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Who here has checked out the Magical I Ching by JH Brennan?

cassius_clay

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I think I'm going to put that on the list of I Ching books to check out. What did you all think of it?
 

willowfox

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I am not going to go into the whys and wherefores but this book is not recommended for any purpose. The writer, like many of the writers who publish stuff through Llewellyns is basically writing a book about something he knows very little about and is primarily doing it to make some fast money out of the gullible. Magic and I Ching for casting spells, whatever next?
 

cassius_clay

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I am not going to go into the whys and wherefores but this book is not recommended for any purpose. The writer, like many of the writers who publish stuff through Llewellyns is basically writing a book about something he knows very little about and is primarily doing it to make some fast money out of the gullible. Magic and I Ching for casting spells, whatever next?

Hi Willofox. What book or books do you recommend?
 

bradford

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When I was researching for my own book I forced myself to read
everything in and out of print at least twice - even the really bad ones
so I wouldn't miss even an accidental insight. When I did my
bibliography I made three categories. The "A List" works that should
still be around in 300 years I put in bold. The "C List" books
contributed almost nothing useful, or just pandered to the
New Age commercialism. Brennan I put on my B List - it had a
fair share of insights to offer and a distinct point of view.
But given that most folks' resources are finite, the question remains -
why not concentrate your efforts on A List material? Why not
build the edifice on a solid foundation before adding the frills and
the follies?
 
J

jesed

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Hi

I don't remember that book uses I Ching for casting spells.

I agree with Bradford about focus on the A list... but who knows.. maybe some people can find more useful this aproach (Golden Dawn aproach...)

Best
 

willowfox

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Hi Willowfox. What book or books do you recommend?

Well, it all depends what you want to do?

Do you want to cast spells or do you want to learn magic?

Or do you want to study pure I Ching?

The idea of using the hexagrams in some magical way to cast spells is only in the authors head and no where else. I Ching and spell work are two entirely different things, and if you can somehow read this book without buying then you will see that the man is talking nonsense and waffling on about something he has read elsewhere.

There are some good books on spell work if that is what you want. And there are some good books on magic if you want to follow that very difficult path.

I have recommendations but it is better for you to find your own way but always try and find a second opinion before you buy.
 

bradford

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The idea of using the hexagrams in some magical way to cast spells is only in the authors head and no where else.

Actually the Yi does have a long history with the left hand path and magical use -
as does any system of correlative thought, especially the supposedly mystical ones like
QBLH. And the hexagrams do make excellent talismans, with or without stress on
particular changing lines.
From plastromancy in the Shang onward we see divination records that read not only
"what will happen" but also "we desire that."
I haven't done it in a long time, but back in the early eighties I was looking for gainful employ and burned a talisman bearing the eight of pentacles and 46.3, advancing upon an empty town. Within a month I was employed on 1200 empty acres with the planning task of designing a new town from scratch.
 

bradford

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Oops-
Forgot to mention, though, that with the Yi used in spells you really need to be on the lookout for both literalness and irony. Even though the planning job paid the bills for a few years and the think tank involved some world renowned visionaries like Amory Lovins, the project never got off the ground and so it remained "an empty town."
Another time my friends and I used "keeping still" together with the page of pentacles to secure an inexpensive rental for our little coven. Stoopid me, and I got in trouble for it, I qualified this as a being for place for my work, to complete a book I was writing. Several months later, on the same day the book was done, we got our eviction notice.
 

willowfox

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Actually the Yi does have a long history with the left hand path and magical use -
And the hexagrams do make excellent talismans, with or without stress on
particular changing lines.

This maybe so but it seems to be impossible to find this connection of "hexagrams" with magic anywhere, and certainly not likely in Brennan's book. As for using the Hexagrams for talismans, I think that they are too open and not given to this type of purpose.
 

bradford

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This maybe so but it seems to be impossible to find this connection of "hexagrams" with magic anywhere,

The left hand path is always more secretive to history (or discreet, depending on your point of view). For obvious reasons - an example being why Qin Shihuang buried over 400 Fangshi alive. It's a parallel case with entheogens - Chinese shamans were consuming lots of magic mushrooms (ling zhi) and toad venom (wan nian ha ma) in the 1st millenium bce, but that ain't found in Sima Qian's histories either. You have to expect magic to be the mostly hidden iceberg in written history, and even the part that does show to be something other than what it seems, with wild variations that depend on what religious or political institution is viewing it.
 

