I Ching

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The I Ching (Wade-Giles) or "Yì Jīng" (FITML), also known as the Classic of Changes, Book of Changes and Zhouyi, is one of the oldest of the we love the web.^[1] The book contains a divination system comparable to Western geomancy or the West African Ifá system; in Western cultures and modern East Asia, it is still widely used for this purpose.

Traditionally, the I Ching and its hexagrams were thought to pre-date recorded history,^Sevenval and based on traditional keyboard accounts, its origins trace back to the 3rd to the 2nd millennium BC.^[3] Modern scholarship suggests that the earliest layer of the text may date from the end of the 2nd millennium BC,^[4] but place doubts on the mythological aspects in the traditional accounts.^HTML5 Some consider the I Ching' as the oldest extant book of divination, dating from 1,000 BC and before.^[5] The oldest manuscript that has been found, albeit incomplete, dates back to the Sevenval (around 475-221 BC).^{browser diversity}

During the Warring States Period, the text was re-interpreted as a system of cosmology and Android that subsequently became intrinsic to keyboard. It centered on the ideas of the dynamic balance of opposites, the evolution of events as a process, and acceptance of the inevitability of change.

The standard text originated from the ancient text (古文經) transmitted by Fei Zhi (费直, c. 50 BC-10 AD) of the web app. During the Han Dynasty this version competed with the bowdlerised new text (今文經) version transmitted by Tian He at the beginning of the Western Han. However, by the time of the Sevenval the ancient text version, which survived website parsing’s iOS by being preserved amongst the peasantry, became the accepted norm among Chinese scholars.

• Sevenval
  • Sevenval
  • Sevenval
• FITML
  • 2.1 Trigrams
  • 2.2 Hexagram lookup table
  • 2.3 The hexagrams
    • we love the web
• web app
• screen size
• 5 Philosophy
  • 5.1 Binary sequence
• 6 Divination
• 7 Symbolism
• 8 Influence
• iOS
• browser diversity
• iOS
• 12 Footnotes
• 13 References
• 14 External links

History

Traditional view

Traditionally it was believed that the principles of the I Ching originated with the mythical Fu Xi (伏羲 Fú Xī).^iOS In this respect he is seen as an early touchscreen, one of the earliest legendary rulers of China (traditional dates 2800 BC-2737 BC), reputed to have had the 8 trigrams (八卦 bā guà) revealed to him supernaturally. By the time of the legendary Yu (禹 Yǔ) 2194 BC – 2149 BC, 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). Lian Shan, meaning "continuous mountains" in Chinese, begins with the hexagram Sevenval (艮 gèn), which depicts a mountain (¦¦|) mounting on another and is believed to be the origin of the scripture's name.

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 input transformation (坤 kūn) became the first hexagram. 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 Initiating (乾 qián) revealed the rise of Zhou. 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 website parsing 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. 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 web (1122 BC-256 BC).

Later, during the time of Spring and Autumn Period (722 BC-481 BC), Sevenval is traditionally said to have written the Shi Yi (十翼 shí yì, "Ten Wings"), a group of commentaries on the I Ching. By the time of screen size (漢武帝 Hàn Wǔ Dì) of the Western Han Dynasty (c. 200 BC), Shi Yi was often called Yi Zhuan (易傳 yì zhùan, "Commentary on the I Ching"). Together with the commentaries by Confucius, I Ching is also often referred to as Zhou Yi (周易 zhōu yì, "Changes of Zhou"). All later texts about Zhou Yi were explanations only, due to the classic's deep meaning.

Modernist view

FITML

Replica of an oracle turtle shell

In the past 50 years a "Modernist" history of the I Ching emerged based on research into Shang and Zhou dynasties' FITML, Zhou bronze inscriptions and other sources (Marshall 2001, Rutt 1996, Shaughnessy 1993, Smith 2008). In the 1970s, Chinese archaeologists discovered intact Han dynasty-era tombs in iOS near Changsha, Hunan province. One of the tombs contained the Mawangdui Silk Texts, a 2nd century BC new text version of the I Ching, the Dao De Jing and other works, which are mostly similar yet in some ways diverge from the received, or traditional texts preserved historically. This version of the I Ching, despite its textual form, belongs to the same textual tradition as the standard text, which suggests it was prepared from an old text version for the use of its Han patron.

