The I Ching (Wade-Giles), or “Yì Jīng” (Pinyin); also called “Book of Changes” or “Classic of Changes” is one of the oldest of the Chinese classic texts. Chinese classic texts or Chinese canonical texts ( refer to the pre- Qin Chinese texts especially the Confucian Four Books and Five Classics ^[1] The book is a symbol system used to identify order in chance events. The text describes an ancient system of cosmology and philosophy that is intrinsic to ancient Chinese cultural beliefs. Cosmology (from Greek grc κοσμολογία - grc κόσμος kosmos, "universe" and grc -λογία -logia) is study Philosophy is the study of general problems concerning matters such as existence knowledge truth beauty justice validity mind and language The cosmology centres on the ideas of the dynamic balance of opposites, the evolution of events as a process, and acceptance of the inevitability of change (see Philosophy, below). In Western cultures and modern East Asia, the I Ching is sometimes regarded as a system of divination. The term Western world, the West or the Occident ( Latin: occidens -sunset -west as distinct from the Orient) can have multiple meanings Divination (from Latin divinare "to be inspired by a god" related to Divine, Diva and Deus) is the attempt of ascertaining The classic consists of a series of symbols, rules for manipulating these symbols, poems, and commentary.

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters. Mojibake is the happenstance of incorrect unreadable characters (garbage characters shown when Computer software fails to render a text correctly according to its associated A Chinese character, also known as a Han character ( is a Logogram used in writing Chinese (hanzi Japanese (

Implications of the title

• 易 (yì), when used as an adjective, means “easy” or “simple”, while as a verb it implies “to change“ or 'to exchange/substitute one thing for another'. Pinyin, more formally Hanyu pinyin, is the most common Standard Mandarin Romanization system in use
• 經 (jīng) here means “classic (text)”, derived from its original meaning of “regularity” or “persistency”, implying that the text describes the Ultimate Way which will not change throughout the flow of time. Tao ( 道, Pinyin Dào) is a metaphysical concept found in Taoism, Confucianism, and more generally in ancient Chinese philosophy This same character was later appropriated to translate the Sanskrit word 'sūtra' into Chinese in reference to Buddhist scripture. In this sense the two concepts, in as much as they mean 'treatise,' 'great teaching,' or 'canonical scripture,' are equivalent.

The I Ching is a "reflection of the universe in miniature. " The word "I" has three meanings: ease and simplicity, change and transformation, and invariability. ^[2] Thus the three principles underlying the I Ching are the following:

1. Simplicity - the root of the substance. The fundamental law underlying everything in the universe is utterly plain and simple, no matter how abstruse or complex some things may appear to be.
2. Variability - the use of the substance. Everything in the universe is continually changing. By comprehending this one may realize the importance of flexibility in life and may thus cultivate the proper attitude for dealing with a multiplicity of diverse situations.
3. Persistency - the essence of the substance. While everything in the universe seems to be changing, among the changing tides there is a persistent principle, a central rule, which does not vary with space and time.

— 易一名而含三義：易簡一也；變易二也；不易三也。 commented on by Zheng Xuan (鄭玄 zhèng xúan) in his writings Critique of I Ching (易贊 yì zàn) and Commentary on I Ching (易論 yì lùn) of Eastern Han Dynasty. Zheng Xuan ( 127–200 Courtesy name Kangcheng (康成 was an influential commentator and Confucian scholar of the Han Dynasty. The Han Dynasty ( 206 BC–220 AD followed the Qin Dynasty and preceded the Three Kingdoms in China.