Sparhawk

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The left hand path is always more secretive to history (or discreet, depending on your point of view). For obvious reasons - an example being why Qin Shihuang buried over 400 Fangshi alive. It's a parallel case with entheogens - Chinese shamans were consuming lots of magic mushrooms (ling zhi) and toad venom (wan nian ha ma) in the 1st millenium bce, but that ain't found in Sima Qian's histories either. You have to expect magic to be the mostly hidden iceberg in written history, and even the part that does show to be something other than what it seems, with wild variations that depend on what religious or political institution is viewing it.

I completely agree. Interestingly, by pure coincidence, I'm reading "Doctors, Diviners and Magicians of Ancient China: Biographies of Fang-Shih" by Kenneth J. DeWoskin. (I've been after that book for years. It is almost impossible to find but I was able to locate a copy in the university my son attends--he's a freshman--and asked him to check it out for me. Duly photocopied by now, or course... :D Boy, I'm really going to use his access to the university library... :rofl:)

I was enticed to find out as much as I could about Fangshi by the almost religious aversion a certain "Yi Master" in South America has against them and their apocryphal traditions. Indeed, there is a lot of magic associated with the Yi and the system of hexagrams. Furthermore, the group of people considered Fangshi, who were of many different disciplines, consisted of some opportunistic charlatans, but also of many bonafide masters of their crafts. It appears that they were mostly despised by the Ju-ists, the standing guard of Confucian tradition, more out of jealousy for attracting the attention of emperors and high-level officials, than from actual disagreement with their tenets and traditions, as some, or perhaps many, of those teachings filtered into established orthodoxy. The group, if one can call them that, as they differed much among their individual traditions, where quite an anarchist bunch and free-thinkers that vied for subsistence and access to power. Ancient entrepreneurs, as opposed to the contented middle-management represented by the Ju-ists.

Here is an excerpt:

During the flourishing days of the fang-shih, the Han and early Six Dynasties (second century B.C. to fourth century A.D.), fang-shih influence was signiicant in many areas of culture. Some people identified as fang-shih were deeply involved in scientific thinking and technological activities, especially in the aplied areas of calendrics, metallurgy, meteorology, pharmacology, geography, and biology. During periods of substantial imperial patronage, some fang-shih achieved personal wealth and eminence in officialdom. Imperial favor was won by means of three promised contributions to the throne: maintenance of the emperor's youth and vitality; correction and maintenance of the standards of time, of space, of weight, and of pitch; and perception and interpretation of omens foretelling the future, illuminating obscurities of the present, and giding the policies of the government toward those that would gain the favor of heaven. the sum of these contributions aided the emperor's successful administration of the empire and secured continuation of the vital patronage. Fang-shih who achieved a measure of status in the world of letters were esteemed for their "broad learning," which encompassed much outside the tradition of classical learning., including knowledge of remote places and peoples, knowledge of immortals and spirits, and understanding of certain esoteric arts and technologies that were perceived as keys to the maze of life's intricate and interwoven web of influences. Their books and books they studied reflect this expansive interest--Shih-chou-chi (Account of Ten Continents), Po-wu-chih (Records of Widely Diverse Things), and the like. Perhaps more than any other factor, the fang-shih claims to broad learning brought them into positions of eminence, first in the capacity of court erudite, either officially or informally. But in time, the same breadth became the subject of criticism by the guardians of court orthodoxy, who were called Ju-ists and emerged as keepers of the state-sanctioned Confucian traditions, because fang-shih dealt most persistently with areas Confucius refused to discuss, namely, strange events, spirits, and fate. Fang-shih knowledge was the stuff of early hagiography, remote-land geography, and miracle lore, and this put fang-shih at the center of important developments in early fiction.