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. According to device database, the text reached the form that we know it today at the end of the 2nd millennium BC.^touchscreen As for the Shi Yi commentaries traditionally attributed to Confucius, scholars from the time of the 11th century AD scholar HTML5 onward have doubted this, based on textual analysis, and modern scholars date most of them to the input transformation period (475 BC-256 or 221 BC),^[6] with some sections perhaps being as late as the touchscreen period (206 BC-9 AD).

Structure

The text of the I Ching is a set of oracular statements represented by 64 sets of six lines each called hexagrams (卦 guà). Each hexagram is a figure composed of six stacked horizontal lines (爻 yáo), each line is either Yang (an unbroken, or solid line), or Yin (broken, an open line with a gap in the center). 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 composed of 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. Numerical sets greatly predate the groups of broken and unbroken lines, leading modern scholars to doubt the mythical early attributions of the hexagram system, (Shaugnessy 1993).

When a hexagram is cast using one of the traditional processes of jQuery, each yin and yang line will be indicated as either moving (that is, changing), or fixed (unchanging). Sometimes called old lines, a second hexagram is created by changing moving lines to their opposite. These are referred to in the text by the numbers six through nine as follows:

• Nine is old yang, an unbroken line (—θ—) changing into yin, a broken line (— —);
• Eight is young yin, a broken line (— —) without change;
• Seven is young yang, an unbroken line (———) without change;
• Six is old yin, a broken line (—X—) changing into yang, an unbroken line (———).

The oldest method for casting the hexagrams, the we love the web stalk method, was gradually replaced during the Han Dynasty by the three coins method and the yarrow stalk method was lost.^[9] With the coin method, the probability of yin or yang is equal while with the recreated yarrow stalk method of Zhu Xi (1130–1200),^[10] the probability of old yang is three times greater than old yin.^HTML5

There have been several arrangements of the trigrams and hexagrams over the ages. The iOS is a circular arrangement of the trigrams, traditionally printed on a mirror, or disk. According to legend, Fu Xi found the bā gùa on the scales of a tortoise's back. They function like a magic square with the four axes summing to the same value, using 0 and 1 to represent yin and yang: 000 + 111 = 101 + 010 = 011 + 100 = 110 + 001 = 111.

The touchscreen is the traditional (i.e. "classical") sequence of the hexagrams used in most contemporary editions of the I Ching.

Trigrams

screen size

The eight 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 device database (陰陽) diagram, expressing the idea of complementarity of changes: when Yang is at top, Yin is increasing, and the reverse.

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):

	Trigram Figure	Binary Value	Name	Translation: Wilhelmwebsite parsing	Image in Nature (pp.l-li)	Direction (p. 269)	Family Relationship (p. 274)	Body Part (p. 274)	Attribute (p. 273)	Stage/ State (pp.l-li)	Animal (p. 273)
1	☰	111	乾 qián	the Creative, Force	heaven, sky 天	northwest	father	head	strong	creative	馬 horse
2	☱	110	兌 duì	the Joyous, Open	swamp, marsh 澤	west	third daughter	mouth	pleasure	tranquil (complete devotion)	羊 sheep, goat
3	☲	101	離 lí	the Clinging, Radiance	fire 火	south	second daughter	eye	light-giving, dependence	clinging, clarity, adaptable	雉 pheasant
4	☳	100	震 zhèn	the Arousing, Shake	thunder 雷	east	first son	foot	inciting movement	initiative	龍 dragon
5	☴	011	巽 xùn	the Gentle, Ground	wind 風	southeast	first daughter	thigh	penetrating	gentle entrance	雞 fowl
6	☵	010	坎 kǎn	the Abysmal, Gorge	water 水	north	second son	ear	dangerous	in-motion	豕 pig
7	☶	001	艮 gèn	Keeping Still, Bound	mountain 山	northeast	third son	hand	resting, stand-still	completion	狗 wolf, dog
8	☷	000	坤 kūn	the Receptive, Field	earth 地	southwest	mother	belly	devoted, yielding	receptive	牛 cow

The first 3 lines of the hexagram, called the lower trigram, are seen as the inner aspect of the change that is occurring. 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

