.) at hand, and
pushing my hair trying to grasp the meaning of the Yi, meaning making sense
to me and in this moment, living in Brazil in the last minutes of the XX
century.

Uff!!! to much english for me

Tchau

Jorge Vulibrun
Florianopolis, Brasil
jorgevul@newsite.com.br
-----Mensagem original-----
De: Autorbis@aol.com <Autorbis@aol.com>
Para: hexagram-8@apocalypse.org <hexagram-8@apocalypse.org>
Data: Domingo, 19 de Março de 2000 10:11
Assunto: Re: HEX8: mandate of heaven = Yi ?


>Hi Jorge,
>
>nicve to meet you again
>
><< Hi, Lothar
>
> I think I have to desagree with you. My opinion is that the Yi Jing is
still
> alive between us because it works as an oracle. Many generations of people
> tried it and founded that it worked, so they valued it, they studied it
and
> so it was not forgotten, independently of its literary qualities (always a
> problem for the readers, being or not chinese) or historical background.
>
>
> Jorge Vulibrun >>
>
>Jorge, I think, the I-Ching approached you as a book of sages of old China
>and with 3000 years  history. Such it could open your heart. Also it came
in
>being connected to a very nice mathematical background. This "literary
trick"
>created the imagination of an "order of the universe", which had been
>explored by this "old sages" until its very ends.
>It came in with the approach to "speak the truth". You was impressed.
>
>You're not "objective", Jorge :-) The text is poor, written in a archaic
>scripture, which had only poor ways to express something.
>
>But this "archaical thinking" is also impressive, when you're used to use
>languages mit much more possibilities to express something. It gives a
>"romantic feeling".
>
>Also there are and had been lots of other divination technics, who couldn't
>claim to be 3000 years old, couldn't claim, to be made by "wise men", which
>aren't connected to nice mathematical systems (although a lot of them are
or
>had been), which are gone with the wind. Perhaps they also had spoken the
>truth .... and you doesn't look to them.
>
>The primary success of I-Ching might have been that it was ordered or
written
>by kings, which became very successful as person themselves and gave start
to
>a dynasty, that lasted 800 years.
>
>Lue-Bu-We, who "gathered" the historical material of China around 250 BC,
>included a lot of "historical anecdotes" about King Wen, King Wu, the Duke
of
>Chou etc., not to much about the use of divination technics. The historical
>persons were important to him, not the book, that looks as being of such
big
>importance to us.
>
>Lothar
>
>
>Lothar
>
>
>=====
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>from the address subscribed, containing just the word UNSUBSCRIBE.
>



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---
>Historically, whether Taiji is a taoist art is open to debate.  Although
>most styles would say that it was (for example, Wu style, the style I
>practice traces its origin back to the taoist Chang San Feng) there is some
>disagreement; Chen style, which many people now acknowledge is the original
>style from which others developed is not particularly taoist.


The organization I joined is called the "Taoist Tai Chi Society of Canada."
The info I have on it says it was founded in 1970 by Moy Lin-shin, a Taoist
monk of the Earlier Heaven Wu-chi sect of the Hua Shan school. The society
does, however, practice other taoists arts, such as meditation and chi-kung.
Through its sister organization, the "Fung Lok Institute of Taoism,"  one
explores more the world of internal alchemy and the Taoist Canon. Our
particular centre is co-located with a Taoist temple, though I don't think
that's the case with most centres. There's some 500 centres in Canada (in a
country with only 3 cities over 1 million people that's a lot of centres!),
so I can go just about anywhere for a practise session. I think there's
another 200 others around the world.

>If you're interested in a correlation between the Taiji forms and the Yi
>then you should find yourself a copy of Da Liu's "Tai Chi Chuan and I
>Ching".  The form he uses is essentialy a Yang style form and he provides a
>gua for each move.


Thank you Andreas! Thank was exactly the type of thing I was looking for!

>Of course, the obvious martial art to check out if you're specifically
>interested in connections with the Yi is Bagua.


I've never heard of that. I'll have to keep my eyes open for a practioner. I
think that would be very interesting!


Regards,
Darren



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Date: Sun, 19 Mar 2000 09:16:09 -0800
From: Ray Langley <langley@pacbell.net>
Subject: HEX8: BaGua/Paqua, was: i ching and tai chi
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> >Of course, the obvious martial art to check out if you're specifically
> >interested in connections with the Yi is Bagua.
> 
> I've never heard of that. I'll have to keep my eyes open for a practioner. I
> think that would be very interesting!
> 
> Regards, Darren

Hi Darren, here is one site:

http://www.geocities.com/Tokyo/Fuji/9797/

Also, because of the many different spoken dialects and forms
of romanization, this art may go by the name(s) of:

PaKua, Pa Qua, PaQua, Ba Gua, BaGua, Ba Gwa, or BaGwa.
-- 
Warmest Regards, Ray
Have Luo Pan, Will Travel!


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Date: Sun, 19 Mar 2000 09:34:40 -0800
From: Ray Langley <langley@pacbell.net>
Subject: Re: HEX8: mandate of heaven = Yi ?
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> 6) So, Lothar, I dont care much of King Wen, King Wu, the Duke of Chou,
> etc., whether they existed or not or if their where powerful or not
> (although is a nice story, as Ely pointed), but I think that I'm really
> "objective" ;-) because I sit with the book in front of me, with some (very
> few!) of its commentaries and some (very very few!) of the other books
> written in the last 3000 years (in China, India, Europe, etc.) at hand, and
> pushing my hair trying to grasp the meaning of the Yi, meaning making sense
> to me and in this moment, living in Brazil in the last minutes of the XX
> century.
> 
> Uff!!! to much english for me
> Tchau, Jorge Vulibrun
> Florianopolis, Brasil

Hello Jorge, there is a new I Ching list in Portuguese:

"Esta lista pretende unir as pessoas que querem estudar e discutir
seriamente
o I Ching. Serão Bem Vindos todos aqueles que querem discutir sua
história-
sua relação com a ciência ocidental, a psicologia, a matemática, a
Física
Quantica e o papel do I Ching na transformação e aperfeiçoamento do ser
humano."

Click here to join:

http://www.onelist.com/subscribe/OIching
-- 
Warmest Regards, Ray
Have Luo Pan, Will Travel!


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Hi Lothar and Jorge,

>
>nicve to meet you again
>
><< Hi, Lothar
>
> I think I have to desagree with you. My opinion is that the Yi Jing is still
> alive between us because it works as an oracle. Many generations of people
> tried it and founded that it worked, so they valued it, they studied it and
> so it was not forgotten, independently of its literary qualities (always a
> problem for the readers, being or not chinese) or historical background.
>
>
> Jorge Vulibrun >>
>
>Jorge, I think, the I-Ching approached you as a book of sages of old China
>and with 3000 years  history. Such it could open your heart. Also it came in
>being connected to a very nice mathematical background. This "literary trick"
>created the imagination of an "order of the universe", which had been
>explored by this "old sages" until its very ends.
>It came in with the approach to "speak the truth". You was impressed.

When I first looked into the Yi, I knew nothing of its history, the Sages
and Kings, or its traditions. Coming from a rational, scientific
background, the very concept of it could not seem to make sense. Yet,
experience is a great teacher.

>
>You're not "objective", Jorge :-) The text is poor, written in a archaic
>scripture, which had only poor ways to express something.
>
>But this "archaical thinking" is also impressive, when you're used to use
>languages mit much more possibilities to express something. It gives a
>"romantic feeling".

Perhaps. Yet a haiku can express as deep a feeling of a moment than
thousands of words of allegory.

>
>Also there are and had been lots of other divination technics, who couldn't
>claim to be 3000 years old, couldn't claim, to be made by "wise men", which
>aren't connected to nice mathematical systems (although a lot of them are or
>had been), which are gone with the wind. Perhaps they also had spoken the
>truth .... and you doesn't look to them.

"There is to my knowledge no nation, no matter how cultivated and learned
or rude and barbaric, which does not believe that future events are
discernible and that they can be understood and predicted by certain
people."

	- Cicero
	from De Divinatione

>
>The primary success of I-Ching might have been that it was ordered or written
>by kings, which became very successful as person themselves and gave start to
>a dynasty, that lasted 800 years.
>
>Lue-Bu-We, who "gathered" the historical material of China around 250 BC,
>included a lot of "historical anecdotes" about King Wen, King Wu, the Duke of
>Chou etc., not to much about the use of divination technics. The historical
>persons were important to him, not the book, that looks as being of such big
>importance to us.
>

There are clearly many perspectives on the success of the Yi and its place
in the history of China. I very much enjoy these discussions.

All the best,

Rhett




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Subject: Re: HEX8: mandate of heaven = Yi ?
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Hi Ely,

I always enjoy your positive vibrations...

>
>Hi Rhett!
>Nice thoughts! I think it could be, King Wen seems to be a very special King
>for his wisdom and benevolence. In ancient times, not only in China, Kings
>were considered to be the son's of God or the voice of Heaven. I think its
>possible that the bestowal of heaven's mandate was King Wen's creation of
>the Yi. Do you think this tittle could means that he got the inspiration
>from heaven or that the I Ching is talking about the power of heaven?

The character "heaven" here is Tian, which is also sky or high. Tian is
where dragons fly, as in Hexagram 1, Line 5.

>
>About history: - I prefer to accept the oral transmission history, that
>states that he created the sequence and the hexagrams and his son the text
>of the lines. How can we surely know what happened 3000 years ago if
>sometimes we are not able to affirm what happened 50 years ago in our
>history? We have many examples of people  manipulating historical  datas and
>make they serve their interest and believes in the serious modern history ,
>So I prefer to stay with the words of the wise men from the past. Its nice
>to see all the interesting things synologues discover about the I Ching, but
>for me the interest is more in how they come to their conclusion then to
>change my ideas about the I Ching. The system is here, so let's gets the
>benefits we can get from it.
>
>Love
>Ely
>

I too love the ancient tradition. Yet the Tao shows us things in this life,
and I enjoy seeing how the pieces and ideas fit and complement, since all
is One. 3,000 years of history are met with oracle bones that tell us more
of this marvelous past. Archeology is a like moment of chance, for that
which survives history's storms and may at last or never be uncovered is as
a roll of the dice. Such events resonate with the Yi.

Love
Rhett






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Hi Lothar,

I appreciated your comments & offer a few in reply...


>
>I think, it was Wu, after the death of Wen, who did win against the Shang.
>And it was the Duke of Chou, who is credited to have written the greater part
>of I-Ching.

Yes. According to Shaugnessy's discussion of Sima Qian's relative
chronology of events King Wu [which mean "military"] who defeated the Shang
in Year 12. King Wen died in year 7. The acknowledgement of the mandate was
year 1. Wen is said to have had 10 primary sons. His oldest, Kao,
pre-deceased him, Fa who became King Wu was Wen's second son, Dan [Duke of
Zhou] was fourth, and Kang [of Hexagram 35 fame] was ninth. The Duke of
Zhou is credited with writing most of the Line text. [of course since there
are 6 per Hexagram, this is the largest textual part of the ZhouYi part of
the Yi]

>The essential thing about King Wen was, that he reigned rather long (about 50
>years). So it  was difficult to King Wu and the Duke of Chou to overcome the
>"shadow of the father". And it was normal, that this long-reigning father was
>credited with "having invented with something".

Wen was the head of the house of Zhou, under the Shang. Perhaps the credit
was deserved in that he did invent it?

>I think, the Duke of Chou as author is much more probable than King Wen.
>After Wu's death he was a sort of chancellor and educator of the new young
>king. As an educator he had a rather good chance to be active as a man of
>literature (which mostly kings are not, as history proves; there are only few
>writing kings - the "first sons" become rulers and the second and third have
>a good chance to become intellectual - bishop, pope or something similar; and
>the people in the second row become the writers).

Wu died just two years after the conquest. The Duke of Zhou, acted as
regent for seven years for his nephew, Wu's eldest son, Song [who became
King Cheng]. During this time he had to put down a Shang rebellion, and
extended and consolidated Zhou control throughout all of eastern China.

>That the Duke of Chou
>embedded teachings of his father (= King Wen) in the text, looks plausible to
>me. Somehow he probably had some talking with him. Anyway, the 64 "names" of
>hexagrams, which are credited to King Wen, are the most unstable part of the
>text, as the Mawangdui proves (about 30 names are different there).

Thirty-three of the sixty-four Names in the Mawangdui text differ in some
degree from the received text. Many of these are phonetic loan character
(possible scribal error in transcription from a verbal tradition) and
simple graphical variation. In some significant cases, the silk text is
damaged or unreadable, and the Names have been extrapolated (guessed).

Even within the Mawangdui material, there are commentaries which allude to
the received text. Shaugnessy notes historical references indicated that
the received text existed in its current form prior to the Mawangdui ms.

Is the glass a little empty of nearly full? For me the most compelling
information from the Mawangdui ms is the overall stability of the YiJing
text, based upon this exciting archeological find. The glass is nearly full.


>And the head lines of the hexagrams (also credited to Wen) is the most stupid
>part of the text, definitely another style than the line text, full of
>repeatings, rather unclear in their meaning.

This same terseness and obscurity is the most open for symbolic
interpretation. The Names and Judgements set the stage for the Lines.
Though it is difficult, try to imagine reading the Yi without its Names and
Judgements. What would be the context?

>
>What I could imagine as "historical true": There was a stupid, rather
>mechanistical reading of oracles in the style of I-Ching before the win of
>Chou against the Shang. Probably it was common for the Western part of China,
>whereas the better-living people in the east of China prefered the cultural
>high-standing tortoise-ritual. The duke of Chou transformed it and gave it a
>little more elegance. As the Chou were new kings after conquering the Shang
>(and barbarians in the West), they naturally became in the course of time a
>little  "educated" by the cultural high-standing Shang of the West, with whom
>they mixed.

The Zhou were well informed of the Shang, and part of Shang society. King
Wen was even married to a daughter of the Shang Emperor Di Yi, who was the
Emperor prior to the conquered Di Xin.

 >When the Duke of Chou transformed the older I-Ching, he didn't feel strong
>enough to change the older and longer existing divination tradition totally.
>So he took  names and head-lines of older sources (which were not necessarily
>worked out by his father, but might have been believed by his father, who
>eventually had influenced his son to "believe" in the same way). However, in
>the line-text he could develop a little more phantasy and creativity.

This is not inconsistent with Wen devising the Names and Judgements.

>Although this - in the literary sense - is also a "poor" and primitive text
>(unbelievable poor in the comparition to Homers Ilias and its possibilities
>of expression, which is of a similar "early" time), it shows much "more"
>content than this headline stuff.

Perhaps this is comparing apples to oranges. I have enjoyed the Odyssey and
the Iliad, though not in the Greek. These epic poems date to the 8th
(perhaps 9th) centuries BC. The Chinese have their Book of Odes, though not
of epic scale. I enjoy the Yi, not so much in the Story it tells of ancient
China, but how it helps to tell the story around me today.

>
>The success of the I-Ching didn't depend on its literary qualities, but on
>the fact, that its inventors became historically rather successful men. The
>Chou reigned 800 years about China, that's the I-Ching-success.
>Nobody would know Romulus and Remus, when the Roman Empire would be missing
>in history.
>The Bible wouldn't be a bestseller without King David.
>Without the victory of Marathon Homer would be unknown.
>Without the Chou the I-Ching wouldn't exist anymore. Probably then there
>would be another important book :-)
>

We are here and now, and there is a history before. Without the Zhou, would
we be having a discussion on turtle-shell@apocalypse.org? This is the stuff
of a Philip K. Dick novel. (perhaps in a parallel universe we are :-)

All the best,

Rhett




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Hi all

Rhett, you said:
>Even within the Mawangdui material, there are commentaries which allude to
>the received text. Shaugnessy notes historical references indicated that
>the received text existed in its current form prior to the Mawangdui ms.

********
The received text is clearly prior to the Mawangdui manuscript.

In the Ta Chuan (B VII,2; W/B page 345) there is the well known 'sequence of
character formation' in which the hexagrams are presented in the same
ascending order than the received text.

In the Mawangdui ms, in the 'Properties of the change' wing (Shaughnessy,
page 231), the same sequence are presented in the SAME order, totally
unrelated to the Mawangdui's sequence. There is only one significant
difference that not modifies the basic order: H59 substitutes H57 as the
last hexagram of the sequence.

Obviously, this means that, at the time of the 'Properties ...' writing,
another version following the received text order was already well known and
considered more important, because used as a reference for constructing the
sequence. My personal opinion is that the particular format of the Mawangdui
ms was writen to facilitate oracular consultations at a moment in which the
trigrams were beggining to be considered important and used as a reference
(actually it can be used as indirect evidence of when the trigrams were
beggining to be important).

Any thougths regarding the substitution of H57 by H59?

Tchau
Jorge Vulibrun
Florianopolis, Brasil
jorgevul@newsite.com.br
-----Mensagem original-----
De: Dr R. Butler <rbutler@iris.edu>
Para: hexagram-8@apocalypse.org <hexagram-8@apocalypse.org>
Data: Domingo, 19 de Março de 2000 17:13
Assunto: Re: HEX8: mandate of heaven = Yi ?


>Hi Lothar,
>
>I appreciated your comments & offer a few in reply...
>
>
>>
>>I think, it was Wu, after the death of Wen, who did win against the Shang.
>>And it was the Duke of Chou, who is credited to have written the greater
part
>>of I-Ching.
>
>Yes. According to Shaugnessy's discussion of Sima Qian's relative
>chronology of events King Wu [which mean "military"] who defeated the Shang
>in Year 12. King Wen died in year 7. The acknowledgement of the mandate was
>year 1. Wen is said to have had 10 primary sons. His oldest, Kao,
>pre-deceased him, Fa who became King Wu was Wen's second son, Dan [Duke of
>Zhou] was fourth, and Kang [of Hexagram 35 fame] was ninth. The Duke of
>Zhou is credited with writing most of the Line text. [of course since there
>are 6 per Hexagram, this is the largest textual part of the ZhouYi part of
>the Yi]
>
>>The essential thing about King Wen was, that he reigned rather long (about
50
>>years). So it  was difficult to King Wu and the Duke of Chou to overcome
the
>>"shadow of the father". And it was normal, that this long-reigning father
was
>>credited with "having invented with something".
>
>Wen was the head of the house of Zhou, under the Shang. Perhaps the credit
>was deserved in that he did invent it?
>
>>I think, the Duke of Chou as author is much more probable than King Wen.
>>After Wu's death he was a sort of chancellor and educator of the new young
>>king. As an educator he had a rather good chance to be active as a man of
>>literature (which mostly kings are not, as history proves; there are only
few
>>writing kings - the "first sons" become rulers and the second and third
have
>>a good chance to become intellectual - bishop, pope or something similar;
and
>>the people in the second row become the writers).
>
>Wu died just two years after the conquest. The Duke of Zhou, acted as
>regent for seven years for his nephew, Wu's eldest son, Song [who became
>King Cheng]. During this time he had to put down a Shang rebellion, and
>extended and consolidated Zhou control throughout all of eastern China.
>
>>That the Duke of Chou
>>embedded teachings of his father (= King Wen) in the text, looks plausible
to
>>me. Somehow he probably had some talking with him. Anyway, the 64 "names"
of
>>hexagrams, which are credited to King Wen, are the most unstable part of
the
>>text, as the Mawangdui proves (about 30 names are different there).
>
>Thirty-three of the sixty-four Names in the Mawangdui text differ in some
>degree from the received text. Many of these are phonetic loan character
>(possible scribal error in transcription from a verbal tradition) and
>simple graphical variation. In some significant cases, the silk text is
>damaged or unreadable, and the Names have been extrapolated (guessed).
>
>Even within the Mawangdui material, there are commentaries which allude to
>the received text. Shaugnessy notes historical references indicated that
>the received text existed in its current form prior to the Mawangdui ms.
>
>Is the glass a little empty of nearly full? For me the most compelling
>information from the Mawangdui ms is the overall stability of the YiJing
>text, based upon this exciting archeological find. The glass is nearly
full.
>
>
>>And the head lines of the hexagrams (also credited to Wen) is the most
stupid
>>part of the text, definitely another style than the line text, full of
>>repeatings, rather unclear in their meaning.
>
>This same terseness and obscurity is the most open for symbolic
>interpretation. The Names and Judgements set the stage for the Lines.
>Though it is difficult, try to imagine reading the Yi without its Names and
>Judgements. What would be the context?
>
>>
>>What I could imagine as "historical true": There was a stupid, rather
>>mechanistical reading of oracles in the style of I-Ching before the win of
>>Chou against the Shang. Probably it was common for the Western part of
China,
>>whereas the better-living people in the east of China prefered the
cultural
>>high-standing tortoise-ritual. The duke of Chou transformed it and gave it
a
>>little more elegance. As the Chou were new kings after conquering the
Shang
>>(and barbarians in the West), they naturally became in the course of time
a
>>little  "educated" by the cultural high-standing Shang of the West, with
whom
>>they mixed.
>
>The Zhou were well informed of the Shang, and part of Shang society. King
>Wen was even married to a daughter of the Shang Emperor Di Yi, who was the
>Emperor prior to the conquered Di Xin.
>
> >When the Duke of Chou transformed the older I-Ching, he didn't feel
strong
>>enough to change the older and longer existing divination tradition
totally.
>>So he took  names and head-lines of older sources (which were not
necessarily
>>worked out by his father, but might have been believed by his father, who
>>eventually had influenced his son to "believe" in the same way). However,
in
>>the line-text he could develop a little more phantasy and creativity.
>
>This is not inconsistent with Wen devising the Names and Judgements.
>
>>Although this - in the literary sense - is also a "poor" and primitive
text
>>(unbelievable poor in the comparition to Homers Ilias and its
possibilities
>>of expression, which is of a similar "early" time), it shows much "more"
>>content than this headline stuff.
>
>Perhaps this is comparing apples to oranges. I have enjoyed the Odyssey and
>the Iliad, though not in the Greek. These epic poems date to the 8th
>(perhaps 9th) centuries BC. The Chinese have their Book of Odes, though not
>of epic scale. I enjoy the Yi, not so much in the Story it tells of ancient
>China, but how it helps to tell the story around me today.
>
>>
>>The success of the I-Ching didn't depend on its literary qualities, but on
>>the fact, that its inventors became historically rather successful men.
The
>>Chou reigned 800 years about China, that's the I-Ching-success.
>>Nobody would know Romulus and Remus, when the Roman Empire would be
missing
>>in history.
>>The Bible wouldn't be a bestseller without King David.
>>Without the victory of Marathon Homer would be unknown.
>>Without the Chou the I-Ching wouldn't exist anymore. Probably then there
>>would be another important book :-)
>>
>
>We are here and now, and there is a history before. Without the Zhou, would
>we be having a discussion on turtle-shell@apocalypse.org? This is the stuff
>of a Philip K. Dick novel. (perhaps in a parallel universe we are :-)
>
>All the best,
>
>Rhett
>
>
>
>
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Subject: Re: HEX8: mandate of heaven = Yi ?
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Dr. Butler.  You wrote:

++++I submit an idea I have been thinking about for some time. When Wen left
Youli with the Yi, he shared it with his Zhou kinsmen, the Many Lords. The
Shang are known for divination by tortoise shell; and a military campaign
against the Shang, who had recourse to tortoise, may have seemed to be
challenging heaven's authority at the time. The Yi was something new, it
was easy, and it didn't require a tortoise. Yet in the eyes of those who
experienced it, it may have been seen as a gift from heaven. It had come to
King Wen, therefore King Wen had heaven's mandate. Hence, the bestowal of
heaven's mandate was King Wen's creation of the Yi.

Any thoughts? ++++

RC:  Good thinking.  Thomas Cleary advanced a similar theory in his (I 
believe)
translation of the Taoist I Ching.  According to legend it was Fu Xi who 
developed
both the 8-graphs and 64-graphs.  The system he used for teaching the bagua
was in oral form (writing was not yet invented) using simple poem-messages
for easy memory.  When King Wen was imprisoned by Jou the Terrible, he (Wen)
somehow got his his hands on Fu Xi's graphs.  (How this was achieved is a 
mystery
that I have labored over for decades -- unless the WISE King Wen had a mental
picture of the Early Heaven Sequence in his head  -- maybe not too hard to
imagine.)  

Anyway, as we know from the received record, King Wen had re-arranged
the original graphs of Fu Xi (how?  pen and paper weren't invented/yarrow 
stalks spread out on the prison floor -- nah.. /maybe pictures in the sand?)  
But the reason, according to Cleary , was to keep it's meaning disguised from 
Jou of Shang.  Why would he disguise it?  Unless, as you indicated, it was a 
kind of power-play against Jou and he (Wen) wanted the power to shift from 
tortoise to stalks.  The problem here is why, after King Wen was released 
from prison (Jou bought Wen's bribe of horses, women, etc.) did he not return 
the graphs back to their original from?  I think much of the interest in the 
Zhou Yi has to do with trying to make sense of the re-arranged hexagrams.  
Shaughnessy's Mawandui translation has no greater
structual balance than the King Wen graphs.  Both fall short of the poetry
and geometry of the original Fu Xi charts.  



In peace, Roy Collins


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Subject: Re: HEX8: mandate of heaven = Yi ?
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Hi Jorge, I do love you and your serious approach to I-Ching :-), no matter, 
that I do struggle hard for some sense of reality in this also loved field of 
human exploration called I-Ching-research ;-) 

< Lothar, let me give you my personal opinion:
 
 1) I agree with you that the Zhou Yi HAS "a poor text, written in an archaic
 scripture, which had only poor ways to express something and has 3000 (+ -
 500) years", but
 2) the Yi Jing IS a "book of sages of old China" that accumulates the
 experiences, opinions and efforts of thousands of sages that devoted their
 time to study, use, value and teach the meanings that they were able to
 grasp from that poor text and its mathematical background, not always being
 able to agree between them in their findings. Quoting Shchutskii: "thus the
 literature on the Book of Changes is an entire library of rather impressive
 size. It is impossible to deal with it in every detail even in specialized
 works, but it is also impossible to ignore this truly voluminous
 literature". All this accumulated meaning is what we receive and should be
 the basis for an objective view of the book; we cannot think as men of
 Central China in the XII or X century b.c. so we never will be able to
 understand the Zhou Yi.

### Who or what are these damned (please excuse :-)) sages? If they were 
really king-like persons like Wen, Wu, Duke of Chou etc. responsible for the 
I-Ching, then they were successful politicans of their time with the ability 
to manipulate the people in a certain direction, which was especially good 
for the interests of their own. If you generally declare such people as 
sages, I've to wonder. All, what we really know of them, is, that they were 
historically successful in arranging a positive historical press, which makes 
them look good and which made the latest Shang look bad. Which justified 
their taking of the "mandate of heaven", which formerly belongs to the Shang. 

Those "sages", which came later and idealized the I-Ching to that what we 
know of it, might well have been people, who caught the opportunity to 
reassure, that the Chou-reignment is and was a good one, eventually cause ty 
knew about a way, how to take profit of such statements. In German we do call 
such people "opportunists", not sages. 

The fact, that there are 1000s of writings about the I-Ching in Chinese 
doesn't say something about "being holy" or whatever. In Western literature 
production we've also 1000s of old writings about Platonism, about 
Aristotelism, about Stoicism, about astrology, about mathematics etc.. It 
doesn't lead to our conclusion, that Platon or Aristoteles or anybody else 
was holy or a sage, as we know, that Platon and Aristoteles had differences 
in their opinions and that these sort of differences doesn't allow the 
termini "holy" or "sages". They simply were humans with normal errors. 

What does give reason, that we do speak so easily and uncritical of old 
chinese sages and holy men there? Let me tell you my speculation: It - 
probably - simply was Richard Wilhelm, who took the chose to translate some 
chinese terms with "holy" and "sages". As he had a deciding role in the 
transmission of old Chinese texts into European languages, he was able to 
build "our" view of old China in a decisive way, changing the normal bloody 
reality of history in a romantic ideal.  
Chinese emperors usually didn't behave "better" or "more worse" than their 
European colleagues. Chinese scholars weren't in a moral sense probably not 
better people as their western concurrents.  ###
 
 3) Zhu Xi (Chu Hsi, aprox. 1200 a.d. ), one of the biggest landmarks of
 chinese philosophy, defended the use of the Yi as an oracle, finding in this
 use a tool for human development. Obviously, there are two levels to use it:
 the common people looking for an easy way to 'know the future' (whatever
 that means) and people as you, I and the rest of the HEX8 group that were,
 in a way or another, hooked by the book, the comentaries, the images and the
 open meaning they carry, that push us to go deeper and deeper in it.
 4) Yes, there are many other divination technics, (here, in Brazil, is very
 popular one called 'buzios', born in Africa, that uses small mollusk shells)
 but none of them were so exaustively studied and commented as the Yi. This
 is what makes the book different from the others. Yes, maybe the Tarot, for
 example, works well, but depends of the reader, that have to be based only
 in his/hers intuition and few other parameters. I have to clarify that I
 think that randomness plays a key role in structuring the world as we see,
 and live, it, so it's not a surprise that random technics can give us some
 grasp of that world in which we found living.

