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- The Yijing as oracle bone’s sidekick - a study of 'heng' 亨
- Yijing Cards
- The Picture that Covers Heaven and Earth
- More than words
- Another take on 'you fu 有孚'
- Dag Der Verandering
- Cursus ‘Leren werken met de I Tjing’, Utrecht
- Cursus 'Leren werken met de I Tjing', Brugge (B)
- Nieuwe Yijing-kaarten
- I Tjing Symposium 2012
Years ago a publisher asked me to make a Yijing Agenda for the years 2000 and 2001. For attractive purposes I made 64 images of the hexagrams: 12 hexagrams for the months and 52 hexagrams for the weeks. Lately I found these images back in my archive, and I thought it would be nice to have these printed as a deck of cards.
The deck consists of 64 cards with on every card a hexagram and a picture that matches the atmosphere of the hexagram. The pictures are taken from the Zixi Huapu Daquan 自習畫譜大全 manual of painting published in 1928 by Ma Tai 馬駘 (1886 – 1937). The cards are very useful for meditation purposes and to expand the corpus of meanings of the line symbols.
To keep the price as low as possible no manual or bags are included. The cards are suitable for Yijing users of every level and can be admired here.
The cards can be purchased through this website: https://www.thegamecrafter.com/games/yijing-cards. The price is $ 19.99 excl. shipment.
I hope you enjoy the cards as much as I enjoyed making them.
A few years ago I bought a book called Zhouyi Tu Jing Guang Shuo 周易圖經廣說, ‘Extensive Discussion of Zhouyi Pictures and its Scriptures’ by Wan Nianchun 萬年淳 (1761-1835). The book is more known by its original title Yi Mu 易拇, ‘The Great Toe of the Yi’. It contains Yi related pictures, and one of these pictures is an arrangement of the 64 hexagrams that I had not seen before. It is called Milun Tiandi Tu 彌綸天地圖, ‘The picture that covers Heaven and Earth’ (‘covers everything’).
At first the arrangement might look a bit arbitrary, but the key to the sequences in the four circles is to be found in the vertical hexagrams in the center: here we see the Xiantian Bagua 先天八卦 circle of the eight trigrams, doubled to make the Pure Hexagrams (chungua 純卦). In the first (outer) circle we have the hexagrams with Heaven and Earth either as top or base trigram, in the second circle the hexagrams with Lake and Mountain are given, but without the hexagrams which have Heaven or Earth in them (as these are covered in the first circle), the third circle is for the Fire and Water hexagrams (without hexagrams containing Heaven, Earth, Lake and Mountain), and the last inner circle has the hexagrams with Thunder and Wind (leaving out the hexagrams that contain one of the other six trigrams).
The circle is also mentioned with another title, Liushisi Gua Fang Zhong Zang Yuan tu 六十四卦方中藏圓圖, ‘The circular picture of the sixty-four hexagrams in (four) regions’. In the 彌綸天地圖 the twenty-eight hexagrams of the outer circle are linked to the twenty-eight xiu 宿. In the 六十四卦方中藏圓圖 the outer circle has hexagrams linked to the twelve Branches of the Chinese calendar.
To make the inner workings of the picture visible I have redesigned it with a color for each trigram. More information about the Yi Mu 易拇 and it’s sources see this dissertation.
The Chinese character yan 言 is one of the most common words in the Chinese language, it is among the characters that you learn at an early stage when you study the Chinese language. The Hanyu Da Cidian 漢語大詞典 dictionary lists more than 30 meanings for this character, meanings which mostly have to do with words and language in general (vol. 11, p. 1). But the early usage of this character can enhance our understanding of the meaning and usage of this word in the Yijing. (more…)
A few years ago I wrote an article about the meaning of fu 孚. It was appreciated by many readers as it explained the usage of ‘trust’ and ‘confidence’ in the Yijing and what it could mean in a consultation. Some of these readers might not like the following article, in which I sketch an entirely different picture of the expression you fu 有孚. It will contradict some of the conclusions that I made in my former article. Advancing insights…
It always surprised me that the expression you fu only occurs in the Yi. We do not find it in other ancient books of China, which might imply that its usage is confined to the framework of the Book of Changes, or more generally said, to the framework of divination. When I was researching the character fu 孚 (again), I read the 戰國古文字典 dictionary which mentioned something which I found worth to investigate further. It says
(戰國古文字典, p. 249; see image, click to enlarge)
Translated: fu 孚 is a differentiation/modification of bao 保.
The earliest version of bao does not look similar to the earliest form of fu, but the forms that we find on bronze inscriptions contain the same elements: a hand or person covering/protecting a child (see the forms marked in red in the image on the right). The right part 呆 of the character bao is the early version of the character (without the 亻part), it is another version of 孚 and 俘 is often written as 保. To be more precise, 呆 is written as 𤓽 in bronze inscriptions, which according to the Shuowen is an old form of 孚.
If 孚 is also written as 呆, and with all the information that we have now, we can construct the following picture (SW = Shuowen form):
I always feel a little bit uncomfortable with these constructions – it looks like a derivation of the Six Degrees of Separation, as if you can turn a Chinese character in any other character by following a trail of variant forms. But looking at the old forms of 孚 and 保 I think it is very well possible that 孚 can be read as 保.
