I Ching: The Ancient Chinese Book of Changes (Chinese Bound)

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Ennemoser, Joseph. (1856). The History of Magic. London: Henry G. Bohn, York Street, Covent Garden. p. 59 The “science of the sand” ( ‘ilm al-raml), otherwise translated as geomancy, is “based on the interpretation of figures traced on sand or other surface known as geomantic figures.” [26] It is a good example of Islamic divination at a popular level. The core principle that meaning derives from a unique occupied position is identical to the core principle of astrology. The I Ching system of divination is still in wide use today, also far outside China. I've used it many times through the years and found it very rewarding. Contrary to many other systems of divination, the I Ching speaks through words, and so do we. That makes it surprisingly easy to apply to personal circumstances.

Wiccan Priest Fights Local Ordinance Banning Fortune Telling (Louisiana)". pluralism.org. Archived from the original on 2011-07-27 . Retrieved 2009-10-06. Nylan, Michael (2001). The Five "Confucian" Classics. New Haven: Yale University Press. ISBN 0-300-13033-3.Ng, Wai-ming 吳偉明 (2000a). The I Ching in Tokugawa Thought and Culture. Honolulu, HI: Association for Asian Studies and University of Hawai'i Press. ISBN 0-8248-2242-0. During the Eastern Han, I Ching interpretation divided into two schools, originating in a dispute over minor differences between different editions of the received text. [58] The first school, known as New Text criticism, was more egalitarian and eclectic, and sought to find symbolic and numerological parallels between the natural world and the hexagrams. Their commentaries provided the basis of the School of Images and Numbers. The other school, Old Text criticism, was more scholarly and hierarchical, and focused on the moral content of the text, providing the basis for the School of Meanings and Principles. [59] The New Text scholars distributed alternate versions of the text and freely integrated non-canonical commentaries into their work, as well as propagating alternate systems of divination such as the Taixuanjing. [60] Most of this early commentary, such as the image and number work of Jing Fang, Yu Fan and Xun Shuang, is no longer extant. [61] Only short fragments survive, from a Tang dynasty text called Zhou yi jijie. [62] También hay mucha filosofía, mayormente orientada a oriente (lógicamente, pues es de la tradición china), como en el Kua 42: reducir para aumentar. Pieces of oracle bone engraved with early Chinese writing from the Shang dynasty, collection of Pitt Rivers Museum, Oxford University / BabelStone, Wikimedia // CC BY-SA 3.0

Raphals, Lisa (2013). Divination and Prediction in Early China and Ancient Greece. Cambridge: Cambridge Univ. Press. ISBN 978-1-107-01075-8. In a universe bound by laws of nature, chance can't exist. It's nothing but the limit of our knowledge of how the world works. If we have the formulas, we should be able to compute the future. Paradoxically, methods of chance, such as the I Ching, seem to penetrate areas of the future that our formulas don't, as if the essential law of the cosmos is founded on chance. Well, quantum physics seems to be heading towards such an understanding of the universe. Hinton, David (2015). I Ching: The Book of Change. Farrar, Straus, and Giroux. ISBN 978-0-374-22090-7. In the I Ching, yin and yang are represented in a very basic way, by a line that's either solid or broken. The solid line represents yang, and the broken one yin: Después vienen los 64 Kua. Es cierto que abordan temas distintos y que pueden decir todas las características psicológicas de los humanos. Aunque creo que esto es interesante, creo que hubiera estado muy bien que apareciera en cada Kua la combinación que representa de yin y yan. Me gustaría aplicar el método I Ching pero tendré que buscar otros recursos para encontrar lo que representen los resultados que obtenga y después consultar este libro.

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Fahd, Toufic. 1966. La divination arabe; études religieuses, sociologiques et folkloriques sur le milieu natif d’Islam. An earlier translation of the I Ching is a version by Wilhelm from 1950. The language is more poetic than in Walker’s translation. For example, it mentions “the dragon,” which in China is “a symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm.” It is a symbol of creative energy. Additionally, when dragons are described in flight, it symbolizes strength. Smith 2012, p.22; Nelson 2011, p.377; Hon 2005, p.2; Shaughnessy 1983, p.105; Raphals 2013, p.337; Nylan 2001, p.220; Redmond & Hon 2014, p.37; Rutt 1996, p.26. a b Galvan, Dennis Charles, "The State Must be our Master of Fire: How Peasants Craft Culturally Sustainable Development in Senegal", Berkeley, University of California Press, (2004), pp 86-135, ISBN 978-0-520-23591-5. The Images Of The I Ching Detail of A Doucai ‘Eight Trigrams’ plate and dish, Yongzheng, via Sotheby’s