BTW, Sima Qian despised fang-shih and only by the importance of some of them in history, was compelled to write something about them:

Sima Qian began the practice of writing collected biographies of men and women whose presence was not of such significance to warrant individual treatment but who belonged to groups with undeniable influence on the times. Some of the Grand Historian's most engaging narrative writing is found in the colledted biographies, because the subjects of wandering knights, harsh officials, and the like allowed for fascinating explorations of individual characters, actions and motives. Sima Qian had personally made the difficult choice of rejecting a simplistic solution to a moral conflict wen he turned away from suicide in the face of the punishment meted to out to him for his defense of Li Ling in order to complete his history. He pursues other characters who find themselves in situations of moral conflict with a zeal that betrays his personal identification with their choices and their suffering. He did not, however, include a collected biography of fang-shih. If one excludes the two chapters 127 and 128, which scholars believe were added by Ch'u Shao-sun some years after Suma Qian's death, the closest thing to a collected biography of fang-shih in the Records of the Grand Historian is the "Treatise of the Feng and Shan Sacrifices," mentioned above. The chapter narrates the lives of a long series of fang-shih, especially those who came to court during the Grand Historian's active career under Emperor Wu. These excellent narratives describe in lively detail the major fang-shih who won Emperor Wu's patronage and recount their efforts to enhance his public and private life.

Fascinating stuff, I may add.
 

bradford

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Dang, Luis.

You're rapidly becoming one of those Masters of the Wide Learning yourself.
We're mighty proud of you, Son.

I think it's fascinating how the co-evolution of science, magic and correlative thought
in China had so many parallels in the West, though the timing was only equivalent in
Alexandrian Egypt, beginning with the birth of Alchemy. I wish I'd had the resources to acquire the whole of Needham's Science and Civilization in China, instead of just the volumes pertaining to the Yijing.
 

Sparhawk

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You're rapidly becoming one of those Masters of the Wide Learning yourself.
We're mighty proud of you, Son.

Thanks! Trying hard to stuff the attic before old age blows the roof... :D How's that adage that ends with "master of none"? :rofl:

About Needham's, sigh..., I know. Working on that myself without refinancing the home... :D
 

bradford

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Luis-
I haven't run into many Named figures practicing both Yixue and Fangshi, at least not before Wei Boyang and Yu Fan (both 2nd century CE). I know there were alchemists getting started in the Early Han. They might also be related to Zou Yan's Yin-Yang school.
Mind keeping a short list if you run into more?
 

sergio

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Hello y'all;
very interesting posts on the left hand path and the Yi.Some time ago while vacationing in Uruguay I bought "Metodo practico de adivinacion china por el YiKing"-A practical method od chinese divination with the Yi king by Master Yuan Kuang-and in it the translator of the French edition(Charles Canone)says that his version, relayed to him by this master, is reputed to be from an oral secret tradition and that what he was able to write on his book was limited by an oath of secrecy,therefore could only relay so much information.Among many interesting things he provides a series of mudras to open the divination ritual-to protect you and your space from harmful spirits.ETC...I also remember reading Master Hua Ching Ni translation(hope I wrote the name correctly)where he talks at lenght about the Chinese calendar and the relation of the Yi to the world of the spirits.Last but not least in "The Invisible Landscape-'Mind hallucinogens and the I Ching-Terence Mc Kenna also mentions the I Ching as been a book brought back or given to humankind from beings from another dimension,only accesible to us when ingesting the mushrooms.Anyway,the list could go on and on I guess and we could be speculating forever on this and many other esoteric connections.
Sergio
 

Sparhawk

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Brad, I'm working on extracting the Fang-shih that practiced Yixue from that book. There are several of them. The book is divided in three parts: History of Later Han, Records of the Three Kingdoms and History of the Qin.
 

Sparhawk

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sergio

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Hola Luis!
yes ,I am Uruguayian but did not talk to you before.Hello Compatriot,then!.
The book is indeed the one you mentioned in this other thread.I do not recall the changing lines as you describe them.I somehow have the idea it's the same as traditionally considered but I will double check.Your quotes on the fang shih are extremely interesting.On a different note I also remember reading an interview with an old I Ching master living in Brazil who claimed,among other things,that the knowledge oftheYi is pass down orally and to certain students which are forbidden to divulge it.He also said that Wilhelm got it all wrong because his teacher purposefully hid information from him and only gave him what he could have at that moment.He said,for example,that you only get a second hexagram if you receive more than three lines because one only would not be strong enough to change it.Anyway,it's interesting in its own quirky way,wouldn't you say?You can find it in the Middaughter's files.
Un abrazo
Sergio
 

Sparhawk

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Hola Luis!
yes ,I am Uruguayian but did not talk to you before.Hello Compatriot,then!.