### There is actually more than one divination also technic in China. Well, 
okay, it might be said, that eventually the I-Ching is the "greatest" 
divination technic in history. In Western countries this "important" role in 
classical time (especially Roman times) was taken probably by astrology in 
general. Tarot is too young to be historically important, although it seems 
to be in Western countries definitely more popular today. 
Western esoterical arts look doesn't look so big, as "modern times" started 
earlier in Europe than in China. Chinese konservatism formed this nowadays 
leading role in divination technics, probably this is nothing what a Chinese 
is rather proud of. ###      

 5) THERE IS an "order of the Universe", otherwise it would be a chaos
 instead of a cosmos. (I agree that reading newspapers, sometimes I have to
 doubt of my own opinion)

#### Of course there is always one :-). But in reality it often looks a 
little more complex than this nice binary code with 6 bits, that was used in 
I-Ching and at a lot of other places all around the world :-) '''
 
 6) So, Lothar, I dont care much of King Wen, King Wu, the Duke of Chou,
 etc., whether they existed or not or if their where powerful or not
 (although is a nice story, as Ely pointed), but I think that I'm really
 "objective" ;-) because I sit with the book in front of me, with some (very
 few!) of its commentaries and some (very very few!) of the other books
 written in the last 3000 years (in China, India, Europe, etc.) at hand, and
 pushing my hair trying to grasp the meaning of the Yi, meaning making sense
 to me and in this moment, living in Brazil in the last minutes of the XX
 century.
 
 Uff!!! to much english for me >>

### Have a nice time, and please excuse my unromantical approach :-)

Lothar 


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Hi Rhett

<< Hi Lothar,
 
 I appreciated your comments & offer a few in reply...
 
### well done :-) 
 >
 >I think, it was Wu, after the death of Wen, who did win against the Shang.
 >And it was the Duke of Chou, who is credited to have written the greater 
part
 >of I-Ching.
 
 Yes. According to Shaugnessy's discussion of Sima Qian's relative
 chronology of events King Wu [which mean "military"] who defeated the Shang
 in Year 12. King Wen died in year 7. The acknowledgement of the mandate was
 year 1. Wen is said to have had 10 primary sons. His oldest, Kao,
 pre-deceased him, Fa who became King Wu was Wen's second son, Dan [Duke of
 Zhou] was fourth, and Kang [of Hexagram 35 fame] was ninth. The Duke of
 Zhou is credited with writing most of the Line text. [of course since there
 are 6 per Hexagram, this is the largest textual part of the ZhouYi part of
 the Yi]
 
 >The essential thing about King Wen was, that he reigned rather long (about 
50
 >years). So it  was difficult to King Wu and the Duke of Chou to overcome the
 >"shadow of the father". And it was normal, that this long-reigning father 
was
 >credited with "having invented with something".
 
 Wen was the head of the house of Zhou, under the Shang. Perhaps the credit
 was deserved in that he did invent it?

### Of course this possibility can't be excluded. However, researching 
unanswerable questions like the authorship of I-Ching - in my humble opinion 
- demands phantasy under control, a sense of probability and - feeling (not 
very objective tools, of course :-)). "My" feeling tells me, that the role of 
King Wen in history isn't ideal to be the author. Some impressions during my 
research of the text (the translation project, you remember probably) told 
me, that there seems to be a good chance, that the line text was written 
really short after the victory against the Shang. Wen was dead then. The duke 
of Dschou had the ideal role to write and to use the divination book as a 
tool to reign the state after a longer periode of war. That he took something 
of Wen eventually - why not. But that's as if he had put some citations in 
his text. The real author seems to be him. That he credited his father - 
chinese culture had always a rather special sense for obedience against the 
dead and also modesty. Actually he did the writing of the book, but it was 
normal, that he credited his father (my feeling says this :-)) 
The real modesty of the Duke of Chou became obvious, when he gave the 
reignment back to the son of Wu. But actually - the periode of the Golden 
Time of the Chou was - probably - the work of the Duke of Chou, not the work 
of Wu, who reigned only 2 years, and not the work of King Wen, who seems to 
have prepared this good outcome. That the duke of Chou looks historically 
like the smaller person against his "great father", that is chinese modesty 
par excellence. 
In Western worlds everybody knows Alexander the Great, but Phillipp the 
Macedon (his father) is in the background (although this one was so wise to 
let Alexander educate by Aristoteles :-))   

 >I think, the Duke of Chou as author is much more probable than King Wen.
 >After Wu's death he was a sort of chancellor and educator of the new young
 >king. As an educator he had a rather good chance to be active as a man of
 >literature (which mostly kings are not, as history proves; there are only 
few
 >writing kings - the "first sons" become rulers and the second and third have
 >a good chance to become intellectual - bishop, pope or something similar; 
and
 >the people in the second row become the writers).
 
 Wu died just two years after the conquest. The Duke of Zhou, acted as
 regent for seven years for his nephew, Wu's eldest son, Song [who became
 King Cheng]. During this time he had to put down a Shang rebellion, and
 extended and consolidated Zhou control throughout all of eastern China. ###
 
 >That the Duke of Chou
 >embedded teachings of his father (= King Wen) in the text, looks plausible 
to
 >me. Somehow he probably had some talking with him. Anyway, the 64 "names" of
 >hexagrams, which are credited to King Wen, are the most unstable part of the
 >text, as the Mawangdui proves (about 30 names are different there).
 
 Thirty-three of the sixty-four Names in the Mawangdui text differ in some
 degree from the received text. Many of these are phonetic loan character
 (possible scribal error in transcription from a verbal tradition) and
 simple graphical variation. In some significant cases, the silk text is
 damaged or unreadable, and the Names have been extrapolated (guessed).
 
 Even within the Mawangdui material, there are commentaries which allude to
 the received text. Shaugnessy notes historical references indicated that
 the received text existed in its current form prior to the Mawangdui ms.
 
 Is the glass a little empty of nearly full? For me the most compelling
 information from the Mawangdui ms is the overall stability of the YiJing
 text, based upon this exciting archeological find. The glass is nearly full.
 
### I agree. The existence of the Mawangdui more proves the stability of the 
text than its insecurity. But also it opens the eyes, that there are lots of 
ways, how the text might have changed a little bit. ###


 >And the head lines of the hexagrams (also credited to Wen) is the most 
stupid
 >part of the text, definitely another style than the line text, full of
 >repeatings, rather unclear in their meaning.
 
 This same terseness and obscurity is the most open for symbolic
 interpretation. The Names and Judgements set the stage for the Lines.
 Though it is difficult, try to imagine reading the Yi without its Names and
 Judgements. What would be the context?
 
### I think, that the mathematical construction (and its use in divination) 
of the I-Ching is much older than King Wen and the Duke of chou. I could 
imagine, the Duke of Chou wrote a new textbook (if there was one before him, 
but perhaps this earlier oracle worked only with oral traditions or unwritten 
notations), and perhaps he developed the most constructive idea, that 
"change" is a change between hexagrams, so that in a oracle 2 hexagrams must 
to be considered. Perhaps the result in the earlier oracle had only one 
hexagram as answer. 

When this one-hexagram-oracle was far-spread before King Wen, then it was 
natural, that there existed more than one name for each hexagram. This might 
have led in a long consequence to the great insecurity in the Mawangdui about 
hexagram names. 

When the text-book of the duke of Chou was the first version with line texts 
and the first suggesting to look at 2 hexagrams as result without any earlier 
concurrent, then this might explain, why the Mawangdui is more or less stable 
in this part of the text, but unstable regarding the names.  


 >What I could imagine as "historical true": There was a stupid, rather
 >mechanistical reading of oracles in the style of I-Ching before the win of
 >Chou against the Shang. Probably it was common for the Western part of 
China,
 >whereas the better-living people in the east of China prefered the cultural
 >high-standing tortoise-ritual. The duke of Chou transformed it and gave it a
 >little more elegance. As the Chou were new kings after conquering the Shang
 >(and barbarians in the West), they naturally became in the course of time a
 >little  "educated" by the cultural high-standing Shang of the West, with 
whom
 >they mixed.
 
 The Zhou were well informed of the Shang, and part of Shang society. King
 Wen was even married to a daughter of the Shang Emperor Di Yi, who was the
 Emperor prior to the conquered Di Xin.

### The kilometer-distance between the center of the early Chou and the 
center of the Shang were about 600 km. I think, not too much Chou did know 
too much about the Shang. And it seems to have been politic of the Shang to 
keep some cultural achievements as secrets, especially weapon production. 
Reminds me of something :-) ###  
  
>When the Duke of Chou transformed the older I-Ching, he didn't feel strong
 >enough to change the older and longer existing divination tradition totally.
 >So he took  names and head-lines of older sources (which were not 
necessarily
 >worked out by his father, but might have been believed by his father, who
 >eventually had influenced his son to "believe" in the same way). However, in
 >the line-text he could develop a little more phantasy and creativity.
 
 This is not inconsistent with Wen devising the Names and Judgements.

## Of course. Wen as the author is still a possibility. ###
 
 >Although this - in the literary sense - is also a "poor" and primitive text
 >(unbelievable poor in the comparition to Homers Ilias and its possibilities
 >of expression, which is of a similar "early" time), it shows much "more"
 >content than this headline stuff.
 
 Perhaps this is comparing apples to oranges. I have enjoyed the Odyssey and
 the Iliad, though not in the Greek. These epic poems date to the 8th
 (perhaps 9th) centuries BC. The Chinese have their Book of Odes, though not
 of epic scale. I enjoy the Yi, not so much in the Story it tells of ancient
 China, but how it helps to tell the story around me today.
 
### I think, the invention of the alphabet did allow generally a better base 
for literature production than the Chinese system. The invention of the 
alphabet was the end of the great Egyptia, which was based on a rather stable 
writing system with hieroglyphes, in the West. 
The Chinese region generally had cause geographical reasons a better chance 
to build stable governments for a great country, far better than the European 
geographical conditions. Probably this gave historically better chances to 
invent new things and to stay always technically in a leading position. This 
effect was over, when Western culture used the alphabet-bonus together with 
the printing press - something, which the Chinese couldn't do, as their 
scripture-system was too complicated. ### 

 >The success of the I-Ching didn't depend on its literary qualities, but on
 >the fact, that its inventors became historically rather successful men. The
 >Chou reigned 800 years about China, that's the I-Ching-success.
 >Nobody would know Romulus and Remus, when the Roman Empire would be missing
 >in history.
 >The Bible wouldn't be a bestseller without King David.
 >Without the victory of Marathon Homer would be unknown.
 >Without the Chou the I-Ching wouldn't exist anymore. Probably then there
 >would be another important book :-)
 >
 
 We are here and now, and there is a history before. Without the Zhou, would
 we be having a discussion on turtle-shell@apocalypse.org? This is the stuff
 of a Philip K. Dick novel. (perhaps in a parallel universe we are :-)

### O well, let's start to talök about turtles-divinations. Does anybody 
really know, how this was worked out :-)
 
Lothar


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Subject: HEX8: Re: Tortoise Shell Oracle
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Hi Lothar,
     I have only caught a part of this long discussion. The tortoise shell 
oracle was much like our computer techniques. A question was asked twice, 
once in the affirmative and once in the negative. A hole was put in the 
tortoise shell where the answer was to appear. The shell was heated in a fire 
until a crack appeared from the hole. The angle of the crack, whether 
virtually vertical or horizon was taken as a yes or no answer. A good oracle 
was one where you got a consistent result, yes to one of your questions and 
no to the other. There was an article in Scientific American, perhaps in the 
'80's about the archeological finds of these tortoise shells with their 
questions incised in them and their answers. The author notes that they 
disappear within a century of 1100 BC though he has no awareness of the Yi 
being dated to that time and thus a possible reason the tortoise shell oracle 
went out of favor so quickly and totally.
       The ancient Yi used the hexagrams as binary counters, the standard 
diagram has them ordered in two semicircles as though they were mapping out a 
sine wave. The current sequence is based upon number patterns similar to 
those of Pythagoras or western astrology. Unfortunately, there is a general 4 
thousand year gap between development of a new technique (such as pottery, 
metal working, hexagrams) and its general secular use. If you mark the Yi and 
other occult metaphysics to 1100 BC we are only 900 years away from having 
similar techniques available in the West. The 4,000 years for general math 
was up in the late 18th to 19th century.
 Frank


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Hi Jorge,

>
>In the Mawangdui ms, in the 'Properties of the change' wing (Shaughnessy,
>page 231), the same sequence are presented in the SAME order, totally
>unrelated to the Mawangdui's sequence. There is only one significant
>difference that not modifies the basic order: H59 substitutes H57 as the
>last hexagram of the sequence.
>
...
>
>Any thougths regarding the substitution of H57 by H59?
>

A very interesting observation, which I had not noted. At this moment, I
haven't a clue.

Rhett




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Hi Lothar,

...

>>The real modesty of the Duke of Chou became obvious, when he gave the
>>reignment back to the son of Wu.

I agree.

...

> This same terseness and obscurity is the most open for symbolic
> interpretation. The Names and Judgements set the stage for the Lines.
> Though it is difficult, try to imagine reading the Yi without its Names and
> Judgements. What would be the context?
>
>### I think, that the mathematical construction (and its use in divination)
>of the I-Ching is much older than King Wen and the Duke of chou. I could
>imagine, the Duke of Chou wrote a new textbook (if there was one before him,
>but perhaps this earlier oracle worked only with oral traditions or unwritten
>notations), and perhaps he developed the most constructive idea, that
>"change" is a change between hexagrams, so that in a oracle 2 hexagrams must
>to be considered. Perhaps the result in the earlier oracle had only one
>hexagram as answer.

I have thought the same about the "change" between two Hexagrams. Clearly
the construction of solid and broken lines, changing a line, and getting
another Hexagram is a property of the Hexagrams. Yet the context of the
change and devising the text for each line, such a work of art!
...
>
> We are here and now, and there is a history before. Without the Zhou, would
> we be having a discussion on turtle-shell@apocalypse.org? This is the stuff
> of a Philip K. Dick novel. (perhaps in a parallel universe we are :-)
>
>### O well, let's start to talök about turtles-divinations. Does anybody
>really know, how this was worked out :-)
>

If you are interested in Turtle Shell divination, the definitive text is:

Sources of Shang History: The Oracle-Bone Inscriptions of Bronze Age China
by David N. Keightley
University of California Press, 1978
ISBN 0-520-02969-0

In his book he has a rather humorous footnote on scapulimancy:

"I have so far been unable to crack a scapula; presumably, I have not yet
found the right hard wood or other heat source (or the requisite patience).
I am not the only scholar who has had troubles of this sort. Takashima
Kenichi describes an attempt to crack a fresh cow scapula in June 1969:
Since we were "serving barbecued beef at the party and had plenty of
charcoal, I used a small piece of it to apply to a hollow in the shell
(which I made with an electric drill) .... Even after a few minutes,
nothing happened. I thought then that a charcoal briquet didn't have enough
heat; so I applied a red hot soldering iron ... again nothing happened
except for it getting a bit scorched. I got rather disgusted "and so I just
threw the damn thing in the whole mess of burning charcoal.... Divination
was inauspicious.... In the meantime, while everyone was discussing why it
wouldn't crack, the bone started to emit a stench. I was going to remove it
from the fire and just before I could do so, the bone began to crack
successively-Pak! Pak! Pak! It was terrific! Since we were also interested
in the reconstruction of Archaic Chinese, we talked more about the sound it
made: we had truly 'reconstructed' the Archaic Chinese [character for
divination] *pak. ... Karlgren, for one, wasn't too far off... The lesson
we then learned was that the prepared bones, and presumably shells, must,
have been dried pretty well" (letter of 14 March I971). "

Pak!

Rhett




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>### Who or what are these damned (please excuse :-)) sages?.... (and all
that disrespectfull post)

If you are really interested in the answer for your question you should read
more Lao Tzu. I think everybody in this list respect Chinese wisdom. Why
are you here? No excuse for disrespecting a culture that is so important to
all the members of this list.

Be in peace!
Ely







If they were
>really king-like persons like Wen, Wu, Duke of Chou etc. responsible for
the
>I-Ching, then they were successful politicans of their time with the
ability
>to manipulate the people in a certain direction, which was especially good
>for the interests of their own. If you generally declare such people as
>sages, I've to wonder. All, what we really know of them, is, that they were
>historically successful in arranging a positive historical press, which
makes
>them look good and which made the latest Shang look bad. Which justified
>their taking of the "mandate of heaven", which formerly belongs to the
Shang.
>
>Those "sages", which came later and idealized the I-Ching to that what we
>know of it, might well have been people, who caught the opportunity to
>reassure, that the Chou-reignment is and was a good one, eventually cause
ty
>knew about a way, how to take profit of such statements. In German we do
call
>such people "opportunists", not sages.
>
>The fact, that there are 1000s of writings about the I-Ching in Chinese
>doesn't say something about "being holy" or whatever. In Western literature
>production we've also 1000s of old writings about Platonism, about
>Aristotelism, about Stoicism, about astrology, about mathematics etc.. It
>doesn't lead to our conclusion, that Platon or Aristoteles or anybody else
>was holy or a sage, as we know, that Platon and Aristoteles had differences
>in their opinions and that these sort of differences doesn't allow the
>termini "holy" or "sages". They simply were humans with normal errors.
>
>What does give reason, that we do speak so easily and uncritical of old
>chinese sages and holy men there? Let me tell you my speculation: It -
>probably - simply was Richard Wilhelm, who took the chose to translate some
>chinese terms with "holy" and "sages". As he had a deciding role in the
>transmission of old Chinese texts into European languages, he was able to
>build "our" view of old China in a decisive way, changing the normal bloody
>reality of history in a romantic ideal.
>Chinese emperors usually didn't behave "better" or "more worse" than their
>European colleagues. Chinese scholars weren't in a moral sense probably not
>better people as their western concurrents.  ###
>
> 3) Zhu Xi (Chu Hsi, aprox. 1200 a.d. ), one of the biggest landmarks of
> chinese philosophy, defended the use of the Yi as an oracle, finding in
this
> use a tool for human development. Obviously, there are two levels to use
it:
> the common people looking for an easy way to 'know the future' (whatever
> that means) and people as you, I and the rest of the HEX8 group that were,
> in a way or another, hooked by the book, the comentaries, the images and
the
> open meaning they carry, that push us to go deeper and deeper in it.
> 4) Yes, there are many other divination technics, (here, in Brazil, is
very
> popular one called 'buzios', born in Africa, that uses small mollusk
shells)
> but none of them were so exaustively studied and commented as the Yi. This
> is what makes the book different from the others. Yes, maybe the Tarot,
for
> example, works well, but depends of the reader, that have to be based only
> in his/hers intuition and few other parameters. I have to clarify that I
> think that randomness plays a key role in structuring the world as we see,
> and live, it, so it's not a surprise that random technics can give us some
> grasp of that world in which we found living.
>
>### There is actually more than one divination also technic in China. Well,
>okay, it might be said, that eventually the I-Ching is the "greatest"
>divination technic in history. In Western countries this "important" role
in
>classical time (especially Roman times) was taken probably by astrology in
>general. Tarot is too young to be historically important, although it seems
>to be in Western countries definitely more popular today.
>Western esoterical arts look doesn't look so big, as "modern times" started
>earlier in Europe than in China. Chinese konservatism formed this nowadays
>leading role in divination technics, probably this is nothing what a
Chinese
>is rather proud of. ###
>
> 5) THERE IS an "order of the Universe", otherwise it would be a chaos
> instead of a cosmos. (I agree that reading newspapers, sometimes I have to
> doubt of my own opinion)
>
>#### Of course there is always one :-). But in reality it often looks a
>little more complex than this nice binary code with 6 bits, that was used
in
>I-Ching and at a lot of other places all around the world :-) '''
>
> 6) So, Lothar, I dont care much of King Wen, King Wu, the Duke of Chou,
> etc., whether they existed or not or if their where powerful or not
> (although is a nice story, as Ely pointed), but I think that I'm really
> "objective" ;-) because I sit with the book in front of me, with some
(very
> few!) of its commentaries and some (very very few!) of the other books
> written in the last 3000 years (in China, India, Europe, etc.) at hand,
and
> pushing my hair trying to grasp the meaning of the Yi, meaning making
sense
> to me and in this moment, living in Brazil in the last minutes of the XX
> century.
>
> Uff!!! to much english for me >>
>
>### Have a nice time, and please excuse my unromantical approach :-)
>
>Lothar
>
>
>=====
>To unsubscribe from Hexagram-8, send a message to majordomo@apocalypse.org
>from the address subscribed, containing just the word UNSUBSCRIBE.




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>### Who or what are these damned (please excuse :-)) sages?.... (and all
that disrespectfull post)

If you are really interested in the answer for your question you should read
more Lao Tzu. Do you think that he is romantic?

It seems to me that everybody in this list respect Chinese wisdom. Why
are you here? No excuse for disrespecting a culture that is so important to
all the members of this list.

Be in peace!
Ely







If they were
>really king-like persons like Wen, Wu, Duke of Chou etc. responsible for
the
>I-Ching, then they were successful politicans of their time with the
ability
>to manipulate the people in a certain direction, which was especially good
>for the interests of their own. If you generally declare such people as
>sages, I've to wonder. All, what we really know of them, is, that they were
>historically successful in arranging a positive historical press, which
makes
>them look good and which made the latest Shang look bad. Which justified
>their taking of the "mandate of heaven", which formerly belongs to the
Shang.
>
>Those "sages", which came later and idealized the I-Ching to that what we
>know of it, might well have been people, who caught the opportunity to
>reassure, that the Chou-reignment is and was a good one, eventually cause
ty
>knew about a way, how to take profit of such statements. In German we do
call
>such people "opportunists", not sages.
>
>The fact, that there are 1000s of writings about the I-Ching in Chinese
>doesn't say something about "being holy" or whatever. In Western literature
>production we've also 1000s of old writings about Platonism, about
>Aristotelism, about Stoicism, about astrology, about mathematics etc.. It
>doesn't lead to our conclusion, that Platon or Aristoteles or anybody else
>was holy or a sage, as we know, that Platon and Aristoteles had differences
>in their opinions and that these sort of differences doesn't allow the
>termini "holy" or "sages". They simply were humans with normal errors.
>
>What does give reason, that we do speak so easily and uncritical of old
>chinese sages and holy men there? Let me tell you my speculation: It -
>probably - simply was Richard Wilhelm, who took the chose to translate some
>chinese terms with "holy" and "sages". As he had a deciding role in the
>transmission of old Chinese texts into European languages, he was able to
>build "our" view of old China in a decisive way, changing the normal bloody
>reality of history in a romantic ideal.
>Chinese emperors usually didn't behave "better" or "more worse" than their
>European colleagues. Chinese scholars weren't in a moral sense probably not
>better people as their western concurrents.  ###
>
> 3) Zhu Xi (Chu Hsi, aprox. 1200 a.d. ), one of the biggest landmarks of
> chinese philosophy, defended the use of the Yi as an oracle, finding in
this
> use a tool for human development. Obviously, there are two levels to use
it:
> the common people looking for an easy way to 'know the future' (whatever
> that means) and people as you, I and the rest of the HEX8 group that were,
> in a way or another, hooked by the book, the comentaries, the images and
the
> open meaning they carry, that push us to go deeper and deeper in it.
> 4) Yes, there are many other divination technics, (here, in Brazil, is
very
> popular one called 'buzios', born in Africa, that uses small mollusk
shells)
> but none of them were so exaustively studied and commented as the Yi. This
> is what makes the book different from the others. Yes, maybe the Tarot,
for
> example, works well, but depends of the reader, that have to be based only
> in his/hers intuition and few other parameters. I have to clarify that I
> think that randomness plays a key role in structuring the world as we see,
> and live, it, so it's not a surprise that random technics can give us some
> grasp of that world in which we found living.
>
>### There is actually more than one divination also technic in China. Well,
>okay, it might be said, that eventually the I-Ching is the "greatest"
>divination technic in history. In Western countries this "important" role
in
>classical time (especially Roman times) was taken probably by astrology in
>general. Tarot is too young to be historically important, although it seems
>to be in Western countries definitely more popular today.
>Western esoterical arts look doesn't look so big, as "modern times" started
>earlier in Europe than in China. Chinese konservatism formed this nowadays
>leading role in divination technics, probably this is nothing what a
Chinese
>is rather proud of. ###
>
> 5) THERE IS an "order of the Universe", otherwise it would be a chaos
> instead of a cosmos. (I agree that reading newspapers, sometimes I have to
> doubt of my own opinion)
>
>#### Of course there is always one :-). But in reality it often looks a
>little more complex than this nice binary code with 6 bits, that was used
in
>I-Ching and at a lot of other places all around the world :-) '''
>
> 6) So, Lothar, I dont care much of King Wen, King Wu, the Duke of Chou,
> etc., whether they existed or not or if their where powerful or not
> (although is a nice story, as Ely pointed), but I think that I'm really
> "objective" ;-) because I sit with the book in front of me, with some
(very
> few!) of its commentaries and some (very very few!) of the other books
> written in the last 3000 years (in China, India, Europe, etc.) at hand,
and
> pushing my hair trying to grasp the meaning of the Yi, meaning making
sense
> to me and in this moment, living in Brazil in the last minutes of the XX
> century.
>
> Uff!!! to much english for me >>
>
>### Have a nice time, and please excuse my unromantical approach :-)
>
>Lothar
>
>
>=====
>To unsubscribe from Hexagram-8, send a message to majordomo@apocalypse.org
>from the address subscribed, containing just the word UNSUBSCRIBE.





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Date: Sun, 19 Mar 2000 22:39:25 -0800
From: Ray Langley <langley@pacbell.net>
Subject: HEX8: Roasting Turtles, was: mandate of heaven = Yi ?
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> If you are interested in Turtle Shell divination, the definitive text is:
> 
> Sources of Shang History: The Oracle-Bone Inscriptions of Bronze Age China
> by David N. Keightley
> University of California Press, 1978
> ISBN 0-520-02969-0
> 
> In his book he has a rather humorous footnote on scapulimancy:
> 
> "I have so far been unable to crack a scapula; presumably, I have not yet
> found the right hard wood or other heat source (or the requisite patience).
> I am not the only scholar who has had troubles of this sort. Takashima
> Kenichi describes an attempt to crack a fresh cow scapula in June 1969:
> Since we were "serving barbecued beef at the party and had plenty of
> charcoal, I used a small piece of it to apply to a hollow in the shell
> (which I made with an electric drill) .... Even after a few minutes,
> nothing happened. I thought then that a charcoal briquet didn't have enough
> heat; so I applied a red hot soldering iron ... again nothing happened
> except for it getting a bit scorched. I got rather disgusted "and so I just
> threw the damn thing in the whole mess of burning charcoal.... Divination
> was inauspicious.... In the meantime, while everyone was discussing why it
> wouldn't crack, the bone started to emit a stench. I was going to remove it
> from the fire and just before I could do so, the bone began to crack
> successively-Pak! Pak! Pak! It was terrific! Since we were also interested
> in the reconstruction of Archaic Chinese, we talked more about the sound it
> made: we had truly 'reconstructed' the Archaic Chinese [character for
> divination] *pak. ... Karlgren, for one, wasn't too far off... The lesson
> we then learned was that the prepared bones, and presumably shells, must,
> have been dried pretty well" (letter of 14 March I971). "
> Pak! Rhett

Hi Rhett. Good Stuff! May I have your permission to post this elsewhere?

One key point: There *is* a key difference between a turtle and a
tortoise! When a tortoise moves, his under shell (plastron) does not
touch the earth. A turtle sort of skids his undershell along the surface
of the earth. So, are we talking about tortoises or turtles here?

I would be very disappointed to discover that after many years of
roasting turtle shells in the campfire, that I should have been
cooking tortoise shells all along.... 

<Presented in the context of humor>

During the month that I spent in China with non-English speaking
hosts, the charcoal "deliveryman" would come by every day. The
charcoal that he delivered was about 4 inches in diameter and it
was very hard. Perhaps it produced a higher temperature than the
charcoal in the example above?
-- 
Warmest Regards, Ray
Have Luo Pan, Will Travel!


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Subject: Re: HEX8: Re: Tortoise Shell Oracle
Date: Mon, 20 Mar 2000 09:44:39 +0100
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On 20/03/00 3:53, FKegan@aol.com FKegan@aol.com is reported to have said:

>The author notes that they 
>disappear within a century of 1100 BC though he has no awareness of the Yi 
>being dated to that time and thus a possible reason the tortoise shell 
>oracle 
>went out of favor so quickly and totally.

Cyrille Javary's book Understanding the I Ching has a very clear 
explanation of what happened and why the changes occured.

In short, turtles died out, and turtle shells were quite cumbersome.  The 
records that were saved, in huge libraries of turtle shells, were 
collated, and the I Ching began in this manner.

Kirk

                             vice | versa    
        Translations from French to English, English to French
            Traductions francais-anglais, anglais-francais

            kirk@mcelhearn.com    http://www.mcelhearn.com
    Kirk McElhearn | Chemin de la Lauze | 05600 Guillestre | France 



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Subject: Re: HEX8: mandate of heaven = Yi ?
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Hi Rhett


 > This same terseness and obscurity is the most open for symbolic
 > interpretation. The Names and Judgements set the stage for the Lines.
 > Though it is difficult, try to imagine reading the Yi without its Names and
 > Judgements. What would be the context?
 >
 >### I think, that the mathematical construction (and its use in divination)
 >of the I-Ching is much older than King Wen and the Duke of chou. I could
 >imagine, the Duke of Chou wrote a new textbook (if there was one before him,
 >but perhaps this earlier oracle worked only with oral traditions or 
unwritten
 >notations), and perhaps he developed the most constructive idea, that
 >"change" is a change between hexagrams, so that in a oracle 2 hexagrams must
 >to be considered. Perhaps the result in the earlier oracle had only one
 >hexagram as answer.
 
