Clarity,
Office 17622,
PO Box 6945,
London.
W1A 6US
United Kingdom
Phone/ Voicemail:
+44 (0)20 3287 3053 (UK)
+1 (561) 459-4758 (US).
I think Huang and Wilhelm both talk about line positions and "correctness" (whatever that is), and how lines interact with each other.
For example, here's what Huang says about 10.2 -
"The second line is a yang element in the central place of the lower gua. Its character is strong; its temper moderate. It does not correspond to the yang element at the fifth place, since they are both yang. The image of a recluse illustrates the situation here. He walks in hte central path with a pure heart and ins content and happy."
I have no idea what any of that means, or even if it's what you mean - ?
I think Huang and Wilhelm both talk about line positions and "correctness" (whatever that is), and how lines interact with each other.
For example, here's what Huang says about 10.2 -
"The second line is a yang element in the central place of the lower gua. Its character is strong; its temper moderate. It does not correspond to the yang element at the fifth place, since they are both yang. The image of a recluse illustrates the situation here. He walks in hte central path with a pure heart and ins content and happy."
I have no idea what any of that means, or even if it's what you mean - ?
I think Huang and Wilhelm both talk about line positions and "correctness" (whatever that is), and how lines interact with each other.
For example, here's what Huang says about 10.2 -
"The second line is a yang element in the central place of the lower gua. Its character is strong; its temper moderate. It does not correspond to the yang element at the fifth place, since they are both yang. The image of a recluse illustrates the situation here. He walks in hte central path with a pure heart and ins content and happy."
I have no idea what any of that means, or even if it's what you mean - ?
or at least one very helpful thing to keep in mind could be that, actually, nobody is all that sure what it means
Its all in the question. Whatever it means must in some way answer the question or the concern. All the interpretations and quotes and research and connections are pretty meaningless if the question is not answered. Sounds simple enough. I find lately that I ask a question and then sit with the images for quite awhile, days, before attempting to write any answer. Its like I am just absorbing and cooking the ingredients. Often the images are just a way of looking at the situation from a different perspective, a widening view. Its not like I even get a specific answer to my question but more just an approach, an idea, an image to hold.
That may not be the oldest sequence- in the Mawangdui Zhouyi, which provides the earliest physical evidence for the sequence of the hexagrams, they are arranged in a different order, grouped according to the upper three lines, and not in pairs as in the King Wen sequence. In that manuscript, it's still the first hexagram, but followed by 12. Both have variant titles. The title of hexagram 1 is given as 健.According to the sequence, it is the first hexagram, and hexagram Kun follows it stepping on the stage of Zhou Yi.
It may not be, though.It is composed of 乙 (the character root) and 倝 (its pronunciation).
This is relying too heavily on context; I would agree that context can provide substantial clues to the meaning of a word, but that approach has its limitations as well, and is not exactly translation in my opinion.Therefore its text says: Qian; (it possesses) origination (i.e. a great new beginning full of creative power)
Therefore its lines are expressed in a way of how a gentleman (or a nobleman) should act to realize his aspirations from stage to stage and become a leader. The changing Qian shows how all the leaders live together in peace eventually.
Therefore Qian is denoted as heaven (as in Chinese culture, in addition to the heavens and celestial bodies, Heaven denotes the supreme power that creates and dominates the world[the head, the king, the father, etc. and is characterized as 健jian (acting strongly and untiringly, i.e. persevering) in Shuo Gua Zhuan
Zhou Yi is seen as a book of divination, but this doesn’t mean that it can’t have philosophy, or Tao which Chinese usually call. Yi Jing (Zhouyi paraphrased according to Ten Wings, especially Tuan Zhuan (the judgment) and Xiang Zhuan (the image)) indeed is seen as Confucian philosophy of life.
Clarity,
Office 17622,
PO Box 6945,
London.
W1A 6US
United Kingdom
Phone/ Voicemail:
+44 (0)20 3287 3053 (UK)
+1 (561) 459-4758 (US).