I Ching/yijing

FUNDAMENTOS DE BIOENERGÉTICA ACUPUNTURA PLAN DE LA OBRA Esta obra nace como necesidad de aportar libros de texto a todos los que en occidente se inician en el estudio de la Medicina Tradicional China. Por ello la hemos estructurado siguiendo los métodos didácticos occi-dentales, permitiendo al estudiante ir adentrándose paulatinamente en el intrincado mundo de la bioenergética. La bioenergética viene a ser el instrumento o el medio que va a permi-tir aunar la filosofía oriental y su empirismo a la biología y la medicina occidental y su ortodoxia científica. Acupuntura para el occidental no significa más que Acus (aguja), puntura (punción), siendo, por tanto un término vacuo, exento de todo fundamento científico. Para el oriental el término Acupuntura engloba una serie de leyes y principios que le permiten entender al hombre como un ente energético sometido al influjo de energías que provienen del Cielo y la Tierra (su medio geocósmico) y por tanto susceptible a las variaciones del mismo. Modificar el espíritu mecanicista que impregna nuestro desarrollo académico y entrar en una nueva concepción integracionista del Cielo-Hombre-Tierra o espíritu holístico, sólo es posible a través de la bio-energética, ciencia que estudia las interacciones de la energía sobre la estructura viva. Por ello, ésta, a nuestro entender, es el puente que permite dicha integración y el cuerpo doctrinal básico e imprescindible para todos aquellos que pretendan ejercer las medicinas vitalistas. Aquellas que consideran a la energía como principio integrador y regulador de toda estructura físicoquímica y por tanto su cúspide biológica. Estamos, pues, ante algo trascendente ya que puede aplicarse para curar y mantener la salud que es lo más importante que le puede acaecer al hombre, y por ello debe ser digno de un estudio serio, metódico y lógico. Por ello, estructuramos la obra siguiendo el criterio de formación aca-démica occidental en cuanto a la forma, siendo el fondo los principios energéticos orientales, haciendo así posible su comprensión. Es el fruto de más de veinte años de recopilación, síntesis e investiga-ción de diversas fuentes en relación con las Etnomedicinas Vitalistas y en particular con la Tradicional China. En el estudio de estas ciencias se produce un fenómeno que captó siempre nuestra atención y que suponemos fue la motivación más importante para su creación. En términos generales, los colectivos sanitarios occidentales se aso-man a la ciencia médica tradicional considerando que en ella se encie-rran recetas mágicas y métodos milagrosos que le van a permitir tener más posibilidades terapéuticas y progresar en competencia con sus colegas, adquiriendo mayor relieve profesional, social y humano. Así es efectivamente, por cuanto existen múltiples posibilidades en el diagnóstico, la profilaxis y el tratamiento de estas medicinas. Sin embargo, ya en las primeras clases, los alumnos se dan cuenta que se enfrentan a una formidable estructura racional y metódica, entendiendo de manera inmediata que el ser humano es un ente regi-do por unas leyes universales, formando un todo indisoluble e interre-lacionado, se dan cuenta de su estructura holística y por tanto de que se acabó la fórmula mágica o el milagrito terapéutico. Es preciso estudiar esas leyes a través de un método de progresivo entendimiento, despojándose esta enseñanza de todos los mitos, leyendas, ceremoniales y diversas parafernalias con que la suelen recubrir la ignorancia o el oportunismo. Se produce la autoselección del alumnado de una manera espontá-nea; a partir de ese momento todo un mundo de ilusión se abre para el estudiante, vislumbra un nuevo enfoque terapéutico basado en las energías humanas, su formación, circulación, relaciones, etc., se da cuenta de que la energía es la fuente integradora y reguladora de toda la forma químico física, de que el sistema nervioso no es más que el puente de paso que precisa la energía para proyectarse en la materia, etc. Para la mayoría de ellos el ser humano y todo su entorno toman una nueva perspectiva mucho más amplia, ya que el árbol no le impide ver el bosque. Ello genera una serie de expectativas que a veces no se pueden cubrir de una manera integral por dos motivos fundamentales: insuficiencia en el conocimiento y de esquemas didácticos metódicos adaptados a la enseñanza de corte cartesiano. El primer factor, lógicamente, depende del maestro y la escuela y por tanto nosotros no podemos juzgar su grado de insuficiencia, aunque el esfuerzo para paliarlo ha sido y seguirá siendo una de nuestras metas. El segundo factor está en relación como lo que se considera debe de ser el fin primordial de todo enseñante, el trasmitir y hacer llegar ese conocimiento y que sea comprendido. La idiosincrasia oriental no cuestiona los principios filosóficos que rigen su comportamiento terapéutico, sabe que funcionan y los aplican, considerando el método científico como una etapa evolutiva del cono-cimiento y no una premisa para su aplicación. La occidental, a nivel académico, se desarrolla exactamente al revés, motivando que sistemáticamente sean rechazados todos los métodos propuestos aunque su evidencia sea tan patente como el hecho de que las medicinas vitalistas conformen el método terapéutico de prime-ra intención en más de la mitad de la humanidad, desde hace milenios.