History

Traditional view

Traditionally it was believed that the principles of the I Ching originated with the mythical Fu Xi (伏羲 Fú Xī). In Chinese mythology Fu Xi or Fu Hsi ( aka Paoxi ( mid 2800s BCE was the first of the mythical Three Sovereigns (三皇 sānhuáng of ancient China In this respect he is seen as an early culture hero, one of the earliest legendary rulers of China (traditional dates 2800 BCE-2737 BCE), reputed to have had the 8 trigrams (八卦 bā gùa) revealed to him supernaturally. A culture hero is a Mythological Hero specific to some group ( cultural, ethnic, racial, religious, etc The Bagua ( are eight diagrams used in Taoist Cosmology to represent a range of interrelated concepts By the time of the legendary Yu (禹 Yǔ) 2194 BCE–2149 BCE, the trigrams had supposedly been developed into 64 hexagrams (六十四卦 lìu shí­ sì gùa), which were recorded in the scripture Lian Shan (《連山》 Lián Shān; also called Lian Shan Yi). Yǔ ( (21st century BCE born Sì Wénmìng) often regarded with legendary status as Yu the Great (大禹 Dà-Yǔ) was the first ruler and founder of Lian Shan, meaning “continuous mountains” in Chinese, begins with the hexagram Bound (艮 gèn), which depicts a mountain (::|) mounting on another and is believed to be the origin of the scripture's name. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32.

After the traditionally recorded Xia Dynasty was overthrown by the Shang Dynasty, the hexagrams are said to have been re-deduced to form Gui Cang (《歸藏》 Gūi Cáng; also called Gui Cang Yi), and the hexagram Field (坤 kūn) became the first hexagram. The Xia Dynasty ( of China is the first dynasty to be described in ancient historical records such as Records of the Grand Historian and The Shang Dynasty ( Chinese: 商[[wiktionary 朝|朝]] or Yin Dynasty ( 殷[[wiktionary 代|代]] was according to traditional sources the This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. Gui Cang may be literally translated into “return and be contained”, which refers to earth as the first hexagram itself indicates. At the time of Shang's last king, Zhou Wang, King Wen of Zhou is said to have deduced the hexagram and discovered that the hexagrams beginning with Force (乾 qián) revealed the rise of Zhou. King Di Xin of Shang ( Chinese: 帝辛 born Zi Shou (Chinese 子受 was the last King Wen ( (1099–1050 BC was the founder of the Zhou Dynasty. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. The Zhou Dynasty ( POJ: Chiu Tiau 1122 BC to 256 BC was preceded by the Shang Dynasty and followed by the Qin Dynasty in China. He then gave each hexagram a description regarding its own nature, thus Gua Ci (卦辭 guà cí, “Explanation of Hexagrams”).

When King Wu of Zhou, son of King Wen, toppled the Shang Dynasty, his brother Zhou Gong Dan is said to have created Yao Ci (爻辭 yáo cí, “Explanation of Horizontal Lines”) to clarify the significance of each horizontal line in each hexagram. King Wu of Zhou ( or King Wu of Chou was the first sovereign or ruler of the Chinese Zhou Dynasty. God of Dreams Duke of Zhou is also known as the 'God of Dreams' It was not until then that the whole context of I Ching was understood. Its philosophy heavily influenced the literature and government administration of the Zhou Dynasty (1122 BCE - 256 BCE). The Zhou Dynasty ( POJ: Chiu Tiau 1122 BC to 256 BC was preceded by the Shang Dynasty and followed by the Qin Dynasty in China.

Later, during the time of Spring and Autumn (722 BCE - 481 BCE), Confucius is traditionally said to have written the Shi Yi (十翼 shí yì, “Ten Wings”), a group of commentaries on the I Ching. The Spring and Autumn Period ( was a period in Chinese history which roughly corresponds to the first half of the Eastern Zhou dynasty (from the second half of the 8th century BC Confucius ( lit " Master Kung " September 28, 551 BC - 479 BC) was a Chinese thinker and social philosopher By the time of Han Wu Di (漢武帝 Hàn Wǔ Dì) of the Western Han Dynasty (circa 200 BCE), Shi Yi was often called Yi Zhuan (易傳 yì zhùan, “Commentary on the I Ching”), and together with the I Ching they composed Zhou Yi (周易 zhōu yì, “Changes of Zhou”). Background birth and years as crown prince Emperor Wu was the tenth child of Emperor Jing, and was born to one of Emperor Jing's favorite Concubines, The Han Dynasty ( 206 BC–220 AD followed the Qin Dynasty and preceded the Three Kingdoms in China. All later texts about Zhou Yi were explanations only, due to the classic's deep meaning.