 I have thought the same about the "change" between two Hexagrams. Clearly
 the construction of solid and broken lines, changing a line, and getting
 another Hexagram is a property of the Hexagrams. Yet the context of the
 change and devising the text for each line, such a work of art!
 ...

Well, in different cultures I saw a lot of 64's, that means a lot of people 
in earlier time used this units in a lot of different forms. A 64x64 table, 
as it comes into use in the Chinese divination system, is rare (I only know 
of one feature in the Jewish culture, but it is in its appearance not clear, 
if it really points to a 64x64 structure). 
So there must have been a development - somebody made a great step once. This 
might have been the Duke of Chou - but of course there a lot of other 
possibilities.

 >
 > We are here and now, and there is a history before. Without the Zhou, would
 > we be having a discussion on turtle-shell@apocalypse.org? This is the stuff
 > of a Philip K. Dick novel. (perhaps in a parallel universe we are :-)
 >
 >### O well, let's start to talök about turtles-divinations. Does anybody
 >really know, how this was worked out :-)
 >
 
 If you are interested in Turtle Shell divination, the definitive text is:
 
 Sources of Shang History: The Oracle-Bone Inscriptions of Bronze Age China
 by David N. Keightley
 University of California Press, 1978
 ISBN 0-520-02969-0

### Probably difficult to get in a library here.
 
 In his book he has a rather humorous footnote on scapulimancy:
 
 "I have so far been unable to crack a scapula; presumably, I have not yet
 found the right hard wood or other heat source (or the requisite patience).
 I am not the only scholar who has had troubles of this sort. Takashima
 Kenichi describes an attempt to crack a fresh cow scapula in June 1969:
 Since we were "serving barbecued beef at the party and had plenty of
 charcoal, I used a small piece of it to apply to a hollow in the shell
 (which I made with an electric drill) .... Even after a few minutes,
 nothing happened. I thought then that a charcoal briquet didn't have enough
 heat; so I applied a red hot soldering iron ... again nothing happened
 except for it getting a bit scorched. I got rather disgusted "and so I just
 threw the damn thing in the whole mess of burning charcoal.... Divination
 was inauspicious.... In the meantime, while everyone was discussing why it
 wouldn't crack, the bone started to emit a stench. I was going to remove it
 from the fire and just before I could do so, the bone began to crack
 successively-Pak! Pak! Pak! It was terrific! Since we were also interested
 in the reconstruction of Archaic Chinese, we talked more about the sound it
 made: we had truly 'reconstructed' the Archaic Chinese [character for
 divination] *pak. ... Karlgren, for one, wasn't too far off... The lesson
 we then learned was that the prepared bones, and presumably shells, must,
 have been dried pretty well" (letter of 14 March I971). "
 
 Pak!
 
### That's really good. I do understand now the Chinese love for 
fire-crackers.  Pak, the turtle has spoken, happy new year!

Lothar


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Subject: Re: HEX8: Re: Tortoise Shell Oracle
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<< Hi Lothar,
      I have only caught a part of this long discussion. The tortoise shell 
 oracle was much like our computer techniques. A question was asked twice, 
 once in the affirmative and once in the negative. A hole was put in the 
 tortoise shell where the answer was to appear. The shell was heated in a 
fire 
 until a crack appeared from the hole. The angle of the crack, whether 
 virtually vertical or horizon was taken as a yes or no answer. A good oracle 
 was one where you got a consistent result, yes to one of your questions and 
 no to the other. There was an article in Scientific American, perhaps in the 
 '80's about the archeological finds of these tortoise shells with their 
 questions incised in them and their answers. The author notes that they 
 disappear within a century of 1100 BC though he has no awareness of the Yi 
 being dated to that time and thus a possible reason the tortoise shell 
oracle 
 went out of favor so quickly and totally.

  >>

Hi Frank,

I've here a photo of one of these shells. First: It has no hole.

Then it shows inscriptions, wich looks like this (CS means "unknown Chinese 
signs", CS(A) and CS(B) are signs, which appear twice; ------ means a longer 
drawn lines, showing the form |---  (left side) or 
----| (right side); "line" means short drawn line, probably used to express 
numbers). The X looks similar to an X, perhaps it is a sign for the end of a 
sentence.
The following is meant as a picture of the shell:

-------------                                             --------------

a line                                                               a line
( = 1)                                                               ( = 1)

-------------                                             --------------

2 lines             CS    CS(A)    CS   CS(B)     2 lines
(= 2)                                                              (= 2)

-------------               CS         CS           --------------

3 lines                                                           3 lines
(= 3)                         CS         CS                    (= 3)
                                                         CS
-------------                                            --------------
                                 CS         CS
4 lines              CS                                         4 lines
(= 4)                                                                (= 4)
                                 CS         CS(A)
-------------                                            ---------------
     
                                 CS          CS
                               X                   X

                     |--------------------------------|

                                CS(B)  CS
                                            CS (= eventually these both CS 
are only one CS)

It definitely shows some sort of mathematical structure. The middle double 
column of signs might express a 2x6-structure. The 4 unclear signs at the 
left and right might express special commentaries. The bottom looks like a 
result. The 4 numbers right and left seems to have only a mathematical 
ordering function. 

        The ancient Yi used the hexagrams as binary counters, the standard 
 diagram has them ordered in two semicircles as though they were mapping out 
a 
 sine wave. The current sequence is based upon number patterns similar to 
 those of Pythagoras or western astrology. Unfortunately, there is a general 
4 
 thousand year gap between development of a new technique (such as pottery, 
 metal working, hexagrams) and its general secular use. If you mark the Yi 
and 
 other occult metaphysics to 1100 BC we are only 900 years away from having 
 similar techniques available in the West. The 4,000 years for general math 
 was up in the late 18th to 19th century.
  Frank

### I've difficulties to understand your text. Where do you see a 4000 years 
gap between development of a new technic and its general secular use?
Do you think, that Western people hadn't similar divination technics around 
1100 BC?

Lothar 


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Subject: Re: HEX8: mandate of heaven = Yi ?
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<< >### Who or what are these damned (please excuse :-)) sages?.... (and all
 that disrespectfull post)
 
 If you are really interested in the answer for your question you should read
 more Lao Tzu. I think everybody in this list respect Chinese wisdom. Why
 are you here? No excuse for disrespecting a culture that is so important to
 all the members of this list.
 
 Be in peace!
 Ely >>

Well, I could bet before your answer that a "damned sages" would raise your 
resonance, dear Ely :-) I'm here cause the I-Ching, I'm not here cause the 
inflated use of the termini "sages" and "holy" in Western language about old 
chinese contexts, which, as I expressed earlier, probably was developed cause 
the special love of Richard Wilhelm for these words.    

In most contexts, I think, these words might be exchanged by "scholar", or 
"ruler", or something else, depending on the context. 
These idealizations with "sages" and "holy" doesn't help to explore the real 
conditions of I-Ching-development, and I do wish any researcher a good part 
of disrespectfullness to overcome such nasty traps of half-religious 
preoccupations.

Lothar 


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From: "Jorge" <jorgevul@newsite.com.br>
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Subject: Re: HEX8: mandate of heaven = Yi ?
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Hi all

Lothar

Thank you for your love ;-))
Regarding seriousness, usually I'm not like this but it's increased for
having to write in english where I cannot express myself very well :-(

Talking about english, we are here in a multilingual enviroment, having to
express in a different language than ours, with different levels of mastery.
This leads itself to confusions like the one generated by the word 'sages'.
Dictionary says:

sage n. 1. One venerated for experience, judgment, and wisdom. --sage adj.
sag·er, sag·est. 1. Having or exhibiting wisdom and calm judgment. 2.
Proceeding from or marked by wisdom and calm judgment. 3. Archaic. Serious;
solemn. --sage“ly adv. --sage“ness n.

When I used the word I intended to say 'scholars having or exhibiting wisdom
and calm judgment'. Flying high over those scholars we found the sages
'venerated for experience, judgment and wisdom' like Lao Tse, Confucious,
Socrates, Buda, Jesus, human beings not belonging to one culture but to all
mankind, in spite the fact that they didn't agree between themselves either,
leaving us, poor mortals, without a Truth to confort us :-)) , or maybe
( 

Please, note that I hadn't use in any moment the word 'holy': I have real problems trying to grasp its meaning, considering that everything is impermanent, but this is another story ...

Tchau
   
Jorge Vulibrun
Florianopolis, Brasil
jorgevul@newsite.com.br
-----Mensagem original-----
De: Autorbis@aol.com <Autorbis@aol.com>
Para: hexagram-8@apocalypse.org <hexagram-8@apocalypse.org>
Data: Domingo, 19 de Março de 2000 22:39
Assunto: Re: HEX8: mandate of heaven = Yi ?


>
>Hi Jorge, I do love you and your serious approach to I-Ching :-), no matter, 
>that I do struggle hard for some sense of reality in this also loved field of 
>human exploration called I-Ching-research ;-) 
>
>< Lothar, let me give you my personal opinion:
> 
> 1) I agree with you that the Zhou Yi HAS "a poor text, written in an archaic
> scripture, which had only poor ways to express 
something and has 3000 (+ -
> 500) years", but
> 2) the Yi Jing IS a "book of sages of old China" that accumulates the
> experiences, opinions and efforts of thousands of sages that devoted their
> time to study, use, value and teach the meanings that they were able to
> grasp from that poor text and its mathematical background, not always
being
> able to agree between them in their findings. Quoting Shchutskii: "thus
the
> literature on the Book of Changes is an entire library of rather
impressive
> size. It is impossible to deal with it in every detail even in specialized
> works, but it is also impossible to ignore this truly voluminous
> literature". All this accumulated meaning is what we receive and should be
> the basis for an objective view of the book; we cannot think as men of
> Central China in the XII or X century b.c. so we never will be able to
> understand the Zhou Yi.
>
>### Who or what are these damned (please excuse :-)) sages? If they were
>really king-like persons like Wen, Wu, Duke of Chou etc. responsible for
the
>I-Ching, then they were successful politicans of their time with the
ability
>to manipulate the people in a certain direction, which was especially good
>for the interests of their own. If you generally declare such people as
>sages, I've to wonder. All, what we really know of them, is, that they were
>historically successful in arranging a positive historical press, which
makes
>them look good and which made the latest Shang look bad. Which justified
>their taking of the "mandate of heaven", which formerly belongs to the
Shang.
>
>Those "sages", which came later and idealized the I-Ching to that what we
>know of it, might well have been people, who caught the opportunity to
>reassure, that the Chou-reignment is and was a good one, eventually cause
ty
>knew about a way, how to take profit of such statements. In German we do
call
>such people "opportunists", not sages.
>
>The fact, that there are 1000s of writings about the I-Ching in Chinese
>doesn't say something about "being holy" or whatever. In Western literature
>production we've also 1000s of old writings about Platonism, about
>Aristotelism, about Stoicism, about astrology, about mathematics etc.. It
>doesn't lead to our conclusion, that Platon or Aristoteles or anybody else
>was holy or a sage, as we know, that Platon and Aristoteles had differences
>in their opinions and that these sort of differences doesn't allow the
>termini "holy" or "sages". They simply were humans with normal errors.
>
>What does give reason, that we do speak so easily and uncritical of old
>chinese sages and holy men there? Let me tell you my speculation: It -
>probably - simply was Richard Wilhelm, who took the chose to translate some
>chinese terms with "holy" and "sages". As he had a deciding role in the
>transmission of old Chinese texts into European languages, he was able to
>build "our" view of old China in a decisive way, changing the normal bloody
>reality of history in a romantic ideal.
>Chinese emperors usually didn't behave "better" or "more worse" than their
>European colleagues. Chinese scholars weren't in a moral sense probably not
>better people as their western concurrents.  ###
>
> 3) Zhu Xi (Chu Hsi, aprox. 1200 a.d. ), one of the biggest landmarks of
> chinese philosophy, defended the use of the Yi as an oracle, finding in
this
> use a tool for human development. Obviously, there are two levels to use
it:
> the common people looking for an easy way to 'know the future' (whatever
> that means) and people as you, I and the rest of the HEX8 group that were,
> in a way or another, hooked by the book, the comentaries, the images and
the
> open meaning they carry, that push us to go deeper and deeper in it.
> 4) Yes, there are many other divination technics, (here, in Brazil, is
very
> popular one called 'buzios', born in Africa, that uses small mollusk
shells)
> but none of them were so exaustively studied and commented as the Yi. This
> is what makes the book different from the others. Yes, maybe the Tarot,
for
> example, works well, but depends of the reader, that have to be based only
> in his/hers intuition and few other parameters. I have to clarify that I
> think that randomness plays a key role in structuring the world as we see,
> and live, it, so it's not a surprise that random technics can give us some
> grasp of that world in which we found living.
>
>### There is actually more than one divination also technic in China. Well,
>okay, it might be said, that eventually the I-Ching is the "greatest"
>divination technic in history. In Western countries this "important" role
in
>classical time (especially Roman times) was taken probably by astrology in
>general. Tarot is too young to be historically important, although it seems
>to be in Western countries definitely more popular today.
>Western esoterical arts look doesn't look so big, as "modern times" started
>earlier in Europe than in China. Chinese konservatism formed this nowadays
>leading role in divination technics, probably this is nothing what a
Chinese
>is rather proud of. ###
>
> 5) THERE IS an "order of the Universe", otherwise it would be a chaos
> instead of a cosmos. (I agree that reading newspapers, sometimes I have to
> doubt of my own opinion)
>
>#### Of course there is always one :-). But in reality it often looks a
>little more complex than this nice binary code with 6 bits, that was used
in
>I-Ching and at a lot of other places all around the world :-) '''
>
> 6) So, Lothar, I dont care much of King Wen, King Wu, the Duke of Chou,
> etc., whether they existed or not or if their where powerful or not
> (although is a nice story, as Ely pointed), but I think that I'm really
> "objective" ;-) because I sit with the book in front of me, with some
(very
> few!) of its commentaries and some (very very few!) of the other books
> written in the last 3000 years (in China, India, Europe, etc.) at hand,
and
> pushing my hair trying to grasp the meaning of the Yi, meaning making
sense
> to me and in this moment, living in Brazil in the last minutes of the XX
> century.
>
> Uff!!! to much english for me >>
>
>### Have a nice time, and please excuse my unromantical approach :-)
>
>Lothar
>
>
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From: "Ely Britto" <elybritt@domain.com.br>
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Subject: HEX8: Lothar its enough! 
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-
>
>Well, I could bet before your answer that a "damned sages" would raise your
>resonance, dear Ely :-)

I didn't knew that you would write something disrespectull just to raise our
attention Lothar. You could do better by saying something *wise*, but you
can't isn't?

You are not here for the I Ching Lothar, and you know it, and we know it in
silence, you are here just
to vomit knowledge, dead and boring knowledge on the board. It's a pity!!
Ely









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Subject: Re: HEX8: Re: Tortoise Shell Oracle
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On 20/03/00 13:03, Autorbis@aol.com Autorbis@aol.com is reported to have 
said:

>It definitely shows some sort of mathematical structure. The middle double 
>column of signs might express a 2x6-structure. The 4 unclear signs at the 
>left and right might express special commentaries. The bottom looks like a 
>result. The 4 numbers right and left seems to have only a mathematical 
>ordering function. 

Note that not all the shells have the same number of holes.  I have seen 
many of them, go to any museum that has ancient Chinese things to see 
them.  There is no rule as to how many burnings were made on a given 
shell.

Kirk

                             vice | versa    
        Translations from French to English, English to French
            Traductions francais-anglais, anglais-francais

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    Kirk McElhearn | Chemin de la Lauze | 05600 Guillestre | France 



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From: "Ely Britto" <elybritt@domain.com.br>
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Subject: Re: HEX8: mandate of heaven = Yi ?
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> If you are interested in Turtle Shell divination, the definitive text is:
>
> Sources of Shang History: The Oracle-Bone Inscriptions of Bronze Age China
> by David N. Keightley
> University of California Press, 1978
> ISBN 0-520-02969-0
> In his book he has a rather humorous footnote on scapulimancy:

Hi Rhett!
Another nice example of how Chinese Culture used simple procedure, which
becomes a trouble to our rational modern way to understand life.

This is well expressed in the Tao Te King XLI, were LaoTzu talks about the
common man laughting about the Tao.

I loved that humurous footnote.
Thanks for yours nice words
Ely

 were the chin
>
> "I have so far been unable to crack a scapula; presumably, I have not yet
> found the right hard wood or other heat source (or the requisite
patience).
> I am not the only scholar who has had troubles of this sort. Takashima
> Kenichi describes an attempt to crack a fresh cow scapula in June 1969:
> Since we were "serving barbecued beef at the party and had plenty of
> charcoal, I used a small piece of it to apply to a hollow in the shell
> (which I made with an electric drill) .... Even after a few minutes,
> nothing happened. I thought then that a charcoal briquet didn't have
enough
> heat; so I applied a red hot soldering iron ... again nothing happened
> except for it getting a bit scorched. I got rather disgusted "and so I
just
> threw the damn thing in the whole mess of burning charcoal.... Divination
> was inauspicious.... In the meantime, while everyone was discussing why it
> wouldn't crack, the bone started to emit a stench. I was going to remove
it
> from the fire and just before I could do so, the bone began to crack
> successively-Pak! Pak! Pak! It was terrific! Since we were also interested
> in the reconstruction of Archaic Chinese, we talked more about the sound
it
> made: we had truly 'reconstructed' the Archaic Chinese [character for
> divination] *pak. ... Karlgren, for one, wasn't too far off... The lesson
> we then learned was that the prepared bones, and presumably shells, must,
> have been dried pretty well" (letter of 14 March I971). "
>
> Pak!
>
>### That's really good. I do understand now the Chinese love for
>fire-crackers.  Pak, the turtle has spoken, happy new year!
>
>Lothar
>
>
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Subject: Re: HEX8: Lothar its enough! 
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> >Well, I could bet before your answer that a "damned sages" would raise
your
> >resonance, dear Ely :-)
>
> I didn't knew that you would write something disrespectull just to raise
our
> attention Lothar. You could do better by saying something *wise*, but you
> can't isn't?
>
> You are not here for the I Ching Lothar, and you know it, and we know it
in
> silence, you are here just
> to vomit knowledge, dead and boring knowledge on the board. It's a pity!!
> Ely

Wow, someone said it out loud!  Thanks, Ely.
~Jay~



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Hi Monica,
 I have heard of something like this, are we talking about a stone/onyx/jade
egg 
with a string attached, used somewhat intimately? Mantak Chia has some books
about this. I will look up the names later if you would like.

Cheers!

Marc.

> -----Original Message-----
> From:	omei shan [SMTP:omei@express-news.net]
> Sent:	Friday, March 17, 2000 10:45 PM
> To:	hexagram-8@apocalypse.org
> Subject:	HEX8: A Chi Kung exercise
> 
> I know it's not *exactly* the I Ching, but...
> 
> Has anyone ever heard of a Chi Kung practice sometimes called "The Egg
> Exercise?"
> 
> 
> Monica
> 
> 
> 
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Subject: Re: HEX8: Lothar its enough! 
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At 12:04 PM 3/20/00 -0600, you wrote:
> > >Well, I could bet before your answer that a "damned sages" would raise
>your
> > >resonance, dear Ely :-)
> >
> > I didn't knew that you would write something disrespectull just to raise
>our
> > attention Lothar. You could do better by saying something *wise*, but you
> > can't isn't?
> >
> > You are not here for the I Ching Lothar, and you know it, and we know it
>in
> > silence, you are here just
> > to vomit knowledge, dead and boring knowledge on the board. It's a pity!!
> > Ely
>
>Wow, someone said it out loud!  Thanks, Ely.
>~Jay~

Oooookayyy, let's stop this before it turns into a firefight.

1) I think maybe people are having some communications problems. I don't 
read Lothar as saying he was trying to get anyone's attention, let alone 
make anyone angry. You have to remember, Hex-8 is a very international 
list, and many list members do not have English as their native language. 
Lothar's native language is German and Ely's is Portuguese, right? My 
native language is English, and *I* had trouble understanding some of the 
posts in this thread. Think: did the other person really mean to hurt your 
feelings? Might it not be a language confusion, or simple misunderstanding? 
It's easy for misunderstandings to start flamewars even when everyone has 
the same native language!

2) But I do think Lothar's comments were a little inflammatory. So, Lothar, 
watch it! and keep in mind Point 3:

3) Anyone who is genuinely interested in the I Ching and can talk about it 
peacefully is welcome on Hex-8. That includes both I Ching scholars and I 
Ching users. This makes for an interesting left-brain/right-brain mix on 
the list. It has always been this way, and I am not going to kick anyone 
off just because they don't fit somebody else's stereotype of what an I 
Ching person should be. I *will* kick off anyone who repeatedly calls other 
members names or otherwise repeatedly engages in flaming.

3) If you don't like the mix of left-brain and right-brain on Hex-8, you 
are perfectly free to go elsewhere and start your own list that is either 
pure (dry) left-brain "scholars" or pure (soggy) right-brain "users". Me, I 
think they balance each other out here nicely, but don't let that stop you.

4) I expect better from you, Ely. Even if Lothar was trying to make you 
angry (which I don't think he was, but if so, shame on you, Lothar), I know 
you are a mature person who returns hatred with love. If you keep posting 
messages to others about how they "vomit knowledge, dead and boring 
knowledge", then I will have to remove you from Hex-8, and that would be a 
very, *very* sad day for me.

Let's play nice.

Ron




--
Ron Hale-Evans: rwhe@apocalypse.org  ... <http://www.apocalypse.org/~rwhe/>
Center for Ludic Synergy:        <http://www.ludism.org/>
Kennexions GBG artgame:          <http://kennexions.ludism.org/>
Hexagram-8 I Ching Mailing List: <http://www.apocalypse.org/~rwhe/hex8.html>
Positive Revolution FAQ:         <http://www.ludism.org/posrev/>



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Subject: Re: HEX8: Lothar its enough! 
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>4) I expect better from you, Ely.

Dear Ron,
I always admired the way you moderate this list.
I think you need to understand better what is going on here. Lothar cannot
hurt my feelings because I am mature enough to not take any harm on me, but
he can certainly harm the high principles of the I Ching. I think you didn't
really read his post. Please read it again. To call the ancient old people,
opportunist, damned and stupid interested only in manipulating people is not
to harm me but to harm a tradition, hexagram-8 and all the knowledge that
brought us to your list,  we are here in your list because we respect so
much that tradition.

If you keep posting
>messages to others about how they "vomit knowledge, dead and boring
>knowledge", then I will have to remove you from Hex-8, and that would be a
>very, *very* sad day for me.

You can do as you want Ron, I will be sad too.  Sad for the old tradition
not for me. But everytime someone will offend the principles and the old man
who create them in your list, I will  give to them what they asked for.  So
if you think it is necessary for the sake of  the list, take me off.

Lothar did the same thing years ago in the list of Richard Cook. The same
aggressive thoughts, the same words, the same subject,  and I just
unsubscribed myself. But here no, I saw that list becoming the best place to
share I ching knowledge. I will not let someone use it just to throw on us
theirs prejudice against sages, wisdom using disrespectfull words toward
chinese tradition. If you want your list to be like this, you can please
take me offt. If you don't it,   warn Lothar to stop saying irresponsible
things about the old men who creates the I Ching. If he tries again I will
say the truth again and again. I am sorry but this is not personal, its my
own principles, the only thing that can make me forget my compassion. It has
a limit.

I always play nice in your list, for years now. You are free to do as you
want.
I still admire you
Ely




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At 05:36 PM 3/20/00 -0300, you wrote:

> >4) I expect better from you, Ely.
>
>Dear Ron,
>I always admired the way you moderate this list.

Thank you, Ely. Sometimes I am too Confucian and then people get angry and 
leave. But I want it to be a safe place for everyone interested in the I Ching.

>I think you need to understand better what is going on here. Lothar cannot
>hurt my feelings because I am mature enough to not take any harm on me, but
>he can certainly harm the high principles of the I Ching. I think you didn't
>really read his post. Please read it again. To call the ancient old people,
>opportunist, damned and stupid interested only in manipulating people is not
>to harm me but to harm a tradition, hexagram-8 and all the knowledge that
>brought us to your list,  we are here in your list because we respect so
>much that tradition.

It is my opinion that the high principles of the I Ching are eternal. They 
cannot be harmed by Lothar or by anyone. The I Ching will outlive Lothar. 
It will outlive you and me too.

Saying you can harm the high principles of the I Ching is like saying you 
can harm truth itself, or harm justice itself. People can lie, and they can 
do unjust things, but truth and justice shine forth in the end. So do the 
principles of the I Ching.

By the way, calling something "damned" in English is only an expression. It 
doesn't mean Lothar thinks the sages are in Hell, or even that there is 
anything wrong with them. It can be just a humorous expression of 
annoyance, and that is how I read Lothar's use of it. He is annoyed that 
some people practically worship the I Ching -- and you have to admit, there 
are some people like that.

Lothar did not call them opportunists, either. He said that we don't know 
much about the sages, and they *might* have been just opportunists with 
good publicity. A subtle distinction.

I can't find anywhere that Lothar called them stupid, but I will be glad to 
read whatever you can show me where he does. My impression is that Lothar 
thinks they were clever and crafty, at least.

>If you keep posting
> >messages to others about how they "vomit knowledge, dead and boring
> >knowledge", then I will have to remove you from Hex-8, and that would be a
> >very, *very* sad day for me.
>
>You can do as you want Ron, I will be sad too.  Sad for the old tradition
                                                  ^^^^^^^^^^^^^^^^^^^^^^^^^^
Lothar might be able to harm the *tradition* of the I Ching, but not the 
principles. And even if he harmed the tradition, it is bigger than any 
individual and would probably heal quickly. Do you *really* think Lothar 
can harm either the principles or the tradition of the I Ching 
significantly? He's in the middle of a list with 100 people who probably 
mostly disagree with him!

>Lothar did the same thing years ago in the list of Richard Cook. The same
>aggressive thoughts, the same words, the same subject,  and I just
>unsubscribed myself. But here no, I saw that list becoming the best place to
>share I ching knowledge. I will not let someone use it just to throw on us
>theirs prejudice against sages, wisdom using disrespectfull words toward
>chinese tradition. If you want your list to be like this, you can please
>take me offt. If you don't it,   warn Lothar to stop saying irresponsible
>things about the old men who creates the I Ching. If he tries again I will
>say the truth again and again. I am sorry but this is not personal, its my
>own principles, the only thing that can make me forget my compassion. It has
>a limit.

Saying the truth does not have to mean insulting Lothar. It is possible to 
speak the truth respectfully. I hope you will.

>I always play nice in your list, for years now. You are free to do as you
>want.

I know, Ely. You're consistently one of the nicest people on the list. You 
are a cornerstone. That's why it surprised me to hear you speak so rudely 
to Lothar. Lothar is another human being, with his own foibles, opinions, 
and feelings. He seems to be quite intellectual, and intellectual people 
are often not good at dealing with other people (I should know!). Perhaps 
he needs to grow up a little. I hope you will be more understanding of him, 
even while you debate him and refuse to take nonsense from him.

It would be a bitter, bitter day if I had to unsubscribe you. Speak out 
against Lothar's views all you want, Ely, but *please* do not insult him or 
flame him. It is against the rules of the list.

Please write me if you need to talk some more about this.

