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Subject: HEX8: Re: hex 11
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Hi Hilary,
      I generally find the Yi answers whatever one needs to know, and that 
may well be a more general statement than the question asked.
    As to my work, it is still in process, though a version of it, in terms 
of the correspondence of the 360 degrees of the Zodiac, and especially the 
Sabian Symbols for the degrees, to the lines of the 60 hexagrams 3-62 was 
published for a while a few years ago on the Internet.  There are a number of 
my earlier books which The Aries Press published and I have seen at least 
some of them on Amazon. Com awhile back. And my current interest is relating 
the hexagrams in terms of sets of 10 to the Pythagorean Monad, Dyad, Triad 
and Tetrad, which for the first 10 hexagrams works out to give a very 
concrete description of the water cycle. It explains the sequence, that is 
why hexagram line pattern has a specific hexagram sequence number, though it 
involves rather abstract philosophy beyond the first set of 10.
     As to Hexagram 11 I call it Dream Land. It is the first hexagram of the 
second set of 10, thus the Monad of the set at the level of society or the 
ideal and energy of relationship in society. My first reaction to your 
positing: "'imaginative
dreams'? (For me it is about realities - unhindered communication, a free
flow between human and spirit.)" is to ask what is the difference, the free 
flow of unhindered communication tends to be an ideal state  which is all 
that imaginative dreams are as well. One can make one's hopes and dreams 
tangible relationships or physical realities, and usually such things are 
easier to accomplish the fewer other folks have to be integrated into the 
situation.
Best wishes,
Frank


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Subject: HEX8: Re: hexagram 35
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Hi Donna,
    There is nothing gradual about hexagram 35, gradual progress is generally 
associated with 53 the tree growing upon the mountain. 35 is the sun rising 
over the Earth, a process which is quick and decisive. The first line says 
nothing about any obstruction to that progress, only that if you feel turned 
back, stay calm and keep going. It is the first stage of the rising sun, 
things are initiated but there has not yet been any response or support. That 
is not resistance, just that it takes time to establish a position and get 
support to that position. Seeing the lack of immediate success as a 
contradiction to a hexagram you term gradual progress leaves open the 
question of why would things be gradual if they had such immediate response 
and support without doubt?
      An oracle can always be interpreted as the answer to some other 
question as well, the tough part is deciding when it is that we need that 
other answer and when are we just being so impatient that we move on to the 
next option.
Frank


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From owner-hexagram-8@apocalypse.org  Sun Oct  1 06:00:24 2000
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From: Michael Lutzeier <mlutzeier@planet-interkom.de>
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Hi Frank,

I am very curious about your work connecting the zodiac with the Hx's.
Can one still find it, somewhere, what is the title of the book or the
website?

I remember a dutch website by ? working on similiar subject.


All the best
Michael



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From owner-hexagram-8@apocalypse.org  Sun Oct  1 08:21:58 2000
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From: "Donna Fitzgerald" <dfitz@newgrange.org>
To: <hexagram-8@apocalypse.org>
Subject: RE: HEX8: Re: hexagram 35
Date: Sun, 1 Oct 2000 05:21:49 -0700
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Frank,

Thanks for your input.  Actually all of this was for nothing.  I'm simply
terminally impatient and didn't want to see that there was resistance where
I thought I had support.  I sometimes tend to take people at their word.
Especially if they're close to me and their word has always been good.  The
problem arises when fear of change and new ventures gets in the way of a
desire to support.  The I-Ching struggles to answer and depending on the
interpretation that answer can be straightforward or somewhat arcane.

By the way my book describes 35 as "a time of RAPID progress" and 53 as a
time pointing "to a careful and natural unfolding of events"  Rapid progress
means rapid progress to my literal mind.  "you are restrained from advancing
because others lack confidence in you" is diametrically opposed to rapid
progress.

Now with that said, in my case the error I appear to have made is assuming
progress translated into results.  #35 seems to have the connotation of the
8 of wands.  Rapid movement of events, which based on the moving line will
then be slammed to a screeching halt.

With any divinatory device I've found I need to keep a record so I can
understand how the hexagram tends to manifest in my life.

Thanks for you comments,

Donna

> -----Original Message-----
> From: owner-hexagram-8@apocalypse.org
> [mailto:owner-hexagram-8@apocalypse.org]On Behalf Of FKegan@aol.com
> Sent: Saturday, September 30, 2000 9:29 PM
> To: hexagram-8@apocalypse.org
> Subject: HEX8: Re: hexagram 35
>
>
> Hi Donna,
>     There is nothing gradual about hexagram 35, gradual progress
> is generally
> associated with 53 the tree growing upon the mountain. 35 is the
> sun rising
> over the Earth, a process which is quick and decisive. The first
> line says
> nothing about any obstruction to that progress, only that if you
> feel turned
> back, stay calm and keep going. It is the first stage of the rising sun,
> things are initiated but there has not yet been any response or
> support. That
> is not resistance, just that it takes time to establish a
> position and get
> support to that position. Seeing the lack of immediate success as a
> contradiction to a hexagram you term gradual progress leaves open the
> question of why would things be gradual if they had such
> immediate response
> and support without doubt?
>       An oracle can always be interpreted as the answer to some other
> question as well, the tough part is deciding when it is that we need that
> other answer and when are we just being so impatient that we move
> on to the
> next option.
> Frank
>
>
> =====
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> from the address subscribed, containing just the word UNSUBSCRIBE.
>
>



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From owner-hexagram-8@apocalypse.org  Sun Oct  1 11:48:34 2000
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Hello Lise,

Just found your website (again) on sabian symbols in relation to the
Hx's.

hello Frank
Could not find your book on amazon,though.


Would be pleased to find out more on this subject. (Where do sabian
symbols origins lie?)
If there's any further books too, please recommend books or links .
Thanks.

De groeten
 Regards

Michael



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From owner-hexagram-8@apocalypse.org  Sun Oct  1 13:41:35 2000
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Subject: Re: HEX8: Projections
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hi jeff,
by projective you mean the I just has the meaning we give to it? do you consider this good,bad,or
indifferent?
i'd love to hear more about how you use the I ching...
as for me,it constantly frustrates me,but i also know that something is there because it's very
uncanny!
diane



__________________________________________________
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Yahoo! Photos - 35mm Quality Prints, Now Get 15 Free!
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From owner-hexagram-8@apocalypse.org  Sun Oct  1 15:41:21 2000
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From: "LiSe" <lise@planet.nl>
To: <hexagram-8@apocalypse.org>
Subject: RE: RE: HEX8: changing lines 
Date: Sun, 1 Oct 2000 21:39:56 +0200
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I like your way of thinking. Personally I have no problems with it, because
I don't think the Yi decides about good or bad, your own actions do. He only
warns, gives advice, or shows things.

LiSe
I Ching, Book of the Moon
www.aheyboer.com
webmaster@aheyboer.com

-----Oorspronkelijk bericht-----
Van: owner-hexagram-8@apocalypse.org
[mailto:owner-hexagram-8@apocalypse.org]Namens yulong@mindspring.com
Verzonden: zaterdag 30 september 2000 19:54
Aan: hexagram-8@apocalypse.org
Onderwerp: Re: RE: HEX8: changing lines

Donna,

>From my some what myopic perspective if the base hexagram says everything is
going well (hexagram 35 is gradual progress) reading line one which says
progress is stopped seems to be a contradiction.

I think what I'm asking is, without at all intending
to be rude, "So what?" So what that it seems to
be a contradiction? Isn't life full of contradictions?
It seems to me that the truly curious thing would
be to find in a book that has survived as long
as the Yi Jing, a situation in which such
contradictions were absent.

Just a thought, really, that you managed to
pique with your earlier post.

Ken


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From owner-hexagram-8@apocalypse.org  Sun Oct  1 15:45:22 2000
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From: "LiSe" <lise@planet.nl>
To: <hexagram-8@apocalypse.org>
Subject: RE: HEX8: Re: hex 11
Date: Sun, 1 Oct 2000 21:44:01 +0200
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Well - I know my own Dutch website where I combine astrology with the Yi,
but I have no idea if that is the one.

LiSe
I Ching, Book of the Moon
www.aheyboer.com
webmaster@aheyboer.com

-----Oorspronkelijk bericht-----
Van: owner-hexagram-8@apocalypse.org
[mailto:owner-hexagram-8@apocalypse.org]Namens Michael Lutzeier
Verzonden: zondag 1 oktober 2000 13:04
Aan: hexagram-8@apocalypse.org
Onderwerp: Re: HEX8: Re: hex 11

Hi Frank,

I am very curious about your work connecting the zodiac with the Hx's.
Can one still find it, somewhere, what is the title of the book or the
website?

I remember a dutch website by ? working on similiar subject.