Modernist view

In the past 50 years a “Modernist” history of the I Ching has been emerging, based on context criticism and research into Shang and Zhou dynasty oracle bones, as well as Zhou bronze inscriptions and other sources (see below). Oracle bones ( Chinese: 甲骨 Pinyin: jiǎgǔpiàn are pieces of Bone or turtle shell that were heated and cracked during divination These reconstructions are dealt with in a growing number of books, such as The Mandate of Heaven: Hidden History in the I Ching, by S. The Mandate of Heaven Record of a Civil War China 1945&ndash49 is a nonfiction book published in 1968 J. Marshall, and Richard Rutt's Zhouyi: The Book of Changes, (see References, below).

Scholarly works dealing with the new view of the Book of Changes include doctoral dissertations by Richard Kunst and Edward Shaughnessy and a 2008 study by Richard J. Smith. These and other scholars have been helped immensely by the discovery, in the 1970s, by Chinese archaeologists, of intact Han dynasty era tombs in Mawangdui near Changsha, Hunan province. Mawangdui ( is an archaeological site located in Changsha, China. Changsha ( is the Capital city of Hunan, a province of south-central China, located on the lower reaches of Xiang river a branch of the ( is a province of China, located in the middle reaches of the Yangtze River and south of Lake Dongting (hence the name Hunan, meaning One of the tombs contained more or less complete 2nd century BCE texts of the I Ching, the Dao De Jing and other works, which are mostly similar yet in some ways diverge significantly from the “received”, or traditional, texts preserved by the chances of history. The Mawangdui Silk Texts ( are texts of Chinese philosophical and medical works written on silk and found at Mawangdui in China in 1973 The Tao Te Ching or Dao De Jing ( originally known as Laozi or Lao tzu ( is a Chinese classic

The tomb texts include additional commentaries on the I Ching, previously unknown, and apparently written as if they were meant to be attributed to Confucius. All of the Mawangdui texts are many centuries older than the earliest known attestations of the texts in question. When talking about the evolution of the Book of Changes, therefore, the Modernists contend that it is important to distinguish between the traditional history assigned to texts such as the I Ching (felt to be anachronistic by the Modernists), assignations in commentaries which have themselves been canonized over the centuries along with their subjects, and the more recent scholarly history aided by modern linguistic textual criticism and archaeology. Archaeology, archeology, or archæology (from Greek grc ἀρχαιολογία archaiologia – grc ἀρχαῖος archaīos

Many hold that these perspectives are not necessarily mutually exclusive, but, for instance, many Modernist scholars doubt the actual existence of Fuxi, think Confucius had nothing to do with the Book of Changes, and contend that the hexagrams came before the trigrams. Modern scholarship comparing poetic usage and formulaic phrasing in this book with that in ancient bronze inscriptions has shown that the text cannot be attributed to King Wen or Zhou Gong, and that it likely was not compiled until the late Western Zhou, perhaps ca. the late 9th century BCE.

Rather than being the work of one or several legendary or historical figures, the core divinatory text is now thought to be an accretion of Western Zhou divinatory concepts. As for the Shi Yi commentaries traditionally attributed to Confucius, scholars from the time of the 11th century A. D. scholar Ouyang Xiu onward have doubted this, based on textual analysis, and modern scholars date most of them to the late Warring States period (403/475 BCE-256/221 BCE), with some sections perhaps being as late as the Western Han period (206 BCE-220 AD). Early life He was born in Mingyang, Sichuan where his father was a judge though his family comes from present day Jishui (then known as Luling The Warring States Period ( also known as the Era of Warring States covers the period from some time in the 5th century BC to the unification of China by the The Han Dynasty ( 206 BC–220 AD followed the Qin Dynasty and preceded the Three Kingdoms in China.

Structure

The text of the I Ching is a set of predictions represented by a set of 64 abstract line arrangements called hexagrams (卦 guà). The King Wen sequence (文王卦序 of the Yi Jing (易經 is a series of sixty-four binary figures ( Hexagrams, each composed of 6 lines either unbroken Each hexagram is a figure composed of six stacked horizontal lines (爻 yáo), where each line is either Yang (an unbroken, or solid line), or Yin (broken, an open line with a gap in the center). In Chinese philosophy, the concept of yin and yang ( is used to describe how seemingly opposing forces are bound together intertwined and interdependent in the In Chinese philosophy, the concept of yin and yang ( is used to describe how seemingly opposing forces are bound together intertwined and interdependent in the With six such lines stacked from bottom to top there are 2⁶ or 64 possible combinations, and thus 64 hexagrams represented.