Actually, the traditional philosophical Taoists would probably object to the I Ching idea of a predictable destiny, at least by principles different in essence from that of Tao, the Way, itself. They preferred a surprising future, to which the only safe direction would be remaining on the Way, no matter what. Silva, Sonia (2016). "Object and Objectivity in Divination". Material Religion. 12 (4): 507–509. doi: 10.1080/17432200.2016.1227638. ISSN 1743-2200. S2CID 73665747. I've seen on the Internet that nowadays, the I Ching is claimed to be linked to Taoism, as if springing from that line of thought. It's not very accurate. The I Ching is much older than we know Taoism to be, and it's still not even referred to in the major Taoist classic, Tao Te Ching. Sandstrom, Alan R. "Divination." In David Carrasco (ed). The Oxford Encyclopedia of Mesoamerican Cultures.: Oxford University Press, 2001. Oh, one more thing: Although the future is so easily accessible by the I Ching and many other divination methods, there's one occasion in which they all fail: They will not tell us what we should do to fulfill our personal quests or to find our own answers to that tremendously elusive question about the meaning of life. They refuse to. That, we have to find out for ourselves, each and every one of us. Why not? That's what makes life such a fascinating journey.In some cases, the Chinese character that designates the hexagram is itself an image. For instance, in hexagram three (thunder + water), Chun is “a blade of grass pushing against an obstacle as it sprouts out of the earth.” In hexagram four (water + mountain), the image of Mêng is “a stream beginning to flow down a mountainside.” The 12th century Neo-Confucian Zhu Xi, cofounder of the Cheng–Zhu school, criticized both of the Han dynasty lines of commentary on the I Ching, saying that they were one-sided. He developed a synthesis of the two, arguing that the text was primarily a work of divination that could be used in the process of moral self-cultivation, or what the ancients called "rectification of the mind" in the Great Learning. Zhu Xi's reconstruction of I Ching yarrow stalk divination, based in part on the Great Commentary account, became the standard form and is still in use today. [68] Wilhelm states that the eight images used in the trigrams have multiple meanings and do not have to be interpreted in a single way. Previously, they referred to a family structure. The Creative was the father, The Receptive, the mother, with the other attributes referring to three sons and three daughters. JAMES LEGGE (1882)Also in the public domain is Legge’s translation, long considered the “standard” English-language version of the text. Legge is a complicated figure in the history of translation; his work was mostly terrible, but massively influential, and is still often used in translation studies, in no small part because of the fact that many of his translations included parallel Chinese and English text. Like many other translators of the Victorian era, particularly those who were also missionaries, Legge filtered all of his translation work through a Western religious context. Much scholarship has been written on the Victorian-era “invention” of Eastern “beliefs,” and Legge is one of the worst offenders; although his opinions on Eastern and particularly Chinese culture and literature did change for the positive throughout his life, the majority of his translation work is so irrevocably tinged with this 19th century-typical Orientalism, as well as his religious evangelism, so as to be functionally useless if the intent is to read something resembling the original text. For further information on Legge specifically, I’d recommend Norman J. Girardot’s The Victorian Translation of China.

Like astronomy, geomancy used deduction and computation to uncover significant prophecies as opposed to omens ( ‘ilm al-fa’l), which were process of “reading” visible random events to decipher the invisible realities from which they originated. It was upheld by prophetic tradition and relied almost exclusively on text, specifically the Qur’an (which carried a table for guidance) and poetry, as a development of bibliomancy. [26] The practice culminated in the appearance of the illustrated “Books of Omens” ( Falnama) in the early 16th century, an embodiment of the apocalyptic fears as the end of the millennium in the Islamic calendar approached. [27] JEAN-BAPTISTE RÉGIS (1730s)If you can get your hands on this translation, go for it, but it’s neither accurate nor accessible. I’ve only read snippets of Régis’s translation, but the fact that it’s in Latin and was written by a Jesuit missionary in the 18th century should be a tip-off that it’s not great. Divination | Religion, History & Practices | Britannica". www.britannica.com . Retrieved 2023-10-28. Kern, Martin (2010). "Early Chinese literature, Beginnings through Western Han". In Owen, Stephen (ed.). The Cambridge History of Chinese Literature, Volume 1: To 1375. Cambridge, England: Cambridge University Press. pp.1–115. ISBN 978-0-521-11677-0.Nanette R. Spina (2017) (28 February 2017), Women's Authority and Leadership in a Hindu Goddess Tradition, Springer, p.135, ISBN 978-1-1375-8909-5 Es cierto que el libro trata de ser lo más fiel a la edición "oficial", pero también se han tomado licencias en otros sentidos y creo que ésto sería de gran ayuda para el lector. Peterson, Willard J. (1982). "Making Connections: 'Commentary on the Attached Verbalizations' of the Book of Change". Harvard Journal of Asiatic Studies. 42 (1): 67–116. doi: 10.2307/2719121. JSTOR 2719121. For the ancient Greeks and Romans, chance utterings weren't always just that. The art of cledonomancy, or divination from overhead words, could be practiced either inside or outside of a specific ritual. In De Divinatione, Cicero relates a story about the Roman general Lucius Paulus, who was then readying his armies to fight King Perseus of Macedonia. Coming home one evening, he noticed that his young daughter Tertia looked forlorn. "What is the matter, Tertia, my dear? Why are you sad?" he asked. His daughter replied, "Oh! father, Persa is dead." Persa was the name of the little girl's puppy, but her father interpreted the words as an omen meaning he would defeat Perseus, which he did. La introducción me ha parecido muy bien enfocada: trata los dos temas mencionados más la evolución histórica que ha tenido este libro. Me ha parecido muy curioso.