Ron
--
Ron Hale-Evans: rwhe@apocalypse.org  ... <http://www.apocalypse.org/~rwhe/>
Center for Ludic Synergy:        <http://www.ludism.org/>
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From: diane haldane <atlanticoak@yahoo.com>
Subject: HEX8: #23 po-question from soggy one
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ron, i loved how you described the different
types of folks interested in the i ching.
i'm soggy myself most of the time, but am in-
terested in the scholarly as well.
recently, i keep getting "shock" and "splitting apart". i haven't done a huge
number of readings, so it is interesting when
some of the same ones keep cropping up, and
it's synchronicities in the i ching and other
parts of life that keeps me believing that 
 there is some intelligence ( and wit!) at large in the universe that is less corporeal, shall we
say.
splitting apart is po, no. 23, which really
makes me laugh, because i like po the tele-
tubby, and the number 23 has been popping up
in my life (locker #, basketball #,etc.) since long before i ever heard of the illuminati, but
it's the splitting apart
bit i don't quite get. the words don't seem
to match the images, so i wonder if splitting
apart is a translation snafu. anyone have
any ideas?
and on with the show....
thanks, diane
~~~~~~~~~~
> pure (dry) left-brain "scholars" or pure (soggy) right-brain "users". Me, I 
> think they balance each other out here nicely

__________________________________________________
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Aaargh! My last post was meant to be private to Ely. A dumb newbie mistake!

Lothar, please accept my apologies for speaking of you in a somewhat 
negative way on the list. This was meant for Ely's eyes only.

I am not ashamed of what I said, and I still mean every word, but perhaps I 
would have phrased a couple of things differently had this message been 
meant for public consumption.

Oh, the humiliation! Oh, the humanity...

Ron
--
Ron Hale-Evans: rwhe@apocalypse.org  ... <http://www.apocalypse.org/~rwhe/>
Center for Ludic Synergy:        <http://www.ludism.org/>
Kennexions GBG artgame:          <http://kennexions.ludism.org/>
Hexagram-8 I Ching Mailing List: <http://www.apocalypse.org/~rwhe/hex8.html>
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<< Aaargh! My last post was meant to be private to Ely. A dumb newbie mistake!
 
 Lothar, please accept my apologies for speaking of you in a somewhat 
 negative way on the list. This was meant for Ely's eyes only.
 
 I am not ashamed of what I said, and I still mean every word, but perhaps I 
 would have phrased a couple of things differently had this message been 
 meant for public consumption.
 
 Oh, the humiliation! Oh, the humanity...
 
 Ron >>

:-) Well Ron, no problem. 

I'm also not ashamed of what I said. And I also still mean mostly every word, 
that I say .... although occasionally some people seem to have difficulties 
to see the humour in it. 
So. If there is any sage in this group, I do excuse to him/her for the use of 
the term "damned sages". Actually I thought, that it was clear, in which way 
I wanted to be understood ("although I could bet", that Ely wouldn't miss the 
opportunity ...).

I do criticise Ely for her emotional behaviour - generally and not since 
yesterday. I think, it is my right to have this opinion. I do not criticise 
Ely, that she thinks different about this point. I do think, that's her right 
to do so.  

Especially I do criticise her for importing viewing points, that she got in 
another email-list. I do citate: "Lothar did the same thing years ago in the 
list of Richard Cook. The sameaggressive thoughts, the same words, the same 
subject,  and I just unsubscribed myself."

This sentence is definitely a wrong description of the earlier situation. I 
can't remember any "same words" and any "same object". As I don't know, what 
Ely sees as agressive thoughts, I'm unsecure about the 3rd part of this 
sentence.

I'm not aggressive about this point. I do think, it is the wrong style and I 
do critizise it, especially as people probably doesn't have any opportunity 
to reread that, what really happened at Richard's group. 
I see it as an another example of "emotional behaviour" and do critizise it 
as this.

This doesn't mean, that I do expect any consequences or judgment from 
somebody else, especially Ron. I can defend myself.

And Ely and me - we're just people with different perceptions. 

:-) I can see the humorous part of the situation. I always hope, that other 
people can do the same.

<You are not here for the I Ching Lothar, and you know it, and we know it in
silence, you are here just
to vomit knowledge, dead and boring knowledge on the board. It's a pity!!
Ely>

Whow! Ely, hard stuff! 
If you had asked me, what I do prefer, Knowledge or I-Ching , then I would've 
answered, "if both things are really contraries to each other, I would prefer 
knowledge". Even in the case, that I have to vomit it.

The I-Ching is only a book. And about knowledge ... perhaps we both have a 
different understanding of this term.

All the Best

Lothar





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From owner-hexagram-8@apocalypse.org  Mon Mar 20 23:50:21 2000
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Date: Mon, 20 Mar 2000 23:47:32 -0500
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Subject: Re: HEX8: Roasting Turtles, was: mandate of heaven = Yi ?
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Hi Ray,

>> If you are interested in Turtle Shell divination, the definitive text is:
>>
>> Sources of Shang History: The Oracle-Bone Inscriptions of Bronze Age China
>> by David N. Keightley
>> University of California Press, 1978
>> ISBN 0-520-02969-0
>>
>> In his book he has a rather humorous footnote on scapulimancy:
>>
>> "I have so far been unable to crack a scapula; presumably, I have not yet
...
>> Pak! Rhett
>
>Hi Rhett. Good Stuff! May I have your permission to post this elsewhere?

Sure! Enjoy! It's footnote 93 on page 21 of Keightley's book.

>
>One key point: There *is* a key difference between a turtle and a
>tortoise! When a tortoise moves, his under shell (plastron) does not
>touch the earth. A turtle sort of skids his undershell along the surface
>of the earth. So, are we talking about tortoises or turtles here?
>

According to Keightley, there were plastrons from three species of aquatic,
freshwater turtles
as well as a field tortoise. The Shang also used scapula of cattle and
water buffalo. Keightley states, "For the historical period as a whole,
turtle plastrons and bovid scapulas were probably used by Shang diviners in
about equal numbers, though their relative popularity may have varied with
time. ... The fact that the diviners of the Royal Family group showed a
preference for shell suggests that they may have valued plastrons and
carapaces more than scapulas as a divination medium. But, generally
speaking, no evident principle governed the use of bone or shell, the
choice of which appears to have been unrelated to the matter being divined."

All the best,

Rhett




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Date: Mon, 20 Mar 2000 23:48:49 -0500
To: hexagram-8@apocalypse.org
From: "Dr R. Butler" <rbutler@iris.edu>
Subject: Re: HEX8: #23 po-question from soggy one
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Hi Diane,

...
>splitting apart is po, no. 23, which really
>makes me laugh, because i like po the tele-
>tubby, and the number 23 has been popping up
>in my life (locker #, basketball #,etc.) since long before i ever heard of
>the illuminati, but
>it's the splitting apart
>bit i don't quite get. the words don't seem
>to match the images, so i wonder if splitting
>apart is a translation snafu. anyone have
>any ideas?
>and on with the show....
>thanks, diane
>~~~~~~~~~~

The Chinese character name for Hexagram 23 is a picture of a knife
stripping bark from a tree stump or a stick. I often think of it as
"Whittling". Another personal image I have is from gift wrapping. Using
scissors, my wife strips lengths of paper ribbons from left-over wrapping
paper to make matching bows and decorations -- an image for me of the
favorable upper lines.

All the best,

Rhett




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From owner-hexagram-8@apocalypse.org  Tue Mar 21 00:05:58 2000
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Date: Mon, 20 Mar 2000 21:07:18 -0800 (PST)
From: Stephen Field <inacalabash@yahoo.com>
Subject: Re: HEX8: #23 po-question from soggy one
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Hi Soggy Diane,
You may be sorry you asked this, but Hexagram 23,
pronounced BO (level tone) in Mandarin, means "to
flay" or "to strip" as in "to skin." Rick Kunst
believes what is being flayed is a sacrificial lamb
("starting with the legs," "starting with the knees");
a Chinese scholar named Deng Qiubo--translater of the
silk ms. Zhouyi, believes it is slaves that are being
skinned ("skin them to their feet," "skin them to
their knees"). Hope this doesn't adversely affect your
appreciation of the Yi.
Best wishes,
Dry Stephen

--- diane haldane <atlanticoak@yahoo.com> wrote:
> 
> 
> ron, i loved how you described the different
> types of folks interested in the i ching.
> i'm soggy myself most of the time, but am in-
> terested in the scholarly as well.
> recently, i keep getting "shock" and "splitting
> apart". i haven't done a huge
> number of readings, so it is interesting when
> some of the same ones keep cropping up, and
> it's synchronicities in the i ching and other
> parts of life that keeps me believing that 
>  there is some intelligence ( and wit!) at large in
> the universe that is less corporeal, shall we
> say.
> splitting apart is po, no. 23, which really
> makes me laugh, because i like po the tele-
> tubby, and the number 23 has been popping up
> in my life (locker #, basketball #,etc.) since long
> before i ever heard of the illuminati, but
> it's the splitting apart
> bit i don't quite get. the words don't seem
> to match the images, so i wonder if splitting
> apart is a translation snafu. anyone have
> any ideas?
> and on with the show....
> thanks, diane
> ~~~~~~~~~~
> > pure (dry) left-brain "scholars" or pure (soggy)
> right-brain "users". Me, I 
> > think they balance each other out here nicely
> 
> __________________________________________________
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> Talk to your friends online with Yahoo! Messenger.
> http://im.yahoo.com
> 
> 
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Subject: HEX8: Re: 4k years
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Hi Lothar,
     The 4,000 year gap was an insight of my Prof. of history of technology. 
4,000 years after the first Venus figures comes the first common pottery. 
Metal working was 4k old before there are common metal knives (carefully 
worked to appear like flint ones), etc. The idea is that a similar 4k years 
would take place before the insights of I Ching (and its Western equivalents 
like horoscopes would show up in secular universities as common science). 
      Most Western metaphysics gets connected to the global insights of the 
6th century BC and now there is a general controversy over what if anything 
was going on in the West in 1100 BC now that both Egyptian and Bible sources 
claiming such age are now in doubt and the Greeks never claimed to be very 
advanced at that time. 
      In any event, the 4k gap between the century or so when a technique is 
developed and its technical use worked out pretty well and when folks 
rediscover it and come to use it in common society puts a somewhat different 
cast to the notion of worrying about when something was originated. 
    I am coming more and more to the view that solar celestial mechanics, the 
resulting water cycle and geographic  patterns, the geometry of the figures 
inscribed in circles and used as symbolic representations of anything cyclic 
are actually accessible to all peoples are all times and the various 
techniques and insights are actually just the same set of universal 
understanding being put into new languages and used by new sets of whiz kids 
who are more taken with their own "new stuff" than in realizing it is the 
same realizations their great-grandfathers had in every other place on this 
globe.
     The I Ching remains a great work, its elegance and craftsmanship a great 
wonder, but I find being able to correlate it to other systems displays even 
more richness. There is always a problem with focusing first and foremost on 
some text or some historical detail -- they are always just fragments viewed 
totally out of context and without full understanding. What clinches it for 
me is the difference I feel when reading an abstruse I Ching commentary in 
light of its fundamental geometry and number pattern. All of a sudden, it 
becomes a very simple and straightforward description phrased in the poetic 
language of local metaphor and all the arcane abstruseness dissolves.
Frank


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Subject: HEX8: Re: I Ching as tortoise shell archives
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Hi Kirk,
     It is a pity that turtles died out in China in 1100 BC and most 
fortunate that they have since returned. And most fortunate that when the 
turtle shells became too rare and cumbersome that the I Ching developed to 
take their place.  The basic form of the tortoise shell oracle from the 
historical research I saw was that it involved a pair of mutually exclusive 
questions which would prove useful only if one came back yes and the other 
no. I doubt a million years of such an archive would give the slightest 
impetus toward development of the I Ching.  It would be like saying that as 
forests are being exhausted and computer paper is getting hard to come by in 
ream quantities computer simulations are about to be archived and will give 
rise to horoscopes.  
     Such comments on tortoise shells I am sure exist in the academic 
records, trying to take the known history and give a simple explanation for 
it. It is like the explanation that Agincourt was won by English knights on 
foot rather than admit that mere archers could have won such a victory over 
aristocratic knights.
      I would like very much to see how one gets from the archived text of a 
tortoise shell oracle to a hexagram let alone the I Ching. Does your 
authoritative text have such a diagram or explanation?
Frank


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Subject: Re: HEX8: Re: I Ching as tortoise shell archives
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On 21/03/00 8:19, FKegan@aol.com FKegan@aol.com is reported to have said:

>      I would like very much to see how one gets from the archived text of a 
>tortoise shell oracle to a hexagram let alone the I Ching. Does your 
>authoritative text have such a diagram or explanation?

Well, you could buy the book...

http://www.mcelhearn.com/yijing.html

But, in any case, here is an excerpt from it, dealing with the question 
at hand.

The Development of the Text
(the first part of the Zhou Dynasty
12th to 8th century BCE)

Writing enlarged the use of divination so much that the diviners found 
themselves confronted with an unexpected situation: the near-extinction 
of fresh water tortoises in Northern China.  Since going back to using 
bones, as before, was inconceivable, they had to find another procedure.  
For formal divinations, they would continue burning tortoise shells.  But 
for ³everyday² divinations, they thought of using the supply of tortoise 
shells that they already had in their archives, which was becoming 
overwhelming.

Theoretically, this would not be a problem, since their divinatory 
practice had already developed the conception of a global cyclic rhythm 
of different moments, favorable and unfavorable.  It was therefore 
logical to assume that for each present situation, there should be, 
somewhere in the archives, at least one tortoise shell with the same type 
of cracks that would appear if a burning was done for that situation.  
The important thing was to find out which one.  In other words, how could 
they make a one-to-one correspondence from an open set of questions to a 
closed set of answers?  The response that the Chinese developed was 
elegant.  They would use chance, and tame it with mathematics.

>From a practical point of view, this just meant taking a walk in the 
country to pick 49 straight stalks of a plant used for healing wounds, 
that is found along any path: the yarrow.  Then, the operation is as 
follows: all of the stalks are held in one hand, and with the thumb, the 
bunch of stalks is split in two by chance.  This action is important, 
because it is an analogy for the fire-brand cracking the tortoise shell.  
Next, the two groups of stalks are counted, using a special procedure, 
and the remainder is put aside.  This operation is done two more times, 
and results in a final remainder which can only be one of a certain 
number of mathematically possible values.
The origin of this method goes back to the shamans, those mediators of 
heaven and earth, whose rituals were born in Siberian prehistory.  The 
story of their role in ancient Chinese history has not yet been written, 
and the Classical Chinese, always too proud of themselves, continually 
repudiated their importance, with the greatest of ingratitude.

The person that the School of diviners have attributed this invention to 
- and here, it is an invention - was a real person.  His name, Wu Xian - 
which means: the influential (xian) shaman (wu) - has been found on a 
number of tortoise shells used for divination.  But he has been totally 
overlooked by the legend of the Yi Jing.  However, the core text of the 
³Book of Changes² retains the memory of his influence.  The 31st hexagram 
(Xian, Inciting) carries his name, and it is precisely this hexagram that 
opens the second part of the Yi Jing, just after the first part has been 
ended by hexagram no. 30, Overcoming bedazzlement, (also referred to as 
Fire), whose importance to divination we have already seen.  But Wu Xian 
really started a new era in the history of the Yi Jing.  Not only are the 
principles he developed still used today when one ³casts² the Yi Jing 
with yarrow stalks (see box p. XX), but by using numbers as symbols of 
classification, he insured the link with one of Fu Xi¹s inventions that 
had not yet been clarified, the use of knotted cords.  To understand 
this, we need to go back in time a bit.

The Shang diviners were very meticulous.  Not only did they split their 
questions into two parts (do this?/not do this?), but especially, for 
each part of the question, they would repeat the burning operation a 
number of times.  These series of burnings were usually repeated six 
times.  This is probably one of the reasons that hexagrams are made up of 
six lines.  They also had another habit which was to differentiate the 
types of cracks obtained by using symbolic numbers.  This habit would 
turn out to have important consequences, because it would allow the 
development of a correlation between the burning of tortoise shells and 
the counting of yarrow stalks.

In this method, the successive subtractions  carried out after the chance 
splitting of the stalks are designed to end up with a series of six 
standard numbers which are used to determine the hexagram that answers 
the question.  In the past, the method was the same, the difference being 
that when the numbers were found they did not lead to a hexagram, but 
rather to a tortoise shell, whose burning had led to the same order of 
numbers.  All that was necessary was to find the tortoise shell, take it 
from the shelf where it was stored, read the mantic texts that were 
engraved on it, and put it back in its place.  This procedure was 
rigorous, analogically rational, and tedious.  For the pragmatic thinkers 
that were the Chinese, it was not long before they had the idea of 
copying the information from the tortoise shells onto a more 
user-friendly medium.  To do this, they wrote on strips of bamboo that 
were tied together with bands of leather or silk.  What may seem to us a 
simple change of medium was actually the key to a total change in 
perspective.

The diviners, now become scribes, were not satisfied with just 
identically copying the myriad divinatory commentaries that they had at 
their disposal.  They slowly itemized, organized, combined, and arranged 
all of this empirical data into a system.  This type of approach, which 
for us is the perfect example of a scientific approach, is an exercise 
that the Chinese enjoy, and that they are indeed proficient in.  Using 
the same method and the same patience, they organized the open set of 
symptoms onto the closed set of points on the surface of the human body, 
and gave a structure to acupuncture, which, much later, naturally used 
the figures and vocabulary of the Yi Jing to expose its theory.  But the 
diviner-scribes did not know this yet.  For the moment, and for the next 
few centuries to come, they were busy grouping similar sentences, putting 
others end to end, and also, sometimes, adding certain new phrases that 
were called for by the logic that was slowly becoming apparent in the 
compilation that they were creating.  But this time, it was the bona fide 
Yi Jing that was being born, because in addition to the text, copied from 
tortoise shells, the use of yarrow stalks brought with them the 
theoretical underpinning that had been missing until then: the idea of 
change.  Since using the yarrow stalks made divination an operation that 
cost nothing, the diviners would develop the habit of obtaining not one, 
but two series of numbers for each question.  Then, comparing the two, 
they would notice what varied from one to the other.  This allowed them 
to draw more precise conclusions about the evolution of the flow of 
things.  As before, they were still concerned with the quality of the 
moment, but now they were examining its evolution, which allowed much 
more precise answers.  Later, thanks to a specific reflection on the 
symbolic numbers themselves, they would be able to determine the sequence 
of evolution directly from the series of numbers cast (see chapter 3).

Kirk

                             vice | versa    
        Translations from French to English, English to French
            Traductions francais-anglais, anglais-francais

            kirk@mcelhearn.com    http://www.mcelhearn.com
    Kirk McElhearn | Chemin de la Lauze | 05600 Guillestre | France 



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Ron,  and all

I apologise for all this. Ron I thought  I was talking to you in private
also. But no shame  to speak openly to old friends. We are a family aren't
we? All this want to teach us something. Let's learn.
I am sorry
Ely





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Subject: Re: HEX8: Re: 4k years
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Hi Frank

<< Hi Lothar,
      The 4,000 year gap was an insight of my Prof. of history of technology. 
 4,000 years after the first Venus figures comes the first common pottery. 
 Metal working was 4k old before there are common metal knives (carefully 
 worked to appear like flint ones), etc. The idea is that a similar 4k years 
 would take place before the insights of I Ching (and its Western equivalents 
 like horoscopes would show up in secular universities as common science). 
       Most Western metaphysics gets connected to the global insights of the 
 6th century BC and now there is a general controversy over what if anything 
 was going on in the West in 1100 BC now that both Egyptian and Bible sources 
 claiming such age are now in doubt and the Greeks never claimed to be very 
 advanced at that time. 
       In any event, the 4k gap between the century or so when a technique is 
 developed and its technical use worked out pretty well and when folks 
 rediscover it and come to use it in common society puts a somewhat different 
 cast to the notion of worrying about when something was originated. 
     I am coming more and more to the view that solar celestial mechanics, 
the 
 resulting water cycle and geographic  patterns, the geometry of the figures 
 inscribed in circles and used as symbolic representations of anything cyclic 
 are actually accessible to all peoples are all times and the various 
 techniques and insights are actually just the same set of universal 
 understanding being put into new languages and used by new sets of whiz kids 
 who are more taken with their own "new stuff" than in realizing it is the 
 same realizations their great-grandfathers had in every other place on this 
 globe.
      The I Ching remains a great work, its elegance and craftsmanship a 
great 
 wonder, but I find being able to correlate it to other systems displays even 
 more richness. There is always a problem with focusing first and foremost on 
 some text or some historical detail -- they are always just fragments viewed 
 totally out of context and without full understanding. What clinches it for 
 me is the difference I feel when reading an abstruse I Ching commentary in 
 light of its fundamental geometry and number pattern. All of a sudden, it 
 becomes a very simple and straightforward description phrased in the poetic 
 language of local metaphor and all the arcane abstruseness dissolves.
 Frank >>

Well, I still have my doubts, if I do really understand now this 
4000-years-gap-theory. I can understand the idea, but I've difficulties to 
see the 4000 years.

The last passage of your text is clear, I do feel in the same way (....."All 
of a sudden, it 
 becomes a very simple and straightforward description phrased in the poetic 
 language of local metaphor and all the arcane abstruseness dissolves").

The sentence  "The I Ching remains a great work, its elegance and 
craftsmanship a great 
 wonder, but I find being able to correlate it to other systems displays even 
 more richness" raises my curiosity, as it is my own personal speciality to 
link the I-Ching to the systems of other cultures.
Did you do any studies about correlations between I-Ching and other systems?

Lothar 


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<< Well, you could buy the book...
 
 http://www.mcelhearn.com/yijing.html
 
 But, in any case, here is an excerpt from it, dealing with the question 
 at hand.
 
 The Development of the Text
 (the first part of the Zhou Dynasty
 12th to 8th century BCE)
 
 Writing enlarged the use of divination so much that the diviners found 
 themselves confronted with an unexpected situation: >>

Kirk, a very interesting article.

Can you tell a little more about this book? 

Lothar


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On 21/03/00 13:21, Autorbis@aol.com Autorbis@aol.com is reported to have 
said:

>Can you tell a little more about this book? 

The best is to check my web site and read the intro.  It is a very 
interesting book, and, given its low cost, should be read by all users of 
the I Ching.

Kirk

                             vice | versa    
        Translations from French to English, English to French
            Traductions francais-anglais, anglais-francais

            kirk@mcelhearn.com    http://www.mcelhearn.com
    Kirk McElhearn | Chemin de la Lauze | 05600 Guillestre | France 



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Subject: HEX8: I Ching, Pythagorean Computer and Astrology
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Hi Lothar,
    I have only my own work correlating I Ching to astrology and to the 
Pythagorean Computer (common dice).  For a while my text linking the Sabian 
Symbols in Astrology of Marc Jones with the lines of the 60 hexagrams within 
the first and last pairs (1,2,63,64) was published on the web. Aries Press of 
America has the two books, Stars and Dice (explaining the elements of 
astrology from dice dot-pattens) and Intro to the X-ray Eye (combining 
astrology with I Ching Hexagram structure).
       The two general correlations I use are as follows: The zodiac and the 
4 angles of astrology correlate to the first and last two hexagrams for the 
angles, and the remaining 60 hexagrams of 6 lines to the 360 degrees of the 
zodiac starting with 1 Aries to the first line of hexagram 48 and the first 
line of hexagram 3 to 1 degree Cancer. That is a continuous circle from 
hexagram 3 to hexagram 62 which begins  at the bottom of the page since 
hexagrams grow from the earth, while the circle of the zodiac begins at the 
left side since astrology is measured from what appears upon the Eastern 
horizon.
       The general sequence of the I Ching follows the Pythagorean number 
patterns. Chinese number is either very primitive or else philosophically 
sophisticated modular arithmetic based upon Pythagorean (or universal 
equivalent) sets of 10 derived from the formula 10= 1+2+3+4 or  the complete 
set is composed of the monad, the dichotomy, the beginning-middle-end of 
process and the double dichotomy.  This then explains the commentary 
mentioned in Wilhelm/Baynes and else where of the I Ching being organized in 
two halves, the first half being 30 hexagrams arranged in sets of 10 relating 
to Earth, Man, Heaven and each of the sets of 10 in the whole Yi being 
keynoted by the hexagrams which end in 1 (there is a bit of mention in 
hexagrams 11, 31, 41 the others have patterns of the 6 lines which are 
commented upon 21 the stick in the open mouth, 51 thunder repeated, 61 the 
hollow core within).
      What I like most about this Pythagorean or number pattern perspective 
is its ability to explain itself in terms of the first 10 hexagrams whose 
meanings can be taken quite literally (at least in one sense for this 
purpose) from the associations with the trigrams. Thus, hexagram one is 
Sunshine. Weiger,SJ in his Chinese Characters gives the meaning of the Ch'ien 
ideogram as sunshine evaporating the fog of a miasmal swamp to produce clouds 
to nourish the fields. Thus the monad of this first set is the Water Cycle as 
it exists most concretely upon this Planet Earth.
   Hexagrams 2 and 3 then represent the dichotomy of the water cycle. One 
polar opposite the open Earth itself, the other the awakening energy of the 
spring storms of thunder and rain (In Chinese thought thunder arises from the 
earth rather than lightning striking down from static electricity in clouds)
     Hexagrams 4,5.6 are the process of the water cycle. Water under the 
mountain is the pressure of the artesian springs, that is rain falling upon 
the mountains produce the potential gradient which powers the water cycle 
upon the earth. The clouds or water in heaven or over the sunshine falling 
upon the earth express the middle of the process of the water cycle -- the 
potential of gravity and geography brought to the point of clouds over the 
land about to rain. Then the end of the process of the water cycle is when 
the fundamental potential and the position of clouds in place comes together 
in terms of rain falling from the sky. At that point the water cycle 
potential has become actual and the rest is inevitable geography.
     Hexagrams 7.8, 9,10 express that action of the water cycle.  Hexagram 7 
and 8 give the yang and then yin of water upon the earth. In 7 water is 
within the earth and the flow of water is controlled by the earth's 
absorption of the rain, only what is let go by the earth is available to flow 
on to rivers and the sea. 8 is the yin or background to this, the water upon 
the earth in streams and rivers flowing along the contours of the geography. 
Hexagrams 9 and 10 are again the yang and yin of the final results of the 
water cycle. Nine: the winds over the sunshine or the pressure gradients or 
high and low pressure fronts that produce the winds and determine where there 
is rain and the like which are the focus of the water cycle as an overall 
process of the interaction of sunshine and Earth geography. 10 is the simple 
yin of the final results, the lake under sunshine, the water now at rest in  
the sea being gently evaporated by sunshine to start the process all over 
again.
      That is at least the beginning outlines of the correspondences which I 
come more and more to believe are actually the universal insight at the core 
of all the metaphysical systems of our Planet throughout time.
Frank


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Subject: Re: HEX8: Re: I Ching as tortoise shell archives
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Hi Kirk,
     I thank you for the excerpt, in fact a bit more than I can manage the 
attention to read. It does, as I expected, run from what is known today of 
the history of first tortoise shell oracles and then I Ching hexagrams and 
try from modern notions to imagine a transition.
     Such academic exercises ignores too many of the fundamental realities. 
If the Chinese really felt they were running low on turtles, they had the 
ability to promote the breeding of more. Their abilities were not limited to 
just following meekly what was naturally available to hunter-gatherers. Also, 
many of the shell oracles recorded had to do with would it rain or not from 
the archeologists' findings, wouldn't it have been easier to just find a new 
way to ask that question and keep the turtle shells for more philosophical 
inquiries.
     And of course, the biggest of all. As even your excerpt notes, the 
tortoise shell oracle was organized in terms of pairs of questions, p and 
not-p. This is the simple logical dichotomy of European interpretations of 
Aristotle. How does one get from that primitive philosophy to the elegant 
cyclic geometry-symbolism of the I Ching? As I noted it would be like having 
physicists figure out that the horoscope maps timing and thus is far more 
sophisticated than their best time-space continuum which still only notes 
time and place and cannot do anything with timing.
       It is not "chance" involved in either shell oracles or I Ching, that 