惠棟揭櫫「漢學」典範，推明「古義」而催發清儒共撰「新疏」之風，並以《易》學為其核心，力圖發揚漢代象數《易》學的內容與精神，建構一套獨特的詮釋思維。而檢覈惠棟豐富之《易》學著作，我們可以發現惠氏除以《易》結合明堂、禘祭之禮而寄託政治理想，進而將典禮制度展示儒者教化之風外，又由《易》會通《中庸》、《大學》思想以對抗「宋學」體系。更為關鍵的是，在此之中，更呈現出「以《荀》解《易》」的詮釋傾向，著重《荀子》義理思想的闡揚。可惜的是，目前學者未對惠棟思想中所反映出的荀學取向有一整體勾勒，亦缺少以荀學立場看待惠氏《易》學的視角。職是之故，本文以《荀子微言》為中心考察，擬就（一）《荀子》與《易》；（二）氣化流行與氣樂共感；（三）氣與神三方面加以論證，藉以蠡探惠棟思想與荀學二者間饒富意義之連繫及其特色。

《〈周易〉卦序问题综论》为易经卦序的三千年谜题提出了一个解决方案。这本书由八篇文章组成，除了两篇是对英文已刊文章的翻译之外，其他六篇论文都是用汉语首次发表。基于来知德等象数学者的理论，作者不仅构建了分析卦序结构原理的工具，而且将历史上关于《周易》卦序的理论综合成一个连贯的系统。他发现卦序遵循一套自定的规则，有的也见于邵雍的六十四卦方图。作者相信，象数学家所论及的卦序列的属性和规则，可以通过在计算实践中添加定性维度的方式，为使用二进制进程的科学领域提供潜在理论框架补充。这个鲜为人知的中国思想史领域将被认为是对科学世界的贡献，其意义足以与以前的四大发明相提并论。

Estudio del contenido y la estructura del texto "padre de todos los libros de alquimia de China". No existe traducción al castellano de este tratado imprescindible para comprender los fundamentos de la alquimia china. Este estudio se coloca bajo licencia Creative Commons. Si vas a usarlo de algún modo, por favor, cita la fuente. © Jordi Vilà i Oliveras (2007)

The sequential patterns of the sixty-four hexagrams in the Yijing, variously known as I Ching (the Book of Changes) are structured to embrace the universe of possibilities, scenarios and probabilities. Each hexagram equates to each moment in space-time. With the arrow of time, a string of hexagrams represent a string of moments. A probability curve can be formed from the string of hexagrams. Physicists call this mathematical entity a wave function which is constantly changing and proliferating. A wave function is mathematical representation of all possibilities that can happen to an observed entity when it interacts with an observer. The form of the wave function can be calculated by the Schrodinger wave equation for any part of the range of moments. The string of hexagrams deal with probabilities. Physicists deal mainly with two wave forms and functions-dynamic wave that follows the Schrodinger wave equation and the second phenomenon is the "collapse of the wave function" which is abrupt and discontinuous. Which part of the wave collapses is a matter of probability and chance. The wave transition from the first to the second is call the quantum jump. This exhibited phenomenon is very similar to how the hexagram in the Yijing. When unobserved, the sequential formation of the hexagrams, moment by moment, form a probability wave but when it is observed, it abruptly collapses. It is the abrupt collapse of all the development aspects of the wave function except the one that actualizes and that particular hexagram is therefore the mathematical representation of the observed entity. What spurs all the changes is the energy that flows through the system and all the interacting waves are interconnected and interdependent and they form the energy fields. Emphasis is on the stringed hexagrams, each possesses a sophisticated mathematical structure, suggesting at the same time that it would hold great significance as an integral part of the whole of the wave or energy field. The subject of this paper is on the quantum-informational theoretical framework of Yijing.