The hexagram diagram is conceptually subdivided into two three-line arrangements called trigrams (卦 guà). There are 2³, hence 8, possible trigrams. The traditional view was that the hexagrams were a later development and resulted from combining the two trigrams. However, in the earliest relevant archaeological evidence, groups of numerical symbols on many Western Zhou bronzes and a very few Shang oracle bones, such groups already usually appear in sets of six. A few have been found in sets of three numbers, but these are somewhat later. Note also that these numerical sets greatly predate the groups of broken and unbroken lines, leading modern scholars to doubt the mythical early attributions of the hexagram system (see, e. g. , Shaugnessy 1993).

Each hexagram represents a description of a state or process. When a hexagram is cast using one of the traditional processes of divination with I Ching, each of the yin or yang lines will be indicated as either moving (that is, changing), or fixed (that is, unchanging). Among the many forms of Divination is a method using the I Ching (易經 or Book of Changes. Moving (also sometimes called “old”, or “unstable”) lines will change to their opposites, that is “young” lines of the other type -- old yang becoming young yin, and old yin becoming young yang.

The oldest method for casting the hexagrams, using yarrow stalks, is a biased random number generator, so the possible answers are not equiprobable. Achillea millefolium or Yarrow (other common names Common Yarrow Gordaldo, Nosebleed plant, Old Man's Pepper, Sanguinary Random number may refer to A number generated for or part of a set exhibiting Statistical randomness. While the probability of getting either yin or yang is equal, the probability of getting old yang is three times greater than old yin. The yarrow stalk method was gradually replaced during the Han Dynasty by the three coins method. Using this method, the imbalance in generating old yin and old yang was eliminated. However, there is no theoretical basis for indicating what should be the optimal probability basis of the old lines versus the young lines. Of course, the whole idea behind this system of divination is that the oracle will select the appropriate answer anyway, regardless of the probabilities.

There have been several arrangements of the trigrams and hexagrams over the ages. The bā gùa is a circular arrangement of the trigrams, traditionally printed on a mirror, or disk. The Bagua ( are eight diagrams used in Taoist Cosmology to represent a range of interrelated concepts According to legend, Fu Hsi found the bā gùa on the scales of a tortoise's back. They function rather like a magic square, with the four axes summing to the same value (e. g. , using 0 and 1 to represent yin and yang, 000 + 111 = 111, 101 + 010 = 111, etc. ).

The King Wen sequence is the traditional (i. The King Wen sequence (文王卦序 of the Yi Jing (易經 is a series of sixty-four binary figures ( Hexagrams, each composed of 6 lines either unbroken e. “classical”) sequence of the hexagrams used in most contemporary editions of the book. The King Wen sequence was explained for the first time in STEDT Monograph #5, where it is shown to contain within it a demonstration of advanced mathematical knowledge. The King Wen sequence (文王卦序 of the Yi Jing (易經 is a series of sixty-four binary figures ( Hexagrams, each composed of 6 lines either unbroken

The eight trigrams

Trigrams

The solid line represents yang, the creative principle. The open line represents yin, the receptive principle. These principles are also represented in a common circular symbol (☯), known as taijitu (太極圖), but more commonly known in the west as the yin-yang (陰陽) diagram, expressing the idea of complementarity of changes: when Yang is at top, Yin is increasing, and the reverse. In Chinese philosophy, the concept of yin and yang ( is used to describe how seemingly opposing forces are bound together intertwined and interdependent in the In Chinese philosophy, the concept of yin and yang ( is used to describe how seemingly opposing forces are bound together intertwined and interdependent in the

In the following lists, the trigrams and hexagrams are represented using a common textual convention, horizontally from left-to-right, using '|' for yang and '¦' for yin, rather than the traditional bottom-to-top. In a more modern usage, the numbers 0 and 1 can also be used to represent yin and yang, being read left-to-right.