is a Westerner's way of saying they invoke non-Christian gods and spirits 
which are not believed in Europe. It is not a small matter to get from the 
pair of p &not-p questions to the 6 stages of a hexagram. It is the 
difference between linear thinking in words and cyclic patterns of symbolism. 
The notion that it was just a shortage of turtles and a laziness to handle 
the cumbersome materials could only be imagined in modern western academic 
perspectives. It makes for cute burlesque amongst those dedicated to the 
study of I Ching, but to consider that serious philosophy is really not an 
option and of course at core it is impolite in its misunderstanding of the 
ancient Chinese.
Frank


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From: "Power, Marc (ETS - Equity Development Support)"
	<MPower@exchange.ml.com>
To: "'hexagram-8@apocalypse.org'" <hexagram-8@apocalypse.org>
Subject: RE: HEX8: I Ching, Pythagorean Computer and Astrology
Date: Tue, 21 Mar 2000 13:39:13 -0500
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Is there a general correspondance with the zodiac degree symbolism in Alan
Leo's work
others?

Aleister Crowley tried to get a trigram synthesis out of the Yi also, I
think I may have 
a copy somewhere.

Do you have a correspondance between the five element system of the Yi and
the 
4 element system of western astrology?

Cheers!,

Marc.

P.S. Do you have a copy of your paper? tx.

> -----Original Message-----
> From:	FKegan@aol.com [SMTP:FKegan@aol.com]
> Sent:	Tuesday, March 21, 2000 1:02 PM
> To:	hexagram-8@apocalypse.org
> Subject:	HEX8: I Ching, Pythagorean Computer and Astrology
> 
> Hi Lothar,
>     I have only my own work correlating I Ching to astrology and to the 
> Pythagorean Computer (common dice).  For a while my text linking the
> Sabian 
> Symbols in Astrology of Marc Jones with the lines of the 60 hexagrams
> within 
> the first and last pairs (1,2,63,64) was published on the web. Aries Press
> of 
> America has the two books, Stars and Dice (explaining the elements of 
> astrology from dice dot-pattens) and Intro to the X-ray Eye (combining 
> astrology with I Ching Hexagram structure).
>        The two general correlations I use are as follows: The zodiac and
> the 
> 4 angles of astrology correlate to the first and last two hexagrams for
> the 
> angles, and the remaining 60 hexagrams of 6 lines to the 360 degrees of
> the 
> zodiac starting with 1 Aries to the first line of hexagram 48 and the
> first 
> line of hexagram 3 to 1 degree Cancer. That is a continuous circle from 
> hexagram 3 to hexagram 62 which begins  at the bottom of the page since 
> hexagrams grow from the earth, while the circle of the zodiac begins at
> the 
> left side since astrology is measured from what appears upon the Eastern 
> horizon.
>        The general sequence of the I Ching follows the Pythagorean number 
> patterns. Chinese number is either very primitive or else philosophically 
> sophisticated modular arithmetic based upon Pythagorean (or universal 
> equivalent) sets of 10 derived from the formula 10= 1+2+3+4 or  the
> complete 
> set is composed of the monad, the dichotomy, the beginning-middle-end of 
> process and the double dichotomy.  This then explains the commentary 
> mentioned in Wilhelm/Baynes and else where of the I Ching being organized
> in 
> two halves, the first half being 30 hexagrams arranged in sets of 10
> relating 
> to Earth, Man, Heaven and each of the sets of 10 in the whole Yi being 
> keynoted by the hexagrams which end in 1 (there is a bit of mention in 
> hexagrams 11, 31, 41 the others have patterns of the 6 lines which are 
> commented upon 21 the stick in the open mouth, 51 thunder repeated, 61 the
> 
> hollow core within).
>       What I like most about this Pythagorean or number pattern
> perspective 
> is its ability to explain itself in terms of the first 10 hexagrams whose 
> meanings can be taken quite literally (at least in one sense for this 
> purpose) from the associations with the trigrams. Thus, hexagram one is 
> Sunshine. Weiger,SJ in his Chinese Characters gives the meaning of the
> Ch'ien 
> ideogram as sunshine evaporating the fog of a miasmal swamp to produce
> clouds 
> to nourish the fields. Thus the monad of this first set is the Water Cycle
> as 
> it exists most concretely upon this Planet Earth.
>    Hexagrams 2 and 3 then represent the dichotomy of the water cycle. One 
> polar opposite the open Earth itself, the other the awakening energy of
> the 
> spring storms of thunder and rain (In Chinese thought thunder arises from
> the 
> earth rather than lightning striking down from static electricity in
> clouds)
>      Hexagrams 4,5.6 are the process of the water cycle. Water under the 
> mountain is the pressure of the artesian springs, that is rain falling
> upon 
> the mountains produce the potential gradient which powers the water cycle 
> upon the earth. The clouds or water in heaven or over the sunshine falling
> 
> upon the earth express the middle of the process of the water cycle -- the
> 
> potential of gravity and geography brought to the point of clouds over the
> 
> land about to rain. Then the end of the process of the water cycle is when
> 
> the fundamental potential and the position of clouds in place comes
> together 
> in terms of rain falling from the sky. At that point the water cycle 
> potential has become actual and the rest is inevitable geography.
>      Hexagrams 7.8, 9,10 express that action of the water cycle.  Hexagram
> 7 
> and 8 give the yang and then yin of water upon the earth. In 7 water is 
> within the earth and the flow of water is controlled by the earth's 
> absorption of the rain, only what is let go by the earth is available to
> flow 
> on to rivers and the sea. 8 is the yin or background to this, the water
> upon 
> the earth in streams and rivers flowing along the contours of the
> geography. 
> Hexagrams 9 and 10 are again the yang and yin of the final results of the 
> water cycle. Nine: the winds over the sunshine or the pressure gradients
> or 
> high and low pressure fronts that produce the winds and determine where
> there 
> is rain and the like which are the focus of the water cycle as an overall 
> process of the interaction of sunshine and Earth geography. 10 is the
> simple 
> yin of the final results, the lake under sunshine, the water now at rest
> in  
> the sea being gently evaporated by sunshine to start the process all over 
> again.
>       That is at least the beginning outlines of the correspondences which
> I 
> come more and more to believe are actually the universal insight at the
> core 
> of all the metaphysical systems of our Planet throughout time.
> Frank
> 
> 
> =====
> To unsubscribe from Hexagram-8, send a message to majordomo@apocalypse.org
> from the address subscribed, containing just the word UNSUBSCRIBE.



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Subject: Re: HEX8: I Ching, Pythagorean Computer and Astrology
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Hi Frank, I'm still on my way in the try to understand you, please excuse :-)

<< Hi Lothar,
     I have only my own work correlating I Ching to astrology and to the 
 Pythagorean Computer (common dice).  

The "Pythagorean computer" is a "common dice", I do assume? Or do you speak 
of the Tetraktys?

For a while my text linking the Sabian 
 Symbols in Astrology of Marc Jones with the lines of the 60 hexagrams within 
 the first and last pairs (1,2,63,64) was published on the web. Aries Press 
of 
 America has the two books, Stars and Dice (explaining the elements of 
 astrology from dice dot-pattens) and Intro to the X-ray Eye (combining 
 astrology with I Ching Hexagram structure).

### They do have books of you or from Marc Jones? What is an X-Ray-Eye?

        The two general correlations I use are as follows: The zodiac and the 
 4 angles of astrology correlate to the first and last two hexagrams for the 
 angles, and the remaining 60 hexagrams of 6 lines to the 360 degrees of the 
 zodiac starting with 1 Aries to the first line of hexagram 48 and the first 
 line of hexagram 3 to 1 degree Cancer. 

### Just a remark. You're aware, that the Chinese doesn't use our 0° in their 
solar calendar, but constantly the 15 ° -point as beginning and end of solar 
monthes? Also they do start spring at 15° aquarius, summer at 15° taurus 
etc., as they have a somewhat different but also logical view at solar time 
as our astrology. 

That is a continuous circle from 
 hexagram 3 to hexagram 62 which begins  at the bottom of the page since 
 hexagrams grow from the earth, while the circle of the zodiac begins at the 
 left side since astrology is measured from what appears upon the Eastern 
 horizon.
        The general sequence of the I Ching follows the Pythagorean number 
 patterns. 

### What is the Pythagorean  number pattern in your view?

Chinese number is either very primitive or else philosophically 
 sophisticated modular arithmetic based upon Pythagorean (or universal 
 equivalent) sets of 10 derived from the formula 10= 1+2+3+4 or  the complete 
 set is composed of the monad, the dichotomy, the beginning-middle-end of 
 process and the double dichotomy.  

### The idea looks not bad, but there are many, how you do understand this 
.... ?

This then explains the commentary 
 mentioned in Wilhelm/Baynes and else where of the I Ching being organized in 
 two halves, the first half being 30 hexagrams arranged in sets of 10 
relating 
 to Earth, Man, Heaven and each of the sets of 10 in the whole Yi being 
 keynoted by the hexagrams which end in 1 (there is a bit of mention in 
 hexagrams 11, 31, 41 the others have patterns of the 6 lines which are 
 commented upon 21 the stick in the open mouth, 51 thunder repeated, 61 the 
 hollow core within).

### You stay a little unclear here: The I-Ching seems to parted in 30 (Nr. 1 
- 30) + 34 (Nr 31 - Nr. 64) hexagrams, or, if I do understand you correctly 2 
+ 28 + 32 + 2, when the use the pairs 1 + 2 and 63 + 64 as edges of the 
system.
       
What I like most about this Pythagorean or number pattern perspective 
 is its ability to explain itself in terms of the first 10 hexagrams whose 
 meanings can be taken quite literally (at least in one sense for this 
 purpose) from the associations with the trigrams. Thus, hexagram one is 
 Sunshine. Weiger,SJ in his Chinese Characters gives the meaning of the 
Ch'ien 
 ideogram as sunshine evaporating the fog of a miasmal swamp to produce 
clouds 
 to nourish the fields. Thus the monad of this first set is the Water Cycle 
as 
 it exists most concretely upon this Planet Earth.
    Hexagrams 2 and 3 then represent the dichotomy of the water cycle. One 
 polar opposite the open Earth itself, the other the awakening energy of the 
 spring storms of thunder and rain (In Chinese thought thunder arises from 
the 
 earth rather than lightning striking down from static electricity in clouds)
      Hexagrams 4,5.6 are the process of the water cycle. Water under the 
 mountain is the pressure of the artesian springs, that is rain falling upon 
 the mountains produce the potential gradient which powers the water cycle 
 upon the earth. The clouds or water in heaven or over the sunshine falling 
 upon the earth express the middle of the process of the water cycle -- the 
 potential of gravity and geography brought to the point of clouds over the 
 land about to rain. Then the end of the process of the water cycle is when 
 the fundamental potential and the position of clouds in place comes together 
 in terms of rain falling from the sky. At that point the water cycle 
 potential has become actual and the rest is inevitable geography.
      Hexagrams 7.8, 9,10 express that action of the water cycle.  Hexagram 7 
 and 8 give the yang and then yin of water upon the earth. In 7 water is 
 within the earth and the flow of water is controlled by the earth's 
 absorption of the rain, only what is let go by the earth is available to 
flow 
 on to rivers and the sea. 8 is the yin or background to this, the water upon 
 the earth in streams and rivers flowing along the contours of the geography. 
 Hexagrams 9 and 10 are again the yang and yin of the final results of the 
 water cycle. Nine: the winds over the sunshine or the pressure gradients or 
 high and low pressure fronts that produce the winds and determine where 
there 
 is rain and the like which are the focus of the water cycle as an overall 
 process of the interaction of sunshine and Earth geography. 10 is the simple 
 yin of the final results, the lake under sunshine, the water now at rest in  
 the sea being gently evaporated by sunshine to start the process all over 
 again.
       That is at least the beginning outlines of the correspondences which I 
 come more and more to believe are actually the universal insight at the core 
 of all the metaphysical systems of our Planet throughout time.

### So in your idea 1-10 are the water-cycle. Then 11 - 20 is another cycle 
(fire perhaps ?), 21 - 30 another cycle (perhaps wood) etc. Is that your 
model? 

Greetings Lothar


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<< The best is to check my web site and read the intro.  It is a very 
 interesting book, and, given its low cost, should be read by all users of 
 the I Ching. >>

Hi Kirk,

I had a visit at your nice home page and enjoyed the photo of my favourite go 
player Takemiya, whom I always loved for his "cosmic" go-style :-)
 
Buying foreign books always becomes a little expensive here. 
>From your article it becomes not really clear, to which degree some details 
are "only" an interesting theory or if it is backed up with with undenyable 
evidence.
Anyway, its interesting, and, at least, a nice imagination, how it could have 
happened. Although I've strong doubts about these thousands of divination 
masters, who developed the I-Ching in small careful steps. In that case it 
actually should be a little more text, I guess. 

 It's this Javary book, right?

I'm working at my home page, and I'm looking for some really good historical 
articles about the origin of I-Ching, which I want to include there as a base 
of information. If you or Javary or the publisher or whoever is copyrighted 
with this article doesn't mind I would like to show it there, together with a 
reference, of course.

Although it'll take some time ... :-)

Lothar

The Development of the Text
(the first part of the Zhou Dynasty
12th to 8th century BCE)

Writing enlarged the use of divination so much that the diviners found 
themselves confronted with an unexpected situation: the near-extinction 
of fresh water tortoises in Northern China.  Since going back to using 
bones, as before, was inconceivable, they had to find another procedure.  
For formal divinations, they would continue burning tortoise shells.  But 
for ³everyday² divinations, they thought of using the supply of tortoise 
shells that they already had in their archives, which was becoming 
overwhelming.

Theoretically, this would not be a problem, since their divinatory 
practice had already developed the conception of a global cyclic rhythm 
of different moments, favorable and unfavorable.  It was therefore 
logical to assume that for each present situation, there should be, 
somewhere in the archives, at least one tortoise shell with the same type 
of cracks that would appear if a burning was done for that situation.  
The important thing was to find out which one.  In other words, how could 
they make a one-to-one correspondence from an open set of questions to a 
closed set of answers?  The response that the Chinese developed was 
elegant.  They would use chance, and tame it with mathematics.

>From a practical point of view, this just meant taking a walk in the 
country to pick 49 straight stalks of a plant used for healing wounds, 
that is found along any path: the yarrow.  Then, the operation is as 
follows: all of the stalks are held in one hand, and with the thumb, the 
bunch of stalks is split in two by chance.  This action is important, 
because it is an analogy for the fire-brand cracking the tortoise shell.  
Next, the two groups of stalks are counted, using a special procedure, 
and the remainder is put aside.  This operation is done two more times, 
and results in a final remainder which can only be one of a certain 
number of mathematically possible values.
The origin of this method goes back to the shamans, those mediators of 
heaven and earth, whose rituals were born in Siberian prehistory.  The 
story of their role in ancient Chinese history has not yet been written, 
and the Classical Chinese, always too proud of themselves, continually 
repudiated their importance, with the greatest of ingratitude.

The person that the School of diviners have attributed this invention to 
- and here, it is an invention - was a real person.  His name, Wu Xian - 
which means: the influential (xian) shaman (wu) - has been found on a 
number of tortoise shells used for divination.  But he has been totally 
overlooked by the legend of the Yi Jing.  However, the core text of the 
³Book of Changes² retains the memory of his influence.  The 31st hexagram 
(Xian, Inciting) carries his name, and it is precisely this hexagram that 
opens the second part of the Yi Jing, just after the first part has been 
ended by hexagram no. 30, Overcoming bedazzlement, (also referred to as 
Fire), whose importance to divination we have already seen.  But Wu Xian 
really started a new era in the history of the Yi Jing.  Not only are the 
principles he developed still used today when one ³casts² the Yi Jing 
with yarrow stalks (see box p. XX), but by using numbers as symbols of 
classification, he insured the link with one of Fu Xi¹s inventions that 
had not yet been clarified, the use of knotted cords.  To understand 
this, we need to go back in time a bit.

The Shang diviners were very meticulous.  Not only did they split their 
questions into two parts (do this?/not do this?), but especially, for 
each part of the question, they would repeat the burning operation a 
number of times.  These series of burnings were usually repeated six 
times.  This is probably one of the reasons that hexagrams are made up of 
six lines.  They also had another habit which was to differentiate the 
types of cracks obtained by using symbolic numbers.  This habit would 
turn out to have important consequences, because it would allow the 
development of a correlation between the burning of tortoise shells and 
the counting of yarrow stalks.

In this method, the successive subtractions  carried out after the chance 
splitting of the stalks are designed to end up with a series of six 
standard numbers which are used to determine the hexagram that answers 
the question.  In the past, the method was the same, the difference being 
that when the numbers were found they did not lead to a hexagram, but 
rather to a tortoise shell, whose burning had led to the same order of 
numbers.  All that was necessary was to find the tortoise shell, take it 
from the shelf where it was stored, read the mantic texts that were 
engraved on it, and put it back in its place.  This procedure was 
rigorous, analogically rational, and tedious.  For the pragmatic thinkers 
that were the Chinese, it was not long before they had the idea of 
copying the information from the tortoise shells onto a more 
user-friendly medium.  To do this, they wrote on strips of bamboo that 
were tied together with bands of leather or silk.  What may seem to us a 
simple change of medium was actually the key to a total change in 
perspective.

The diviners, now become scribes, were not satisfied with just 
identically copying the myriad divinatory commentaries that they had at 
their disposal.  They slowly itemized, organized, combined, and arranged 
all of this empirical data into a system.  This type of approach, which 
for us is the perfect example of a scientific approach, is an exercise 
that the Chinese enjoy, and that they are indeed proficient in.  Using 
the same method and the same patience, they organized the open set of 
symptoms onto the closed set of points on the surface of the human body, 
and gave a structure to acupuncture, which, much later, naturally used 
the figures and vocabulary of the Yi Jing to expose its theory.  But the 
diviner-scribes did not know this yet.  For the moment, and for the next 
few centuries to come, they were busy grouping similar sentences, putting 
others end to end, and also, sometimes, adding certain new phrases that 
were called for by the logic that was slowly becoming apparent in the 
compilation that they were creating.  But this time, it was the bona fide 
Yi Jing that was being born, because in addition to the text, copied from 
tortoise shells, the use of yarrow stalks brought with them the 
theoretical underpinning that had been missing until then: the idea of 
change.  Since using the yarrow stalks made divination an operation that 
cost nothing, the diviners would develop the habit of obtaining not one, 
but two series of numbers for each question.  Then, comparing the two, 
they would notice what varied from one to the other.  This allowed them 
to draw more precise conclusions about the evolution of the flow of 
things.  As before, they were still concerned with the quality of the 
moment, but now they were examining its evolution, which allowed much 
more precise answers.  Later, thanks to a specific reflection on the 
symbolic numbers themselves, they would be able to determine the sequence 
of evolution directly from the series of numbers cast (see chapter 3).

Kirk


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Subject: HEX8: Re: Pythagoras and Universal number
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Hi Lothar,
     I understand the difficulty understanding, it took me 30 years and a lot 
of help from all sorts of sources as well as a background in science so 
extensive that when things that were accepted as true didn't make sense I was 
allowed to track down where the errors came from instead of being forced to 
just do the exercises and forget the doubts.
       The regular dice we all know and love are the Pythagorean Computer. 
What is going on at the craps table is an experimental exercise where the 
dice are actually reading the tone of whatever is on the shooter's mind, very 
much of an oracle. I believe the rules of the game come from a Pythagorean 
initiate's exercise where one is trying to get to the same number by two 
pathways by one's own effort without having the cosmic 7 intervene in the 
process. If the first roll is 7 or 11 (the two numbers up to 12 not factors 
of 360) you start with the cosmic so it is "lucky" or a winner.
    The Tetraktys is the technical Pythagorean term for the formula 
10=1+2+3+4 in Pythagorean Source Book (at Amazon.com) they have ancient 
comments upon it. They all sound a bit strange until the philosophical 
perspective gets clear. They say the Tetraktys is the great discovery of 
Pythagoras and exactly what that means is only slightly clear to me.
    As to the Aries Press of America  they publish the Marc Jones'   Sabian 
Symbols in Astrology as well as my books on I Ching, Stars and Dice and X-Ray 
Eye.
    Marc Jones developed a linear astrological technique putting the zodiac 
around the body which he called The Ladder.  I took that matrix and grouped 
the signs in pairs which made for 6 areas which can be described by the 3 
dichotomies Above and Below the Waist, Inside and Outside, Personal and 
Impersonal.  When one's natal planets are put into this body form by their 
signs the result is an X-Ray Eye which is an alternative to the horoscope 
wheel. If you know your natal planets, it is easier to do your X-Ray eye and 
resultant natal hexagram than try to explain it all, and you can see for 
yourself why I call it X-Ray.
     There is no zero in any geometrical system, the natural numbers begin 
with 1, Pythagorean systems start with a monad or unit, zero is in ancient 
geometry like infinity in our math.
      The Chinese calendar is a mess. It is a lunar calendar apparently 
starting with the date of a particular amazing celestial event (all sorts of 
planets lined up in one sign -- JPL found the date of the event in their work 
and published something about it on the web some years back) and then the 
discrepancy with the solar year corrected for many times. The circle of the 
zodiac is 360 degrees, the solar year isn't 360 days. The secret of ancient 
metaphysics is that you don't try to shoe horn reality into your symbolism. 
The year can be seen as a cycle of the seasons, the I Ching hexagrams can be 
arranged in a circle. Geometrical metaphysics runs on the principle that all 
circles are similar. That is similar, not identical. You have to keep the 
pattern and not get caught up in trying to get reality to fit exactly.
        The ancient proof of this is quite simple: watch the path of the sun 
or the ecliptic of the planets. It is at an angle not square to anything any 
way you look at things. The day, the month and year do not fit neatly or 
exactly into each other. Math symbolism requires neatly exact relations, but 
reality never fits that. You just accept it and go on. Starting Chinese 
months in the 15th degree of signs would just make life easier since trying 
to get the ends to match up never works.  Expecting it to work is the mark of 
the metaphysical amateur.
     Actually, putting the cardinal points in the middle of signs fits the 
thinking of a system that doesn't use perpendiculars. If you compare the 
compass-and-straight edge construction of the Tai Chi (yin/yang symbol) to 
that of the horoscope wheel, what is the big difference is that the Tai Chi 
has no perpendiculars, so the cardinal points wouldn't be lined up square to 
be the beginning of the 12 signs. It is not a correlation of the signs or 
cardinal points of the year to the I Ching, but of the 360 degrees of the 
zodiac to the 360 lines of the core hexagrams.
     The Pythagorean number patterns or Eidos, for me are the patterns on the 
dice faces as well as other sets of patterns used by Pythagoreans (they have 
a complete universe of them). It was reading in Pythagorean Source Book 
(Guthrie) that I noticed the diagram of the Triad as two little circles 
inside a larger one, was also the geometrical framework of the Tai Chi. And 
later I found that you could get the whole set of 1+2+3+4 in the elements of 
the Tai Chi which meant you could use it as an exemplar of the Tetraktys and 
with that the connection of I Ching and Pythagoras lit up in my mind. 
        The Tai Chi symbol as a whole would be the monad, the two halves 
white and black are the Dyad (or Yin and Yang), the three elements of the 
seeds, the swirls and the circumference as beginning, middle and end of 
process or the triad. The symmetrical sets of white seed (or eye) and white 
swirl in the other half and the corresponding black pair are the Tetrad 
double dichotomy. 
    Dividing the I Ching in half at hexagram 30 is standard in the Wilhelm 
and most commentaries. That the hexagrams are grouped in sets of 10 is also 
in the Wilhelm. That is a square arrangement, 6 sets of 10 and four left over 
that make overall patterns.  This is quite separate from the circular set of 
the core 60 hexagrams with 1,2, 63, 64  left over on the outside, or in 
Western zodiac terms upon the angles or perpendiculars.
    The three sets of the first half are Earth, Man, Heaven like in all of 
Chinese philosophy. Thirty hexagrams in sets of 10 would be 1-10, 11-20 and 
21-30 with each hexagram ending in the same digit (example 4, 14, 24) being 
related to a similar Pythagorean philosophical or number pattern within the 
context of it set of 10.
 The Earth set is the concrete water cycle, the Human set deals with society, 
and the Heaven set deals with bringing human life into harmony with the 
Cosmos, starting with applying justice (21) and coming to final peace in the 
image of fire clinging to its wood fuel (30). Hex 30 is the trigram of fire 
doubled, but its meaning refers to docility, the way common fire clings to 
its fuel.
      Hopefully, that answers your specific questions, although I would 
expect it will still take until these notions fit some pattern of your own 
before they would make much sense to you.
Greetings,
Frank


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Hi Marc,
    I have see the Crowley connections with the I Ching. He is a good 
illustration of what difficulties one can get into confusing what appeals to 
us personally with what is actually objectively a correspondence.
     That is always the great question, is it a correspondence based solely 
in my own imagination or does this correspondence arise from the fundamental 
structure and nature of the system.
     What I appreciate about the geometrical grounding is that that is a 
universal and objective symbol system which gives far greater confidence that 
it actually is connected to the essence of the I Ching.
       If you look at the diagrams of the 5 element system in the Yi, you 
find them laid out as four elements around a central one. There wouldn't so 
much be a correspondence between one set of 4 elements laid out on a square 
and a system of five elements laid out on the four sides of a square and the 
center as there would just be the realization that astrology is based on the 
geometry of the perpendicular bisector and so the center is implicit already. 
Chinese systems don't use perpendiculars, so the center remains an 
independent point to be given its own element.
Cheers,
Frank


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Subject: Re: HEX8: Re: I Ching as tortoise shell archives
Date: Wed, 22 Mar 2000 09:58:05 +0100
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On 22/03/00 2:59, Autorbis@aol.com Autorbis@aol.com is reported to have 
said:

>I'm working at my home page, and I'm looking for some really good historical 
>articles about the origin of I-Ching, which I want to include there as a 
>base 
>of information. If you or Javary or the publisher or whoever is copyrighted 
>with this article doesn't mind I would like to show it there, together 
>with a 
>reference, of course.
>
>Although it'll take some time ... :-)

No, I'm afraid you couldn't reproduce it because of copyright questions.  
It is from the Javary book, published by Shambhala.

Kirk

                             vice | versa    
        Translations from French to English, English to French
            Traductions francais-anglais, anglais-francais

            kirk@mcelhearn.com    http://www.mcelhearn.com
    Kirk McElhearn | Chemin de la Lauze | 05600 Guillestre | France 



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>     I understand the difficulty understanding, it took me 30 years and a
lot
>of help from all sorts of sources as well as a background in science so
>extensive that when things that were accepted as true didn't make sense I
was
>allowed to track down where the errors came from instead of being forced to
>just do the exercises and forget the doubts.

Dear Frank,
I read your post to Roy, he gave it to me.
Using what I had learned  from design and exploring the forms of the Tai Chi
(Yin and Yang symbol) and looking at it by the eyes of a child,  I could
understand the wonderful patterns you are talking about, not only in the Tai
Chi or the I Ching,  but in life, in every leave and every manifested thing
in nature. The I Ching is this system. Have you read the Hua Ni I Ching
book? He published many diagrams of those patterns.

The letter you sent talking about the geometric structure of the Tai Chi, is
very interesting, easy, clear and simple and you could send it to the list,
please. You really succeed in passing the essencial meaning of all your
study. I think your knowledge about geometry will help us to see the
essencial poetry and science of the I Ching.

Thanks
Ely





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Hi Frank, thanks for your patient reply,

<< Hi Lothar,
      I understand the difficulty understanding, it took me 30 years and a 
lot 
 of help from all sorts of sources as well as a background in science so 
 extensive that when things that were accepted as true didn't make sense I 
was 
 allowed to track down where the errors came from instead of being forced to 
 just do the exercises and forget the doubts.

### I appreciate this viewing point as the result of hard work ... and I 
think it is a natural result, given the actual state of human research :-)

        The regular dice we all know and love are the Pythagorean Computer. 
 What is going on at the craps table is an experimental exercise where the 
 dice are actually reading the tone of whatever is on the shooter's mind, 
very 
 much of an oracle. I believe the rules of the game come from a Pythagorean 
 initiate's exercise where one is trying to get to the same number by two 
 pathways by one's own effort without having the cosmic 7 intervene in the 
 process. If the first roll is 7 or 11 (the two numbers up to 12 not factors 
 of 360) you start with the cosmic so it is "lucky" or a winner.

### You might be right, although I think, one has to assume, that the dice 
played only the role of a central symbol. Probably the Pythagoreans were open 
to all kind of mathematical mysteries, that they could lay their hand on ... 
They called themselves "mathematikos", and it was the invention of this term.

     The Tetraktys is the technical Pythagorean term for the formula 
 10=1+2+3+4 in Pythagorean Source Book (at Amazon.com) they have ancient 
 comments upon it.

### Right. 

They all sound a bit strange until the philosophical 
 perspective gets clear. 

### Right.

They say the Tetraktys is the great discovery of 
 Pythagoras and exactly what that means is only slightly clear to me.
     As to the Aries Press of America  they publish the Marc Jones'   Sabian 
 Symbols in Astrology as well as my books on I Ching, Stars and Dice and 
X-Ray 
 Eye.
     Marc Jones developed a linear astrological technique putting the zodiac 