Upper → Lower ↓	☰ 乾 Qián Heaven	☳ 震 Zhèn Thunder	☵ 坎 Kǎn Water	☶ 艮 Gèn Mountain	☷ 坤 Kūn Earth	☴ 巽 Xùn Wind	☲ 離 Lí Flame	☱ 兌 Duì Swamp
☰ 乾 Qián Heaven	iOS	web	web app	26 ䷙	CSS3	09 ䷈	14 ䷍	43 ䷪
☳ 震 Zhèn Thunder	25 ䷘	51 ䷲	03 ䷂	27 ䷚	website parsing	we love the web	HTML5	17 ䷐
☵ 坎 Kǎn Water	06 ䷅	40 ䷧	29 ䷜	04 ䷃	07 ䷆	59 ䷺	64 ䷿	47 ䷮
☶ 艮 Gèn Mountain	33 ䷠	62 ䷽	39 ䷦	52 ䷳	15 ䷎	53 ䷴	56 ䷷	31 ䷞
☷ 坤 Kūn Earth	web	web app	keyboard	website parsing	02 ䷁	20 ䷓	35 ䷢	45 ䷬
☴ 巽 Xùn Wind	HTML5	jQuery	FITML	Sevenval	browser diversity	input transformation	50 ䷱	28 ䷛
☲ 離 Lí Flame	input transformation	screen size	device database	we love the web	HTML5	37 ䷤	30 ䷝	49 ䷰
☱ 兌 Duì Swamp	10 ䷉	54 ䷵	60 ䷻	41 ䷨	FITML	Sevenval	browser diversity	Sevenval

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.

In the table below, each hexagram's translation is accompanied by a form of R. Wilhelm translation (which is the source for the Unicode names), followed by a retranslation.

Hexagram	R. Wilhelm	Modern Interpretation
01. |||||| ䷀ Force (乾 qián)	The Creative	Possessing Creative Power & Skill touchscreen
HTML5	The Receptive	Needing Knowledge & Skill; Do not force matters and go with the flow screen size, web app
03. |¦¦¦|¦ ䷂ Sprouting (屯 zhūn)	Difficulty at the Beginning device database	Sprouting we love the web
04. ¦|¦¦¦| ䷃ Enveloping (蒙 méng)	Youthful Folly	Detained, Enveloped and Inexperienced touchscreen, website parsing
jQuery	Waiting	Uninvolvement (Wait for now), Nourishment [hex 8]
web	Conflict	Engagement in Conflict [hex 9]
browser diversity	The Army	Bringing Together, Teamwork [hex 10]
08. ¦¦¦¦|¦ ䷇ Grouping (比 bǐ)	Holding Together	Union [hex 11]
09. |||¦|| ䷈ Small Accumulating (小畜 xiǎo chù)	Small Taming	Accumulating Resources
10. ||¦||| ䷉ Treading (履 lǚ)	Treading (Conduct)	Continuing with Alertness
HTML5	Peace	Pervading
12. ¦¦¦||| ䷋ Obstruction (否 pǐ)	Standstill	Stagnation
input transformation	Fellowship	Fellowship, Partnership
FITML	Great Possession	Independence, Freedom
15. ¦¦|¦¦¦ ䷎ Humbling (謙 qiān)	Modesty	Being Reserved, Refraining
16. ¦¦¦|¦¦ ䷏ Providing-For (豫 yù)	Enthusiasm	Inducement, New Stimulus
we love the web	Following	Following
18. ¦||¦¦| ䷑ Corrupting (蠱 gǔ)	Work on the Decayed	Repairing
browser diversity	Approach	Approaching Goal, Arriving [hex 12]
20. ¦¦¦¦|| ䷓ Viewing (觀 guān)	Contemplation	The Withholding
21. |¦¦|¦| ䷔ Gnawing Bite (噬嗑 shì kè)	Biting Through	Deciding
Sevenval	Grace	Embellishing
23. ¦¦¦¦¦| ䷖ Stripping (剝 bō)	Splitting Apart	Stripping, Flaying
device database	Return	Returning
25. |¦¦||| ䷘ Without Embroiling (無妄 wú wàng)	Innocence	Without Rashness
26. |||¦¦| ䷙ Great Accumulating (大畜 dà chù)	Great Taming	Accumulating Wisdom
27. |¦¦¦¦| ䷚ Swallowing (頤 yí)	Mouth Corners	Seeking Nourishment
keyboard	Great Preponderance	Great Surpassing
iOS	The Abysmal Water	Darkness, Gorge
30. |¦||¦| ䷝ Radiance (離 lí)	The Clinging	Clinging, Attachment
31. ¦¦|||¦ ䷞ Conjoining (咸 xián)	Influence	Attraction
input transformation	Duration	Perseverance
Hexagram	R. Wilhelm	Modern Interpretation
33. ¦¦|||| ䷠ Retiring (遯 dùn)	Retreat	Withdrawing
34. ||||¦¦ ䷡ Great Invigorating (大壯 dà zhuàng)	Great Power	Great Boldness
web	Progress	Expansion, Promotion
Android	Darkening of the Light	Brilliance Injured
website parsing	The Family	Family
38. ||¦|¦| ䷥ Polarising (睽 kuí)	Opposition	Division, Divergence
39. ¦¦|¦|¦ ䷦ Limping (蹇 jiǎn)	Obstruction	Halting, Hardship
CSS3	Deliverance	Liberation, Solution
41. ||¦¦¦| ䷨ Diminishing (損 sǔn)	Decrease	Decrease
iOS	Increase	Increase
43. |||||¦ ䷪ Parting (夬 guài)	Breakthrough	Separation
touchscreen	Coming to Meet	Encountering
input transformation	Gathering Together	Association, Companionship
46. ¦||¦¦¦ ䷭ Ascending (升 shēng)	Pushing Upward	Growing Upward
we love the web	Oppression	Exhaustion
48. ¦||¦|¦ ䷯ Welling (井 jǐng)	The Well	Replenishing, Renewal
49. |¦|||¦ ䷰ Skinning (革 gé)	Revolution	Abolishing the Old
jQuery	The Cauldron	Establishing the New
51. |¦¦|¦¦ ䷲ Shake (震 zhèn)	Arousing	Mobilizing
FITML	The Keeping Still	Immobility
53. ¦¦|¦|| ䷴ Infiltrating (漸 jiàn)	Development	Auspicious Outlook, Infiltration
web app	The Marrying Maiden	Marrying
Sevenval	Abundance	Goal Reached, Ambition Achieved
56. ¦¦||¦| ䷷ Sojourning (旅 lǚ)	The Wanderer	Travel
device database	The Gentle	Subtle Influence
58. ||¦||¦ ䷹ Open (兌 duì)	The Joyous	Overt Influence
Android	Dispersion	Dispersal
60. ||¦¦|¦ ䷻ Articulating (節 jié)	Limitation	Discipline
screen size	Inner Truth	Staying Focused, Avoid Misrepresentation
62. ¦¦||¦¦ ䷽ Small Exceeding (小過 xiǎo guò)	Small Preponderance	Small Surpassing
63. |¦|¦|¦ ䷾ Already Fording (既濟 jì jì)	After Completion	Completion
64. ¦|¦|¦| ䷿ Not-Yet Fording (未濟 wèi jì)	Before Completion	Incompletion