Há uma histórica relação entre o 易經 Yìjīng (I Ching), Clássico das Mutações, e o 太極拳 Tàijí quán (Taichi chuan), Boxe da Extremidade Sublime. As possibilidades de es-tudos dessa relação são amplas, e abrangem aspectos filosóficos, de combate, da história e até da visualidade estética dessas artes chinesas cultivadas também por daoístas. Neste breve texto, vamos tratar da associação entre o estudo do 易 Yì (Mutações) através dos 卦 guà (trigramas e hexagramas), e de uma prática a dois do Tàijí quán conhecida como 推手 Tuī Shǒu (mãos que empurram ou push hands).

Divination is the attempt to elicit the mysterious veil of future or unknown secrets of past by interpreting the signs with some transcendent help or intrinsic nature by means of some tools or with a pure clairvoyance. Those who interpret these signs are called oracles. Types of divinations consist of two main categories: indigenous and artificial. We encounter some type of divination methods almost in every ancient cul-ture. This paper defines eighteen divination methods which are categorized into six main themes and gives examples of divina-tion methods that can be seen in ancient cultures of Egypt, Mesopotamia, Israel, Rome, China and Tibet. Moreover, in the light of data accumulated in this paper, the researcher has con-ducted a divination, which aims to make a practical approach to the study.

The work in this paper is presented with this spirit to draw the relatedness of Yijing to quantum physics and seek to express the continuity between the ancient sages and contemporary scientific thought. Yijing is abstract philosophical and can provide an excellent method for generating, structuring and exploring quantum fields relevant to our present level of scientific knowledge. Further, the view of reality that science emphasizes as a seamless, continuous field is the same as Yijing where ‘self’ as particle is deeply integrated into the basic fabric of reality through their consciousness. It is this consciousness that interacts and co-relates to that field of interconnectedness.  (Schöter, 2011) The wholeness of realities, in Yijing, are layer of fields interacting, changing, extending into possibilities and uncertainties. Compare with theoretical physics quantum field theory (QFT) which is a theoretical framework that combines classical field theory, special relativity, special relativity, and quantum mechanics there are many similiarities. QFT is used in particle physics to construct physical models of subatomic particles and in condensed matter physics to construct models of quasiparticles. (McMahon, 2008)

QFT treats particles as excited states (also called quanta) of their underlying fields which are more fundamental than the particles. Interactions between particles are described by interaction terms involving their corresponding fields. (McMahon, 2008) Each interaction can be visually represented by Feynman diagrams according to perturbation theory in quantum mechanics.

Yijing forms a powerful notational system for exploring the manner in which the implicate order unfolds into the explicate, from the internal to the external, for exploring the manifestation of consciousness within pattern and matter.

The general background to the discussion in this paper is the study of the relatedness of Yijing and quantum physics bringing a mystical abstraction through precise formal scientific language and constructs, at the least, an analogue of the transcendent reality in an understandable coherent framework. In short, to express in the vernacular of science which offers contemporary perspective and relatedness to Yijing.

Plum Flower Divination is an ancient Chinese calculation method based on the Yijing 《易經》. This essay discusses the medical uses of Plum Flower Divination, but once the principles are understood, this method can be applied to other subjects. This paper was written ten years ago and has not been updated.

Ancient culture of China has made great contributions to world culture. Book of Changes is one of the most precious contributions of Chinese culture, which has exerted a great influence on Chinese philosophy, literature, historical study, as well as natural and social sciences.

The Yi Jing, The Book of Changes, over the centuries is in use as an philosophical treatise of the universe, a guide toward ethical life style, an advisory for ruling, and as an oracle for one's personal life and spiritual future.

The Book of Changes is one of the most important ancient books ever written, and one of greatest treasures of wisdom. Confucius said that by following the advices of the book, and studying it constantly, we can attain creative awareness in every situation.

Article begins on page 13. In the past, scholar-physicians studied broadly, including the classics of history and philosophy in their curriculum. One particular book that captured the attention of many doctors was the Yī Jīng (Change Classic). This article briefly explores the relationship of Yī Jīng with medicine.

Traditionally there were two main stages in the development of the Zhouyi, the invention of the gua 卦 “trigrams” and “hexagrams” as xiang 象 “symbols,” and then the appending of ci 辭 “statements” or “words” to the hexagrams and lines. The former is the subject of this paper, while the latter will be taken up in the next paper.