 around the body which he called The Ladder.  

### Around the general human body, I do assume?

I took that matrix and grouped 
 the signs in pairs which made for 6 areas which can be described by the 3 
 dichotomies Above and Below the Waist, Inside and Outside, Personal and 
 Impersonal.  

### Reflecting the idea body-soul-spirit? If you follow the dice-idea you 
might have taken above-below, front - back, left-right?

When one's natal planets are put into this body form by their 
 signs the result is an X-Ray Eye which is an alternative to the horoscope 
 wheel. If you know your natal planets, it is easier to do your X-Ray eye and 
 resultant natal hexagram than try to explain it all, and you can see for 
 yourself why I call it X-Ray.

### Well, then I get a sort of personal horoskop, dealing with the given 
informations of astronomy/astrology. What is new with this?
      
      There is no zero in any geometrical system, 

### ???  The dice has a center, which might be seen as another dice with  
it's extensions = 0 ???

the natural numbers begin 
 with 1, Pythagorean systems start with a monad or unit, zero is in ancient 
 geometry like infinity in our math.

       The Chinese calendar is a mess. It is a lunar calendar apparently 
 starting with the date of a particular amazing celestial event (all sorts of 
 planets lined up in one sign -- JPL found the date of the event in their 
work 
 and published something about it on the web some years back) and then the 
 discrepancy with the solar year corrected for many times. 

### Indepently from this research of JPL (?, who is this), the Chinese had a 
solar AND a lunar calendar. We've here one expert for chinese astrology, Ray 
Langley, who could present that in details.
  
The circle of the 
 zodiac is 360 degrees, the solar year isn't 360 days. The secret of ancient 
 metaphysics is that you don't try to shoe horn reality into your symbolism. 
 The year can be seen as a cycle of the seasons, the I Ching hexagrams can be 
 arranged in a circle. 

### History knows a lot of different solutions for the calendar question. The 
Egyptians gave the year 360 days, adding 5 which they doesn't counted, and 
developing a myth about Thot, Isis, Osiris etc. to explain the difference 
between logical perfectness (360 degree) and profane reality (365 days). 

Geometrical metaphysics runs on the principle that all 
 circles are similar. That is similar, not identical. You have to keep the 
 pattern and not get caught up in trying to get reality to fit exactly.
         The ancient proof of this is quite simple: watch the path of the sun 
 or the ecliptic of the planets. It is at an angle not square to anything any 
 way you look at things. The day, the month and year do not fit neatly or 
 exactly into each other. Math symbolism requires neatly exact relations, but 
 reality never fits that. You just accept it and go on. Starting Chinese 
 months in the 15th degree of signs would just make life easier since trying 
 to get the ends to match up never works.  Expecting it to work is the mark 
of 
 the metaphysical amateur.

### As they knew the solar run rather good, they actually did it.

     Actually, putting the cardinal points in the middle of signs fits the 
 thinking of a system that doesn't use perpendiculars. If you compare the 
 compass-and-straight edge construction of the Tai Chi (yin/yang symbol) to 
 that of the horoscope wheel, what is the big difference is that the Tai Chi 
 has no perpendiculars, so the cardinal points wouldn't be lined up square to 
 be the beginning of the 12 signs. It is not a correlation of the signs or 
 cardinal points of the year to the I Ching, but of the 360 degrees of the 
 zodiac to the 360 lines of the core hexagrams.

### A 13-moon-year has rather perfectly 384 days. As the I-Ching consists in 
its complete set with 64 hexagrams of 384 lines, you could correlate each 
hexagram to six days of this LUNAR year - very perfectly. Probably this was 
tried once in one of these many chinese astrologies - without too much 
resonance above all the other astrologies, that they had.
Which doesn't mean, that they didn't also try to deal with a connection of 
360 degrees and 360 lines of 60 core hexagrams. 
Perhaps Ray even knows one this systems. 
But chinese astrology is a great field of done experiments.  

      The Pythagorean number patterns or Eidos, for me are the patterns on 
the 
 dice faces as well as other sets of patterns used by Pythagoreans (they have 
 a complete universe of them). It was reading in Pythagorean Source Book 
 (Guthrie) that I noticed the diagram of the Triad as two little circles 
 inside a larger one, was also the geometrical framework of the Tai Chi. And 
 later I found that you could get the whole set of 1+2+3+4 in the elements of 
 the Tai Chi which meant you could use it as an exemplar of the Tetraktys and 
 with that the connection of I Ching and Pythagoras lit up in my mind. 
         The Tai Chi symbol as a whole would be the monad, the two halves 
 white and black are the Dyad (or Yin and Yang), the three elements of the 
 seeds, the swirls and the circumference as beginning, middle and end of 
 process or the triad. The symmetrical sets of white seed (or eye) and white 
 swirl in the other half and the corresponding black pair are the Tetrad 
 double dichotomy. 

### I think you're right with this. But .... I wonder :-), why doesn't you 
speak openly, that this is the structure of I-Ching?
The I-Ching, as we do know it, is done by the same numbers 1,2,3,4.
A 1 for the unity, a 2x3 to form the basic form of hexagram (2x3 = 6), a 4 to 
realize the variations (6, 7, 8, 9). 
In this model the dice is naturally included (2x3). 


     Dividing the I Ching in half at hexagram 30 is standard in the Wilhelm 
 and most commentaries. That the hexagrams are grouped in sets of 10 is also 
 in the Wilhelm. That is a square arrangement, 6 sets of 10 and four left 
over 
 that make overall patterns.  This is quite separate from the circular set of 
 the core 60 hexagrams with 1,2, 63, 64  left over on the outside, or in 
 Western zodiac terms upon the angles or perpendiculars.
     The three sets of the first half are Earth, Man, Heaven like in all of 
 Chinese philosophy. Thirty hexagrams in sets of 10 would be 1-10, 11-20 and 
 21-30 with each hexagram ending in the same digit (example 4, 14, 24) being 
 related to a similar Pythagorean philosophical or number pattern within the 
 context of it set of 10.
  The Earth set is the concrete water cycle, the Human set deals with 
society, 
 and the Heaven set deals with bringing human life into harmony with the 
 Cosmos, starting with applying justice (21) and coming to final peace in the 
 image of fire clinging to its wood fuel (30). Hex 30 is the trigram of fire 
 doubled, but its meaning refers to docility, the way common fire clings to 
 its fuel.
      

### Basicly I think, you've an rather good idea here. Well, but I also think, 
you're not right with this. Perhaps ... did you ever think about the 
possibility, that the numerology of I-Ching once had been sorted in a 
perfect, mathematical attractive way, but was corrupted by other historical 
interactions of ... let's say, "good or bad taste" of that people, who had 
the power to do so? 

For instance: 11-12  - 31-32 -  41-42  - 51-52  .... this looks like being 
sorted. If you would fill it in an elegant way (from the mathematical viewing 
point) you should add 57-58 and 29-30 and should sort a bit (I hope, you can 
verify this, if not, I must explain).
 
But the I-Ching presents the signs 21-22 and 61-62 (or 1+2) in this row. 
One reason for the "change" we can understand. The moon needs 29.53 days to 
go from full to full. This did lead to a calendar, in which one month were 
counted with 29 days and the next with 30, probably this did lead to a 
"language fact", that one sort of monthes were called "moon-monthes (29 
days)" and other as "sun-monthes (30 days). 
. So the identification of double-trigram-hex kan = moon with the number 29  
and the identification of the double-trigram-hex li = sun with the number 30  
was probably the reason, why a former existing systematical order of the 
hexagrams was disturbed. 
Probably this was not the only idea, which disturbed the original order ....
##

 Hopefully, that answers your specific questions, although I would 
 expect it will still take until these notions fit some pattern of your own 
 before they would make much sense to you.

### Wel, it becomes clearer now :-)

Greetings Lothar



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Subject: Re: HEX8: Re: Pythagoras and Universal number
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Oh, dear!  A little background on numbers seems to be in order!


First - Zero's historical roots go back to approximately 8th or 9th century
AD in India.  Even the world's first great mathematicians, the Babylonians,
did not use zero, although they were keenly aware of the need for a
"placeholder" in a number.

Two - The decimal number system we use today was not invented by one
person, even though there are many legends to the contrary.  The decimal
number system derives from a place notation system developed by the
Babylonians, a base 60 number system called the sexagesimal system - base
60.  The base was divided into a sub-group system of 10s, from which we get
our base 10 number system.  

Three - The ancient Greeks were completely enamored of the numbers 1 thru
10, and studied its properties quite extensively.  They were especially
taken with the number 10 (tetraktys), because the numbers 1 thru 4 could be
represented by an equilateral triangle - It was the same on all sides.

However, the Greeks DID NOT like fractions, and Heaven forbid anyone should
talk about irrational numbers!

Continuing -  Western Europe continued to use the Roman number system until
1202AD, when Fibonacci wrote a book introducing the Arabic number system.
Since Roman numbers worked well for the needs of the day - Simple
accounting and measuring - it was several hundred years before the new
system caught on.  It was not until then that progress could be made in the
mathematical field, and then it really took off - Newton, Descartes, Fermat
(one of my personal favorites), Liebnitz (another favorite), Sophie
Germaine (oh yes!), and many others could not have made the discoveries
they did without that new-fangled number system. 


Still continuing -  Now the tie-in to the I Ching.

At the time Fu Hsi developed his notation system, the mathematical concepts
and notation we take for granted had not been developed, so he came up with
his own.  He was trying to convey ideas which were literally thousand of
years ahead of his times.  I think his use of solid and broken lines was a
stroke of absolute genius, but I also belive that his ideas would have
taken a VERY different form had he had access to modern mathematical
notation.  For example, how would he have represented the non-linear
dynamics (chaos) which we can now demonstrate?  


There is a most excellent book by Michael S. Schneider  "A Beginner's Guide
to Constructing the Universe: The Mathematical Archetypes of Nature, Art
and Science"
which I highly recommend to those who wish to know more about number
theory.  It's an "easy read," entertaining, and *quite* educational.
 


Monica

"Perspcuity is the hallmark of erudition".



  







  









  





















At 08:17 AM 03/22/2000 EST, you wrote:
>Hi Frank, thanks for your patient reply,
>
><< Hi Lothar,
>      I understand the difficulty understanding, it took me 30 years and a 
>lot 
> of help from all sorts of sources as well as a background in science so 
> extensive that when things that were accepted as true didn't make sense I 
>was 
> allowed to track down where the errors came from instead of being forced to 
> just do the exercises and forget the doubts.
>
>### I appreciate this viewing point as the result of hard work ... and I 
>think it is a natural result, given the actual state of human research :-)
>
>        The regular dice we all know and love are the Pythagorean Computer. 
> What is going on at the craps table is an experimental exercise where the 
> dice are actually reading the tone of whatever is on the shooter's mind, 
>very 
> much of an oracle. I believe the rules of the game come from a Pythagorean 
> initiate's exercise where one is trying to get to the same number by two 
> pathways by one's own effort without having the cosmic 7 intervene in the 
> process. If the first roll is 7 or 11 (the two numbers up to 12 not factors 
> of 360) you start with the cosmic so it is "lucky" or a winner.
>
>### You might be right, although I think, one has to assume, that the dice 
>played only the role of a central symbol. Probably the Pythagoreans were
open 
>to all kind of mathematical mysteries, that they could lay their hand on ... 
>They called themselves "mathematikos", and it was the invention of this term.
>
>     The Tetraktys is the technical Pythagorean term for the formula 
> 10=1+2+3+4 in Pythagorean Source Book (at Amazon.com) they have ancient 
> comments upon it.
>
>### Right. 
>
>They all sound a bit strange until the philosophical 
> perspective gets clear. 
>
>### Right.
>
>They say the Tetraktys is the great discovery of 
> Pythagoras and exactly what that means is only slightly clear to me.
>     As to the Aries Press of America  they publish the Marc Jones'   Sabian 
> Symbols in Astrology as well as my books on I Ching, Stars and Dice and 
>X-Ray 
> Eye.
>     Marc Jones developed a linear astrological technique putting the zodiac 
> around the body which he called The Ladder.  
>
>### Around the general human body, I do assume?
>
>I took that matrix and grouped 
> the signs in pairs which made for 6 areas which can be described by the 3 
> dichotomies Above and Below the Waist, Inside and Outside, Personal and 
> Impersonal.  
>
>### Reflecting the idea body-soul-spirit? If you follow the dice-idea you 
>might have taken above-below, front - back, left-right?
>
>When one's natal planets are put into this body form by their 
> signs the result is an X-Ray Eye which is an alternative to the horoscope 
> wheel. If you know your natal planets, it is easier to do your X-Ray eye
and 
> resultant natal hexagram than try to explain it all, and you can see for 
> yourself why I call it X-Ray.
>
>### Well, then I get a sort of personal horoskop, dealing with the given 
>informations of astronomy/astrology. What is new with this?
>      
>      There is no zero in any geometrical system, 
>
>### ???  The dice has a center, which might be seen as another dice with  
>it's extensions = 0 ???
>
>the natural numbers begin 
> with 1, Pythagorean systems start with a monad or unit, zero is in ancient 
> geometry like infinity in our math.
>
>       The Chinese calendar is a mess. It is a lunar calendar apparently 
> starting with the date of a particular amazing celestial event (all sorts
of 
> planets lined up in one sign -- JPL found the date of the event in their 
>work 
> and published something about it on the web some years back) and then the 
> discrepancy with the solar year corrected for many times. 
>
>### Indepently from this research of JPL (?, who is this), the Chinese had a 
>solar AND a lunar calendar. We've here one expert for chinese astrology, Ray 
>Langley, who could present that in details.
>  
>The circle of the 
> zodiac is 360 degrees, the solar year isn't 360 days. The secret of ancient 
> metaphysics is that you don't try to shoe horn reality into your symbolism. 
> The year can be seen as a cycle of the seasons, the I Ching hexagrams can
be 
> arranged in a circle. 
>
>### History knows a lot of different solutions for the calendar question.
The 
>Egyptians gave the year 360 days, adding 5 which they doesn't counted, and 
>developing a myth about Thot, Isis, Osiris etc. to explain the difference 
>between logical perfectness (360 degree) and profane reality (365 days). 
>
>Geometrical metaphysics runs on the principle that all 
> circles are similar. That is similar, not identical. You have to keep the 
> pattern and not get caught up in trying to get reality to fit exactly.
>         The ancient proof of this is quite simple: watch the path of the
sun 
> or the ecliptic of the planets. It is at an angle not square to anything
any 
> way you look at things. The day, the month and year do not fit neatly or 
> exactly into each other. Math symbolism requires neatly exact relations,
but 
> reality never fits that. You just accept it and go on. Starting Chinese 
> months in the 15th degree of signs would just make life easier since trying 
> to get the ends to match up never works.  Expecting it to work is the mark 
>of 
> the metaphysical amateur.
>
>### As they knew the solar run rather good, they actually did it.
>
>     Actually, putting the cardinal points in the middle of signs fits the 
> thinking of a system that doesn't use perpendiculars. If you compare the 
> compass-and-straight edge construction of the Tai Chi (yin/yang symbol) to 
> that of the horoscope wheel, what is the big difference is that the Tai Chi 
> has no perpendiculars, so the cardinal points wouldn't be lined up square
to 
> be the beginning of the 12 signs. It is not a correlation of the signs or 
> cardinal points of the year to the I Ching, but of the 360 degrees of the 
> zodiac to the 360 lines of the core hexagrams.
>
>### A 13-moon-year has rather perfectly 384 days. As the I-Ching consists in 
>its complete set with 64 hexagrams of 384 lines, you could correlate each 
>hexagram to six days of this LUNAR year - very perfectly. Probably this was 
>tried once in one of these many chinese astrologies - without too much 
>resonance above all the other astrologies, that they had.
>Which doesn't mean, that they didn't also try to deal with a connection of 
>360 degrees and 360 lines of 60 core hexagrams. 
>Perhaps Ray even knows one this systems. 
>But chinese astrology is a great field of done experiments.  
>
>      The Pythagorean number patterns or Eidos, for me are the patterns on 
>the 
> dice faces as well as other sets of patterns used by Pythagoreans (they
have 
> a complete universe of them). It was reading in Pythagorean Source Book 
> (Guthrie) that I noticed the diagram of the Triad as two little circles 
> inside a larger one, was also the geometrical framework of the Tai Chi. And 
> later I found that you could get the whole set of 1+2+3+4 in the elements
of 
> the Tai Chi which meant you could use it as an exemplar of the Tetraktys
and 
> with that the connection of I Ching and Pythagoras lit up in my mind. 
>         The Tai Chi symbol as a whole would be the monad, the two halves 
> white and black are the Dyad (or Yin and Yang), the three elements of the 
> seeds, the swirls and the circumference as beginning, middle and end of 
> process or the triad. The symmetrical sets of white seed (or eye) and white 
> swirl in the other half and the corresponding black pair are the Tetrad 
> double dichotomy. 
>
>### I think you're right with this. But .... I wonder :-), why doesn't you 
>speak openly, that this is the structure of I-Ching?
>The I-Ching, as we do know it, is done by the same numbers 1,2,3,4.
>A 1 for the unity, a 2x3 to form the basic form of hexagram (2x3 = 6), a 4
to 
>realize the variations (6, 7, 8, 9). 
>In this model the dice is naturally included (2x3). 
>
>
>     Dividing the I Ching in half at hexagram 30 is standard in the Wilhelm 
> and most commentaries. That the hexagrams are grouped in sets of 10 is also 
> in the Wilhelm. That is a square arrangement, 6 sets of 10 and four left 
>over 
> that make overall patterns.  This is quite separate from the circular set
of 
> the core 60 hexagrams with 1,2, 63, 64  left over on the outside, or in 
> Western zodiac terms upon the angles or perpendiculars.
>     The three sets of the first half are Earth, Man, Heaven like in all of 
> Chinese philosophy. Thirty hexagrams in sets of 10 would be 1-10, 11-20 and 
> 21-30 with each hexagram ending in the same digit (example 4, 14, 24) being 
> related to a similar Pythagorean philosophical or number pattern within the 
> context of it set of 10.
>  The Earth set is the concrete water cycle, the Human set deals with 
>society, 
> and the Heaven set deals with bringing human life into harmony with the 
> Cosmos, starting with applying justice (21) and coming to final peace in
the 
> image of fire clinging to its wood fuel (30). Hex 30 is the trigram of fire 
> doubled, but its meaning refers to docility, the way common fire clings to 
> its fuel.
>      
>
>### Basicly I think, you've an rather good idea here. Well, but I also
think, 
>you're not right with this. Perhaps ... did you ever think about the 
>possibility, that the numerology of I-Ching once had been sorted in a 
>perfect, mathematical attractive way, but was corrupted by other historical 
>interactions of ... let's say, "good or bad taste" of that people, who had 
>the power to do so? 
>
>For instance: 11-12  - 31-32 -  41-42  - 51-52  .... this looks like being 
>sorted. If you would fill it in an elegant way (from the mathematical
viewing 
>point) you should add 57-58 and 29-30 and should sort a bit (I hope, you can 
>verify this, if not, I must explain).
> 
>But the I-Ching presents the signs 21-22 and 61-62 (or 1+2) in this row. 
>One reason for the "change" we can understand. The moon needs 29.53 days to 
>go from full to full. This did lead to a calendar, in which one month were 
>counted with 29 days and the next with 30, probably this did lead to a 
>"language fact", that one sort of monthes were called "moon-monthes (29 
>days)" and other as "sun-monthes (30 days). 
>. So the identification of double-trigram-hex kan = moon with the number 29  
>and the identification of the double-trigram-hex li = sun with the number
30  
>was probably the reason, why a former existing systematical order of the 
>hexagrams was disturbed. 
>Probably this was not the only idea, which disturbed the original order ....
>##
>
> Hopefully, that answers your specific questions, although I would 
> expect it will still take until these notions fit some pattern of your own 
> before they would make much sense to you.
>
>### Wel, it becomes clearer now :-)
>
>Greetings Lothar
>
>
>
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From owner-hexagram-8@apocalypse.org  Wed Mar 22 10:58:32 2000
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Date: Wed, 22 Mar 2000 09:51:44 -0600
To: hexagram-8@apocalypse.org
From: omei shan <omei@express-news.net>
Subject: RE: HEX8: A Chi Kung exercise
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Thanks - I heard about it as an energy building meditation from my *other*
discussion group.  The reason it's so called is because the practitioner is
supposed to build an "egg" of energy about themselves.  

I've studied a lot of Chi Kung, but I'd never heard anything like that.
The author of the letter said the exercise came to him from Israel
Regardie, who apparently got it from Aleister Crowley.


Monica
 



At 01:14 PM 03/20/2000 -0500, you wrote:
>Hi Monica,
> I have heard of something like this, are we talking about a stone/onyx/jade
>egg 
>with a string attached, used somewhat intimately? Mantak Chia has some books
>about this. I will look up the names later if you would like.
>
>Cheers!
>
>Marc.
>
>> -----Original Message-----
>> From:	omei shan [SMTP:omei@express-news.net]
>> Sent:	Friday, March 17, 2000 10:45 PM
>> To:	hexagram-8@apocalypse.org
>> Subject:	HEX8: A Chi Kung exercise
>> 
>> I know it's not *exactly* the I Ching, but...
>> 
>> Has anyone ever heard of a Chi Kung practice sometimes called "The Egg
>> Exercise?"
>> 
>> 
>> Monica
>> 
>> 
>> 
>> =====
>> To unsubscribe from Hexagram-8, send a message to majordomo@apocalypse.org
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>
>
>
>=====
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Subject: RE: HEX8: A Chi Kung exercise
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K, so it's not the Mantak Chia thing then.

You are referring to the Egg aura strengthening exercise.

I know of this also, you can read about it in Dion Fortunes
'Psychic Self-Defense' and many other books.

Israel Regardie, Aleister Crowley and Dion Fortune (Violet Firth
Evans) got it from the Golden Dawn, the  turn of the century
mystical society that included many victorian luminaries.

I think that you can also get the details from the books by Israel 
Regardie about the Golden Dawn. Look under 'Body of Light'.

Or you can ask me questions about it.

Cheers!

Marc.

> -----Original Message-----
> From:	omei shan [SMTP:omei@express-news.net]
> Sent:	Wednesday, March 22, 2000 10:52 AM
> To:	hexagram-8@apocalypse.org
> Subject:	RE: HEX8: A Chi Kung exercise
> 
> Thanks - I heard about it as an energy building meditation from my *other*
> discussion group.  The reason it's so called is because the practitioner
> is
> supposed to build an "egg" of energy about themselves.  
> 
> I've studied a lot of Chi Kung, but I'd never heard anything like that.
> The author of the letter said the exercise came to him from Israel
> Regardie, who apparently got it from Aleister Crowley.
> 
> 
> Monica
>  
> 
> 
> 
> At 01:14 PM 03/20/2000 -0500, you wrote:
> >Hi Monica,
> > I have heard of something like this, are we talking about a
> stone/onyx/jade
> >egg 
> >with a string attached, used somewhat intimately? Mantak Chia has some
> books
> >about this. I will look up the names later if you would like.
> >
> >Cheers!
> >
> >Marc.
> >
> >> -----Original Message-----
> >> From:	omei shan [SMTP:omei@express-news.net]
> >> Sent:	Friday, March 17, 2000 10:45 PM
> >> To:	hexagram-8@apocalypse.org
> >> Subject:	HEX8: A Chi Kung exercise
> >> 
> >> I know it's not *exactly* the I Ching, but...
> >> 
> >> Has anyone ever heard of a Chi Kung practice sometimes called "The Egg
> >> Exercise?"
> >> 
> >> 
> >> Monica
> >> 
> >> 
> >> 
> >> =====
> >> To unsubscribe from Hexagram-8, send a message to
> majordomo@apocalypse.org
> >> from the address subscribed, containing just the word UNSUBSCRIBE.
> >
> >
> >
> >=====
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> >
> 
> 
> 
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From: "Power, Marc (ETS - Equity Development Support)"
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Hi,
There has been a lot of discussion about the Tetraktys of late.

Just to clarify things for me, this is what I know as the 
Tetraktys:

            0
         0    0
      0    0    0
   0    0    0    0

>From whence all the stuff like 1+2+3+4=10 is derived, yes?

Cheers!

Marc.
P.S. has anyone else here studied Geomantic divination or Napoleons Oracle?
both of which seem remarkably similar to the I Ching.



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Subject: Re: HEX8: Re: Pythagoras and Universal number
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<< Oh, dear!  A little background on numbers seems to be in order!
 
 
 First - Zero's historical roots go back to approximately 8th or 9th century
 AD in India.  Even the world's first great mathematicians, the Babylonians,
 did not use zero, although they were keenly aware of the need for a
 "placeholder" in a number.
 
### Well, ciphers and numbers are not the same. It's true, that the Zero as a 
used and practical cipher developed rather lately. But the "idea" of zero or 
of "nothing" was older, even, when they were not aware of the practical use 
for it. 
In systems, when letters are used for numbers, like in the Greek system, 
which saw aleph = 1, iota 10, my = 40, omega = 800 etc. you naturally doesn't 
need a zero, as M = 40 and I=10 and O=800, but you need a sign for 1000 (as 
these letter-number-systems only work until 999). 
Same with the Roman (MM = 2000) and the Hebrew system. 
In other systems they did work with "place-holders", which did fulfill the 
necessary function. 
But this doesn't tell us, that they didn't reflect the idea of "nothing". 

Parmenides of Elea, writing around 480 BC (that's rather early), gives strong 
advice, that one shouldn't reflect the "non-being" (from which one may 
conclude, that others did like this reflections during his life-time), cause 
it leads to nothing :-).

The teachings of Buddha (also around that time) seem to present a model 
around "nothingness".

Even in mythology you meet ideas of "nothingness".

Or here, Dschuang Dse: "The men in old time did lead their ackknowledgement 
to a last point of existene. Where was this last point of existence? They 
assumed a state, where existence of things hadn't started ....". Well, that's 
the idea of nothingness. 
I think, a rather common idea in old time.   

The non-existence of a mathemtical cipher for Zero doesn't prove, that there 
was no reflection about Zero or nothingness or the idea, that a point has no 
extensions.

snip ...
 
 Still continuing -  Now the tie-in to the I Ching.
 
 At the time Fu Hsi developed his notation system, the mathematical concepts
 and notation we take for granted had not been developed, so he came up with
 his own.  He was trying to convey ideas which were literally thousand of
 years ahead of his times.  I think his use of solid and broken lines was a
 stroke of absolute genius, but I also belive that his ideas would have
 taken a VERY different form had he had access to modern mathematical
 notation.  For example, how would he have represented the non-linear
 dynamics (chaos) which we can now demonstrate?  
 
###  I think, a rather common idea in older time, not bery geniously. If you 
you take a walk through the older mythologies .... you probably meet a lot of 
things, which are rather similar.

Lothar 


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Subject: Re: HEX8: RE: Tetraktys
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<< Just to clarify things for me, this is what I know as the 
 Tetraktys:
 
             0
          0    0
       0    0    0
    0    0    0    0

### Yes. The real meaning and background of the Tetraktys is hidden, as the 
Pythogoreans had the idea to keep their secrets. 
The first known biography of Pythagoras was written around 800 years after 
his death inside a a philosophical development, which called itself 
Neo-Pythagorism. 
Pythagoras was already a mysterious figure in his lifetime (and later also). 
A lot of his biography reminds a modern Indian Guru.  
 
 From whence all the stuff like 1+2+3+4=10 is derived, yes?
 
Yes.
 
 Marc.
 P.S. has anyone else here studied Geomantic divination or Napoleons Oracle?
 both of which seem remarkably similar to the I Ching. >>

### Geomantic is in its basic structure very similar to I-Ching. Geomantic 
works with a binary code with 4 bits (16 units), the I-Ching with a binary 
code with 6 bits (64 units). 
In medieval times Geomanty was used in context with astrological models, 
which makes it technical rather different from I-Ching.
A description is found by Agrippa von Nettesheim.

The Napoleon Oracle is based upon 32 units, which makes itt somewhat near to 
I-Ching (64 units). I had once a short description of it, but I don't find it 
:-) 

Lothar


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Subject: Re: HEX8: RE: Tetraktys
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 Hi Marc and Lothar,
     Yes, the standard image of the Tetraktys is a triangle of 10 dots in 4 
rows, and in that form what is meant by declaring it the greatest of 
Pythagoras' discoveries clearly leaves much to be uncovered. It is also 
described as the sum of the monad, dyad, triad and tetrad. Getting from those 
cryptic words to the set of perspectives where they actually do make for 
serious philosophical analysis is a special privilege which seems to be given 
from the Cosmos rather than worked out through personal effort.
     Mentioning I Ching like systems, I came across a Barnes and Noble book 
called Ling Ch'i Ching by R.D, and Mei-Chun Lee Sawyer. It tells of an oracle 
based on throwing 12 disks marked upper, middle, or lower on one side. There 
are 125 possible results (three places with 0-4 possible results in each, so 
5^3 total combinations) each of which can be associated to a trigram based on 
whether each of the three places has an even or odd number of disks turned up.


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Subject: HEX8: Re: zero and geometry
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Hi Lothar,
    Zero is part of math systems involving places, that is bases on a power 
series. Binary math is the simplest of such systems, it having only the zero 
to represent the place holding and one for number.  Geometry has nothing to 
do with representing numbers by a power series and the Geometrical number 
patterns, such as the dot-patterns on dice or the lines in hexagrams have no 
connection to modern math or zero.  Nothingness is a philosophical concept, 
and there is speculation its use in math as a circle developed along the silk 
routes and became connected to abacus-like notions of math place systems. 
Again, all that has nothing to do with geometry or the number patterns of 
ancient "arithmetic" or in modern parlance, number theory.
     A few years back I saw an article on the Internet claiming Leibnitz must 
have been wrong to see binary math in the I Ching since binary math is part 
of computers and the ancient Chinese were an agricultural people unable to 
manage such sophisticated machinery. The fact that computers are mechanical 
and use binary math as the simplest system that requires no ability to 
recognize digits apparently was beyond that author's understanding.
      There is a completely different epistemology in the Ancient world. 
Piaget did some work comparing the stages of science theory to the stages he 
found in children. In any event, it is not a matter of one mathematics 
ancient and modern, they are truly very different worlds. 
Frank


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Subject: HEX8: Re: 13 lunar months
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Hi Lothar,