There are eight possible trigrams (八卦 bāguà):

The first three lines of the hexagram, called the lower trigram, are seen as the inner aspect of the change that is occurring. The Bagua ( are eight diagrams used in Taoist Cosmology to represent a range of interrelated concepts For the song see CANYONMID. For the band see Canyon (band. A canyon (rarely cañon) or gorge The upper trigram (the last three lines of the hexagram), is the outer aspect. The change described is thus the dynamic of the inner (personal) aspect relating to the outer (external) situation. Thus, hexagram 04 ¦|¦¦¦| Enveloping, is composed of the inner trigram ☵ Gorge, relating to the outer trigram ☶ Bound.

Hexagram Lookup Table

The hexagrams

The text of the I Ching describes each of the 64 hexagrams, and later scholars added commentaries and analyses of each one; these have been subsumed into the text comprising the I Ching. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 1-32. Hexagrams 33-64 can be found at the List of I Ching hexagrams 33-64. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32.

Each hexagram's common translation is accompanied by the corresponding R. Wilhelm translation, which is the source for the Unicode names. In Computing, Unicode is an Industry standard allowing Computers to consistently represent and manipulate text expressed in most of the world's

The hexagrams, though, are mere mnemonics for the philosophical concepts embodied in each one. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. This is a list of I Ching hexagrams 33-64, and is a continuation of the List of I Ching hexagrams 1-32. The philosophy centres around the ideas of balance through opposites and acceptance of change.

Unicode

In Unicode, monograms cover code points U+268A to U+268B, digrams cover code points U+268C to U+268F, trigrams cover code points U+2630 to U+2637, hexagram symbols cover code points U+4DC0 to U+4DFF (19904 – 19967). In Computing, Unicode is an Industry standard allowing Computers to consistently represent and manipulate text expressed in most of the world's

Tai Xuan Jing(太玄) digrams cover code points U+1D301 to U+1D305, tetragrams cover code points U+1D306 to U+1D356. The text Tài Xuán Jīng ("Canon of Supreme Mystery") was composed by the Confucian writer Yáng Xióng ( 53 BCE-18 CE The monograms cover code points U+1D300 (earth), U+268A (yang), U+268B (yin).

Philosophy

Gradations of binary expression based on yin and yang -- old yang, old yin, young yang or young yin (see the divination paragraph below) -- are what the hexagrams are built from. Yin and yang, while common expressions associated with many schools known from classical Chinese culture, are especially associated with the Taoists. Taoism (pronounced /ˈdaʊɪzəm/ or /ˈtaʊɪzəm/ also spelled '''Daoism''') refers to a variety of related Philosophical and Religious traditions

Another view holds that the I Ching is primarily a Confucianist ethical or philosophical document. Confucianism ( is a Chinese ethical and philosophical system originally developed from the teachings of the fifth century B This view is based upon the following:

• The Wings or Appendices are attributed to Confucius.
• The study of the I Ching was required as part of the Civil Service Exams in the period that these exams only studied Confucianist texts.
• It is one of the Five Confucian Classics.
• It does not appear in any surviving editions of the Daozang. Daozang ( meaning "Treasury of Dao " or " Daoist Canon" consists of almost 5000 individual texts that were collected circa C
• The major commentaries were written by Confucianists, or Neo-Confucianists.
• Taoist scripture avoids, even mocks, all attempts at categorizing the world's myriad phenomena and forming a static philosophy.
• Taoists venerate the non-useful. The I Ching could be used for good or evil purposes.

Both views may be seen to show that the I Ching was at the heart of Chinese thought, serving as a common ground for the Confucian and Taoist schools. Partly forgotten due to the rise of Chinese Buddhism during the Tang dynasty, the I Ching returned to the attention of scholars during the Song dynasty. The Tang Dynasty ( Middle Chinese: dhɑng (June 18 618&ndashJune 4 907 was an imperial dynasty of China preceded by the Sui Dynasty and followed by The Song Dynasty ( Wade-Giles: Sung Ch'ao was a ruling dynasty in China between 960&ndash1279 CE it succeeded the Five Dynasties and Ten Kingdoms This was concomitant with the reassessment of Confucianism by Confucians in the light of Taoist and Buddhist metaphysics, and is known in the West as Neo-Confucianism. Metaphysics is the branch of Philosophy investigating principles of reality transcending those of any particular science Neo-Confucianism (/( is a form of Confucianism that was primarily developed during the Song Dynasty, but which can be traced back to Han Yu and Li The book, unquestionably an ancient Chinese scripture, helped Song Confucian thinkers to synthesize Buddhist and Taoist cosmologies with Confucian and Mencian ethics. Ethics is a major branch of Philosophy, encompassing right conduct and good life The end product was a new cosmogony that could be linked to the so-called “lost Tao” of Confucius and Mencius. This article discusses scientific theories of creation (cosmogony Confucius ( lit " Master Kung " September 28, 551 BC - 479 BC) was a Chinese thinker and social philosopher Life Mencius also known by his birth name Meng Ke or Ko, was born in the State of Zou (simp