Cool! We are storming the place!! For a while I thought I was a Dutch vassal (still don't know what's going on with Dutch people and the Yi...) :D Watch out, Hilary, there are barbarians at the gate!! :rofl:

Now I remember. I thought I saw a "Sergio" name somewhere linked to Yixue. It was at Midaughter's list. It is great to know.

Yes, I remember that thread at Midaughter about the Chinese master in Brazil and the account Ely Britto gave of him. I thought it was nice, in an anecdotical sort of way. Regarding hidden and/or orally transmitted knowledge all I can say is that, after a few thousand years of branching out, it was bound to happen that different schools of thought, around a central theme, would be created. Many of those have orally transmitted knowledge; some others, hierarchically accessed hidden knowledge (as in initiation, study levels and such); etc. Personally, I find knowing about their existence, and whatever history is available about them, fascinating; but, I don't believe in the existence of a ONE, TRUE, YIJING SCHOOL OF THOUGHT. The mere claim, by some contemporary "Masters," of holding the key to that kingdom and of having "sacred knowledge," tickles me to death. Oh, the heresy!! :D

As I've sustained many times before--and nobody has convinced me to the contrary, though they've tried hard--, I believe that all there is to learn about the Yijing is OUT THERE, and whatever else comes out to light in archeological finds, and it is there for us to find.

So, to resume, yes, there are Yijing schools with orally/hidden knowledge out there; and no, IMO, I don't believe any of them is the ONE TRUE SCHOOL. Those that claim otherwise, are not much better than the Fang-shih they so much despise. Furthermore, they are as much a "Fang-shih" as any.

Funny, in antiquity, the Fang-shih used to point the accusatory finger at each other, as much as the Ju-ists pointed theirs to the whole lot... Not much as changed over millennia... :rofl:

Find--and "found"--your own school of thought with as much as your are able and is possible for you to learn about the Yi.

Un abrazo,

(all these gringos may be wondering why we hug each other so much down South... :rofl: Well, come closer: hugs are free... :D)
 

Sparhawk

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Cool links.

Among other things, the words can translate "medicine man."

About the term "fang-shih," here is a quote from the introduction of the book (sorry, the book uses W-G transliterations):

These biographies focus on a group of me who made their imprint on early Chinese history with technical skills in medicine, divination, and magic combines with talent for storytelling and political persuasion. From our present-day perspective, their personalities and lives were diverse, as were their particular arts and techniques. But in their own times, from the third century B.C. to the fourth or fifth century A.D., they were held a single type under the common rubric fang-shih, and it became the practice of dynastic histories from the History of the Later Han on to present a selection of fang-shih lives in a collected biography. The notion of a common fang-shih type persisted long after their arts and techniques evolved into obviously distinct specialties, among which were medicine, astronomy, geomancy, and music. But the term fang-shih itself, shaped in time by the influence of contending factions at court, came to apply only to the less esteemed or less recognized practitioners in each field.

The origin of the name is subject to various interpretations. Its first known occurrence relevant to our present subject is in the Chou-li (Programs of the Chou), where an official of the "Offices of Summer" (hsia-kuan) known as fang-hsiang-shih is assigned the responsibility for performing exorcisms. The brief text describes the fang-hsiang-shih dancing in a four-eyed bearskin mask, which has led scholar to link his courtly responsibilities to wu (medium) ritual. By the end of the Later Chou, there are several occurrences of the word "fang" in two new binomes, fang-shu and fang-shuo, literally, "fang books" and "fang theories." The word "fang" in its various common contexts meant "efficacious," "formulaic," "parallel," "correlative," "comparative," "medicinal," "spiritual," or "esoteric." Throughout archaic times, the word also occurs commonly in the compound ssu-fang, meaning four outlying areas, and hence refers to people, places, and cultures removed from the central court. Each of these meanings is potentially a factor in the etymology of the term Ssu-ma Ch'ien (145-90 B.C.) introduced to the dynastic histories. Fang-shih were involved in exorcism, the practice of medicine, and divination through heaven-man-earth parallels; they were virtually all from outlying areas and their practices were distinct in most areas from court orthodoxies. But in addition to any substantive meaning of fang in relation to the content of fang-shih knowledge, writing, and practice, there is a social dimension to the word that reflects both intellectual and material differences between the fang-shih and the guardians of orthodoxy at the Han imperial court.​
 