     I spent awhile researching the Chinese calendar and T. McKenna's time 
wave which also sees 13 lunar months in the total number of lines in the I 
Ching. The problem is that the Chinese and others who use a 13th month to get 
a  lunar calendar to fit with a solar year just don't see it as 13 months. It 
is a 12 month calendar with an extra month added to keep up with the solar 
year.
     In general the hope to find exact matches between symbolic systems and 
celestial mechanics and to explain differences as later corruption of earlier 
perfection is a rather modern perspective. The great secret of ancient 
metaphysics is that it was quite clear to folks in the know throughout 
history and around the world that what made sense in celestial mechanics did 
not fit with simple experience. The notion can be summed up in the difference 
between the Earth feeling so stable and unmoving yet being in complex 
spinning motion through the Cosmos. From Copernicus to Einstein we see the 
understanding that the math and the physics goes with a wildly moving earth, 
but if you read them closely, they (and the great astronomers and physicists 
in between them) just couldn't quite manage to believe it in their bones.
      Being able to accept that what is real is not what we experience with 
our senses is the portal to the occult and a necessary preliminary to 
understanding reality.
Frank


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Subject: HEX8: Zero
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Juschkewitz, "Mathematik im Mittelalter", 1964, notes, that in the Babylonian 
mathematic the Zero appears around 500 BC, but wasn't used very often. He 
explains that, that there is rather seldom use foir it in a 
sexigesimal-system (there are only 16 numbers between 1-1000, which does need 
a zero). 

Also he explains, that the astronoms of Alexandria also had a zero in the 
form of a small circle with a special beside it (he notes 
Ptolomaios-fragments).

Also he notes the zero-notation with a point. 

Lothar 


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Subject: Re: HEX8: Re: zero and geometry
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Hi Frank,

<< Zero is part of math systems involving places, that is bases on a power 
 series. Binary math is the simplest of such systems, it having only the zero 
 to represent the place holding and one for number.  Geometry has nothing to 
 do with representing numbers by a power series and the Geometrical number 
 patterns, such as the dot-patterns on dice or the lines in hexagrams have no 
 connection to modern math or zero.  

### Counting and measuring the length of something work on the same field, 
that is with numbers or a system, which gives information about differences 
between the counted and measured objects. As "Zero" can be also the length of 
something, it's actually also part of geometry, and especially of special 
worth in a coordinating-system, which in its common form is the "dice" or 
better "cube if space". 
The idea of "nothingness" in the use of philosophy one shouldn't neglect as 
proof of "Zero"-conscious, especially as these early "wise men" didn't care 
to differentiate in a sharp way between mathematical and philosophical 
reflection. The best example for this is obviously Pythagoras, who is called 
to invent the term "mathematikos" as an honourable title for his pupils. 

snip ..

      A few years back I saw an article on the Internet claiming Leibnitz 
must 
 have been wrong to see binary math in the I Ching since binary math is part 
 of computers and the ancient Chinese were an agricultural people unable to 
 manage such sophisticated machinery. The fact that computers are mechanical 
 and use binary math as the simplest system that requires no ability to 
 recognize digits apparently was beyond that author's understanding.

### The I-Ching is no use of binary mathematic in the sense, that the Chinese 
did use it for "adding" numbers. 
But actually it was used in older time, especially in weighing systyms (in 
India 1500 BC). Also it was used in volume-measuring systems (old Egyptia, 
the hekat or Horus-Eye).
These technics probably was replaced in later times by decadic measurement. 
Leibniz' assumption, that he did invent the binary mathematic was a little 
blue-eyed. His recognition, that Fu-Hi invented the same, was also blue-eyed.

One of the uses of the binary-code nowadays, the Ascey-code and the 
followers, which equal writing symbols with binary values has also early 
relatives (the Hebrew alphabet was also connected to an underlying binary 
scheme).
     
There is a completely different epistemology in the Ancient world. 
 Piaget did some work comparing the stages of science theory to the stages he 
 found in children. In any event, it is not a matter of one mathematics 
 ancient and modern, they are truly very different worlds. 

### Actually it doesn't look so different to me :-)

Greetings  Lothar


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<<      I spent awhile researching the Chinese calendar and T. McKenna's time 
 wave which also sees 13 lunar months in the total number of lines in the I 
 Ching. The problem is that the Chinese and others who use a 13th month to 
get 
 a  lunar calendar to fit with a solar year just don't see it as 13 months. 
It 
 is a 12 month calendar with an extra month added to keep up with the solar 
 year.

### Yes. But we tend to overlook, that "China" is a big space with rather 
different times in the last 3000 years (which is a lot of time) with many 
thinking and experimenting people. Assuming, that all these regions always 
followed "only" the same calendar idea, the same idea of astrology etc. looks 
a little naive to me.
Indeed we find a lot of astrologies there in history (and in modern times), a 
lot of different divination technics and a lot of calendar experiments (and 
we have to assume, that the rediscovery of Chinese history is still at a low 
state).
The same great variety of systems we see in Europe: there is not only one 
astrology, there have not been only one calendar in use, there is not only 
one divination technic.      

A 384-day- and 13th month counting system might have been there, somewhere  
... not that it does change very much. 

Using symbolic patterns (like the I-Ching or the Zodiac or the 360°-circle) 
in the relation to another object (for instance the time of the year) is 
always a somewhat artificial way. It's simply a sort of time-measurement with 
an occasionally good "speaking" language (that means, that a scorpio in 
November gives an information about the "death of the sun" and symbolizes 
"bad weather" (in northern regions)).

snip

Greetings Lothar


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Subject: HEX8: Mathematics
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Hi all,

I've only been skimming the recent discussions on 'mathematics'(by
which I include arithmetic, geometry, etc., etc.), as I confess
I'm not particularly enthralled by it ... especially as it seems to
be moving ever further from the I Ching. But mathematics is, of
course, a major part of Western mind's approach to the world. I'd
see that Western mind as analytical, logical, linear and
rationalizing.

However, I think it should be pointed out that, traditionally, the
Chinese didn't number the hexagrams. This is a product of Western
scholarship on the I Ching: that samee analytical mind which, when
confronted with 64 units of information, finds it easier to handle
them by numbering them. 

If you look at a Chinese edition of the I Ching published before the
20th century, you'll find it orders the hexagrams simply by name:
Ch'ien, K'un, and so on. If you come across a modern Chinese
edition that numbers them (1. Ch'ien, 2. K'un, etc.), this is the
result of Western influence.

Free of this emphasis on number, the Chinese came up with a number of
other sequences for the hexagrams which were based (for want of a
better word) on "symbolic" considerations. Thus the Mawangdui
manuscript sequence is based on the 'family' attributes of the
trigrams; Ching Fang's Eight House sequence on progressive
line-changes; and Shao Yung's 'Fu Hsi' hexagram sequence on
yin-yang and trigram sequencing (and which doesn't, of course,
reflect any innate knowledge of binary mathematics). 

While it may be fascinating to try to find some sort of algorithm
in the current ('King Wen') hexagram sequence, it seems to me that
before we start applying mathematical models, a number of
questions should be asked;

Is this Western mathematical approach actually applicable to the
problem?

Can it tell us anything about the Chinese mind-set responsible for
the sequence, which may possibly work much more with "symbolic"
rather than mathematical logic? In other words, are we trying to
find something that isn't actually there? 

Or does it simply tell us about the Western analytical mind and the
way it attempts to approach problems?

All the best,

Steve  




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From: "Ely Britto" <elybritt@domain.com.br>
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"The Tao is very close, but everyone looks far away.
Life is very simple, but everyone seeks difficulty."

                        --Taoist Sage, 200 B.C


Hi friends
My homepage is now available in English. It took six month of work. My son
and I designed all the graphics that you  will see there. Lots of animations
and...the earth, the sun, the moon... The easy and the simple...the
Tao....Chinese Thought and some
modern computer recourses.

 Women can read an interesting article wrote with Dr. Paulo Canella
professor of  URFJ
University in Rio (he is a doctor) about natural hormone
replacement -*Menopause*.
By the *Links*  you can visit many homepages of the members of this list.
Please visit it!

www.healing-tao.com.br

See you later, I will be out for three months far away from computers, so
will unsubscribe.
I will miss the l wise yin people of this list and the yang wise one also.
:)
Have a good time.
Love
Ely












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>Can it tell us anything about the Chinese mind-set responsible for
>the sequence, which may possibly work much more with "symbolic"
>rather than mathematical logic? In other words, are we trying to
>find something that isn't actually there? 
>
>Or does it simply tell us about the Western analytical mind and the
>way it attempts to approach problems?
>
>All the best,
>Steve  

Thanks Steve,
...in time
Love
Ely

.



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Subject: Re: HEX8: RE: Tetraktys
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An interesting discussion of Pythagoras. The following arrangement has also
been important in the 8-ball system (two sticks are used to arrange the 15
spherical objects on a slate of six possible outcomes, the introduction of
chance is of decreasing importance with the skill of the manipulation of
the sticks, coincidently since we are on HEX8 :-)

Rhett


             0
          0    0
       0    8    0
    0    0    0    0
 0    0    0    0    0


><< Just to clarify things for me, this is what I know as the
> Tetraktys:
>
>             0
>          0    0
>       0    0    0
>    0    0    0    0
>
>### Yes. The real meaning and background of the Tetraktys is hidden, as the
>Pythogoreans had the idea to keep their secrets.
>The first known biography of Pythagoras was written around 800 years after
>his death inside a a philosophical development, which called itself
>Neo-Pythagorism.
>Pythagoras was already a mysterious figure in his lifetime (and later also).
>A lot of his biography reminds a modern Indian Guru.
>
> From whence all the stuff like 1+2+3+4=10 is derived, yes?
>
>Yes.
>
> Marc.
> P.S. has anyone else here studied Geomantic divination or Napoleons Oracle?
> both of which seem remarkably similar to the I Ching. >>
>
>### Geomantic is in its basic structure very similar to I-Ching. Geomantic
>works with a binary code with 4 bits (16 units), the I-Ching with a binary
>code with 6 bits (64 units).
>In medieval times Geomanty was used in context with astrological models,
>which makes it technical rather different from I-Ching.
>A description is found by Agrippa von Nettesheim.
>
>The Napoleon Oracle is based upon 32 units, which makes itt somewhat near to
>I-Ching (64 units). I had once a short description of it, but I don't find it
>:-)
>
>Lothar
>
>
>=====
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LOL! :-) This list could definitely benefit from some humour!

Nice one Rhett!

- Marc

> -----Original Message-----
> From:	Dr R. Butler [SMTP:rbutler@iris.edu]
> Sent:	Thursday, March 23, 2000 9:32 AM
> To:	hexagram-8@apocalypse.org
> Subject:	Re: HEX8: RE: Tetraktys
> 
> An interesting discussion of Pythagoras. The following arrangement has
> also
> been important in the 8-ball system (two sticks are used to arrange the 15
> spherical objects on a slate of six possible outcomes, the introduction of
> chance is of decreasing importance with the skill of the manipulation of
> the sticks, coincidently since we are on HEX8 :-)
> 
> Rhett
> 
> 
>              0
>           0    0
>        0    8    0
>     0    0    0    0
>  0    0    0    0    0
> 
> 
> ><< Just to clarify things for me, this is what I know as the
> > Tetraktys:
> >
> >             0
> >          0    0
> >       0    0    0
> >    0    0    0    0
> >
> >### Yes. The real meaning and background of the Tetraktys is hidden, as
> the
> >Pythogoreans had the idea to keep their secrets.
> >The first known biography of Pythagoras was written around 800 years
> after
> >his death inside a a philosophical development, which called itself
> >Neo-Pythagorism.
> >Pythagoras was already a mysterious figure in his lifetime (and later
> also).
> >A lot of his biography reminds a modern Indian Guru.
> >
> > From whence all the stuff like 1+2+3+4=10 is derived, yes?
> >
> >Yes.
> >
> > Marc.
> > P.S. has anyone else here studied Geomantic divination or Napoleons
> Oracle?
> > both of which seem remarkably similar to the I Ching. >>
> >
> >### Geomantic is in its basic structure very similar to I-Ching.
> Geomantic
> >works with a binary code with 4 bits (16 units), the I-Ching with a
> binary
> >code with 6 bits (64 units).
> >In medieval times Geomanty was used in context with astrological models,
> >which makes it technical rather different from I-Ching.
> >A description is found by Agrippa von Nettesheim.
> >
> >The Napoleon Oracle is based upon 32 units, which makes itt somewhat near
> to
> >I-Ching (64 units). I had once a short description of it, but I don't
> find it
> >:-)
> >
> >Lothar
> >
> >
> >=====
> >To unsubscribe from Hexagram-8, send a message to
> majordomo@apocalypse.org
> >from the address subscribed, containing just the word UNSUBSCRIBE.
> 
> 
> 
> 
> 
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From owner-hexagram-8@apocalypse.org  Thu Mar 23 13:10:53 2000
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Hi Lothar,
     To compare Chinese systems with European experience is always a bit 
difficult. Jared Diamond has some delightful work on geography as a major 
context of culture. The question of 12 or 13 months in a year has more to do 
with traditional orderliness and modern interest in precision. 12 is a 
delightfully divisible number, 13 is prime. You could only care about a 13 
month system if it was most important to fit your data to celestial 
observations. This is a modern Western thing based in the theology of Newton 
and his physics. The correspondence is intriguing, though it hinges upon the 
modern equation for the days of the year as 28 * 13 = 52 * 7, but of course 
neither of them equals 365.25.  The number of lines in the I Ching is given 
by the possible combinations of a 6 place system using 2 possible marks in 
each place or 2 ^ 6.  That same schema means that there will be 64 * 6 total 
lines. Getting from 364 and 384 and 365.25 to some meeting of the systems 
requires a bit of special tinkering.
    The connection between zodiac and seasons of the year and I Ching is 
somewhat different.  They run upon the rule that all circles are similar and 
thus everything that can be symbolized as a cycle and thus a circle can be 
analyzed geometrically. Scorpio is a reference to Greek Mythology that comes 
after its being the 8th of 12  divisions of a circle.
    Zero and nothingness is an especially metaphysical concept. Neither has 
much place is classical geometry where magnitude begins with the unit only. I 
would like to hear about the binary schema behind the Hebrew alphabet, it 
always seemed to be based in sequence.

 Perhaps you sum things up best in your remarks "### Actually it doesn't look 
so different to me :-) "
    We each make our own decision of what we notice and what we care about. 
Clearly you and I have made very different choices. I hope yours brings you 
as much fulfillment as mine brings me.
 
      Frank


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Subject: Re: HEX8: Mathematics
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Hi Steve,
       Lumping geometry, arithmetic (modern and ancient) and everything else 
into the stinky bag of Western linear analytics certainly simplifies 
rejection, but like most such conveniences only serves to separate what is 
already familiar from everything else.
    The sequence of the hexagrams is founded on current convenience of 
explicitly numbering, but on the traditional commentary of the Imperial 
Edition of 1716 (the Wilhelm/Baynes is a reasonable mainstream translation 
based upon it) which notes the division of the whole in halves and into sets 
of 10.
     The further analysis by geometrical construction can be associated to 
the compass and straight edge construction of the Tai Chi (Yin/Yang Symbol). 
The compass and straight edge is an ancient Greek system yet the principles 
of constructing symbol systems by the ancient techniques gets one over the 
fundamental hurdle of seeing things through medieval (or modern millennium) 
eyes.
      There are many ways to organize the hexagrams, most of the sets of 8 
are simplifications for ease in memorizing or the like for students. It is 
another modern conceit to assume that whatever is written is meant literally 
and exactly as the reader understands it. 
         There is always the question looming: Does this interpretation I see 
reflect only my mindset today or is this truly some of what was actually 
intended or constructed into this system originally or at least fundamentally.
         It would perhaps be better to start off with your own positive 
statement of what seems interesting and important about the I Ching as your 
complaints about mathematics as a modern western artifact seem not to allow 
for others to have any awareness of distinctions in ancient and 
cross-cultural symbol systems, and therefore there isn't much to discuss 
across that gulf.
Frank


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Hi Frank,

I read your previous post about geometric mysticism, and found it very
interesting indeed! It helped crystalize some thoughts I've been mulling
over for some time. I've been reading about theoretical mathematics (ala
Bourbaki) and found that the histories of math to be far more interesting,
especially what the Babylonians and early Greeks were doing. You post helped
give some insight into the mystical origins of mathematics and some more
stuff to mull over. Thanks.

But my comment was on the 4 and 5 point elemental systems. A few years ago I
witnessed a ritual that, it is said, to have come from the Order of the
Golden Dawn (which I believe Crowley was instrumentally involved). They made
introductions to the four elemental corners, then a fifth skyward, to the
spirit.

Having thought about it now, I'm not sure if their 5th element could be
considered a "real" element; or that of an "over-element" or recognition of
nothingness (in the taoist sense). In either case it appears to be
quadrantal, and so, geometrically, is the same  - with an implicit centre.
Most Chinese elemental system diagrams I've seen, however, have the 5
elements laid out in a circle. Moreover, I don't see any symbolic
correspondences between the two. Anyone successful in resolving the two?
Anyway I've looked at it, the symbols always seems to be forced somehow.

...perhaps a product of the two, a base 20 elemetal system, with dichotomies
of tetraktys... hmmmm...

Regards,
Darren


>Hi Marc,
>    I have see the Crowley connections with the I Ching. He is a good
>illustration of what difficulties one can get into confusing what appeals
to
>us personally with what is actually objectively a correspondence.
>     That is always the great question, is it a correspondence based solely
>in my own imagination or does this correspondence arise from the
fundamental
>structure and nature of the system.
>     What I appreciate about the geometrical grounding is that that is a
>universal and objective symbol system which gives far greater confidence
that
>it actually is connected to the essence of the I Ching.
>       If you look at the diagrams of the 5 element system in the Yi, you
>find them laid out as four elements around a central one. There wouldn't so
>much be a correspondence between one set of 4 elements laid out on a square
>and a system of five elements laid out on the four sides of a square and
the
>center as there would just be the realization that astrology is based on
the
>geometry of the perpendicular bisector and so the center is implicit
already.
>Chinese systems don't use perpendiculars, so the center remains an
>independent point to be given its own element.
>Cheers,
>Frank



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Subject: Re: HEX8: Mathematics
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Hi Steve,

<< However, I think it should be pointed out that, traditionally, the
 Chinese didn't number the hexagrams. This is a product of Western
 scholarship on the I Ching: that samee analytical mind which, when
 confronted with 64 units of information, finds it easier to handle
 them by numbering them. 
 
 If you look at a Chinese edition of the I Ching published before the
 20th century, you'll find it orders the hexagrams simply by name:
 Ch'ien, K'un, and so on. If you come across a modern Chinese
 edition that numbers them (1. Ch'ien, 2. K'un, etc.), this is the
 result of Western influence. >>

### This is a rather new (and revolutionary) viewing point to me. I always 
thought, that the numerology of I-Ching, as given by Richard Wilhelm, had 
some age. 
Can anyone contribute to this question?

Lothar


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Subject: Re: HEX8: Re: 13 lunar months
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Hi Frank,

I do enjoy our exchange about parallels between I-Ching and systems of others 
cultures, as unluckily not too many people have found their way into this 
field of interests, which, after all, I think most interesting.

<< Hi Lothar,
      To compare Chinese systems with European experience is always a bit 
 difficult. Jared Diamond has some delightful work on geography as a major 
 context of culture. 

### I agree, that the complete different geography of China and Europe 
created a major difference in the cultural development.  The geography of 
Italia, Greek, Creta, Phoenicia and Egyptia produced - naturally - plurality 
and individuality, the geography of China was ideal to build a big imperium 
with some uniform looking appearances. Probably according this condition one 
has to expect more different calendars in Europe than in China, just as an 
example. ##

The question of 12 or 13 months in a year has more to do 
 with traditional orderliness and modern interest in precision. 12 is a 
 delightfully divisible number, 13 is prime. 

### I think, the first time-measuring of mankind was always related to the 
moon, as its change  is just simpler to see (and to count) than the change of 
the sun. So naturally always and everywhere moon-calenders were created. When 
some intellectuals came up with the idea, that  monthes-counting doesn't 
correlate with the run of the sun in a totally precise way, the light of this 
understanding couldn't reach any culture in a quick way (internet and 
telephone didn't exist). There was a fight between tradition (moon) and 
modern thinking (sun), which still isn't decided (even in our most modern 
world we've a  moon-reminiscence with the church-calendar, which places 
eastern after the rule of the moon).
So it came to a constantly mixed appearance of moon- and sun-calendars 
allover the world. 
Naturally 12 monthes (instead of 13th) were chosen because its better 
mathematical properties (only the Mayas show a somewhat strange 
13-engagement).##

 
You could only care about a 13 
 month system if it was most important to fit your data to celestial 
 observations. This is a modern Western thing based in the theology of Newton 
 and his physics. The correspondence is intriguing, though it hinges upon the 
 modern equation for the days of the year as 28 * 13 = 52 * 7, but of course 
 neither of them equals 365.25. 

### Calendar-experiments with the number 28 (moon-house-system) are rather 
common in history. Much older than Newton. ###

 The number of lines in the I Ching is given 
 by the possible combinations of a 6 place system using 2 possible marks in 
 each place or 2 ^ 6.  That same schema means that there will be 64 * 6 total 
 lines. Getting from 364 and 384 and 365.25 to some meeting of the systems 
 requires a bit of special tinkering.
     The connection between zodiac and seasons of the year and I Ching is 
 somewhat different.  They run upon the rule that all circles are similar and 
 thus everything that can be symbolized as a cycle and thus a circle can be 
 analyzed geometrically. Scorpio is a reference to Greek Mythology that comes 
 after its being the 8th of 12  divisions of a circle.
     Zero and nothingness is an especially metaphysical concept. Neither has 
 much place is classical geometry where magnitude begins with the unit only. 

I would like to hear about the binary schema behind the Hebrew alphabet, it 
 always seemed to be based in sequence.
 
### Well, that's a long story. I try a short version. If you demand more 
information, you've to request it. I could tell long stories about it :-)

The Sepher Yetzirah is a small text of about + - 2nd century AD with an 
unknown author. 
In history it became a much commented text and by this way a basic source of 
Kabbala. (A version of it is reviewable at the page of Charlie Higgins 
http://www.mension.com (I hope I'm right with this address)).

This text makes a statement: "God created the world by 32 ways of wisdom".
The 32 ways are the 22 letters of the Hebrew Alphabeth and the numbers from 
1-10 (in a somewhat more complex understanding of the term "numbers" as 
usual). 

Then the system of the 32 ways are explained. In the explanation it becomes 
clear, that the 32 ways are sorted in subgroups (12 simple letters + 7 double 
letters + 3 mother-letters and 1 special Sephira + 3 Sephiroth related to 
elements + 6 directions of space):

32 = 22 + 10 

22 + 10 =  (12 + 7 + 3) + (1+ 3 + 6)

(12 + 7 + 3) + (1+ 3 + 6) = (12 + (6+1) + 3) + (1 + 3 + 6)

This formula is also reachable in a logical, nice and elegant way in the 
structure of the 64 hexagrams of I-Ching, that means, in the binary code with 
6 bits. I could show the way in many details, but this only the short version 
:-)

The "accident" of this similarity between "teachings of Sepher Yetzirah" and 
"teaching of I-Ching" leads to "my" conclusion, that both systems are based 
on the same mathematical structure, so that the "accident" doesn't look like 
an accident, both as a natural result of the underlying identical system.
 
Some arguments - the author of Sepher Yetzirah couldn't have invented the 
alphabet with 22 letters and the 10 finger at two hands, some other 
comparable mythological facts - lead to the conclusion, that a connection 
between alphabet and binary code with 6 bit was already intended in the first 
appearance of the alphabet (eventually around 1500 BC; the alphabet was 
structured according to an already existing memory system, which used the 
binary code). 
Therefore: The author of SY was not the originator of the system, probably he 
only modernized the idea by mixing some astrological (and other) data into 
the pool. 

The actual philosophical object of the SY is - btw - in a special way the 
dice or better "the cube of space", an object  rather similar to that, what 
you assume to be a main object of the Pythagoras-teachings.##

 Perhaps you sum things up best in your remarks "### Actually it doesn't look 
 so different to me :-) "

     We each make our own decision of what we notice and what we care about. 
 Clearly you and I have made very different choices. I hope yours brings you 
 as much fulfillment as mine brings me.
  
#### Different decisions are the natural and necessary base for some 
individualty. Actually I do see more similarities between your choice and 
mine as our basic idea looks a little identical. The ways are different of 
course. There are always differences, of course :-) Probably I add more to 
the differences with my unperfect English as necessary. You do the same with 
your complicated choice of words btw :-). But I still learn (I hope so).


Lothar


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Subject: HEX8: Re: Binary Math origin of I Ching and Hebrew
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Hi Lothar,
     Thanks for the quick explanation of your binary basis for the Hebrew 
alphabet. I suspect there is some fundamental binary limits in our nerve 
synapse mechanism which makes 1,3,7 particularly comforting to our minds.
     Solar calendars connect to the seasons. The Chinese and Hebrew lunar 
calendars needed to be adjusted to the solar year so that the holidays would 
work out right with the crops and flocks. Lunar cycles have always had a 
strong emotional appeal to humans, the waxing and waning light at night is 
pretty tough not to count.
Frank


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Subject: Re: HEX8: Correspondences
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Hi Darren,
     I'm glad my comments were useful for you.  Ancient geometry and its 
connection to symbolism is remarkably concrete and yet marvelously insightful.
    I''ve seen diagrams, I think in Wilhelm of the 5 elements as the 4 
cardinal directions and the 5th at center. Crowley was a major player in the 
Golden Dawn and I suspect his interest in a 5-based system would relate to 
the Pentagram, that is the geometrical construction of an inscribed pentagon 
which connects to the infinite. If you connect the vertices you get a star 
with a smaller pentagon inside and so if you keep that up indefinitely you 
reach the infinite. It is also a technically difficult construction to do, so 
the notion grew up that being able to do such would make you master of the 
infinite. 
       A truly 5 based system only seems likely if you are inscribing various 
sided figures, like the Greeks did and thus came to Pi as the result of 
inscribing a figure of infinite sides. The Chinese don't use perpendicular 
bisectors much, so their 5 systems  are easier to think of as 4 with the 
center being highlighted. If you look for Chinese symbols that explicitly 
focus upon the center they are rare. Where is the center of an I Ching 
Hexagram? It would be between line 3 and line 4. The center of the Tai Ch'i  
(Yin/Yang symbol) is implicit and everything is painted to put the focus 
elsewhere.
Frank


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Subject: HEX8: First note about existence of numerology ?
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Hi Frank and all,

<<     The sequence of the hexagrams is founded on current convenience of 
 explicitly numbering, but on the traditional commentary of the Imperial 
 Edition of 1716 (the Wilhelm/Baynes is a reasonable mainstream translation 
 based upon it) which notes the division of the whole in halves and into sets 
 of 10. >>

"The edition of 1716 notes the division of the whole in halves and into sets 
of 10". Could you tell  a litlle more about it?

Is there no earlier date for the existence of the I-Ching numerology used in 
the
Wilhelm/Baynes edition? 

Lothar


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Subject: Re: HEX8: Re: Binary Math origin of I Ching and Hebrew
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<< Hi Lothar,
      Thanks for the quick explanation of your binary basis for the Hebrew 
 alphabet. I suspect there is some fundamental binary limits in our nerve 
 synapse mechanism which makes 1,3,7 particularly comforting to our minds.

### ? 1-3-6 instead of 1-3-7? Writing error?

1-3-6 is just the cube or the "cube of space", in mathematic the three 
dimensional "Koordinaten-System" (in English "3-dimensional matrix" ?): 

1 is the center, 3 are the 3 dimensions of space, and 6 are the six 
directions from the central point: above-below, north - south,  east - west 
or above-below, front - back, left - right.
This might be also pleasant to our nerve system, but it is also a simple and  
very natural condition without too much mystery. ###

## In the I-Ching you find this formula mirrored in "1 center, 3 lines of the 
trigram and 6 lines of a hexagram".

At one of the lower planes of I-Ching, that one, which is equal to the "32 
ways of wisdom" in the Sepher-Yetzirah-system, you find the same formula 
1-3-6 twice:

A.  in the Hebrew system these are "double letters (1+6) + mother letters (3)"

1:   hex-pairs  1+2

3:   hex-pairs  51 + 57, 29 + 30, 52 + 58

6:   hex-pairs  24 + 44, 7 + 13, 15 + 10, 16 + 9, 8 + 14, 23 + 43

B.   in the Hebrew system these are the numbers or "Sephiroth", one special 
Sephira (1), 3 Sephiroth connected to elements (3), 6 directions of space (6).
 
1:   hex-pairs  63 + 64