Binary sequence

In his article Explication de l'Arithmétique Binaire (1703) Gottfried Leibniz writes that he has found in the hexagrams a base for claiming the universality of the binary numeral system. The binary numeral system, or base-2 number system, is a Numeral system that represents numeric values using two symbols usually 0 and 1. He takes the layout of the combinatorial exercise found in the hexagrams to represent binary sequences, so that ¦¦¦¦¦¦ would correspond to the binary sequence 000000 and ¦¦¦¦¦| would be 000001, and so forth. For symbols used in the I Ching, see Hexagram (I Ching For a Jewish symbol see Star of David.

The binary arrangement of hexagrams is associated with the famous Chinese scholar and philosopher Shao Yong (a neo-Confucian and Taoist) in the 11th century. Shao Yong ( 1011–1077 Courtesy name Yaofu (堯夫 named Shào Kāngjié (邵康節 after death was a Song Dynasty Chinese philosopher He displayed it in two different formats, a circle, and a rectangular block. Thus, he clearly understood the sequence represented a logical progression of values. However, while it is true that these sequences do represent the values 0 through 63 in a binary display, there is no evidence that Shao understood that the numbers could be used in computations such as addition or subtraction.

Divination

Main article: I Ching divination

The I Ching has long been used as an oracle and many different ways coexist to “cast” a reading, i. Among the many forms of Divination is a method using the I Ching (易經 or Book of Changes. e. , a hexagram, with its dynamic relationship to others. In China the I Ching had two distinct functions. The first was as a compendium and classic of ancient cosmic principles. The second function was that of divination text. As a divination text the world of the I Ching was that of the marketplace fortune teller and roadside oracle. These individuals served the illiterate peasantry. The educated Confucian elite in China were of an entirely different disposition. The future results of our actions were a function of our personal virtues. The Confucian literati actually had little use for the I Ching as a work of divination. In the collected works of the countless educated literati of ancient China there are actually few references to the I Ching as a divination text. Any eyewitness account of traditional Chinese society, such as S. Wells Williams The Middle Kingdom, and many others, can clarify this very basic distinction. Samuel Wells Williams (衛三畏 22 September 1812 -1884 was a linguist, Missionary and Sinologist from the United States Williams tells us of the I Ching, "The hundred of fortune- tellers seen in the streets of Chinese towns, whose answers to their perplexed customers are more or less founded on these cabala, indicate their influence among the illiterate; while among scholars, who have long since conceded all divination to be vain. . . " (The Middle Kingdom, vol. 1, p. 632)

Symbolism

The flag of South Korea, with Taegeuk in the centre with four trigrams representing Heaven, Water, Earth, and Fire (beginning top left and proceeding clockwise).

Flag of the Empire of Vietnam used Trigram Li - Fire

The Flag of South Korea contains the Taijitu symbol, or tàijítú, (yin and yang in dynamic balance, called taegeuk in Korean), representing the origin of all things in the universe. The Empire of Vietnam ( Vietnamese: Đế quốc Việt Nam, or (Việt Nam Đế quốc) was a short-lived Puppet state of Imperial Japan The Flag of South Korea, or Taegukgi has three parts a white background a red and blue Taegeuk (taijitu or "yin-yang" in the In Chinese philosophy, the concept of yin and yang ( is used to describe how seemingly opposing forces are bound together intertwined and interdependent in the Taegeuk is the Korean cognate of Taiji, the Taoist concept of Yin and yang, from which all is actualized The taegeuk is surrounded by four of the eight trigrams, starting from top left and going clockwise: Heaven, Water, Earth, Fire.