We do not have 有孚 in old texts, but we do have 有保 on oracle bones. In several inscriptions it is said that (貞)有保, ‘(the divination) has bao 保’ (see image for an example; Heji 06572). What does bao mean? The 新编甲骨文字典 dictionary by Liu Xinglong 劉興隆 explains it as ‘保佑’, ‘保衛’: ‘to bless and protect’, ‘to safeguard’. It meant that the preceding offering to the ancestors or spirits was accepted and that therefore the ancestors would give there blessings and protection to the king – affairs in the (near) future would go smoothly.
You fu appears often in the Zhouyi (at 5-0; 0=Judgement text, 6-0, 8-1 2x, 9-4, 9-5, 17-4, 20-0, 29-0, 34-1, 37-6, 40-5, 41-0, 42-3, 42-5 2x, 45-1, 48-6, 49-3, 49-4, 49-5, 55-2, 61-5, 64-5). If we read it as you bao 有保 it implies a positive outcome: you have support of the spirits and things will go as planned. The oracle bones show that you bao can also mean that you have support of allies. In ancient China the support of the ancestors, spirits or allies was essential, undertaking any action without their consent was doomed to fail. If you receive you bao it means you can proceed as planned, but if you do so you must acknowledge, respect and show gratitude to the forces that are aiding you in this. If you don’t do that you will loose their connection which makes it very difficult to accomplish anything in the future. With you fu/bao you are on the right track (literally in 17-4, 有孚在道, ‘there is protection on the road’) but you have to check the powers that guide you regularly to maintain the right course. Naturally the Yi is a great help in this.
The reading of fu as bao in relation to the Yijing is much better and more extensive explained by Xie Xiangrong 谢向荣 in his article 《周易》“有孚”新论 which can be downloaded here. Highly recommended.
A few years ago Frank Coolen told me he had bought a book by W.A. Sherrill which was quite unknown in the world of Yijing students. Indeed, the book is so rare that isn’t even listed in I Ching – An Annotated Bibliography. Naturally I also wanted to have a copy of this curious book, so with a lot of searching on the internet, and by paying way too much money, I was able to obtain this book.
Sherrill is mostly known by his co-authorship with W.K. Chu. They wrote An Anthology of I Ching, which gives some divination techniques that are (sometimes loosely) associated with the Yijing, and The Astrology of I Ching, which is their adaptation of Heluo Lishu, a kind of numerological system that calculates birth and life hexagrams. They were both good friends with Nan Huaijin 南懷瑾, a well-known Buddhist teacher.
Sherrill’s book Heritage of Change – a Background to Chinese Culture and Thinking is written as an introduction in the Yijing and Chinese culture and philosophy from a Westerners point of view. I must confess I have never read it thoroughly. The contents does not really appeal to me, I am not interested in philosophical explanations. But I am sure others will find it a joy to read and many might find the book stuffed with a lot of intriguing concepts and information.
That is why I made a scan of the book. It can be downloaded here:Heritage of Change (989)
The fifth line of hexagram 2 has the sentence
Most often this is translated as something like ‘yellow lower garment/skirt. Greatly auspicious’. The Mawangdui manuscript made me ponder about another translation for chang 裳, a translation which fits the imagery of hexagram 1 and 2 and which would be my favourite – if I would get rid of some disturbing facts that discredit this translation. (more…)
The first three characters of line 2 of hexagram 2, 直方大, are most often translated as ‘straight, square, great’ (Wilhelm, Wu Jing-Nuan, Huang, etc.). It is a sentence which has always baffled me because it did not make any sense to me at all. (more…)
In every Yi book that teaches you how to consult the oracle you read the same thing: you must ask a question, and the Yi answers that question. It is necessary to formulate that question as specific as possible – an accurate question gives an accurate answer, etc.
I don’t know where and when this practice of asking questions originated. All I know is that in all the old Chinese Yi books that I have read there is no mentioning of ‘asking a question’. In the old days you consulted the oracle not by asking a question, but by addressing a (potential) situation. You described in short what was going on, what elements were involved, how you got there, and then you consulted the oracle to find out how the spirits thought about all this, and if their judgment would help you to accomplish what you desired. If the spirits condemned the situation and the actions that lead to it you could try to change the course of the developments and/or gain approval by doing sacrifices. But you did not ask specific questions to the oracle; at the most you asked for approval – not by asking a question but by posing a situation you desired: “Would it be that I become king”. This reminds us of the charges that we find on the oracle bones: “The next ten day period there will be (no) harm”.
There is a lot to say for this method. A question that focuses on a specific part of the situation discards a lot of elements because of this focusing. Focusing is what you want, but the risk is that because of this (subjective) focusing you will not see other elements that might be important. A question like “is X the right man for me?” focuses on a person, but it is also possible that circumstances play an important role in the situation. But if you ask about a person you will see the answer of the Yi as saying something about that person. And you will not see everything else, like time and circumstances, means and matter, that are involved.
By addressing a situation to the Yi you allow every aspect of the situation to play an equally important role. The Yi will help you to find what you really need to focus on, it will point to the aspects that do deserve your attention. Without a question you will get the most objective answer possible.
…..can be found here at Steve Marshall’s site.