Message from the London Yijing Society

The Yijing / I Ching (易經 / 周易) has been studied over at-least two millennia and remains today a cryptic text of un-certain origins. Despite being an enigmatic text, it has attracted countless people throughout time across the world to investigate it for a variety of reasons. People are encouraged to study the Yijing / I Ching as a form of Divination for:-

  • Self-Cultivation – to develop positive attitudes when confronted with difficult situations. Constancy and calm in the face of adversity
  • Self-Knowledge – to learn to notice and be confident with our inherent wisdom

The London Yijing (I Ching) Society has been set-up following a discussion amongst a few friends who have studied the text over decades. It is to be a place for anyone interested in the subject and want to share their ideas and experience. The society aims to inspire people to use the text wisely and effectively or at the very least encourage a serious approach.

Historically the Yijing / I Ching has been studied and used by people from a wide-range of backgrounds and in the same way the Society will receive diverse members from all walks-of-life. We will hold meetings in Central London over tea and biscuits and if enough people are inclined we may even partake in one of London’s cosy public-houses.
Continue reading

The month hexagrams of Hu Yigui 胡一桂

pdfI originally wrote this paper (in Dutch) for a friend, but I thought I might as well share it with the community. The article discusses the origin of the month hexagrams as found in Jou Tsung Hwa’s The Tao of I Ching and reiterates the error in this book as mentioned earlier in my article on the Eight Houses.

The month hexagrams of Hu Yigui

The oldest source for the coin method

20140928_100256During the last meeting of the Dutch Yijing group there was confusion about the assignment of the numbers 2 (yin) and 3 (yang) to the sides of Chinese coins. Old Chinese coins have four Chinese characters on one side and the other side is blank or has two Mongolian characters. When I looked for Chinese sources on this I found that there isn’t much agreement on the designation of the numbers, one of my books says that the side with Chinese characters is yang (see picture), and in this lecture Moxiang Liao 廖墨香 seems to follow the same designation, but there are websites that say otherwise. Curious about the origin of the coin method and wanting to know how the Chinese people in the early times did it I did some digging. Continue reading

Yijing on your outfit

If you are looking for an original present, or would like to show your interest in the Yijing in a unique way, then take a look at this webshop: http://yjcn.spreadshirt.nl/. The images are taken from this deck of cards. At this time apparel with the images from hexagram 1, 2 and 40 are available. More items will gradually be added to the shop. If you have a request for a certain article, or would like to see the picture of another hexagram added to the available designs, please let me know and I will take care of it.

Yijing Cards

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.

The Picture that Covers Heaven and Earth

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.

More than words

(Most of the oracle bone images in this article are from the site of Richard Sears. Quotes from classics are from the site of Donald Sturgeon.)

The Chinese character yan 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. Continue reading

Another take on ‘you fu 有孚’

(To see all Chinese characters in this article use Firefox with the Hanazono font.)

A few years ago I wrote an article about the meaning of fu. 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

孚, 由保所分化.
(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.