Today marks a move from randomly generated subjects for daily reading to subjects I have picked. Also I have started using Plum Blossom methodology to generate the Forest of Changes base (time) hexagram. So today's question was the Chinese stock market and the answer was...not good. We'll see. It certainly represents the current situation, but hopefully not the outcome.
Yi Dao morning reading: 978966 54:6, Yi Lin 63 - 54.
One of the principles of Yi Dao is that there is no pure Yin or Yang in the observable universe. The metaphor used is that of a barrel of pure alcohol. When a barrel of pure alcohol is opened it absorbs
water from the air and dilutes itself, instantly lowering its purity. This
principle is why I maintain that there is no such thing as a pure trigram
manifestation in the observable world. As soon as a pure principle is present
in the world it is mixed with other elements in the environment. I was reading a fascinating article by Jeeloo Liu the other day, Is Human History Predetermined in Wang Fuzhi's Cosmology? (Journal of Chinese Philosophy 28:3 (Septermber 2001) 321-337). On page 324 I found this passage that is strongly reminiscent of my own view:
"...in theory, yin and yang are different kinds of qi and cannot be confused as one, even though in reality, yin and yang coexist in all cases. In Wang Fuzhi's cosmology, these two forms of qi mingle in every material object and nothing can be said to be pure yin or pure yang. Wang even argues that what the Book of Changes (Yijing) calls the pure yang and pure yin, the hexagram of Qian and the hexagram of Kun, are actually the mixture of six prominent yang with six hidden yin, and the mixture of six prominent yin with the six hidden yang, respectively. If even the purest yin and yang are mixtures of the two forms of qi, then nothing can be said to be solely yin or solely yang." Thus Wang Fu Zhi posits that there are entities in the world that are nominally pure Yang and pure Yin, but in fact have the hidden seeds of their opposite. Yi Dao pulls things back a little further, with the position of Qian and Kun as entities that precede and produce reality, but are not present in it. As soon as the pure essence of Qian and Kun touch reality they break up and mix, becoming the parents of the six child trigrams.
I finished the first draft of the Jiao Shi Yi Lin (The Forest of Changes) last month and now I am working on editing and proofing the work. It should be coming out in print within the next year. You can find a sample chapter on Academia.edu as well as here at the Amazon where I will be publishing it using the print on demand technology of CreateSpace: https://www.createspace.com/Preview/1172541. The Forest is an unusual work, full of odd corners and popular legends, threads of Confucian orthodoxy cheek by jowl with the gayly dyed fabric of Chinese merchant superstitions.
All my life I have loved Chinese culture, and particularly the Yi Jing (I Ching).
After many years of not reading Chinese and bewailing the decisions that ended up with me fluent in Russian and ignorant of Chinese I finally decided to undertake the study of Chinese. That was in 2000. Now my knowledge of Chinese is still weak as a kitten, but I don't have the sense to refrain, and I'm translating the Jiao Shi Yi Lin into English (typically translated as the Forest of Changes, my translation is known as the Garden of Changes).
The 4096 verses of the Garden expand from the 64 base texts of the Yi Jing. The work was written in the Han Dynasty, and is rich in historic and literary allusions.
I started work in earnest on the project in January of 2014.
As part of Yi Dao Morning Reading I receive a text from the Yi Lin every day. This I translate, on some days doing some additional verses.
The project will take years. I haven't determined how many years it will be. I plan to publish it as a Kindle eBook when it is completed.