All the best
Michael



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From owner-hexagram-8@apocalypse.org  Mon Oct  2 01:08:57 2000
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Subject: HEX8: Sabian Symbols
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Hi Michael,
     I haven't checked if it is still with them. The Aries Press is now run 
out of upstate New York, I have their local phone number and address. The 
Sabian Symbols are the creation of Marc Jones, his books on them are 
published and there are a number of current books based on the poetry of some 
of his symbols by Lynda Hill and others by current Sabian Students ( 
http://www.sabian.org/).  The correspondence of the zodiac to the lines of 
the Yi is my own insight.
Frank


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    Hi Donna,
  Thanks for the appreciation. The basic image of 35 is simply the rising 
sun, which progresses day from night real quick, but again as you note, there 
are no great results or even support from that. It is the light that is 
progressing rapidly, everything else takes its own sweet time. The 8 of wands 
(at least in Pamela C. Smith's painting) are on their way down, but still 
flying through the air, a very good equivalent to the rising sun.
     The conclusion this has to the failure "will then be slammed to a 
screeching halt." seems a bit harsh or at least impatient. Things are up in 
the air but flying, what happens next is a matter of further interactions. 
And again, nothing about the first line of 35 says failure, only that the 
lack of immediate response or support is to be taken calmly and without so 
much anxiety.
     Perhaps, this is all beating a dead horse, but as I would say, if its 
dead it won't hurt it much.
Frank


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From owner-hexagram-8@apocalypse.org  Mon Oct  2 01:22:04 2000
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Hi Michael,
     I am again working on my manuscript, actually in Email with a Flemish 
astrologer. It doesn't now exist anywhere outside my computer. It was 
published on the web for a while but not any more. The insight starts simply 
with the correspondence of 1 cancer to the first line of hexagram 3, and on 
around with 1 Aries to the first line of hex 48 and then on to 62 where the 
6th line is 30 Gemini. The rest is based in Pythagorean patterns, basically 
those of the faces of the dice cube for the lines one to six. And then the 
poetry of the Sabian Symbols.
   The rest is just commentary.
All the Best
Frank


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Dear Diane,
        I feel that the I is not a seperate entiity removed from the rest
of the world.
It's intimately connected to us as is everything else. Therefore, when we
use the I, we are in effect using ourselves. It's hard putting it into
words, but I hope this helps. Sure, we've all had great experiences with
the I, just as we've had great experiences with ourselves.
                                                Jeff

Nothing ever becomes real till it is experienced -- even a proverb is no
proverb till
your life has illustrated it. -- John Keats


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From owner-hexagram-8@apocalypse.org  Mon Oct  2 11:28:40 2000
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From: "r2d2" <r2d2@tecmina.com>
To: <hexagram-8@apocalypse.org>
Subject: RE: HEX8: Yi Astrology correspondence
Date: Mon, 2 Oct 2000 17:29:21 -0500
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Hi Frank,

I am quite a beginner in the I Ching but have been very interested in
finding a correlation between it and astrology / Zodiac either Helio or Geo
. Also active in using the Pythagorean Square of 9 and Hexagon Chart .
Can the I Ching be used with such precision aside from the philosophical
side about oracles .
I recently downloaded a German software on trial for 30 days Astrology of
the I Ching by ? Norbert but have not installed it till I know a bit more
what to look for.
I  would appreciate a brief explanation of what Sabian Symbols are.

Regards,

Serge.

-----Original Message-----
From:	owner-hexagram-8@apocalypse.org
[mailto:owner-hexagram-8@apocalypse.org] On Behalf Of FKegan@aol.com
Sent:	Monday, 2 October 2000 0:21
To:	hexagram-8@apocalypse.org
Subject:	HEX8: Yi Astrology correspondence

Hi Michael,
     I am again working on my manuscript, actually in Email with a Flemish
astrologer. It doesn't now exist anywhere outside my computer. It was
published on the web for a while but not any more. The insight starts simply
with the correspondence of 1 cancer to the first line of hexagram 3, and on
around with 1 Aries to the first line of hex 48 and then on to 62 where the
6th line is 30 Gemini. The rest is based in Pythagorean patterns, basically
those of the faces of the dice cube for the lines one to six. And then the
poetry of the Sabian Symbols.
   The rest is just commentary.
All the Best
Frank


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From owner-hexagram-8@apocalypse.org  Mon Oct  2 13:50:36 2000
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Subject: Re: HEX8: Yi Astrology correspondence
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Hi Serge,
     The Sabian Symbols are imaginative images associated with each degree of 
the Zodiac. They were developed in 1923 by the famous astrologer Marc E. 
Jones. From there everything is a matter of opinion and debate.
     In terms of general correspondence, I would suggest that the key insight 
is that statement in Euclid that all circles are similar. Thus anything that 
can be symbolized as a cycle or patterned as a circle can be related one to 
another. How exact or how detailed the correspondence is a matter of personal 
effort. Mathematics is precise and detailed, reality is more fuzzy and 
inexact. There is always the central doubt in any correspondence -- Is this a 
real relationship of the Essence of these systems or just my personal pattern?
      It is possible to do any work with the Yi as exactly as you wish, the 
Yi and the Zodiac are symbolisms that can be related to cycles, although the 
Zodiac is purely a geometrical circle based concept and the Yi is 
fundamentally organized as a rectangle of 6 sets of 10 plus 4.  6 sets of 10 
hexagrams is also 360 lines so the correspondence to the circle can be simply 
established. Again, everything beyond that is a matter of personal choice.
     I do not know anything of the German software you mention, however, I 
assume it could be a useful starting point for your own investigations.
Best of luck in your work!
Frank


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From owner-hexagram-8@apocalypse.org  Mon Oct  2 13:59:25 2000
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Hi Serge,
     The Sabian Symbols are imaginative images associated with each degree of 
the Zodiac. They were developed in 1923 by the famous astrologer Marc E. 
Jones. From there everything is a matter of opinion and debate.
     In terms of general correspondence, I would suggest that the key insight 
is that statement in Euclid that all circles are similar. Thus anything that 
can be symbolized as a cycle or patterned as a circle can be related one to 
another. How exact or how detailed the correspondence is a matter of personal 
effort. Mathematics is precise and detailed, reality is more fuzzy and 
inexact. There is always the central doubt in any correspondence -- Is this a 
real relationship of the Essence of these systems or just my personal pattern?
      It is possible to do any work with the Yi as exactly as you wish, the 
Yi and the Zodiac are symbolisms that can be related to cycles, although the 
Zodiac is purely a geometrical circle based concept and the Yi is 
fundamentally organized as a rectangle of 6 sets of 10 plus 4.  6 sets of 10 
hexagrams is also 360 lines so the correspondence to the circle can be simply 
established. Again, everything beyond that is a matter of personal choice.
     I do not know anything of the German software you mention, however, I 
assume it could be a useful starting point for your own investigations.
Best of luck in your work!
Frank


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From owner-hexagram-8@apocalypse.org  Mon Oct  2 15:18:53 2000
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From: "LiSe" <lise@planet.nl>
To: <hexagram-8@apocalypse.org>
Subject: RE: HEX8: changing lines-Sabian
Date: Mon, 2 Oct 2000 21:17:23 +0200
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Hallo Michael,
The Sabian Society has a beautiful website at www.sabian.org With material
on Marc Edmund Jones (the founder), the Sabian Symbols, a database with
30.000 nativities. And more.
In 1924 Marc Jones took Elsie Wheeler, who was a medium specialized in
seeing things as images, to a park in Balboa. He had prepared 360 cards with
the zodiacal degrees on them. Shuffling them all the time, he handed them
one by one to Elsie, and she described what she saw. He wrote it down on the
card. In one day they made all 360 images. In 'The Sabian Symbols' by Diana
Roche all these original cards are printed.
Usually I am not fond of clearsightedness, because there are innumerable
worthless things done with it. But this proved to be genuine.
Frank Kegan has a different way of combining them with the hexagrams, but
the basic idea is the same, as far as I could see in his description.
Some combinations are like this: 47.2 One is oppressed while at meat and
drink = a group of people who have overeaten .. but many others are
difficult to find out. Since I translate from the Chinese myself though,
there are only few problematic ones left. In the Chinese one finds many
meanings which are not, or only very time-determined, present in most
translations.
I am using the Sabians together with the Yi since 1978 or so. In the
beginning, with Wilhelm as my only Yi, it was often a riddle, but also in
many instances it gave the meaning which I could not find in Wilhelm.
I have a complete (printable) list on my website of all the Symbols in their
original formulation, and another one in combination with the Hx. Most books
about them changed them to fit their own ideas, and I think you cannot do
that with symbols. Then you turn them into pictures.
LiSe
I Ching, Book of the Moon
www.aheyboer.com
webmaster@aheyboer.com

-----Oorspronkelijk bericht-----
Van: owner-hexagram-8@apocalypse.org
[mailto:owner-hexagram-8@apocalypse.org]Namens Michael Lutzeier
Verzonden: zondag 1 oktober 2000 18:53
Aan: hexagram-8@apocalypse.org
Onderwerp: Re: HEX8: changing lines

Hello Lise,

Just found your website (again) on sabian symbols in relation to the
Hx's.

hello Frank
Could not find your book on amazon,though.


Would be pleased to find out more on this subject. (Where do sabian
symbols origins lie?)
If there's any further books too, please recommend books or links .
Thanks.

