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I Ching

2007 Schools Wikipedia Selection. Related subjects: Religious texts

                    I Ching
   Traditional Chinese:  易經
   Simplified Chinese:   易经
   Mandarin
            Hanyu Pinyin: Yì Jīng
            Wade-Giles:  I^4 Ching^1
   Cantonese
            IPA:         [jɪk[22] kɪŋ[55]]
            Jyutping:    jik6 ging1
   Min Nan  Pe̍h-ōe-jī:  e̍k-keng
   Literal meaning:      "Classic of Changes"

   The I Ching (often spelled as I Jing, Yi Ching, Yi King, or Yi Jing ;
   also called "Book of Changes" or "Classic of Changes") is the oldest of
   the Chinese classic texts. A symbol system designed to identify order
   in what seem like chance events, it describes an ancient system of
   cosmology and philosophy that is at the heart of Chinese cultural
   beliefs. The philosophy centers 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,
   the I Ching is regarded by some as simply a system of divination; many
   believe it expresses the wisdom and philosophy of ancient China.

   The book consists of a series of symbols, rules for manipulating these
   symbols, poems, and commentary.

Implications of the title

     * 易 (yì), when used as an adjective, means "easy" or "simple", while
       as a verb it implies "to change".
     * 經 (jīng) here means "classic (text)", which 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.

   The conception behind this title, thus, is profound. It has three
   implications:
    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).

   Due to the profound ideas conveyed by the title itself, it is
   practically impossible to arrive at an unbiased translation which could
   preserve the original concepts intact. The translation of the title
   into English used to be Book of Changes, though a slightly more
   accurate name, Classic of Changes, appears more frequently in recent
   use.

History

Traditional view

   Traditionally it was believed that the principles of the I Ching
   originated with the mythical Fu Hsi (伏羲 Fú Xī). In this respect he is
   seen as an early culture hero, one of the earliest legendary rulers of
   China (traditional dates 2852 BCE- 2738 BCE), reputed to have had the 8
   trigrams (八卦 bā gùa) revealed to him supernaturally. By the time of the
   legendary Yu (禹 Yǔ) 2070 BC–2061 BC, 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 Bound (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
   Field (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 Force (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 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. 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).

   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. 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"). All later texts about Zhou Yi were explanations
   only, due to the classic's deep meaning.

Western ("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). 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. 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. 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. 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 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. 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 BC. 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, with some sections perhaps being as late as the Western
   Han period.

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). Although just
   the numbers 1 to 64 could have been used, the ancient Chinese instead
   used 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 centre). With six such lines stacked from
   bottom to top there are 2^6 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 2^3, 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). 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. While the probability of getting young yin or young 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 ying 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. 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 sequence of the hexagrams used
   in most contemporary editions of the book.

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 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          Nature    Direction Elemental
  1    ||| (☰)         111      Force (乾 qián)   heaven (天)  northwest  Lingam
  2    ||¦ (☱)         110       Open (兌 duì)    swamp (澤)     west      Water
  3    |¦| (☲)         101      Radiance (離 lí)   fire (火)     south      Sol
  4    |¦¦ (☳)         100      Shake (震 zhèn)  thunder (雷)    east      Fire
  5    ¦|| (☴)         011      Ground (巽 xùn)    wind (風)   southeast    Air
  6    ¦|¦ (☵)         010       Gorge (坎 kǎn)   water (水)     north     Luna
  7    ¦¦| (☶)         001       Bound (艮 gèn)  mountain (山) northeast   Earth
  8    ¦¦¦ (☷)         000       Field (坤 kūn)   earth (地)   southwest   Yoni

   The first three 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 ↓
   |||
   Ch'ien
   Heaven |¦¦
   Chên
   Thunder ¦|¦
   K'an
   Water ¦¦|
   Kên
   Mountain ¦¦¦
   K'un
   Earth ¦||
   Sun
   Wind |¦|
   Li
   Flame ||¦
   Tui
   Swamp
   |||
   Ch'ien
   Heaven 1 34 5 26 11 9 14 43
   |¦¦
   Chên
   Thunder 25 51 3 27 24 42 21 17
   ¦|¦
   K'an
   Water 6 40 29 4 7 59 64 47
   ¦¦|
   Kên
   Mountain 33 62 39 52 15 53 56 31
   ¦¦¦
   K'un
   Earth 12 16 8 23 2 20 35 45

                                    ¦||
                                     Sun
                                    Wind
   44 32 48 18 46 57 50 28

                                    |¦|
                                     Li
                                    Flame
   13 55 63 22 36 37 30 49

                                    ||¦
                                     Tui
                                    Swamp
   10 54 60 41 19 61 38 58

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.