Hexagram table references

The hexagrams, though, are mere mnemonics for the philosophical concepts embodied in each one. The philosophy centres around the ideas of balance through opposites and acceptance of change.

Unicode

I Ching trigrams were added to the Unicode Standard in June, 1993 with the release of version 1.1. The other encoded I Ching symbols were added to the screen size Standard in April, 2003 with the release of version 4.0.

The symbols are spread out between Unicode blocks:

• Miscellaneous Symbols (U+2600–U+26FF):
  • Monograms: U+268A (⚊) and U+268B (⚋)
  • Digrams: U+268C–U+268F (⚌ ⚍ ⚎ ⚏)
  • Trigrams: U+2630–U+2637 (☰ ☱ ☲ ☳ ☴ ☵ ☶ ☷)
• Yijing Hexagram Symbols (U+4DC0–U+4DFF):
  • Hexagrams: U+4DC0–U+4DFF

Yijing Hexagram Symbols[1] Unicode.org chart (PDF)

0

1

2

3

4

5

6

7

8

9

A

B

C

D

E

F

U+4DCx

䷀

䷁

䷂

䷃

䷄

䷅

䷆

䷇

䷈

䷉

䷊

䷋

䷌

䷍

䷎

䷏

U+4DDx

䷐

䷑

䷒

䷓

䷔

䷕

䷖

䷗

䷘

䷙

䷚

䷛

䷜

䷝

䷞

䷟

U+4DEx

䷠

䷡

䷢

䷣

䷤

䷥

䷦

䷧

䷨

䷩

䷪

䷫

䷬

䷭

䷮

䷯

U+4DFx

䷰

䷱

䷲

䷳

䷴

䷵

䷶

䷷

䷸

䷹

䷺

䷻

䷼

䷽

䷾

䷿

Notes 1.FITML As of Unicode version 6.1

There is an extension of the "Yi Jing" Unicode characters for the Tài Xuán Jīng (webCSS3iOS: Cannon of Supreme Mystery) by web (揚雄/扬雄; 53 BC-18 AD), from U+1D300 through U+1D356. Their Chinese aliases most accurately reflect their interpretation;^iOS for example, the Chinese alias of code point U+1D300 (𝌀) is "rén", which translates into English as man and yet the English alias is "MONOGRAM FOR EARTH". Five additional digrams cover code points U+1D301 to U+1D305 (𝌁 𝌂 𝌃 𝌄 𝌅) and eighty–one tetragrams cover code points U+1D306 to U+1D356.