The flag of the Empire of Vietnam used the Li (Fire) trigram and was known as cờ quẻ Ly (Li trigram flag) because the trigram represents South. The Empire of Vietnam ( Vietnamese: Đế quốc Việt Nam, or (Việt Nam Đế quốc) was a short-lived Puppet state of Imperial Japan Its successor the Republic of Vietnam connected the middle lines, turning it into the Qián (Heaven) trigram. "RVN" redirects here RVN is also the former callsign of a TV station in Wagga Wagga New South Wales Australia (see Flag of the Republic of Vietnam). The flag of former South Vietnam was designed by Emperor Thành Thái in 1890 and was used by Emperor Bảo Đại in 1948

Influence on Western culture

Main article: I Ching's influence

The I Ching has influenced countless Chinese philosophers, artists and even businesspeople throughout history. As an important component of Chinese traditional culture the I Ching's influence throughout history has been profound In more recent times, several Western artists and thinkers have used it in fields as diverse as psychoanalysis, music, film, drama, dance, eschatology, and fiction writing. Psychoanalysis is a body of ideas developed by Austrian physician Sigmund Freud and his followers which is devoted to the study of human psychological functioning and behavior Eschatology (from the Greek, Eschatos meaning "last" and -logy meaning "the study of" is a part of Theology

Commentary

Early Chinese civilization, as with western civilization, accepted various pre-scientific explanations of natural events, and the I Ching has been cited as an example of this. China ( Wade-Giles ( Mandarin) Chung¹kuo² is a cultural region, an ancient Civilization, and depending on perspective a National As a manual of divination it interpreted natural events through readings based on symbols expressed in the trigrams and hexagrams. Thus any observation in nature could be interpreted as to its significance and cause. This might be compared to the Roman practice of basing decisions on the state of animals' livers. Ancient Rome was a Civilization that grew out of a small agricultural community founded on the Italian Peninsula as early as the 10th century BC While usually sympathetic to the claims of Chinese culture and science, Joseph Needham, in his second volume of Science and Civilization in China (p. Noel Joseph Terence Montgomery Needham, CH, FRS, FBA ( December 9, 1900 – March 24 1995) was a British 311) stated: "Yet really they [Han dynasty scholars] would have been wiser to tie a millstone about the neck of the I Ching and cast it into the sea. "^[11]

Abraham (1999) states that Confucius' ten commentaries, called the Ten Wings, transformed the I Ching from a divination text into a "philosophical masterpiece. Confucius ( lit " Master Kung " September 28, 551 BC - 479 BC) was a Chinese thinker and social philosopher " It was this form of the I Ching that inspired the Taoists, Chuang Tzu and Lao Tzu. For the book with the same name see Zhuangzi (book Zhuangzi ( was an influential Chinese philosopher who lived around the 4th Laozi ( also Lao Tse, Lao-Tzu, Laotze, Lao Zi, Laocius, and other variations was a philosopher of ancient It has influenced Confucians and other philosophers and scientists ever since. ^[12] However, Helmut Wilhelm in his Change/Eight Lectures on the I Ching, cautions, "It can no longer be said with certainty whether any of the material-and if any, how much-comes from Confucius' own hand" (p. 12).