   Each hexagram's common translation is accompanied by the corresponding
   R. Wilhelm translation, which is the source for the Unicode names.


                    Hexagram                          R. Wilhelm
             01.||||||Force (乾 qián)                 The Creative
            02. ¦¦¦¦¦¦ Field (坤 kūn)                 The Receptive
          03.|¦¦¦|¦ Sprouting (屯 chún)        Difficulty at the Beginning
          04. ¦|¦¦¦|Enveloping (蒙 méng)             Youthful Folly
           05.|||¦|¦ Attending (需 xū)                   Waiting
           06. ¦|¦|||Arguing (訟 sòng)                  Conflict
           07. ¦|¦¦¦¦ Leading (師 shī)                  The Army
           08. ¦¦¦¦|¦ Grouping (比 bǐ)              Holding Together
    09.|||¦||Small Accumulating (小畜 xiǎo chù)        Small Taming
            10.||¦|||Treading (履 lǚ)              Treading (Conduct)
           11.|||¦¦¦ Prevading (泰 tài)                   Peace
          12. ¦¦¦|||Obstruction (否 pǐ)                Standstill
    13.|¦||||Concording People (同人 tóng rén)          Fellowship
      14.||||¦|Great Possessing (大有 dà yǒu)        Great Possession
          15. ¦¦|¦¦¦ Humbling (謙 qiān)                  Modesty
         16. ¦¦¦|¦¦ Providing-For (豫 yù)              Enthusiasm
           17.|¦¦||¦ Following (隨 suí)                 Following
           18. ¦||¦¦|Corrupting (蠱 gǔ)            Work on the Decayed
            19.||¦¦¦¦ Nearing (臨 lín)                  Approach
           20. ¦¦¦¦||Viewing (觀 guān)                Contemplation
        21.|¦¦|¦|Gnawing Bite (噬嗑 shì kè)           Biting Through
            22.|¦|¦¦|Adorning (賁 bì)                     Grace
            23. ¦¦¦¦|Stripping (剝 bō)               Splitting Apart
           24.|¦¦¦¦¦ Returning (復 fù)                   Return
    25.|¦¦|||Without Embroiling (無妄 wú wàng)           Innocence
     26.|||¦¦|Great Accumulating (大畜 dà chù)         Great Taming
           27.|¦¦¦¦|Swallowing (頤 yí)                Mouth Corners
     28. ¦||||¦ Great Exceeding (大過 dà guò)       Great Preponderance
            29. ¦|¦¦|¦ Gorge (坎 kǎn)               The Abysmal Water
            30.|¦||¦|Radiance (離 lí)                 The Clinging
         31. ¦¦|||¦ Conjoining (咸 xián)                Influence
         32. ¦|||¦¦ Persevering (恆 héng)               Duration