De groeten
 Regards

Michael



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From owner-hexagram-8@apocalypse.org  Mon Oct  2 15:18:52 2000
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From: "LiSe" <lise@planet.nl>
To: <hexagram-8@apocalypse.org>
Subject: RE: HEX8: changing lines 
Date: Mon, 2 Oct 2000 21:17:21 +0200
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I think this an excellent way of consulting the Yi. I don't think its (his?)
purpose is to tell anybody what to do, but rather to make your own
decisions. Well, you do.
And your English is fine.
I did the consulting always like you do, but only partially, line by line
and all lines. But this opens new perspectives.

LiSe
I Ching, Book of the Moon
www.aheyboer.com
webmaster@aheyboer.com

-----Oorspronkelijk bericht-----
Van: owner-hexagram-8@apocalypse.org
[mailto:owner-hexagram-8@apocalypse.org]Namens Marcus Braga
Verzonden: zaterdag 30 september 2000 15:09
Aan: hexagram-8@apocalypse.org
Onderwerp: Re: HEX8: changing lines

Hi, everybody!

After 15 years listening to my inner Master, I learned that the changing
lines, also may be interpreted as other ways to get a different future.
For example:  If I got the hexagram 1 (Criative) with three changing
lines (1, 3 and 5), I can understand that I have seven ways to follow:
1) If I consider and obey only the advise of the first line, it leads me to
the  hexagram 44;
2) Otherwise, If I only consider (and obey) the advice of the second
changing line (the third), the situation will leads me to the hexagram 10;
3) If I prefer to listen (and obey) the advise for the third changing line
(line 5), now it will leads me to the hexagram 14;
4) But, if I prefer to act considering the advices of the lines 1 and 3,
then the situation wiil changes to the hexagram 6!
5) If I decide to hear the advices of the lines 1 and 5, now the situation
will leads me to the hexagram 50;
6) If I consider the lines 3 and 5, I will get the hexagram 38;
7) Finally, if I consider all the changing lines, it leads me to the
hexagram 64.
Then, I asked to myself what future do I prefer?

I believe that life has so many ways to follow. So, interpreting that
all the lines will always change and the situation will result in only
a future is a big restriction. If you think this way, you are losing all
the possibilities of choice in your destiny. The I Ching is a wise book.
I would like to know the opnion of the others...

(Forgive me for my bad english.)

Marcus Braga

Ultreya y Suseya!
("Forward and Upward!" in the language of Pilgrims...)




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From: "LiSe" <lise@planet.nl>
To: <hexagram-8@apocalypse.org>
Subject: RE: HEX8: Re: specific oracle of hex 35
Date: Mon, 2 Oct 2000 21:17:22 +0200
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Happens so often that I usually do not ask very specific anymore. Something
like 'he knows better than I what I need to know'. But you have to stop
thinking or expecting to get the real valuable answers.
When I want an answer on a specific question, I also try to listen without
any ideas of my own.

LiSe
I Ching, Book of the Moon
www.aheyboer.com
webmaster@aheyboer.com

-----Oorspronkelijk bericht-----
Van: owner-hexagram-8@apocalypse.org
[mailto:owner-hexagram-8@apocalypse.org]Namens Hilary Barrett
Verzonden: maandag 31 juli 2000 1:29
Aan: hexagram-8
Onderwerp: HEX8: Re: specific oracle of hex 35

. But - haven't you ever found that
the I Ching was in fact talking about something more important than what
you'd asked about? (Who else has had this experience?) It's happened to me
just once, I think.



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From: "LiSe" <lise@planet.nl>
To: "Hexagram-8 Mailing List" <hexagram-8@apocalypse.org>
Subject: HEX8: Time in the Yi
Date: Mon, 2 Oct 2000 21:17:21 +0200
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Time is usually seen as past, present and future, but is time in the Yi not
primarily ‘different’ time? So a first hexagram is a different time than a
second hexagram. Not earlier or later, although that might be, but in the
first place other possibilities, other feelings, etc.

LiSe
I Ching, Book of the Moon
www.aheyboer.com
webmaster@aheyboer.com




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Subject: Re: HEX8: changing lines-Sabian
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Hi LiSe,
     The imagery of the Sabian Symbols has been a matter of differing 
opinions. I find the version written as shorthand by Marc and then published 
as the book Sabian Symbols in Astrology are not nearly as useful as the 
longer version which only exists as mimeo lessons since they weren't to 
Marc's liking and so he avoided them. The poetry of the Symbols, like that of 
the Chinese text of the Yi are an attempt to describe the underlying process 
in terms more accessible to the folks of some milieu. I find that it is only 
when several sets of corresponding symbols can be related to their underlying 
geometry that the process comes through and the poetry (as well as its 
limitations) stands out. Using the Rudhyar version of the Sabian Symbols (An 
Astrological Mandala) and Wilhelm line judgments brought forth the intriguing 
note that what was described "humiliation" "misfortune" and "disaster"
 in the Wilhelm corresponded to comments of  great new opportunities and 
personal triumphs of self-expression in the New Age Rudhyar. Then it sunk in 
that the ancient commentary was done for Imperial bureaucrats who avoided 
personal responsibility like the plague and found the notion of having the 
results clearly bear their fingerprints to be a terrible disaster. 

My familiarity with the Chinese text is limited to the translation manuscript 
I worked on with Gia-Fu Feng in the summer of 1974 (and finally got 
copyrighted last year), which shows similar play in its meanings as between 
the various versions of the Sabian Symbols. 

 It is very difficult to move from poetry to underlying process, the words 
easily distract and one's assumptions and context are forever bedeviling the 
effort. However, that is my bias, I find in plane geometry the essence of 
metaphysics, and thus taking various techniques to their underlying Euclidean 
patterns makes the poetry easier to understand and new commentary simpler to 
express.
Frank


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From: "Robert Matusan - Boyler" <boyler@usa.net>
To: <hexagram-8@apocalypse.org>
References: <OFELINGKGCNIDJKGJAFLAEOICBAA.lise@planet.nl>
Subject: Re: HEX8: changing lines 
Date: Tue, 3 Oct 2000 02:15:17 +0200
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Hi LiSe and all,

> I think this an excellent way of consulting the Yi. I don't think its
(his?)
> purpose is to tell anybody what to do, but rather to make your own
> decisions. Well, you do.
> And your English is fine.
> I did the consulting always like you do, but only partially, line by line
> and all lines. But this opens new perspectives.
>
> LiSe
> I Ching, Book of the Moon
> www.aheyboer.com
> webmaster@aheyboer.com

Once, when I was much younger, two friends of mine arguing bitterly about
"Yijing" in my presence, one defending role of "Yijing" in human life, and
the other attacking it. Although I learned by then not to engage in such
fruitless debates, when there is no chance to conciliate such a firm and
different opinions, I couldn't stand not to tell them: "Who knows, maybe
behind the book there is an separate and autonomous intelligence, which is
using its followers for some different (its own) purpose, manipulating with
their emotions, way of thinking, decisions, and of course, everything else
that can evolve from human actions." (In fact in western occultism
supposedly there really is an intelligence responsible for secrets of
"Yijing") Then they persuaded me to ask "Yijing" the question. I was telling
them that such a question has no sense because if it's a separate and
autonomous intelligence which is manipulating humans, it will not admit it,
of course. I was suggesting them to ask a key question which would
inevitable lead to truth (There is a puzzle about two gates, and two
gatekeepers. Each gatekeeper stand in front his gate. One gate leads us to
freedom and life, and the other to death. One of gatekeepers is always
lying, and the other one always speaks the truth. We don't know who is who.
We can ask only one of them only one question, and from received answer we
can find the way out.). Although we couldn't think of the right question,
they persuaded me to ask the normal question in normal way. I reluctantly
did it, and answer was gua 59 with changing line at third place. In Wilhelm
version it states: "He dissolves his self. No remorse." It was pretty clear
and satisfying answer to both of my friends. But the resultant gua was gua
57, and I decided (besides normal traditional procedure) to read the same
line in this gua which stated: "Repeated penetration. Humiliation." Few
hours later my friends again argued about the same thing, and I was telling
them this is what "Yijing" said by "Repeated penetration. Humiliation." And
they both realized it.

Although it was an interesting "experiment" (seen from my standpoint) it was
almost without value because we couldn't think of the key question from the
puzzle. In fact I still can't think of it :o). Anybody? :o)

Wansui!
Boyler





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From owner-hexagram-8@apocalypse.org  Mon Oct  2 22:19:37 2000
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From: Ian J Greely <Ian@tirnanog.org>
To: hexagram-8@apocalypse.org
Subject: Re: HEX8: changing lines 
Date: Tue, 03 Oct 2000 03:15:46 +0100
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The question in the story is "which gate would the other gatekeeper
tell me to use if I want to live. And the answer is always the gate to
death..."

Interesting idea though. To formulate a question in such a way as to
find out the intent of the intelligence behind the IChing. 

>From my experience though it's a rather more difficult concept. Not
only does the book not always tell the "truth" it has a sense of humor
and a sense of it's own, and our, ridiculousness...

