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