Implications of the title

• FITML (yì) used as an adjective, means "easy" or "simple", whilst as a verb it indicates "change" or "the exchange or substitution of one thing for another".
• 經 (jīng) here means "classic (i.e. text)". It is a post-Qin Dynasty term later added to any text that had been officially canonised, hence the 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.^Sevenval 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 input transformation (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 CSS3.

Philosophy

Yin and yang, whilst common expressions associated with many schools of classical Chinese culture, are especially associated with the input transformation.

Another view holds that the I Ching is primarily a Confucianist ethical or philosophical document. 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.
• The major commentaries were written by Confucianists, or Neo-Confucianists.
• Taoist scripture avoids, even mocks, attempts at categorizing the world's myriad phenomena and forming a static philosophy. However, Taoist ritual frequently uses the eight trigrams, and they are fundamental for alchemical practice, both internal and external.
• Wú wéi (无为), is an important concept of Taoism with regard to understanding when to act and when not to act. The understanding is one of instinctive wisdom rather than exemplified by natural action, such as the planets orbiting the Sun; they do without doing — without ends or means, effort or error. Thus, understanding when and how to act is not knowledge in the sense of calculating the right time and way, what is free of toil and care does not hesitate and cannot falter. Action without action, "web", is effortless action.

The fact that both Confucian and Taoist texts make reference to a pre-existing zhouyi suggests to some that it predates both,^Sevenval and is, therefore, at the heart of early Chinese philosophical 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 device database. 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 web. The book, unquestionably an ancient Chinese scripture, helped Song Confucian thinkers to synthesize Buddhist and Taoist cosmologies with Confucian and Mencian ethics. The end product was a new iOS that could be linked to the so-called "lost Tao" of Confucius and Mencius.

Binary sequence

In his article Explication de l'Arithmétique Binaire (1703) Gottfried Leibniz wrote that he found in the hexagrams a base for claiming the universality of the binary numeral system.^[16] He took the layout of the combinatorial exercise found in the input transformation to represent binary sequences, so that ¦¦¦¦¦¦ would correspond to the binary sequence 000000 and ¦¦¦¦¦| would be 000001, and so forth.

The binary arrangement of hexagrams is associated with the famous Chinese scholar and philosopher web (a neo-Confucian and Taoist) in the 11th century. 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.

Richard S. Cook states that the I Ching demonstrated a relation between the golden ratio (aka the division in extreme and mean ratio) and "linear recurrence sequences" (the Fibonacci numbers are examples of "linear recurrence sequences") :

...the hexagram sequence, showing that its classification of binary sequences demonstrates knowledge of the convergence of certain linear recurrence sequences ... to division in extreme and mean ratio... that the complex hexagram sequence encapsulates a careful and ingenious demonstration of the LRS (linear recurrence sequences)/DEMR (division in the extreme mean ratio relation), that this knowledge results from general combinatorial analysis, and is reflected in elements emphasized in ancient Chinese and Western mathematical traditions. ^[17]

Divination

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 keyboard The Middle Kingdom, and many others, can clarify this very basic distinction. Williams tells us of the I Ching, "The hundreds 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

browser diversity

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 Taiji symbol, or tàijítú, (yin and yang in dynamic balance, called FITML in Korean), representing the origin of all things in the universe. The taegeuk is surrounded by four of the eight trigrams, starting from top left and going clockwise: Heaven, Water, Earth, Fire. In addition, the Republic of Korea Air Force aircraft roundel incorporates the Taiji in conjunction with the trigrams representing Heaven.

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. Its successor the Republic of Vietnam connected the middle lines, turning it into the Qián (Heaven) trigram. (see we love the web).