In Christianity the presence of these "aids" is recognized but the
capricious nature of the entities behind them is said to negate use.
For myself whilst I like to use the book as an oracle it's thetheir
symmetry of thought in the main hex and the rigidity of right and
wrong (so absent in our modern world) that are the main attraction.

It may not be *right* but it gives me a grid by which I can at least
chart. 

regards,
Ian


On Tue, 3 Oct 2000 02:15:17 +0200, you wrote:

>Hi LiSe and all,
>
>> I think this an excellent way of consulting the Yi. I don't think its
>(his?)
>> purpose is to tell anybody what to do, but rather to make your own
>> decisions. Well, you do.
>> And your English is fine.
>> I did the consulting always like you do, but only partially, line by line
>> and all lines. But this opens new perspectives.
>>
>> LiSe
>> I Ching, Book of the Moon
>> www.aheyboer.com
>> webmaster@aheyboer.com
>
>Once, when I was much younger, two friends of mine arguing bitterly about
>"Yijing" in my presence, one defending role of "Yijing" in human life, and
>the other attacking it. Although I learned by then not to engage in such
>fruitless debates, when there is no chance to conciliate such a firm and
>different opinions, I couldn't stand not to tell them: "Who knows, maybe
>behind the book there is an separate and autonomous intelligence, which is
>using its followers for some different (its own) purpose, manipulating with
>their emotions, way of thinking, decisions, and of course, everything else
>that can evolve from human actions." (In fact in western occultism
>supposedly there really is an intelligence responsible for secrets of
>"Yijing") Then they persuaded me to ask "Yijing" the question. I was telling
>them that such a question has no sense because if it's a separate and
>autonomous intelligence which is manipulating humans, it will not admit it,
>of course. I was suggesting them to ask a key question which would
>inevitable lead to truth (There is a puzzle about two gates, and two
>gatekeepers. Each gatekeeper stand in front his gate. One gate leads us to
>freedom and life, and the other to death. One of gatekeepers is always
>lying, and the other one always speaks the truth. We don't know who is who.
>We can ask only one of them only one question, and from received answer we
>can find the way out.). Although we couldn't think of the right question,
>they persuaded me to ask the normal question in normal way. I reluctantly
>did it, and answer was gua 59 with changing line at third place. In Wilhelm
>version it states: "He dissolves his self. No remorse." It was pretty clear
>and satisfying answer to both of my friends. But the resultant gua was gua
>57, and I decided (besides normal traditional procedure) to read the same
>line in this gua which stated: "Repeated penetration. Humiliation." Few
>hours later my friends again argued about the same thing, and I was telling
>them this is what "Yijing" said by "Repeated penetration. Humiliation." And
>they both realized it.
>
>Although it was an interesting "experiment" (seen from my standpoint) it was
>almost without value because we couldn't think of the key question from the
>puzzle. In fact I still can't think of it :o). Anybody? :o)
>
>Wansui!
>Boyler
>
>
>
>
>
>=====
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Date: Tue, 03 Oct 2000 13:59:32 -0400
To: hexagram-8@apocalypse.org
Subject: Re: HEX8: Time in the Yi
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This is what I was trying to get at, at least
part of what I was trying to get at, by asking
about the appearance of contradictions?
What is contradicting what? or Who is contradicting
whom?

Ken
> Time is usually seen as past, present and future, but is time in the Yi not
primarily ‘different’ time? So a first hexagram is a different time than a
second hexagram. Not earlier or later, although that might be, but in the
first place other possibilities, other feelings, etc.

LiSe
I Ching, Book of the Moon
www.aheyboer.com
webmaster@aheyboer.com




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Date: Tue, 03 Oct 2000 21:00:06 +0100
From: Michael Lutzeier <mlutzeier@planet-interkom.de>
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Hello LiSe, hello Robert , hi all!

 Thank you (heel erg bedankt) for your informations on the origin of sabian
symbols. I downloaded your list and will try them out with my record and my
future oracles.

LiSe wrote:

> Time is usually seen as past, present and future, but is time in the Yi not
> primarily ëdifferentí time? So a first hexagram is a different time than a
> second hexagram. Not earlier or later, although that might be, but in the
> first place other possibilities, other feelings, etc.
>

I can not really understand this, because I always thought (still do) the
YiJing is relying on "time" as a concept of constant flow and therefore change
!? As a mean to see everything from its beginning stadium (corn, semen)
"sprouting" to its final development (a tree, to remain in the picture). Since
every lifeform is under the influence of past, present and future, wasn't the
YiJing developed to find the formulas of change in this irreversable string of
time? The origins seem to lie in astronomic and geomantic investigation.
In my opinion every time can bear different emotions and sure different
possibilities, that is corresponding to the different places of the lines.

I personally use the first Hx and its lines more than the second, and i quit
from seeing the second as lying in the future. But I do see the first as sort
of a "base",so connecting it with the present or near past. I also see the
transitional or "via"-Hx lines happening, both the one "coming in" and the
line "moving on", as it was explained recently (by ?). One can also see the
very present by changing the lines in the nucleusHx and then reading the lines
of the resulting Hx. A. Olivier calls this "focus" and I think it works.
The one thing I'm not so sure about and often tends too confuse me is the the
topic R. Boyler brought up: reading the resulting Hx's line as an outcome!
Richard Wilhelm strongly denies reading them... Can somebody contribute to
that?

Interpreting line 3 of Hx 59: dissolving oneself in order to follow whatever
furthers the work (ca.Jou tsung hwa) means the YiJing is capable of giving
everybody the answer he/she needs. And takes no harm by that. And doesn't not
show any personality or tries to influence, because its person is dissolved.
If it has one... I think this was an excellent answer to quiet your friends,
Robert. By the way: Personare in latin means sth like "to sound through".


Finding the key question reminds me of douglas adams's machine finding the
answer - it was some 2digit-number- but it took some generations to find it
and so the question itself got lost somehow, and so they started all over
again to find the question ... :-))

all the best michael





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Subject: RE: RE: HEX8: changing lines 
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Ken,

life is full of contridictions as well as cognitive dissonance.  I'm sure
the answer is that the I-Ching is still shrouded in language and thoughts
that date from far in the past and a very different culture than 21C high
tech Anerica.  It's strange that I've never found the tarot to contradict..
Part of what I was hoping to gain by participating in this list was to be
able to increase my level of knowledge and understanding about the I-Ching.
After reading and studying the tarot for 14 years I understand shades of
meaning and when and how to interpret most cards and readings.  I quite
obviously don't have that level of knowledge about the I-Ching and the
structure of a reading which seemed to be hexagram through changing line to
new hexagram seemed to be a linear process that didn't always hold true.
What I've been hearing  people on this list say is that it isn't linear,
that sometimes one changing line will take you here, sometimes you read
things in reverse, etc, and that was the level of input I had been seeking.

Thanks,

Donna



> -----Original Message-----
> From: owner-hexagram-8@apocalypse.org
> [mailto:owner-hexagram-8@apocalypse.org]On Behalf Of LiSe
> Sent: Sunday, October 01, 2000 11:40 AM
> To: hexagram-8@apocalypse.org
> Subject: RE: RE: HEX8: changing lines
>
>
> I like your way of thinking. Personally I have no problems with
> it, because
> I don't think the Yi decides about good or bad, your own actions
> do. He only
> warns, gives advice, or shows things.
>
> LiSe
> I Ching, Book of the Moon
> www.aheyboer.com
> webmaster@aheyboer.com
>
> -----Oorspronkelijk bericht-----
> Van: owner-hexagram-8@apocalypse.org
> [mailto:owner-hexagram-8@apocalypse.org]Namens yulong@mindspring.com
> Verzonden: zaterdag 30 september 2000 19:54
> Aan: hexagram-8@apocalypse.org
> Onderwerp: Re: RE: HEX8: changing lines
>
> Donna,
>
> From my some what myopic perspective if the base hexagram says
> everything is
> going well (hexagram 35 is gradual progress) reading line one which says
> progress is stopped seems to be a contradiction.
>
> I think what I'm asking is, without at all intending
> to be rude, "So what?" So what that it seems to
> be a contradiction? Isn't life full of contradictions?
> It seems to me that the truly curious thing would
> be to find in a book that has survived as long
> as the Yi Jing, a situation in which such
> contradictions were absent.
>
> Just a thought, really, that you managed to
> pique with your earlier post.
>
> Ken
>
>
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Subject: HEX8: interpreting number 7 the army
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Dear list,

Of all the hexagrams number 7 baffles me for how to apply it to a personal
situation.  I'd love to hear what others do with it when they receive it in
a ready.

Thanks,

Donna



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> Dear list,
> 
> Of all the hexagrams number 7 baffles me for how to apply it to a personal
> situation.  I'd love to hear what others do with it when they receive it in
> a ready.
> 
> Thanks,
> 
> Donna
> 

Hi Donna,

If you allow me, I've been connecting some dots on your comments and 
questions and you had mentioned, among other things, you number of 
years of experience in the Tarot. Maybe I am incorrect in my 
assumption that that same experience is biasing your judgement and 
attitude towards the Yi and make you look at it as a somewhat similar 
tool for divination/advise purposes. If am incorrect, please 
disregard this note.