sergio

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Hello y'all;
I agree with your remarks about THE ONE TRUE SCHOOL and that's precisely that makes the search so fascinating.There is always a new twist or interpretation like a piece of a puzzle we could never finish and all a sudden it pops right in front of our eyes while sweeping the kitchen's floor.Sometimes the best way to hide things is in plain view and this might just be the case with the Yi.The information might be right in front of our eyes but we just can not see it -or accept it.That's why I rather not dismiss any idea,however outlandish it may seem a priori.Our intellects can get in the way SOMETIMES.
On a different note I checked Yuan Kuang's book and the changing lines are 6 and 9's.N surprises there.I also Google fang shih and came up with the first link you provided,Brad,but not the second-which is a better one IMO.Thanks.
Keep the excerpts coming,Luis.Pretty soon we'll have the whole book,eh?
By the way,have any of you read "Netherworld"by Robert K.G.Temple?There are some interesting things about divination and an extended part devoted to the Yi(if you can cut through some of his pedantic remarks)Worth checking out IMHO.
Un abrazo para todos!
Sergio
 

Sparhawk

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Sometimes the best way to hide things is in plain view and this might just be the case with the Yi.The information might be right in front of our eyes but we just can not see it -or accept it.That's why I rather not dismiss any idea,however outlandish it may seem a priori.Our intellects can get in the way SOMETIMES.

:D Yes!

On a different note I checked Yuan Kuang's book and the changing lines are 6 and 9's.N surprises there.

I'll get back to you on this as I must find the right quotation and I'm not at home at the moment...

By the way,have any of you read "Netherworld"by Robert K.G.Temple?There are some interesting things about divination and an extended part devoted to the Yi(if you can cut through some of his pedantic remarks)Worth checking out IMHO.

I haven't but I'll check it out. :)

Un abrazo,
 

Sparhawk

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I'll get back to you on this as I must find the right quotation and I'm not at home at the moment...

I found it! It is in one of the footnotes where the stalk divination is explained... :D (underlines are mine)

La noción de trazos "jóvenes y viejos", así como las cifras adivinatorias que acabamos de mencionar, se refieren a lo que los chinos denominan "el misterio de la mutacion". En teoría, existen trazos cuya tensión energética es tan viva que se transforman en su contrario y dan lugar a un nuevo hexagrama llamado de mutación. Si bien el principio de ésta es claro y no es objeto de ninguna discusión, hay contradicción absoluta entre la designación de los trazos mutantes en Wilhelm y en Yuan Kuang. Mientras que para el primero son los trazos viejos los que se transforman, para el segundo son los jóvenes. Como esta transformación de los trazos sólo ha sido transmitida hasta el presente por una tradición oral, es imposible zanjar el debate. No obstante, parece más lógico considerar los trazos jóvenes como trazos mutantes puesto que estos deben ser los que tienen la tensión energética más viva. Los trazos viejos son trazos carentes de esta tensión y es natural que sean arrastrados tal cual por el flujo de los acontecimientos, puesto que la rigidez es lo que caracteriza a la vejez. Sea como fuere, el punto de vista de Yuan Kuang es el que he adoptado en mis interrogaciones personales y el que me ha parecido más significativo. Debo señalar, sin embargo, que, en el Journal Asiatique (Paris, 1897, 9a serie, t. IX pp, 285-287), Charles de Harlez describe un sistema de mutación tan diferente del de Wilhelm como del de Yuan Kuang.

"Lingua franca" version... :D

The notion of "young and old" lines, as well as the divinatory numbers that we've just mentioned, refer to what the Chinese call "the mystery of mutation." In theory, there are lines whose energetic tension is so vivid that they transform into their opposite and create a new hexagram called mutation. Although the principle of this is clear and is not the subject of any discussion, there is an absolute contradiction between the designation of changing lines in Wilhelm and in Yuan Kuang. While for the former the old lines are those that transform, for the latter they are the young. Since this transformation of the lines has been transmitted to the present only as an oral tradition, it is impossible to settle this debate. However, it seems more logical to consider the young lines as the mutating lines since these must be those with the most vivid energetic tension. The old lines are those that lack this tension and is natural that they'd be dragged as such by the flow of events, since rigidity is what characterizes old age. Be it as it may, Yuan Kuang's point of view is the one I have adopted in my personal questions and it is the one that appears to me as the most significant. I must point, however, that in the Journal Asiatique (Paris, 1897, 9th series, t. IX pp, 285-287), Charles de Harlez describes a system of mutations as different from Wilhelm's as it is from Yuan Kuang's.

