By Bent Nielsen
Translations of the Yi jing into western languages were biased in the direction of the yili ('meaning and pattern') culture, while reviews of the xiangshu ('image and number') culture - which takes as its element of departure the imagery and numerology linked to divination and its hexagrams, trigrams, traces, and comparable charts and diagrams - has remained particularly unexplored. This significant new reference paintings is organised as a Chinese-English encyclopedia, prepared alphabetically in accordance with the pinyin romanisation, with chinese language characters appended. a personality index in addition to an English index is incorporated. The entries are of 2 forms: technical phrases and diverse different techniques concerning the 'image and quantity' culture, and bio-bibliographical details on chinese language Yi jing students. each one access within the former type has a short rationalization that comes with references to the origins of the time period, cross-references, and a connection with an access giving a extra accomplished therapy of the topic.
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Additional resources for A Companion to Yi jing Numerology and Cosmology
F:\:;~. 25 CAl YUAN ~5ftij (1148-1236), z. Bojing 1BlW, h. Jiezhai frJ~. Son of CAl YUANDING. Cai Yuan devoted himself to studies and did not hold an office. His surviving works show that he attempted to combine the images and numbers trad. with the meaning and pattern studies which he held to be more important. In that he was influenced by his father and ZHU XI [SS 37:12876; SYXA 3:200112; JYK 1:3I/l0A-IIA]. (1) Da zhuan Yi shuo *~~~ (L) [JYK I:3I/lIA]. J ~otJm (L) [JYK 1:31/IIA]. ~)(~'§ (L) [JYK I:31/IIA].
Arriving at a static line: Consult the The Deciding Remarks of the derivative hexagram. 6 changing lines: In the cases of QIAN [IJ and KUN , consult the 7th Line Remarks of the original hexagram. As to the remaining 62 hexagrams, consult the The Deciding Remarks of the derivative hexagram. There is textual evidence for only two of the twelve possibilities outlined above [Gao Heng 1963,118]. Independently, Shaughnessy  and K. Smith  have convincingly demonstrated that the traditional interpretation of the formula "meeting Hexagram2", treating zhi as a verb meaning 'to go to', is Hexagram I grammatically unsound.
CHEN TUAN F-it;ff (d. 989), z. 1¥i. Daoist master. Already as a young man, Chen was well-read in the philosophers and he is described as ambitious. He styled himself The Typhoon Master Having failed the imperial examinations in the early 930s, Chen withdrew from society to live as a recluse at Wudang shan :m;~U-!. Later he moved to Hua shan ¥U-! where he lived for over forty years becoming a famous Daoist priest. Emperors conferred him sobriquets like Gentleman of the White Clouds B~)t;1: and the Gentleman Who Cannot be Seen or Heard :'ffi:5Hc1: (:'ffJ~ also refers to the fungus Z which is associated with long life) for his interest in alchemy, especially the cultivation of the self in internal alchemy (Ps ft).