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About Harmen

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  1. Hexagram 9, line 6

    For those interested in textual analysis: https://www.yjcn.nl/wp/hexagram-9-line-6/
  2. Debunking some commonly accepted rules and assumptions. Audio is sometimes a bit out of sync but it is the thought that counts. https://youtu.be/eW8fMZq8I7I
  3. Etymology of the character yi 易

    Continuing from this post and the relevant responses: I would not know how to input a character that is not in use any more, nor would I know if it has a phonetic. But you can find it in the sources that I researched back in 2008 and that I mention in my article: "What we do know is that is the name of a certain sacrifice (甲骨文字典, p. 995; 新編甲骨文字典, p. 528)." Most research on this character is summarized in 古文字诂林, Vol. 8, p. 53-57. I wrote the article in 2008 and maybe there are new developments that I am not yet aware of. I do however maintain that 易 is not composed of both the characters 日 and 月. The oldest forms do not show 日 but they do show 月 as a component.
  4. I Ching and the dynamics of complex systems

    Ah, but is (also) a stand-alone character, as can be seen on the oracle bones. So you are saying that 月 together with 彡 is used to signify 'change'? I can live with that. I believe that is also what I am saying in my article: " refers to an offering to the moon, or at least in the dark, to get the sun back. Yi 易 could have been a sacrifice to the ancestors or spirits (indicated by ) during the evening or in the night (indicated by ) to make sure that the sun is returning, that it is 'given' by the ancestors or spirits."
  5. I Ching and the dynamics of complex systems

    You can get all philosophical here but you can't ignore the fact that the character 易 (after all that is what you were talking about) was never made of 日 and 月. I give sources that substantiate that. There is nothing 'speculative' about that. See the examples in the 古文字诂林, Vol. 8. p 435-443 if you don't believe me. See attachment. 易 in Guwenzi Gulin.pdf
  6. I Ching and the dynamics of complex systems

    Read the rest of the article.
  7. I Ching and the dynamics of complex systems

    I beg to differ: http://www.itcn.nl/serendipity/archives/111-Working-with-Yi-a-change-for-the-better.html
  8. Yes, but as far as I know these were not the targets of Confucius' rituals. Alas! My knowledge is also limited :-)
  9. What do the rituals have to do with 'myths'? The Zhou rituals were linked to veneration of the ancestors. I don't think Confucius saw anything mythical in that.
  10. I have attached Major's article so that the quote can be read in its entire context. Myth, Cosmology, and the Origins of Chinese Science - Major.pdf
  11. https://www.academia.edu/2629001/Astrology_and_Cosmology_in_Early_China_Conforming_Earth_to_Heaven With interesting insights on hexagram 1 and other hexagrams as well.
  12. Question on wuxing trigrams

    Can you give me the page number? I can't find it. No. The Yizhuan is nothing more than a commentary on the hexagrams from Jing's Ba Gong perspective. It is in the text that the link with the trigrams is explicitly made, see here https://zh.wikisource.org/zh-hant/京氏易傳 I have a book that contains other works attributed to Jing Fang but in neither of them I can find references to the Luoshu or Houtian Bagua.
  13. Question on wuxing trigrams

    Yes. The correlations appear to be different. See for instance section 11.2 strips 17– 18 (p. 103 in Stalk Divination) where Gen is given Wuxing Water. Maybe the earliest correlation is found in the Yizhuan 易傳 by Jing Fang 京方.
  14. Question on wuxing trigrams

    Bent Nielsen says, The earliest known textual evidence for a correlation of the phases and the trigrams occurs in the eleventh-century Yishu Gouyintu 《易數鉤隱圖》, Outlining the Secret Diagrams of the Numbers of the Changes, by Liu Mu: As to the five phases becoming numbers, water’s number is six, metal’s number is nine, fire’s number is seven, and wood’s number is eight. Water resides in Kan and produces Qian. Metal resides in Dui and produces Kun. Fire resides in Li and produces Xun. Wood resides in Zhen and produces Gen. [Kan, Dui, Li, and Zhen] already reside in the four corners and produce Qian, Kun, Gen, and Xun. Collectively, they make up the eight trigrams. 'Cycles and sequences of the eight trigrams', Journal of Chinese Philosophy 41:1-2 (March–June 2014) p. 134 Although this might be the earliest full description of the trigrams & Wuxing correlation, that doesn't mean that the correlation was not made earlier. In the Shifa manuscript dated around 350BC the Wuxing are already used with the trigrams. See C. A. Cook and Zhao Lu, Stalk Divination: A Newly Discovered Alternative to the I Ching.