Translations

• Anthony, Carol K. & Moog, Hanna. I Ching: The Oracle of the Cosmic Way. Stow, Massachusetts: Anthony Publishing Company, Inc. , 2002. ISBN 1-890764-00-0. The publisher's internet address is www. ichingoracle. com.
• Balkin, Jack M. 2002. “The Laws of Change: I Ching and the Philosophy of Life”. New York: Schocken Books. ISBN 0-8052-4199-X
• Benson, Robert G. 2003. I Ching for a New Age: The Book of Answers for Changing Times. New York: Square One Publishers.
• Blofeld, J. 1965. The Book of Changes: A New Translation of the Ancient Chinese I Ching. New York: E. P. Dutton.
• Cornelius, J Edward & Cornelius, Marlene (1998) Yî King: A Beastly Book of Changes. Red Flame: A Thelemic Research Journal (5) 1998. This book contains Aleister Crowley's notes and comments on the Yi Jing.
• Huang, A. 1998. The Complete I Ching: the Definitive Translation From the Taoist Master Alfred Huang. Rochester, N. Y: Inner Traditions.
• Hua-Ching Ni. 1999. I Ching: The Book of Changes and the Unchanging Truth. (2nd edition). Los Angeles: Seven Star Communications.
• Karcher, Stephen, 2002. I Ching: The Classic Chinese Oracle of Change: The First Complete Translation with Concordance. London: Vega Books. ISBN 1-84333-003-2. The publisher can be found at www. chrysalisbooks. co. uk. This version manages to pull together a wide variety of sources and interpretations into a coherent, intelligible whole which is generally easier to understand than the Wilhelm/Baynes edition. Especially interesting are its multiple translations of the Chinese words used and the concordance at the end.
• Legge, J. 1964. I Ching: Book of Changes. With introduction and study guide by Ch'u Chai and Winberg Chai. New York: Citadel Press.
• I Ching, The Classic of Changes, The first English translation of the newly discovered second-century B. C. Mawangdui texts by Edward L. Shaughnessy, Ballantine, 1996. ISBN 0-345-36243-8.
• Wilhelm, R. Richard Wilhelm ( May 10, 1873, Tübingen, Germany - March 2 1930, Stuttgart, Germany was a German translator & Baynes, C. , 1967. The I Ching or Book of Changes, With foreword by Carl Jung. 3rd. ed. , Bollingen Series XIX. The Princeton University Press is an independent publisher with close connections to Princeton University. Princeton NJ: Princeton University Press (1st ed. The Princeton University Press is an independent publisher with close connections to Princeton University. 1950).
• Lynn, Richard J. 1994, The Classic of Changes, A New Translation of the I Ching as Interpreted by Wang Bi. Wang Bi (226–249 Courtesy name Fu Si (辅嗣 was a Chinese neotaoist Philosopher. New York: Columbia University Press. ISBN 0-231-08294-0
• Wei, Wu 2005. “I Ching, The Book Of Answers” Power Press ISBN 0-943015-41-3 New revised edition, interpreted by Wu Wei. Appears to follow the Wilhelm and Baynes translation real well, leaving out the sometimes confusing mechanics. Would be handy to use in conjunction with Wilhelm and Baynes when divining for the lay person.
• Cheng Yi translated by Cleary, Thomas 1988, 2003. “I Ching: The Book of Change” Shambala Library, Boston, London ISBN 1-59030-015-7

See also

• Bagua (concept)
• Yin and yang

Footnotes

References

• Brennan, Herbie (August, 1973). Events 590 - Khosrau II is crowned as king of Persia 1637 - Ferdinand III becomes Holy Roman Emperor 2008 ( MMVIII) is the current year in accordance with the Gregorian calendar, a Leap year that started on Tuesday of the Common The Syncronistic Barometer, Analog. Analog Science Fiction and Fact is an American Science fiction Magazine.
• Crowley, Aleister - liber CCXVI- The Book of Changes- I CHing - The Equinox, Vol III NO 7. A. '. A. '.
• Marshall, S. J. (2001). The Mandate of Heaven: Hidden History in the I Ching. Columbia University Press. ISBN 0-231-12299-3
• Rutt, R. (1996). Zhouyi: The Book of Changes. Curzon Press.
• Reifler, Samuel. (1974). “I Ching: A New Interpretation for Modern Times. ” Bantam New Age Books. ISBN 0-553-27873-8
• Shaughnessy, Edward L. (1993). “I ching 易經 (Chou I 周易) ”, pp. 216-228 in Loewe, Michael (ed. ). Early Chinese Texts: A Bibliographical Guide, (Early China Special Monograph Series No. 2), Society for the Study of Early China, and the Institute of East Asian Studies, University of California, Berkeley, ISBN 1-55729-043-1.
• Smith, Richard J. (2008). Fathoming the Cosmos and Ordering the World: The Yijing (I Ching or Classic of Changes) and Its Evolution in China. University of Virginia Press. ISBN 978-0813927053

External links

I Ching at the Open Directory Project