I'm still hunting for those darn two pages of the freaking journal where Charles de Harlez describes that particular system!! :D

Un abrazo,
 

sergio

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Hola Luis;
thank you for the excerpts.I triple check my book and still could not find that mention to changing lines.It would probably be edited out.Mine is KIER's first edition(1985)paperback.
.Anyway,this is really interesting.If we piece it together with the Brazilian master's remark then something starts to come up.Sometimes translators and editors correct "mistakes"from originals without realizing that that was intended by the authors,therefore not something to be corrected-or tampered with.A famous case in point been the premiere of Moussorsgky's Night on Bald Mountain where some of his voicings and dinamics in the arrangements where "corrected" as mistakes.My only other reference to changing lines is the the one provided by the Nanjing scholars in 1920-otherwise known as the remainder from 55 rule. I'll be waiting for those pages from DeHarlez eagerly to add them to my files(my wife in going to kill me over the huge amount of binders i am collecting).However I think the crux of the matter lies in describing them as 'old" or "young",labels that allow for this kind of interpretation in terms of energetic qualities of one and the other to endure or allow change.In the traditonal approach it relies more on numbers assigned to each of them endowing them with a faculty to mutate.Meaning vs.Number schools,maybe?Fang shih vs.Confucians? In the meantime I'll leave you with some remarks from Temple's book,"Netherworld":
"This study of the of the ancient Chinese divinatory concepts is not absolutely conclusive.But I do believe that we must seriously consider the possibility that the ancient Chinese,who were almost unbelievably observant of the minitiae of nature,did hit upon something so fundamental about physical change,that in doing so they achieved one of the greatest advances in proto scientific thought in the history of civilization.And furthermore,they may even have been correct in making their intuitive leap by assuming that events have a structure too,and that they undergo process of change similar to physical matter.If so,we still have much to learn from the oracle bones and the I Ching".
Happy New Year to Everybody!
Sergio
 

Sparhawk

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Hey, I've posted some Fang-shih stories in the Open Space section...

:)
 

charly

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... I must point, however, that in the Journal Asiatique (Paris, 1897, 9th series, t. IX pp, 285-287), Charles de Harlez describes a system of mutations as different from Wilhelm's as it is from Yuan Kuang's....I'm still hunting for those darn two pages of the freaking journal where Charles de Harlez describes that particular system!!...
Luis:

Maybe this is the system you speak of?

«A first hexagram is thrown, then a second. After doing this it's examined what traits distinguish the latter from the former. For example, in Hex.1 (||||||) and Hex.44 (|||||<) , the difference is in the last (sic) line, so this was what the fate wanted to appoint, and was taken as an indication of prognosis, the sixth (sic) sentence of koua ; the diviner explained to his imagination and applied it to the object of the consultation.»
Charles de HARLEZ (1832-1899): Le Yi-king du VIIe siècle avant JC. Journal Asiatique 1893.
http://classiques.uqac.ca/classique...rands_Kings/Yi_king_harlez/yi_king_harlez.doc

Quebec University has the the whole translation of the Yi and other articles from the Journal Asiatique, in french, of course.

I applied the method of getting the two hexagrams and later analyzing the changing lines when using wheels, neckages or cards to extract randomly an entire hexagram instead of construct it line by line, as in coins or sticks methods, I believe that probabilities are the same that when using coins.

If I get the damned pages I will post it.

Un abrazo,

Charly
 

Sparhawk

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Thanks, Charly!

That's a great link. I'll be searching around.

Un abrazo,

Luis
 

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Gracias Charly!
this is very interesting !Thank youfor the link,too.
Un abrazo
Sergio
 

sergio

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Are you there Cassius?
Here are some recommedations for you;1.Sung Dynasty uses of the I Ching;2.The Yellow River legacy-Larry Helmholtz;3.The laws of Change-Jack Balkin;4.Total I Ching-Stephen Karcher;5.The great treatise-Stephen Karcher;6.The I Ching handbook-Mondo Secter,7.Tai Chi according to the I Ching-Alve Olson;8.Netherworld-Robert Temple.9.A companion to I ching numerology-Bent Nielsen;10.I ching numerology-Da Liu;11.The middle way-Lou Marinoff12.What is the I Ching-Cyrille Javary.
Have fun!
Sergio
 

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