However, if there is some truth in my assumption, I can tell you from 
experience that the two systems are very different and require a 
completely different approach when it comes to interpreting answers.

In the Tarot you have a set of 78 cards with a more or less fix set 
of attributes related to each card, the interpretation of which, in 
the combination of the cards of any given reading, will give you the 
sought after answer.

In the I Ching, obviously, you have a set of 64 Hexagrams with also a 
set of more or less fixed attributes, if taken individualy, but, it 
doesn't stop there. You must also consider quite a few other 
variables. For example, in the I Ching you have a total of 384 
individual lines, that in the context of an "asked question/answer 
given" have the weight, in my humble opinion, of any card of the 
Tarot. This alone, and the potential of getting any one of those 
lines (be it none, one or more), in any given cast of an Hexagram, 
gives you a richness of data that is, again IMHO, impossible to 
approach in the same way the Tarot is. I could go on and on listing 
other variables but, I think that for the point am trying to make, 
this is enough.

This is why, I believe, the consultation of the I Ching is more 
geared to individual use and serious study as opposed to the Tarot, 
which I personally see as a more "popular" tool for divination and  
its marketability. Now, am not debating and/or comparing here the 
accuracy of any of these systems or the level of difficulty needed 
for their interpretation.

I could have saved you the pain of boring you with all of the above 
by just saying:

It is impossible to interpret ANY Hexagram outside the context of an 
specific question or situation. Furthermore, since "a personal 
situation" is such a broad definition, nobody but yourself can 
honestly provide you with an answer to your question. Of course, I 
(or anyone, for that matter) can give you MY interpretation of the 
image of the hexagram, but, it would be completely hollow for your 
purposes.

This, of course, is my very subjective opinion. However, I hope you 
find some help in it.

Cheers!

Luis Andrade


    _                    _ 
   /_\   __ _ _   _  ___| |
  //_\\ / _` | | | |/ _ \ |
 /  _  \ (_| | |_| |  __/ |
 \_/ \_/\__, |\__,_|\___|_|
           |_|             


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Donna-
The modern associations we have for [standing] armies really get in the
way of understanding this Gua.  It might help to use the term Militia or
Reserves instead, or to think of the Swiss Army, complete with the Swiss
policy of neutrality.  Then you're looking at the health of the
population as its chief strength, and personally, at the readiness of
your reserves to meet the situation's exigencies.
B



 
> Of all the hexagrams number 7 baffles me for how to apply it to a personal
> situation.  I'd love to hear what others do with it when they receive it in
> a reading.


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From: "Hilary Barrett" <hj-barrett@lineone.net>
To: "hexagram-8" <hexagram-8@apocalypse.org>
Subject: HEX8: Re interpreting number 7
Date: Thu, 3 Aug 2000 21:31:51 +0100
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Dear Donna,
In your library of I Ching books, do you have Alfred Huang's 'complete I
Ching'? (It's quite new, and very good.) He calls Hexagram 7 'Multitude',
and says:
'In ancient China, there was no special group of people maintained as an
army, nor a specific class called soldiers. At any time, peasants and
soldiers were combined into one group. In ordinary times, peasants worked in
the fields, and in the slack farming season they were given military
training. Only during wartime were they called to defend their country. The
ancients thought that keeping an army would cause trouble.' So the
constituent trigrams indicate 'that military strength should not be stored
in the army but in the multitude of people, as water is stored in the
earth.'
Personally, I've rarely received this one - when I have, I think it's been
about
strength and preparedness rather than aggression. And it's also
about your capacity to lead. It really depends - as with any hexagram - on
what question it's answering.
All best wishes,
Hilary




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Hello Luis,

I just read your input to Donna and wanted to compliment you or your
analysis or interpretation.  I actually agree strongly with you.  I agree
that it is in the eye of the user using the I-Ching to be able to fully
interpret their answer and to be able to understand and apply it to their
situation...Actually not everyone will always preceive the answer the same.

Sarah
----- Original Message -----
From: Aquel <landrade@voicenet.com>
To: <hexagram-8@apocalypse.org>
Sent: Wednesday, October 04, 2000 9:14 AM
Subject: Re: HEX8: interpreting number 7 the army


> > Dear list,
> >
> > Of all the hexagrams number 7 baffles me for how to apply it to a
personal
> > situation.  I'd love to hear what others do with it when they receive it
in
> > a ready.
> >
> > Thanks,
> >
> > Donna
> >
>
> Hi Donna,
>
> If you allow me, I've been connecting some dots on your comments and
> questions and you had mentioned, among other things, you number of
> years of experience in the Tarot. Maybe I am incorrect in my
> assumption that that same experience is biasing your judgement and
> attitude towards the Yi and make you look at it as a somewhat similar
> tool for divination/advise purposes. If am incorrect, please
> disregard this note.
>
> However, if there is some truth in my assumption, I can tell you from
> experience that the two systems are very different and require a
> completely different approach when it comes to interpreting answers.
>
> In the Tarot you have a set of 78 cards with a more or less fix set
> of attributes related to each card, the interpretation of which, in
> the combination of the cards of any given reading, will give you the
> sought after answer.
>
> In the I Ching, obviously, you have a set of 64 Hexagrams with also a
> set of more or less fixed attributes, if taken individualy, but, it
> doesn't stop there. You must also consider quite a few other
> variables. For example, in the I Ching you have a total of 384
> individual lines, that in the context of an "asked question/answer
> given" have the weight, in my humble opinion, of any card of the
> Tarot. This alone, and the potential of getting any one of those
> lines (be it none, one or more), in any given cast of an Hexagram,
> gives you a richness of data that is, again IMHO, impossible to
> approach in the same way the Tarot is. I could go on and on listing
> other variables but, I think that for the point am trying to make,
> this is enough.
>
> This is why, I believe, the consultation of the I Ching is more
> geared to individual use and serious study as opposed to the Tarot,
> which I personally see as a more "popular" tool for divination and
> its marketability. Now, am not debating and/or comparing here the
> accuracy of any of these systems or the level of difficulty needed
> for their interpretation.
>
> I could have saved you the pain of boring you with all of the above
> by just saying:
>
> It is impossible to interpret ANY Hexagram outside the context of an
> specific question or situation. Furthermore, since "a personal
> situation" is such a broad definition, nobody but yourself can
> honestly provide you with an answer to your question. Of course, I
> (or anyone, for that matter) can give you MY interpretation of the
> image of the hexagram, but, it would be completely hollow for your
> purposes.
>
> This, of course, is my very subjective opinion. However, I hope you
> find some help in it.
>
> Cheers!
>
> Luis Andrade
>
>
>     _                    _
>    /_\   __ _ _   _  ___| |
>   file://_\\ / _` | | | |/ _ \ |
>  /  _  \ (_| | |_| |  __/ |
>  \_/ \_/\__, |\__,_|\___|_|
>            |_|
>
>
> =====
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> from the address subscribed, containing just the word UNSUBSCRIBE.
>



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From: "Donna Fitzgerald" <dfitz@newgrange.org>
To: <hexagram-8@apocalypse.org>
Subject: RE: HEX8: Re interpreting number 7
Date: Wed, 4 Oct 2000 19:11:12 -0700
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Hilary,

I don't have the book you mentioned in my collection, though I will
definitely pick it up (what's one more added to the 10  I already own :-).
I've always had the feeling that the reason I get this one so often is that
so much of my work revolves around my role as leader, within my projects and
within my professional community, but some nuance has always escaped me.

'that military strength should not be stored in the army but in the
multitude of people, as water is stored in the
 earth.'  I love that line since it can be rewritten to say "the strength of
the organization resides not in the company itself but in it's employees"

I could also make some interesting parallels with number 7 being an even
closer fit with a community of practice which is a group of people who come
together voluntarily for a purpose.

Thanks for your on-target input as always Hilary.