3:   hex-pairs  11 + 12, 32 + 42, 31 + 41

6:   hex-pairs  22 + 47, 54 + 53, 48 + 21, 56 + 60, 17 + 18, 59 + 55

Until now these are 20 of the 32 pairs (= ways of wisdom), formed of 32 
complementary hexagram-pairs inside the I-Ching. One group is still missing, 
in the Hebrew system they are called the 12 simple letters, which are seen 
there as an equation to the astrological zodiac. In the I-Ching this group 
builds (also) a natural cycle (as the zodiac does):

12:    19-33, 36-6, 46-25, 40-37, 62-61, 39-38, >
                 >  45-26, 35-5, 20-34, 3-50, 27-28, 4-49 ... 19, 33 (cycling)

I don't know, how good you know the hexagrams by heart. If you have trouble 
to understand the reasons of this sorting, you should perhaps "translate" the 
I-Ching numbers by painting the hexagrams, then it should become obvious. ###

### It might be interesting for you to see, that the possible results of 
throws with two dices look like a sub-system of this "32-way-structure" 
(because of natural mathematical conditions, which are easy to explore, if 
you did understand the system):

There are 21 possible results:

6 of 7 double letters (equating dice results):

1 + 1
2 + 2
3 + 3
4 + 4
5 + 5
6 + 6

3 mother letters:

1 + 4
2 + 5
3 + 6

12 simple letters (in cycling form):

1 + 2
1 + 3
2 + 3
2 + 4
3 + 4
3 + 5
4 + 5
4 + 6
5 + 6
5 + 1
6 + 1
6 + 2
...
1 + 2 (cycling) ###
 
           
      Solar calendars connect to the seasons. The Chinese and Hebrew lunar 
 calendars needed to be adjusted to the solar year so that the holidays would 
 work out right with the crops and flocks. Lunar cycles have always had a 
 strong emotional appeal to humans, the waxing and waning light at night is 
 pretty tough not to count.
 
### In a world without electricity, a new or full moon naturally plays a 
great role, much greater, than we can guess nowadays with the comfort of 
electric light.

Greetings 

Lothar


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Hi all

I founded a very nice figure representing the hexagram's order in =
'Hexagrames' #5 magazine. Unfortunatelly, the server of this list will =
not allow me to send a reproduction of the page or even to try to put =
some graphic information in this email. So, please, I urge you :-)) to =
make some homework drawing the hexagrams sequence. It will be easy, not =
number theory, not esoterical numerology, not hermetic information, just =
paper and pencil.

The hexagrams should be drawn as follows:

01  02  03  05  07  09  11  13  15  17  19  21  23  25  27  28  29  30
             04  06  08  10  12  14  16  18  20  22  24  26 =20

31  33  35  37  39   41  43  45  47  49  51  53  55  57  59  61  62  63
32  34  36  38  40   42  44  46  48  50  52  54  56  58  60              =
 64

This sequence takes in consideration that one hexagram is the invertion =
of the prior one, so 31 - 32 should be drawn as one figure, to be readed =
in both directions so both hexagrams are included in that same figure. =
This, obviously is not applicable to symmetric hexagrams, like 28, so =
they stay alone.

Voila! we have the book divided in two equal parts of 18 figures each: =
hexagrams 1 to 30 (total of 30) in Part One and hexagrams 31-64 (total =
of 34) in Part Two.

I think that this arrangement leads us to explain the sequence by the =
MEANINGS of the hexagrams and not by any numerological theory, that I'm =
not so sure will be understood by the ancient sages (oops!! sorry), by =
the people that structured the book.=20

Maybe the principal consideration behind dividing the book in two was =
saving paper or even lazyness  ;-)))

Any comments?

Tchau

Jorge Vulibrun
Florianopolis, Brasil
jorgevul@newsite.com.br

------=_NextPart_000_00C7_01BF9572.1ED8D380
Content-Type: text/html;
	charset="iso-8859-1"
Content-Transfer-Encoding: quoted-printable

<!DOCTYPE HTML PUBLIC "-//W3C//DTD W3 HTML//EN">
<HTML>
<HEAD>

<META content=3Dtext/html;charset=3Diso-8859-1 =
http-equiv=3DContent-Type>
<META content=3D'"MSHTML 4.72.3110.7"' name=3DGENERATOR>
</HEAD>
<BODY bgColor=3D#ffffff>
<DIV><FONT color=3D#000000 size=3D2>Hi all</FONT></DIV>
<DIV><FONT color=3D#000000 size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT color=3D#000000 size=3D2>I founded a very nice figure =
representing the=20
hexagram's order in 'Hexagrames' #5 magazine. Unfortunatelly, the server =
of this=20
list will not allow me to send a reproduction of the page or even to try =
to put=20
some graphic information in this email. So, please, I urge you :-)) to =
make some=20
homework drawing the hexagrams sequence. It will be easy, not number =
theory, not=20
esoterical numerology, not hermetic information, just paper and=20
pencil.</FONT></DIV>
<DIV><FONT color=3D#000000 size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT color=3D#000000 size=3D2>The hexagrams should be drawn as=20
follows:</FONT></DIV>
<DIV><FONT color=3D#000000 size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT color=3D#000000 size=3D2>01&nbsp; 02&nbsp; 03&nbsp; 05&nbsp; =
07&nbsp;=20
09&nbsp; 11&nbsp; 13&nbsp; 15&nbsp; 17&nbsp; 19&nbsp; 21&nbsp; 23&nbsp; =
25&nbsp;=20
27&nbsp; 28&nbsp; 29&nbsp; 30</FONT></DIV>
<DIV><FONT color=3D#000000=20
size=3D2>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbs=
p;&nbsp;=20
04&nbsp; 06&nbsp; 08&nbsp; 10&nbsp; 12&nbsp; 14&nbsp; 16&nbsp; 18&nbsp; =
20&nbsp;=20
22&nbsp; 24&nbsp; 26&nbsp; </FONT></DIV>
<DIV><FONT color=3D#000000 size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT size=3D2>31&nbsp; 33&nbsp; 35&nbsp; 37&nbsp; 39&nbsp;&nbsp; =
41&nbsp;=20
43&nbsp; 45&nbsp; 47&nbsp; 49&nbsp; 51&nbsp; 53&nbsp; 55&nbsp; 57&nbsp; =
59&nbsp;=20
61&nbsp; 62&nbsp; 63</FONT></DIV>
<DIV><FONT size=3D2>32&nbsp; 34&nbsp; 36&nbsp; 38&nbsp; 40&nbsp;&nbsp; =
42&nbsp;=20
44&nbsp; 46&nbsp; 48&nbsp; 50&nbsp; 52&nbsp; 54&nbsp; 56&nbsp; 58&nbsp;=20
60&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp=
;&nbsp;&nbsp;=20
64</FONT></DIV>
<DIV><FONT size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT size=3D2>This sequence takes in consideration that one =
hexagram is the=20
invertion of the prior one, so 31 - 32 should be drawn as one figure, to =
be=20
readed in both directions so both hexagrams are included in that same =
figure.=20
This, obviously is not applicable to symmetric hexagrams, like 28, so =
they stay=20
alone.</FONT></DIV>
<DIV><FONT size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT size=3D2>Voila! we have the book divided in two equal parts =
of 18=20
figures each: hexagrams 1 to 30 (total of 30) in Part One and hexagrams =
31-64=20
(total of 34) in Part Two.</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT color=3D#000000 size=3D2>I think that this arrangement leads =
us to=20
explain the sequence by the MEANINGS of the hexagrams and not by any=20
numerological theory, that I'm not so sure will be understood by the =
ancient=20
sages (oops!! sorry), by the people that structured the book. =
</FONT></DIV>
<DIV><FONT color=3D#000000 size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT color=3D#000000 size=3D2>Maybe the principal consideration =
behind=20
dividing the book in two was saving paper or even lazyness&nbsp;=20
;-)))</FONT></DIV>
<DIV><FONT color=3D#000000 size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT color=3D#000000 size=3D2>Any comments?</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT color=3D#000000 size=3D2>Tchau</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT color=3D#000000 size=3D2>Jorge Vulibrun<BR>Florianopolis, =
Brasil<BR><A=20
href=3D"mailto:jorgevul@newsite.com.br">jorgevul@newsite.com.br</A></FONT=
></DIV></BODY></HTML>

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Hi Frank,

>       Lumping geometry, arithmetic (modern and ancient) and everything else 
>into the stinky bag of Western linear analytics certainly simplifies 
>rejection, but like most such conveniences only serves to separate what is 
>already familiar from everything else.

My apologies. I didn't intend to appear hostile or rejective. I was
simplifying for the sake of brevity, indicating generally the
group of posts I was referring to, and using "mathematics" as
shorthand way of referring to an approach which I wished to
differentiate from the other one, which I called "symbolic" (and
which I know is also far from perfect ... but I was in a hurry). 

>    The sequence of the hexagrams is founded on current convenience of 
>explicitly numbering, 

I'm sorry. I don't understand what you mean here, if there is no
explicit numbering in traditional editions. 

>     The further analysis by geometrical construction can be associated to 
>the compass and straight edge construction of the Tai Chi (Yin/Yang Symbol).

Forgive me if I seem stupid, but as the Tai Chi (Ying/Yang) symbol
doesn't appear to have originated before the 10th century AD, I'm
uncertain as to how this has any applicability to analysing an I
Ching sequence which came into being between one and two millennia
before then. 
 
>      There are many ways to organize the hexagrams, most of the sets of 8 
>are simplifications for ease in memorizing or the like for students. 

I'm afraid I find the notion that the other sequences of hexagrams
are merely mnemonics rather an over-simplification, which ignores
their structural, symbolic and cosmological aspects. Ching Fang's
Eight House system is hardly easy to remember, and Shao Yung's Fu
Xi sequence represents an entire cosmological viewpoint (it's hardly
coincidental that the book in which it first appeared was called
"Supreme Principles that Govern the World") 

>         It would perhaps be better to start off with your own positive 
>statement of what seems interesting and important about the I Ching as your 
>complaints about mathematics as a modern western artifact seem not to allow 
>for others to have any awareness of distinctions in ancient and 
>cross-cultural symbol systems, and therefore there isn't much to discuss 
>across that gulf.

Since you ask, my interests are the history of the I Ching, and
more particularly Han dynasty cosmology and its application to the
various trigram sequences, a subject I explored in my 1989 book,
'The Trigrams of Han'. I also edit 'The Oracle - The Journal of
Yijing Studies'.

Please understand that I neither wish to provoke your hostility, nor
would I suggest that anyone "stop talking mathematically". My
point was that all of us on this list have been brought up and
taught how to think in a western paradigm, which is essentially
analytical, linear and cause-and-effect based, and of which
mathematical analysis is an important item in the tool-kit. I
merely wished to point out the possibility that some of us may
forget that other cultures, historically and geographically, use
different paradigms: the ancient Chinese paradigm, for example is
much less based on linear cause-and-effect than correlative
patterning.

When we have three other methods of sequencing the hexagrams which
are explicable in terms of that Chinese paradigm, and which aren't
mathematically based ... then when we turn to a fourth sequence
which is otherwise unexplained, it seems much more likely to me
that the structure (assuming there is one; which may be an
assumption we make because our western way of thinking demands
that such things have explicable structures) has a greater
likelihood of deriving from a similar non-mathematical Chinese
paradigm, rather than from numerical/mathematical considerations.
Unless we've fully explored, understood and exhausted the Chinese
paradigm, then it seems to me that it's rather putting the cart
before the horse to start applying exterior methods such as
Pythagorean numerology. After all, when the earliest Chinese
arithmentic we know of (counting-rod numerals) is based on the
number five, rather than ten, why should ten-based Pythagorean
numerology be applicable?

Finally, changing the subject slightly to cross-reference one of
your other posts, I'm completely baffled by your statement that "If
you look for Chinese symbols that explicitly focus upon the center
they are rare." Centrality, and the centre, is absolutely crucial
to early Chinese cosmology. Schuyler Cammann dealt with this
subject at some length in his early articles on Chinese magic
squares ... the magic square of three (undoubtedly the most
important numerically-based symbol in Chinese cosmology, and of
possibly even greater importance than the tetraktys is to Greek
cosmology) with its emphasis on the central number 5, is the most
important example of this. Needham, in 'Science and Civilisation
in China', also has much discussion of the concept of centrality,
particularly in the sections on Chinese mathematics, geography
and cosmology. The fact that China is called the Middle (Central)
Kingdom isn't coincidence ... centrality is that important.

Hoping that nothing here will give offence. It certainly isn't
intended to.

All the best,

Steve 




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From: "Power, Marc (ETS - Equity Development Support)"
	<MPower@exchange.ml.com>
To: "'hexagram-8@apocalypse.org'" <hexagram-8@apocalypse.org>
Subject: RE: HEX8: Correspondences
Date: Fri, 24 Mar 2000 10:54:05 -0500
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> -----Original Message-----
> From:	FKegan@aol.com [SMTP:FKegan@aol.com]
> Sent:	Friday, March 24, 2000 12:04 AM
> To:	hexagram-8@apocalypse.org
> Subject:	Re: HEX8: Correspondences
> 
> Hi Darren,
>      I'm glad my comments were useful for you.  Ancient geometry and its 
> connection to symbolism is remarkably concrete and yet marvelously
> insightful.
>     I''ve seen diagrams, I think in Wilhelm of the 5 elements as the 4 
> cardinal directions and the 5th at center. Crowley was a major player in
> the 
> Golden Dawn and I suspect his interest in a 5-based system would relate to
> 
> the Pentagram, that is the geometrical construction of an inscribed
> pentagon 
> which connects to the infinite. If you connect the vertices you get a star
> 
> with a smaller pentagon inside and so if you keep that up indefinitely you
> 
> reach the infinite. It is also a technically difficult construction to do,
> so 
> the notion grew up that being able to do such would make you master of the
> 
> infinite. 
> 
	The Pentagram and Hexagram (Star type, not Yi King) and some other
	key figures of Geometry (such as the circle) were used as Sacred
Sigils 
	and emblems for their Astrological properties, not their geometric
ones. 
	Though this is an initiated tradition and not generally known,
though 
	I am sure that Crowley was aware of it.

	Cheers!

	Marc. 



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Date: Fri, 24 Mar 2000 11:56:41 -0800
From: Ray Langley <langley@pacbell.net>
Subject: HEX8: Chinese Calendar(s), was: 13 lunar months
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> The question of 12 or 13 months in a year has more to do
>  with traditional orderliness and modern interest in precision. 12 is a
>  delightfully divisible number, 13 is prime.
> 
> ### I think, the first time-measuring of mankind was always related to the
> moon, as its change  is just simpler to see (and to count) than the change of
> the sun. So naturally always and everywhere moon-calenders were created. When
> some intellectuals came up with the idea, that  monthes-counting doesn't
> correlate with the run of the sun in a totally precise way, the light of this
> understanding couldn't reach any culture in a quick way (internet and
> telephone didn't exist). There was a fight between tradition (moon) and
> modern thinking (sun), which still isn't decided (even in our most modern
> world we've a  moon-reminiscence with the church-calendar, which places
> eastern after the rule of the moon).
> So it came to a constantly mixed appearance of moon- and sun-calendars
> allover the world.
> Naturally 12 monthes (instead of 13th) were chosen because its better
> mathematical properties (only the Mayas show a somewhat strange
> 13-engagement).##
> Lothar

Hi Lothar, if we include our Western calendar, the Chinese now use
three different calendar systems:

In the Qing Dynasty, 1741, the first edition was called the "Wan Nian
Li". This is a word-for-word translation, meaning 10,000 Year Calendar.

Each edition of the "Wan Nian Li" contains somewhat less than 10,000
years. My book shows the years from 1882 - 2031. The Qing Government
also issued a yearly edition to correct the inaccurate calculations
in the "Wan Nian Li". In 1912, a new government formed, and announced
that it was choosing the Gregorian calendar as the standard calendar.

At this time, the government issued a new calendar book which it called
the People's Republic of China Calendar Book. It still recorded the
Chinese Lunar Calendar. After 1953, the Government in mainland China
proclaimed that all calendar publishing must conform to the rules set
by the calculations of the Purple Mountain Observatory because there
were two editions of the calendar in mainland China during that period.
One of these two versions said that the 6th lunar month was a "small
month" and that the 7th lunar month was a "big month". The other stated
just the opposite. Also, in 1989, the Purple Mountain Observatory
calculated that the 6th lunar month was a "big month" (30 days), and
that month 7 was a "small month" (29 days). But, the Taiwanese edition
of the calendar said that the 6th month was small and that the 7th was
big.

So, be aware that there may be some differences between calendars that
are published in mainland China and Taiwan.

In olden times, the ancient astronomers devised a very clever method
to combine the Chinese Lunar and Solar calendars into a single system.
This system is called the 10,000 Year Calendar.

The Solar New Year is always on either Feb. 4 or Feb. 5. This date
is known as "Li Chun", or Spring Begins.

Since the *Lunar New Year* did not begin until Feb 16, 1999, Li Chun
occurred in the 12 Lunar Month of *1998*. So, it is not shown on the
pages of the 1999 calendar.

The first Lunar Month of 1999 runs from 2/16 to 3/17.
The first Solar Month of 1999 runs from 2/04 to 3/05.

The second Lunar Month of 1999 runs from 3/18 to 4/15.
The second Solar Month of 1999 runs from 3/06 to 4/04.

The Solar Calendar has 12 months.

The Lunar Calendar usually has 12 months, but some years it
has a 13th month (leap month).
-- 
Warmest Regards, Ray
Have Luo Pan, Will Travel!


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Subject: RE: HEX8: A Chi Kung exercise
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>Israel Regardie, Aleister Crowley and Dion Fortune (Violet Firth
>Evans) got it from the Golden Dawn, the  turn of the century
>mystical society that included many victorian luminaries.
>
Sorry - I'm not familiar with Dion Fortune - 

BUT - 

Yes - Aleister Crowley, Sir Arthur Edward Waite, and a couple of others
were members of that legendary but short-lived (1888-1903) Rosicrucian
group known as the Hermetic Order of the Golden Dawn.

I didn't know Mr. Regardie was a member of the Order, although it is common
knowledge that he was Crowley's protege.  I also don't know whether
Regardie had a protege, but Christoper Hyatt was a good friend of his who
was privileged to be given much "inside information."  

If you're interested - Mr. Hyatt, along with Robert Anton Wilson and other
luminaries can be contacted thru New Falcon Publications.  (Personally, I
think they founded that company for the sole purpose of publishing their
books).  I've always found them to be quite willing to communicate as often
as their busy schedules allow.


>I think that you can also get the details from the books by Israel 
>Regardie about the Golden Dawn. Look under 'Body of Light'.
>
>Or you can ask me questions about it.
>
I'd love to hear what you have to say about it!  What do you think about
the "Magical Child" Concept and exercises?  I'm still trying to decide.




Monica

"Perspicuity is the hallmark of erudition"



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Subject: Re: HEX8: RE: Tetraktys
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Marc - 



>Just to clarify things for me, this is what I know as the 
>Tetraktys:
>
>            0
>         0    0
>      0    0    0
>   0    0    0    0
>
>From whence all the stuff like 1+2+3+4=10 is derived, yes?
>
Yes!  How the Greeks loved their tetraktys!


>P.S. has anyone else here studied Geomantic divination or Napoleons Oracle?


I've studied a couple of forms of geomantic divination, and a oracle whom
Napoleon used to consult (Mme. Lenormand). 


FYI - I've made quite a "hobby" of studying various oracles - Runes, I
Ching, Ofa, various forms of divination by cards including Tarot and
Lenormand - along with the social context within which they developed,
evolved, and are used.  

I'm a Lifetime Certified Tarot Reader working towards "Master Tarot Reader"
designation. 


 





>both of which seem remarkably similar to the I Ching.
>
>
>
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Date: Fri, 24 Mar 2000 19:33:26 -0600
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From: omei shan <omei@express-news.net>
Subject: Re: HEX8: Re: Pythagoras and Universal number
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Lothar - 

<snip>

>### Well, ciphers and numbers are not the same. It's true, that the Zero
as a 
>used and practical cipher developed rather lately. But the "idea" of zero or 
>of "nothing" was older, even, when they were not aware of the practical use 
>for it.
>
Uh-oh!
Don't confuse the use of a placeholder, used in mathematics, with
"nothing," which is the concept of, well, nothingness, void.  


THE CONCEPT OF ZERO IS NOT EQUIVALENT TO THE CONCEPT OF NOTHINGNESS.



>In systems, when letters are used for numbers, like in the Greek system, 
>which saw aleph = 1, iota 10, my = 40, omega = 800 etc. you naturally
doesn't 
>need a zero, as M = 40 and I=10 and O=800, but you need a sign for 1000 (as 
>these letter-number-systems only work until 999). 
>Same with the Roman (MM = 2000) and the Hebrew system. 
>In other systems they did work with "place-holders", which did fulfill the 
>necessary function. 

That's not quite right, since the systems you mention are not place
notation systems.

A PLACEHOLDER SUCH AS ZERO IS ONLY NEEDED IN A PLACE NOTATION SYSTEM,
WHETHER IT BE BINARY, OCTAL, HEXADECIMAL, ETC.



>But this doesn't tell us, that they didn't reflect the idea of "nothing". 
>
>Parmenides of Elea, writing around 480 BC (that's rather early), gives
strong 
>advice, that one shouldn't reflect the "non-being" (from which one may 
>conclude, that others did like this reflections during his life-time), cause 
>it leads to nothing :-).
>
>The teachings of Buddha (also around that time) seem to present a model 
>around "nothingness".
>
>Even in mythology you meet ideas of "nothingness".
>
>Or here, Dschuang Dse: "The men in old time did lead their ackknowledgement 
>to a last point of existene. Where was this last point of existence? They 
>assumed a state, where existence of things hadn't started ....". Well,
that's 
>the idea of nothingness. 
>I think, a rather common idea in old time.   
>
>The non-existence of a mathemtical cipher for Zero doesn't prove, that there 
>was no reflection about Zero or nothingness or the idea, that a point has no 
>extensions.
>

See above re: trying to equate zero to nothingness.  Don't confuse a
placeholder with a concept!  

Now - if you're trying to say that in modern times, the uses of the number
0 have grown to include the concept of nothingness - well, why didn't you
just say so? :)




>###  I think, a rather common idea in older time, not bery geniously. If you 
>you take a walk through the older mythologies .... you probably meet a lot
of 
>things, which are rather similar.
>
Which ones?  Studying ancient cultures and religions is a hobby of mine.


Monica











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Date: Fri, 24 Mar 2000 19:39:33 -0600
To: hexagram-8@apocalypse.org
From: omei shan <omei@express-news.net>
Subject: Re: HEX8: Re: 13 lunar months
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>I spent awhile researching the Chinese calendar and T. McKenna's time 
>wave which also sees 13 lunar months in the total number of lines in the I 
>Ching. The problem is that the Chinese and others who use a 13th month to
get 
>a  lunar calendar to fit with a solar year just don't see it as 13 months.
It 
>is a 12 month calendar with an extra month added to keep up with the solar 
>year.
>

Actually, lunar calendars are 12 month calendars, but place an intercalary
(or "leap") month into the calendar approximately once every 19 months.  


Monica

"Perspicuity is the hallmark of erudition"





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Lothar - 

>Juschkewitz, "Mathematik im Mittelalter", 1964, notes, that in the
Babylonian 
>mathematic the Zero appears around 500 BC, but wasn't used very often. He 
>explains that, that there is rather seldom use foir it in a 
>sexigesimal-system (there are only 16 numbers between 1-1000, which does
need 
>a zero). 
>
The sexigesimal system is base 60, which the Babylonians broke into 6
periods of 10.  The example you are using is hexadeciaml.



Monica



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Date: Fri, 24 Mar 2000 19:53:30 -0600
To: hexagram-8@apocalypse.org
From: omei shan <omei@express-news.net>
Subject: Re: HEX8: Mathematics
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Hey, Steve - 

>While it may be fascinating to try to find some sort of algorithm
>in the current ('King Wen') hexagram sequence, it seems to me that
>before we start applying mathematical models, a number of
>questions should be asked;
>
>Is this Western mathematical approach actually applicable to the problem?
>


Well - it depends.

If Fu Hsi was trying to show relationships of the part to the whole - along
with 
non-linear dynamics, some matrix mechanics, etc. - then my answer is yes.

However, if one wants to use the I Ching as an oracle, then modern math
probably won't cut it, since the patterns of solid and broken lines found
within a hexagram invoke a certain imagery within the consultant. 


So - the answer sounds like the I Ching: Yes and no - it depends.  :)

Monica

"Perspicuity is the hallmark of erudition"







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OK - Marc - I'll bite!  	 


One - What are the astrological proerties of the key figures.

Two - What do you mean by "initiated tradition?"


Monica


>> 
>	The Pentagram and Hexagram (Star type, not Yi King) and some other
>	key figures of Geometry (such as the circle) were used as Sacred
>Sigils 
>	and emblems for their Astrological properties, not their geometric
>ones. 
>	Though this is an initiated tradition and not generally known,
>though 
>	I am sure that Crowley was aware of it.
>
>	Cheers!
>
>	Marc. 
>
>
>
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Subject: Re: HEX8: Chinese Calendar(s), was: 13 lunar months
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>> ### I think, the first time-measuring of mankind was always related to the
>> moon, as its change  is just simpler to see (and to count) than the
change of
>> the sun. 
>>

Our word "month" derives from "moon".



Monica



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Hi Tchau,
     It is an intriguing pattern that each even number hexagram is the 
opposite of its preceding odd numbered hexagram, with those that are 
symmetrical, and therefore do not change when tumbled on their heads as it 
were being made opposite by exchanging the lines yin for yang. And this 
pattern plays out with the first pair of the Yi and the last two pairs of 
both the first and second half being those that are symmetrical.  It also 
allows seeing the hexagrams as being established in sets of 12 lines, with 6 
lines in one pattern and the next six a complementary one.
       It is even more intriguing to note that this also meshes with laying 
the hexagrams out in sequence by into 6 sets of 10 or into a circle of 360 
lines within the 4 corners of the first and last pair. One of the wonders of 
ancient symbol systems is that they "work out" by an indefinite number of 
arrangements and explanations. None of which eliminates any of the others, 
they all just add together and complement each other. 
     One of the interesting exercises is to try to explain why a particular 
pattern of lines would have the name that it does and the place in the 
sequence that it does within the rubric of these tumbled pairs bookended by 
hexagrams symmetrical about the mirror plane at their middle. The issue there 
is whether the names are essential or simply a way of expressing the pattern 
of lines or the place in the sequence.
    The result of 18 pairs in both halves although they have 30 and 34 
hexagrams arises from the last pair being the total opposite of the first 
pair, so where 1 and 2 have only one kind of line, 63 and 64 exchange into 
each other by either turning them on their heads or reversing each line.
     Your final remarks rather baffle me. After laying out all these examples 
of how everything in the hexagrams is neatly arranged in pairs, you question 
whether dividing the book in half was "saving paper or laziness" which would 
suggest such pairing was of no intrinsic meaning. The notion of even, what 
can be made into a pair seems generally important in Chinese thought. The 
names for the even numbers in Chinese all reflect that they can be divided 
equally in half.
    The elegance of the patterns of the Yi are most delightful and they can 
be taken seriously or humorously as one wishes.
Frank
  


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Subject: HEX8: Re: Ancient and modern, Chinese and Western
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Hi Steve,
       It is nice to meet you, I didn't catch from your post that you were 
Steve of the Oracle. Let me try to explain since we have each spent decades 
in this field and clearly our perspectives are quite distinct if not more.
        I don't make the same hard (linear Western perhaps?) distinction 
between mathematics and other symbolism. I also don't find it useful to worry 
about when a historical artifact gets discovered. Most of all traditional 
metaphysics was transmitted by an oral tradition and when folks got around to 
putting something down in a form for archeologists to find seems more a 
matter of  museum catalogues  than anything real. I come to that view from my 
research with an equatorial sun dial and then thinking of the old myths of 
the world being supported by 4 elephants upon the back of a tortoise. I 
realized what was being expressed was that the insight that the Earth was a 
globe tilted in space, but such a notion cannot be reconciled with simple 
perception. The tortoise is a pretty good way to express the celestial 
mechanics while avoiding the problem of the antipodes.
      Similarly, as it may well have taken many centuries for the Chinese to 
get around to painting Tai Ch'i symbols (it is a fundamentally compass and 
straight edge construction which is far more Western) that doesn't mean 
relate to the metaphysics expressed in other forms at earlier times.  
     The hexagrams themselves are an ingenious way to express the symbolic 
dynamics of cycles being measured by the principle that a radius marks off 
the circumference into six equal chords. The characters for yin and yang 
express in their etymology the principles of gestalt, the pennant fluttering 
in the sunshine as focus, and the dark of the valley as background. To 
express all things in terms of set of possible gestalten of a symbolic circle 
marked to its 6 chords is truly a monumental insight. It can be seen as 
symbolism at its most sublime or as wonder of inscribed geometry. I am not 
clear what the difference is. The geometrical approach opens the way to using 
the techniques of traditional geometry for analysis. This I find has the 
advantage of allowing other systems to aid in the understanding of the 
meaning of the Chinese commentary and poetry. Since it is a long way from 
Ancient China to modern Internet, and my experience with historical research 
is that it tends to be looking through a glass illuminated more on this side, 
and thus more of a mirror than a window, I trust the geometry more than the 
translation of the poetry.
      The issue of the center which you find so baffling is probably a good 
example of difficulties with translation. My remarks arose from the lack of 
perpendicular bisectors in Chinese symbolism, unlike in Greek Geometry and 
through the Cartesian axes and Christian cross so much of Western thought.  
Thus the center is not an obvious focus and explicitly marking the center 
becomes available for the many examples you cite. The translation issue 
arises from what is "Middle," what is "central,' what is 'core' and what is 
'hub' and the like. Like the Chinese character for middle in the name for 
China as middle Kingdom, it is a square with a stroke through it. An image 
like an arrow hitting the 'bull's eye''  or by extension the hub of a wheel.  
Both great images for China in Chinese eyes, but not for thinking of the 
center as the fixed point from which a radius forms a circle.  The five in 
Chinese thought is like the quincunx or the 5-dot on the dice.  As expressed 
best by quincunx, or 5 of 12 this isn't a big deal in Western symbolism. In 
China, explicitly marking out the 4 corners and the center is. From a 
geometric perspective it fits well with other Chinese metaphysics.
        At least this should be enough to note my perspective. I did not take 
your remarks as any intent to offend me, only an expression of your 
perspective which seemed to be as much reflecting Western bias as it tried to 
note finding such in others. One of the benefits of discussions such as this 
is the opportunity to have what seems so right and true to each of us 
processed by the very different perspectives which find our views alien for 
an entire spectrum of reasons.
  Regards,
Frank     


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