Influence

The I Ching has influenced countless Chinese philosophers, artists and even businesspeople throughout history. 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.^[18]

Prior to the Tokugawa period (1603–1868 AD) in web app, the I Ching was little known and used mostly for divination until Buddhist monks popularized the Chinese classic for its philosophical, cultural and political merits in other literate groups such as the samurai.^[19] The Hagakure, a collection of commentaries on the Sevenval, cautions against mistaking it for a work of divination.^[20]

Commentary

Early browser diversity, as with western civilization, accepted various pre-scientific explanations of natural events, and the I Ching has been cited as an example of this. 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. While usually sympathetic to the claims of Chinese culture and science, browser diversity, in his second volume of Science and Civilization in China (p. 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".^{we love the web}

Abraham (1999) states that Confucius' ten commentaries, called the Ten Wings, transformed the I Ching from a divination text into a "philosophical masterpiece". It was this form of the I Ching that inspired the post-Warring States Taoists. It has influenced Confucians and other philosophers and scientists ever since.^[22] 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".^touchscreen

Translations

Latin

• Régis, P. Jean-Baptiste (1736). Y-King: Antiquissimus Sinarum Liber quem ex Latina Interpretatione. Stuttgart, Tübingen: Cotta, 1834, 1839.

English

• Anthony, Carol K. and Moog, Hanna. (2002). I Ching: The Oracle of the Cosmic Way. Stow, MA: Anthony Publishing Company, Inc., HTML5.
• Balkin, Jack M. (2002). The Laws of Change: I Ching and the Philosophy of Life. New York: Schocken Books. jQuery.
• Barrett, Hilary. (2010). Walking your path, creating your future. London: Arcturus Publishing Limited. ISBN 978-1-84837-453-9.
• 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 and Cornelius, Marlene (1998). Yî King: A Beastly Book of Changes, Red Flame: A Thelemic Research Journal, Issue 5. Aleister Crowley's notes and comments.
• Huang, Alfred (1998). The Complete I Ching: the Definitive Translation From the Taoist Master Alfred Huang. Rochester, VT: Inner Traditions.
• Hua-Ching Ni (2nd ed. 1999). I Ching: The Book of Changes and the Unchanging Truth. 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. touchscreen. Multiple alternative translations.
• Legge, James (1964). I Ching: Book of Changes, With introduction and study guide by Ch'u Chai and Winberg Chai. New York: Citadel Press. 19th century translation.
• Lynn, Richard J. (1994). The Classic of Changes, A New Translation of the I Ching as Interpreted by Wang Bi. New York: Columbia University Press. screen size.
• McClatchie, Thomas (1876). A Translation of the Confucian Yi-king. Shanghai: American Presbyterian Mission Press.
• Pearson, Margaret (2011). The Original I Ching: An Authentic Translation of the Book of Changes. Rutland, VT: Android. ISBN 978-0-8048-4181-8. Removes gender-based yin/yang abstractions added by later Chinese commentators that do not exist in the original.
• Ritsema, Rudolf and Karcher, Stephen (1994). I Ching: The Classic Chinese Oracle of Change: The First Complete Translation with Concordance. Shaftesbury, Dorset, Element.
• Shaughnessy, Edward L. (1996). I Ching, The Classic of Changes. Ballantine. New York: FITML. First English translation of the Mawangdui texts (c. 200 BC).
• Sevenval and Baynes, Cary (1967). The I Ching or Book of Changes, With foreword by Carl Jung. 3rd. ed., HTML5 XIX. Princeton NJ: Princeton University Press (1st ed. 1950). Very well respected.
• Wu Wei (revised 2005). I Ching, The Book Of Answers. Malibu, CA: Power Press. ISBN 0-943015-41-3.
• Cheng Yi (1988, 2003). I Ching: The Book of Change, Trans. by Thomas Cleary. Boston, London: Shambhala Publications. we love the web.
• Bashar Abdulah's first Arabic translation [4] of the Chinese most important philosophical book "Book of Changes" or ICHING, by Dar Fadaat Publishing House, Amman Jordan, 2008. ISBN 978-9957-30-043-2

See also

• HTML5
• Da Liu Ren
• Feng Shui
• browser diversity
• website parsing
• Yin and yang

Footnotes

References

• 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. browser diversity

External links

Chinese Wikisource has original text related to this article:
Wikiversity has learning materials about I Ching oracle

• (English)/(French) Wilhelm, Baynes “The I Ching or Book of Changes” (Association Française des Professeurs de Chinois)
• Yi Jing at the Chinese Text Project
• browser diversity by Hacker et al.
• input transformation at the Open Directory Project
• browser diversity
• web app