Donna



> -----Original Message-----
> From: owner-hexagram-8@apocalypse.org
> [mailto:owner-hexagram-8@apocalypse.org]On Behalf Of Hilary Barrett
> Sent: Thursday, August 03, 2000 12:32 PM
> To: hexagram-8
> Subject: HEX8: Re interpreting number 7
>
>
> Dear Donna,
> In your library of I Ching books, do you have Alfred Huang's 'complete I
> Ching'? (It's quite new, and very good.) He calls Hexagram 7 'Multitude',
> and says:
> 'In ancient China, there was no special group of people maintained as an
> army, nor a specific class called soldiers. At any time, peasants and
> soldiers were combined into one group. In ordinary times,
> peasants worked in
> the fields, and in the slack farming season they were given military
> training. Only during wartime were they called to defend their
> country. The
> ancients thought that keeping an army would cause trouble.' So the
> constituent trigrams indicate 'that military strength should not be stored
> in the army but in the multitude of people, as water is stored in the
> earth.'
> Personally, I've rarely received this one - when I have, I think it's been
> about
> strength and preparedness rather than aggression. And it's also
> about your capacity to lead. It really depends - as with any hexagram - on
> what question it's answering.
> All best wishes,
> Hilary
>
>
>
>
> =====
> 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: "LiSe" <lise@planet.nl>
To: "Hexagram-8 Mailing List" <hexagram-8@apocalypse.org>
Subject: HEX8: Fw: interpreting number 7 the army
Date: Thu, 5 Oct 2000 08:28:52 +0200
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It seems that Outlook express sent this to Donna personally instead of the list, so I send it again.
LiSe
Book of the moon
www.aheyboer.com
webmaster@aheyboer.com
----- Original Message ----- 
From: "Postmaster AHeyboer" <postmaster@aheyboer.com>
To: "Donna Fitzgerald" <dfitz@newgrange.org>
Sent: Wednesday, October 04, 2000 8:07 PM
Subject: Re: interpreting number 7 the army


> Hex.7 is not only an army but also 'organizing', especially talents and
> assets. The character Shi means army, teacher, to teach, master, tutor, a
> model or example, to pattern of model after another, and a specialist
> (especially music, painting, divining or medicine). For becoming a
> specialist, one has to organize knowledge and specialize like the divisions
> of an army, one has to be a good leader of one's own legion, which consists
> of knowledge, intelligence, talent and so on.
> Bottom line: act with discipline, or organize with structure.
> Line 2: live in the center of what you do or make (being 'one' with a
> business or whatever is the best way of making it great)
> Line 3: Be critical of what you use or learn etc., like outdated
> information, bad material.
> Line 4: A (or your) army needs relaxation too. Discipline cannot endure
> without pause, make an balance.
> Line 5: Do not act rigid, take chances when they appear, do not depend too
> much on rules, stay versatile.
> Top line: the things you accomplish have the same value you have. If you are
> great, you can accomplish great things, if you are small, you achieve only
> small things.
> 
> Luis Andrade was right when he said one cannot interpretate an answer for
> someone else. But if you know all the things a hexagram stands for, you can
> choose what bears reference to your question.
> It is not that different from Tarot: when you see the whole image, your
> intuition reacts to it.
> 
> LiSe
> Book of the moon
> www.aheyboer.com
> webmaster@aheyboer.com
> ----- Original Message -----
> From: "Donna Fitzgerald" <dfitz@newgrange.org>
> To: <hexagram-8@apocalypse.org>
> Sent: Wednesday, October 04, 2000 5:03 PM
> Subject: HEX8: interpreting number 7 the army
> 
> 
> Dear list,
> 
> Of all the hexagrams number 7 baffles me for how to apply it to a personal
> situation.  I'd love to hear what others do with it when they receive it in
> a ready.
> 
> Thanks,
> 
> Donna
> 
> 
> 
> =====
> 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: "LiSe" <lise@planet.nl>
To: "Hexagram-8 Mailing List" <hexagram-8@apocalypse.org>
Subject: Fw: HEX8: Time in the Yi
Date: Thu, 5 Oct 2000 08:31:07 +0200
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This one was sent by mistake to Michael instead of the list, so I send it again.
I will have to check all my mails, if Outlook Express did this often.
LiSe
Book of the moon
www.aheyboer.com
webmaster@aheyboer.com
----- Original Message -----
From: "Postmaster AHeyboer" <postmaster@aheyboer.com>
To: "Michael Lutzeier" <mlutzeier@planet-interkom.de>
Sent: Wednesday, October 04, 2000 8:44 PM
Subject: Re: HEX8: Time in the Yi


> When the Yi talks about time, he uses a character which means *season*. For farmers, like the Zhou people of King Wen,  the most
> important *time*. Every year has its seasons, every day too: morning, midday etc. I do not think the Yi is interested in first -
> earlier - later - future and such things. If one does something, the *season* is the important thing. Sow when it is the time for
> sowing, rest when it is the time for rest. Nature does not think about sowing coming before harvest. She sows when it is the right
> time, she harvests ditto.
> The Yi tries to make you like nature, living instead of thinking linear.
> Living is round, in cycles and seasons. Animals do not know *today and tomorrow*, they only know *now*. To become circular (at
least
> as much as we moderns can) is the big value the Yi can give you. Your intuition is circular (or uses seasons), it is not linear.
> Linear thinking can solve many problems, but the Yi is especially for the problems one cannot solve linear.
>
> LiSe
> Book of the moon
> www.aheyboer.com
> webmaster@aheyboer.com
>
> ----- Original Message -----
> From: "Michael Lutzeier" <mlutzeier@planet-interkom.de>
> To: <hexagram-8@apocalypse.org>
> Sent: Tuesday, October 03, 2000 10:00 PM
> Subject: Re: HEX8: Time in the Yi
>
> Hello LiSe, hello Robert , hi all!
> LiSe wrote:
> > Time is usually seen as past, present and future, but is time in the Yi
> not
> > primarily *different* time? So a first hexagram is a different time than a
> > second hexagram. Not earlier or later, although that might be, but in the
> > first place other possibilities, other feelings, etc.
> >
> I can not really understand this, because I always thought (still do) the
> YiJing is relying on "time" as a concept of constant flow and therefore
> change!? As a mean to see everything from its beginning stadium (corn,
> semen)
> "sprouting" to its final development (a tree, to remain in the picture).
> Since every lifeform is under the influence of past, present and future,
> wasn't
> the YiJing developed to find the formulas of change in this irreversable
> string
> of time? The origins seem to lie in astronomic and geomantic investigation.
> In my opinion every time can bear different emotions and sure different
> possibilities, that is corresponding to the different places of the lines.
>
>
>



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Date: Thu, 05 Oct 2000 11:14:18
Subject: HEX8: I Ching Questionnaire
From: steve@fortstudy.win-uk.net (Steve Moore)
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Hi All,

Recently I've been helping Stephen Karcher (co-translator with
Rudolf Ritsema of the Eranos I Ching, author of "How to Use the I
Ching", etc.) in compiling a questionnaire intended to find out
more about what sort of people use the I Ching in the West, how
they use it, what they feel about it, and so on. Over the next few
months this will be posted on various email lists, distributed at
conferences and lectures, with journals, and so on (the
Questionnaire's already appeared on Ray Langley's I Ching list, so
apologies to anyone who's already seen it there).

It's a long questionnaire, and all the questions are optional, but
we'd very much appreciate seeing answers from anyone who'd care to
take the time to fill it in. Please read the introduction below
before starting to answer.

WHERE TO SEND THE ANSWERS: While I'd be happy to see discussion of
the form of the Questionnaire on the list, some of the questions
(all of which, as I said, are optional) do ask for private
information you may not care to share in public. PLEASE SEND
ANSWERS TO THE QUESTIONNAIRE DIRECTLY TO ME, NOT TO THE LIST, at:

        steve@fortstudy.win-uk.net
        
I'll then forward responses to Stephen Karcher.

All responses would be very greatly appreciated. Thanks from both
Stephen and myself for your time and interest.

All the best,

Steve Moore
******************************************************************

Change in the West

I Ching User Survey

This is an in-depth survey conducted under the auspices of the
Scientific-Medical Network by a group of people who use, think
about, write about, interpret, teach or study the I Ching (Yijing),
usually called Change or the Classic of Change. We would like
to know how Change is moving in the west, the sorts of people
who use it, how they use it, how they think about what they do
and the effect it has on them.

All questions are optional, and there's no obligation to answer
everything. Answer only those you wish to, at whatever length
seems appropriate, and feel free to add your own comments, opinions
and insights. If you choose to answer our questions, thank you.
Your response is greatly appreciated.

A NOTE ON PRIVACY. All responses to this survey will be treated
with complete confidentiality. A summary of the results of this
survey will be made public, but this will include neither names
nor personal details. The survey is neither market research nor
a profit-making venture, and no details will be passed to outside
businesses or organizations.


A. ABOUT YOU

1. Name?

2. Gender?   

3. Country and city/town where you live?

4. Age?

5. Sexual preferences?

6. Occupation/Work?

7. Education (formal and alternative)?

8. Are you involved in the arts? 
        If so, please mention your major interests.

9. Are you or were you a follower of an organized religion?
        If so, please specify.

10. Are you involved in other spiritual practices (e.g, yoga,
meditation, etc.)?
        If so, please specify.

11. Do you speak/read any languages other than English?
        If so, please list.

12. Have you travelled in other countries?
        If so, please list.

13. Have you ever been involved in psychotherapies?  
       If so, which?

14. Have you ever had a near-death experience, spiritual crisis
or conversion-experience?

15. Do you or have you used psychotropic substances?

16. Is your life:
        Happy?
        Troubled?
        In transition?
        Are you mourning?
        Are there great events pending?
        Other?