                       Hexagram                         R. Wilhelm
              33. ¦¦||||Retiring (遯 dùn)                 Retreat
     34.||||¦¦ Great Invigorating (大壯 dà zhuàng)       Great Power
             35. ¦¦¦|¦|Prospering (晉 jìn)                Progress
       36.|¦|¦¦¦ Brightness Hiding (明夷 míng yí)   Darkening of the Light
        37.|¦|¦||Dwelling People (家人 jiā rén)           The Family
             38.||¦|¦|Polarising (睽 kuí)                Opposition
             39. ¦¦|¦|¦ Limping (蹇 jiǎn)               Obstruction
           40. ¦|¦|¦¦ Taking-Apart (解 xiè)             Deliverance
             41.||¦¦¦|Diminishing (損 sǔn)                Decrease
              42.|¦¦¦||Augmenting (益 yì)                 Increase
              43.|||||¦ Parting (夬 guài)               Breakthrough
              44. ¦|||||Coupling (姤 gòu)              Coming to Meet
            45. ¦¦¦||¦ Clustering (萃 cuì)           Gathering Together
            46. ¦||¦¦¦ Ascending (升 shēng)            Pushing Upward
             47. ¦|¦||¦ Confining (困 kùn)               Oppression
             48. ¦||¦|¦ Welling (井 jǐng)                 The Well
              49.|¦|||¦ Skinning (革 gé)                 Revolution
              50. ¦|||¦|Holding (鼎 dǐng)               The Cauldron
               51.|¦¦|¦¦ Shake (震 zhèn)                  Arousing
               52. ¦¦|¦¦|Bound (艮 gèn)              The Keeping Still
           53. ¦¦|¦||Infiltrating (漸 jiàn)             Development
     54.||¦|¦¦ Converting The Maiden (歸妹 guī mèi)  The Marrying Maiden
             55.|¦||¦¦ Abounding (豐 fēng)               Abundance
             56. ¦¦||¦|Sojourning (旅 lǚ)               The Wanderer
               57. ¦||¦||Ground (巽 xùn)                 The Gentle
                58.||¦||¦ Open (兌 duì)                  The Joyous
            59. ¦|¦¦||Dispersing (渙 huàn)               Dispersion
            60.||¦¦|¦ Articulating (節 jié)              Limitation
       61.||¦¦||Centre Confirming (中孚 zhōng fú)        Inner Truth
       62. ¦¦||¦¦ Small Exceeding (小過 xiǎo guò)    Small Preponderance
         63.|¦|¦|¦ Already Fording (既濟 jì jì)        After Completion
        64. ¦|¦|¦|Not-Yet Fording (未濟 wèi jì)       Before Completion

   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

   The hexagram symbols range from U+4DC0 – U+4DFF (19904 – 19967) in
   Unicode.

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.

   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. These exams only studied Confucianist texts.
     * It is one of the Five Confucian Classics.
     * It does not appear in any surviving editions of the Dao Zheng.
     * The major commentaries were written by Confucianists, or
       Neo-Confucianists.

   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. 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. 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 cosmogony 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 writes that he has found in the hexagrams a base for claiming
   the universality of the binary numeral system. 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.

   The binary arrangement of hexagrams was developed by the famous Chinese
   scholar and philosopher Shao Yung (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.

Divination

   The I Ching has long been used as an oracle and many different ways
   coexist to "cast" a reading, i.e., a hexagram, with its dynamic
   relationship to others.

Symbolism

   The flag of South Korea, with Taeguk in the center with four trigrams
   representing Heaven, Water, Earth, and Fire (beginning top left and
   proceeding clockwise).
   Enlarge
   The flag of South Korea, with Taeguk in the centre with four trigrams
   representing Heaven, Water, Earth, and Fire (beginning top left and
   proceeding clockwise).
   Flag of the Empire of Vietnam uses Hexagram number 30
   Enlarge
   Flag of the Empire of Vietnam uses Hexagram number 30

   The Flag of South Korea contains the T'ai Chi symbol, or tàijítú, (yin
   and yang in dynamic balance, called taeguk in Korean), representing the
   origin of all things in the universe. The taeguk 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 hexagram number 30 and was
   known as cờ quẻ Ly (Li hexagram flag) because the hexagram represents
   South. Its successor the Republic of Vietnam connected the middle
   lines, turning it into hexagram number 1. (see Flag of the Republic of
   Vietnam).

Influence on Western culture

   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.

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.
     * 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. & Baynes, C., 1967. The I Ching or Book of Changes,
       With forward by Carl Jung. 3rd. ed., Bollingen Series XIX.
       Princeton NJ: Princeton University Press (1st ed. 1950).
     * 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. 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.

Links in popular culture

   On Pink floyd's first album, The Piper at the Gates of Dawn, the song
   Chapter 24 (written by Syd Barret) is based on chapter 24 of I ching.
   The lyrics include "Change become success", "The 7 is the number of the
   Young wise, it forms when darkness is increased by 1." and "A movement
   is accomplished in 6 stages, and the 7th brings return," taken directly
   from 'Fu' (chapter 24, meaning Change/success)
   Retrieved from " http://en.wikipedia.org/wiki/I_Ching"
   This reference article is mainly selected from the English Wikipedia
   with only minor checks and changes (see www.wikipedia.org for details
   of authors and sources) and is available under the GNU Free
   Documentation License. See also our Disclaimer.