B. HOW DID YOU LEARN ABOUT THE I CHING?

1. Approximately how long have you used or studied the I Ching?

2. How did you first learn about the I Ching as a divinatory method
you could use?

3. What were the circumstances in which you first used the I Ching?

4. What was the impact on you of your first use of the I Ching?

5. What was the question and answer of the most impressive reading
you can remember receiving from the I Ching?

6. Did you take classes or did you learn by yourself?

7. Did anyone mentor you in learning to use the I Ching?
        If so, what was your relationship with that person?

8. What did the I Ching connect with in your own experience?

9. What kind of difficulties did you have understanding the I
Ching?

10. What kinds of western (and eastern) thought helped you to
 understand the I Ching?

11. At this point, what would be helpful to you in furthering
your understanding and ability to use the I Ching?

C. HOW DO YOU USE THE I CHING?

1. On average, how often do you consult the I Ching?

2. Does the frequency of your use notably vary?
        If so, can you discern any pattern or significance in
these variations?

3. About which area of your life do you most frequently consult
the I Ching?
        Personal Relationships and Conflicts
        Business
        Health
        Spiritual/personal development
        Creative work
        Predicting the future
        Other

4. What is your preferred medium of consulting the I Ching (e.g.,
stalks, coins, marbles, stick dice, computer program, ba qian)?

5. Do you engage in any ritual procedures as part of using the
I Ching?
        If so, what are they?
        What do you believe the role of these rituals to be?

6. Do you or have you ever used the I Ching as a regular spiritual
practice?
        If so, how?

7. Which translations or versions of the I Ching do you prefer?

8. Do you use any other texts to help you interpret a reading?
        If so, please specify.

9. Do you consider using and interpreting the I Ching:
        Easy
        Difficult
        Somewhere in between
        Other

10. Do you consider the I Ching to be right:
        All of the time
        Most of the time
        Occasionally
        Rarely

11. Do you prefer to interpret the answer yourself or to have
someone else work with you?

12. Have you ever consulted a professional I Ching diviner/interpreter?

13. Do other people know that you consult the I Ching?

14. Do you use the I Ching professionally (consultation, lectures,
teaching)? 

15. Do you use the I Ching in your creative work? 
        How?

16. Do you use any other form of divination in addition to the
I Ching?
        If so, please specify.

17. Do you use the I Ching more or less frequently than other
divinatory tools?

18. If you use other forms of divination, do you consider the
I Ching:
        Better
        Worse
        Just different

D. WHAT DO YOU FEEL ABOUT THE I CHING?

1. How important is the I Ching to you?

2. In general, how seriously do you take the answers you receive
from the I Ching?

3. Do you think the I Ching 'works':
        Always
        Usually
        Sometimes
        Never

4. What does it, or would it, mean for you to say that the I Ching
'works'?

5. What are you looking for when you consult the I Ching?

6. What/who do you imagine to be answering your questions?

7. Do you have a responsibility to the answers? 
        If so, please describe it.

8. When you are confused about an answer what do you do?

9. What do you think the I Ching was made for?

10. Where do you think the I Ching came from?

11. Who knows you use the I Ching?
        How do they feel about it?

12. Do others in your circle of friends and relations use the
I Ching?

13. What role does the I Ching play in your relational, work,
or family life?

14. Do you ever use the I Ching to help or guide in a relationship?

15. Does your use of the I Ching ever cause problems for you in
your relationships?

16. Do you feel:
        That you control the events in your life?
        That your life is controlled by outside events?
        Somewhere in between

E. HAS THE I CHING CHANGED YOUR LIFE?

1. Has the I Ching affected your life?
        If so, how?

2. How do you apply the I Ching in your life?

3. Have you been healed through using the I Ching? 
        How?

4. Do you have any experiences in using the I Ching to educate
or to heal people?

5. Do you have any experience in using the I Ching to predict
future events? 
        Did it work?

6. How can the I Ching help western people?

7. How do you think the I Ching affects the western mind?

8. If you wish, please describe some interesting experience/s
you had using the I Ching.

F. WHAT ABOUT THE I CHING?

1. What do you feel is the basic effect of the I Ching on you?

2. Do you (choose one or several):
        Trust the I Ching?
        Believe the I Ching?
        Talk with the I Ching?
        Personify the I Ching?
        Follow the I Ching?
        Argue with the I Ching?
        Love the I Ching?
        Reverence the I Ching?
        Worship the I Ching?
        Honour the I Ching?
        Live with the I Ching?
        Keep the I Ching on the shelf for important decisions?

3. Does the I Ching give you specific advice?
        What happens when you follow this advice?
        What happens when you don't?

4. Is the I Ching always objective and impartial?

5. Are your feelings for/about the I Ching ever ambivalent? 
        If so, how?

6. Can you overuse or misuse the I Ching? 
        How?

7. Can the I Ching harm you?

8. Can the I Ching be used in an evil way, or for a bad end?
        If so, how?

9. Have you ever been angry at the I Ching?

10. What do you NOT like about the I Ching?

11. Is there anything missing from the I Ching?

12. Would you choose the I Ching as one of three books to take:
        To a desert island?
        On a dangerous journey?
        In a spiritual retreat?
         If so, why?

G. STUDYING THE I CHING

1. Apart from divination, which other aspects of the I Ching interest
you?
        History of the I Ching?
        Philosophy of the I Ching?
        Cosmology of the I Ching?
        Relation of the I Ching to other Chinese systems (e.g.,
Taoism, Confucianism)?
        Relation of the I Ching to western thought and systems?
        Using the I Ching as a spiritual practice?
        Other?

2. Do you feel that these other aspects are more or less important
than divination?

3. Do you feel that studying these other aspects helps you understand
the answers you receive from the I Ching?

4. Have you attended lectures or courses on the I Ching?
        If so, how did you evaluate them?

4. Do you feel that the I Ching is more:
        A Chinese system?
        A universal system?

5. Approximately how many books on the I Ching do you own?

F. FINALLY

1. Any further comments or thoughts?



Thank you for your response!






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From owner-hexagram-8@apocalypse.org  Thu Oct  5 11:59:19 2000
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Date: Thu, 05 Oct 2000 09:21:31 -0400
To: hexagram-8@apocalypse.org
Subject: Re: Fw: HEX8: Time in the Yi
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LiSe,

Are you familiar with a little volume of speeches
given by Joseph Needham at the Chinese University
of Hong Kong in 1981 entitled Science in Traditional
China? The last piece in the book is about attitudes
related to time. You might find it of interest.

Best,

Ken
hexagram-8@apocalypse.org wrote:
> This one was sent by mistake to Michael instead of the list, so I send it again.
I will have to check all my mails, if Outlook Express did this often.
LiSe
Book of the moon
www.aheyboer.com
webmaster@aheyboer.com
----- Original Message -----
From: "Postmaster AHeyboer" 
To: "Michael Lutzeier" 
Sent: Wednesday, October 04, 2000 8:44 PM
Subject: Re: HEX8: Time in the Yi


> When the Yi talks about time, he uses a character which means *season*. For farmers, like the Zhou people of King Wen,  the most
> important *time*. Every year has its seasons, every day too: morning, midday etc. I do not think the Yi is interested in first -
> earlier - later - future and such things. If one does something, the *season* is the important thing. Sow when it is the time for
> sowing, rest when it is the time for rest. Nature does not think about sowing coming before harvest. She sows when it is the right
> time, she harvests ditto.
> The Yi tries to make you like nature, living instead of thinking linear.
> Living is round, in cycles and seasons. Animals do not know *today and tomorrow*, they only know *now*. To become circular (at
least
> as much as we moderns can) is the big value the Yi can give you. Your intuition is circular (or uses seasons), it is not linear.
> Linear thinking can solve many problems, but the Yi is especially for the problems one cannot solve linear.
>
> LiSe
> Book of the moon
> www.aheyboer.com
> webmaster@aheyboer.com
>
> ----- Original Message -----
> From: "Michael Lutzeier" 
> To: 
> Sent: Tuesday, October 03, 2000 10:00 PM
> Subject: Re: HEX8: Time in the Yi
>
> Hello LiSe, hello Robert , hi all!
> LiSe wrote:
> > Time is usually seen as past, present and future, but is time in the Yi
> not
> > primarily *different* time? So a first hexagram is a different time than a
> > second hexagram. Not earlier or later, although that might be, but in the
> > first place other possibilities, other feelings, etc.
> >
> I can not really understand this, because I always thought (still do) the
> YiJing is relying on "time" as a concept of constant flow and therefore
> change!? As a mean to see everything from its beginning stadium (corn,
> semen)
> "sprouting" to its final development (a tree, to remain in the picture).
> Since every lifeform is under the influence of past, present and future,
> wasn't
> the YiJing developed to find the formulas of change in this irreversable
> string
> of time? The origins seem to lie in astronomic and geomantic investigation.
> In my opinion every time can bear different emotions and sure different
> possibilities, that is corresponding to the different places of the lines.
>
>
>



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In a message dated 10/4/00 10:25:27 AM Eastern Daylight Time, 
dfitz@newgrange.org writes:

<< After reading and studying the tarot for 14 years I understand shades of
 meaning and when and how to interpret most cards and readings.  I quite
 obviously don't have that level of knowledge about the I-Ching and the
 structure of a reading which seemed to be hexagram through changing line to
 new hexagram seemed to be a linear process that didn't always hold true.
 What I've been hearing  people on this list say is that it isn't linear,
 that sometimes one changing line will take you here, sometimes you read
 things in reverse, etc, and that was the level of input I had been seeking.
  >>
I wonder if others who have experience of both Tarot and I Ching would 
comment on their experiences. I have been studying Chinese philosophy for 
more than 20 years but have always had trouble getting meaningful answers 
from the I. Lately I have been studying it more seriously and getting better 
results. But the Tarot still speaks more clearly and gives fuller answers. 
And this despite not being particularly enthused by western occultism.
What do others find using Tarot and I Ching?



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Subject: Re: HEX8: interpreting number 7 the army
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>
> Of all the hexagrams number 7 baffles me for how to apply it to a
personal
> situation.  I'd love to hear what others do with it when they
receive it in
> a ready.
>
> Thanks,
>



Hi Donna,



As with any hexagram it can mean many things, depending on your
question.

It is certainly not to do with your capacity to lead as somebody is
suggesting,
rather it has to do with your capacity to be led by others.
The issue of leadership is the theme of the next hexagram, nr 8.

Nr 7 is the ordinary soldier, who obeys the orders. It is even more
humble than hexagram nr 15 which is very similar to nr 7.

So, if you get nr 7 in a reading it may mean you should listen to
others in the matter at hand. Moving on your own authority will mean
dead, as is indicated in a few of the moving lines.


On a more personal level it has to do with your centering, your
grounding in the body. Hex 7 has only one yang line in the second
position. So it has to do with being present in your second chakra,
the navel or hara. In the Eastern martial arts warriors were always
taught to be in their hara. If you are fighting from the head, your
defeat is certain.
So, if you get nr 7 in a reading it may also indicate that you have
lost touch with your being, that you are out of center..



All the best,

Danny

http://www.ping.be/icrea





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From owner-hexagram-8@apocalypse.org  Fri Oct  6 06:33:45 2000
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From: "Hilary Barrett" <hj-barrett@lineone.net>
To: "hexagram-8" <hexagram-8@apocalypse.org>
Subject: HEX8: Re: interpreting number 7 (and 8)
Date: Sat, 5 Aug 2000 11:38:47 +0100
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Hi Danny and all,
    Well, at least we agree that hexagrams' meanings depend on the question!
I'm the one who mentioned that Hexagram 7 was associated with the capacity
to lead. I rather think we have very different views of Hexagram 8 as well,
which for me is to do with choosing where you belong.
    But I'm not the only one who thinks Hexagram 7 is to do with the
capacity
for leadership (amongst other things, of course). So do Alfred Huang,
Richard Wilhelm, Stephen Karcher - and the author of the Commentary on the
Judgements (T'uan Chuan), who was presumably looking at the reference to a
'person of noble spirit' in the Judgment itself - or the actual Name of the
hexagram, which has the connotations of model, master, leader, teacher. So I
think that saying it's 'certainly not to do with your capacity to lead' is a
bit strong... .
    IMHO, the words of the I Ching itself take precedence over the chakra
system in interpreting it. I don't mean that the I Ching's correspondences
with other cultures aren't relevant, just that its texts should not be
ignored in order to make it fit with another system. Conclusions drawn from
the positions of the lines also need to be tested against the texts - the
interrelationships of the lines are quite complex, and their significance
isn't always what you'd expect. (By the way, my background is in literary
interpretation - this probably explains why I get hot under the collar in
defence of original texts. Please make allowances!) I don't know much about
chakras or martial arts, but it seems to me that what you say about these
doesn't actually contradict the standard reading of the hexagram.
    The leadership and the resources that follow can both be part of the
same individual - it is possible to receive this hexagram without being
called on to lead other people. Like other hexagrams dealing with
relationships, it can apply to relationships within a person as well as
between people. The moving lines you receive will help you to determine
precisely where you are in this broader situation: at the extremes, line 1
isn't leading, line 6 is. (The message of individual lines is not to be
conflated with the message of the hexagram itself.)
    What does anyone else think - about this hexagram, and the usefulness of
other systems of thought in understanding the I Ching? If there is an
authority, is it in all the original texts, or just the oldest ones, or
outside the book altogether? (I would include systems of interpreting line
positions that don't fit with the original names & texts in 'outside the
book'.) You know what I think about this by now ;-)
    - so I'll try not to speak unless spoken to for a while.
All the best,
Hilary.




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Date: Fri, 06 Oct 2000 16:27:42 +0100
From: Michael Lutzeier <mlutzeier@planet-interkom.de>
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Subject: Re: Fw: HEX8: Time in the Yi
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May be of interest: The english word "Time" the german word "Zeit", the dutch word "tijd", the swedish word "timme" (= hour)  share
some of their roots in indogermanic and greek languages. The indogermanic root is "da(i)" meaning "seperated row"- "casted off"-
"measured" also oldind "dati" = "cut off"-"divide", further oldind "diti-h" = "spreading, dividing". In greek one can also find
"daiesthai" meaning "spread,divide" and "demos" meaning "section of people". In armenien languages one finds "ti" meaning "lifetime",
"age", "years". More obvious there is a connection with "tide" which evenly exists in English, Dutch and German. All above according to
my Etymologic Lexikon.
In my humble opinion that gives a nice spotlight how even the western world used to comprehend "Time" more as a certain specified
quality where to do something special - very similiar to "season". "season" by the way is a french word "saison" oldfrench "seison" and
is supposed to go back to lat. "satio" = "sow" "time of sowing"!
So first there is sowing, then there is need to cultivate and may be (re)trim, after that there is harvest, always connected with later
sowing again. Very linear-very circular at the same time.  In my humble opinion the YiJing seems to be connecting linear with circular
thinking/approach.
We all know, people of the time the YiJing came to existance had a strong tradition of rituals concerning their ancestors, the Son of
heaven 's most important task was to make the calendar. Isn't that hints to say people were striving to find their right place and
attitude towards "time", realizing there is past-present-future, finding the right balance with the help of circular and linear
approach (another dichotomic "creative-receptiveness").

And we are still busy learning by doing.

All the best Michael

yulong@mindspring.com wrote:

> LiSe,
>
> Are you familiar with a little volume of speeches
> given by Joseph Needham at the Chinese University
> of Hong Kong in 1981 entitled Science in Traditional
> China? The last piece in the book is about attitudes
> related to time. You might find it of interest.
>
> Best,
>
> Ken
> hexagram-8@apocalypse.org wrote:
> > This one was sent by mistake to Michael instead of the list, so I send it again.
> I will have to check all my mails, if Outlook Express did this often.
> LiSe
> Book of the moon
> www.aheyboer.com
> webmaster@aheyboer.com
> ----- Original Message -----
> From: "Postmaster AHeyboer"
> To: "Michael Lutzeier"
> Sent: Wednesday, October 04, 2000 8:44 PM
> Subject: Re: HEX8: Time in the Yi
>
> > When the Yi talks about time, he uses a character which means *season*. For farmers, like the Zhou people of King Wen,  the most
> > important *time*. Every year has its seasons, every day too: morning, midday etc. I do not think the Yi is interested in first -
> > earlier - later - future and such things. If one does something, the *season* is the important thing. Sow when it is the time for
> > sowing, rest when it is the time for rest. Nature does not think about sowing coming before harvest. She sows when it is the right
> > time, she harvests ditto.
> > The Yi tries to make you like nature, living instead of thinking linear.
> > Living is round, in cycles and seasons. Animals do not know *today and tomorrow*, they only know *now*. To become circular (at
> least
> > as much as we moderns can) is the big value the Yi can give you. Your intuition is circular (or uses seasons), it is not linear.
> > Linear thinking can solve many problems, but the Yi is especially for the problems one cannot solve linear.
> >
> > LiSe
> > Book of the moon
> > www.aheyboer.com
> > webmaster@aheyboer.com
> >
> > ----- Original Message -----
> > From: "Michael Lutzeier"
> > To:
> > Sent: Tuesday, October 03, 2000 10:00 PM
> > Subject: Re: HEX8: Time in the Yi
> >
> > Hello LiSe, hello Robert , hi all!
> > LiSe wrote:
> > > Time is usually seen as past, present and future, but is time in the Yi
> > not
> > > primarily *different* time? So a first hexagram is a different time than a
> > > second hexagram. Not earlier or later, although that might be, but in the
> > > first place other possibilities, other feelings, etc.
> > >
> > I can not really understand this, because I always thought (still do) the
> > YiJing is relying on "time" as a concept of constant flow and therefore
> > change!? As a mean to see everything from its beginning stadium (corn,
> > semen)
> > "sprouting" to its final development (a tree, to remain in the picture).
> > Since every lifeform is under the influence of past, present and future,
> > wasn't
> > the YiJing developed to find the formulas of change in this irreversable
> > string
> > of time? The origins seem to lie in astronomic and geomantic investigation.
> > In my opinion every time can bear different emotions and sure different
> > possibilities, that is corresponding to the different places of the lines.
> >
> >
> >
>
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