北涼石塔中八卦神與淨度三昧經構成起源解題:
《淨度三昧經》中的八王使者與北涼佛塔底層神秘的八卦神王造像
NB: two sentences were accidentally deleted during the process of editing in Line 3 of page 73. "It seems so. In addition, the Eight Trigrams Deities are described as invocatory deities for meditation and visualization in the Laozi zhong jing. In his research on the symbolism of the early stūpas, Peter Harvey (1984: 67 - 93) has concluded the function of stūpas to be a visualization of “representing the Dhamma (teaching, path and realizations) and the enlightened personality embodying the culmination of Dhamma-practice”.  Abe suggested that the eight deities on the stūpa are probably meant for the purpose of Buddhist meditation and visualization.  Finally,.........."     

中文摘要    "版權所有 引用請註明出處"
   
        關於中國佛教地獄科層化經典的研究，太史文(Stephen Teiser) 所著的(The Scripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism) 是西方學界中對於唐代以降佛教他界官僚體系化經典《十王經》形成的重要著作。不過這些他界觀的轉變，在許多南北朝以及隋唐時期與《人天教》相關的中國佛教經典如《淨度三昧經》、《提謂經》，已經成形。關於這類經典的形成，當前學者一般僅強調六朝以及隋唐時期佛經裡關於他界官僚體系的描述，是受到中國原有他界官僚概念的影響，而經文中的印度佛教元素卻往往被忽略。我認為這樣片面的研究觀點，無法完整呈現這些經書中的中印宗教元素是如何被融合的。研究這些經文脈絡中的印度佛教元素是同樣重要的。因為，他界的形象是摹仿自現世政治體制架構的宗教現象，並不僅僅存在於中國宗教中，也存在於許多古代宗教，包括印度佛教中。因此當我們在閱讀這些佛教經典時，不能僅從中國化的角度來看，而應更重視這些經典本身混合中印宗教文化的本質，從而理解何以兩個不同社會架構所發展出的他界觀，得以融合為一體的動機與原因。
      早期中國佛教他界觀科層化的敘述大多出現在南北朝時期與《人天教》相關的中國佛教經典的記述中，特別是齋戒日所涉及果報的執行與運作被描述是為由他界官僚所負責。本文追溯南北朝時期盛行一時的八王日齋的源起。八王日的起源，首現於《淨度三昧經》中的<八王日齋緣記>。該記事中描述在特定齋戒日，印度佛教與中國宗教他界官僚神祇會調查記錄世人的修為，依此回報。就其善惡，而有不同的果報、賞罰。本篇論文從經文內容的結構分析顯示，<八王日齋緣記>的內容其實是結合《增一阿含經》的<四天王經>中有關六齋日，以及道教《老子中經》裡關於八節日內容而成。兩者記事的主題都是關於在特定的齋戒日，他界神祇以類似世間官僚運作體系的方式，調查處理人界善惡修為。其中的敘述，則分別反映自古代印度與中國的官僚制度。對照中國官僚以文書記錄，印度佛教對人業報記錄的詮釋，依其俗，是記錄在貝葉及刻印在(金)銅板上。同時，<八王日齋緣記>中身份不明的八王使者，極可能就是《老子中經》中於八節日上計人間善惡的八卦神的假借。根據現存佛教經錄，此經譯者有可能是涼州出身的寶雲，據此，困擾中外考古學者數十年五世紀北涼佛塔底層神秘的八卦神王造像身分之謎，似乎即是《淨度三昧經》中所稱的八王使者。而石塔中如高善穆塔塔頂寶蓋上所刻北斗七星，似乎出自於《老子中經》中對相應於天之侯王的北斗君，人亦有之，乃在臍中的人之侯王太一君，有八使者(八卦神)於八節日上計人間善惡的的敘述段落有關。 (pp. 66 - 67;  p.70. 註釋 no.43)。

The previous paper discussed the first stage in the traditional development of the Zhouyi, the invention of the xiang 象 “symbols” known as trigrams and hexagrams, and this paper will look at the second stage, the appending of ci 辭 “statements” to the hexagrams and lines.

The Yijing has been persistently approached in the west through conflicting interpretive strategies. While Leibniz saw in it an expression of and source for genuine philosophy and the new logic and mathematics, Hegel rejected it as a work of abstract picture thinking that was simultaneously too formal and empirical. Neither Leibniz nor Hegel understood the Yijing’s earlier history as the Zhouyi or its complex transformations in Chinese traditions from the early Confucian interpretation emphasizing its ethical character to the metaphysical systematizations of late Neo-Confucianism. Yet their discussions indicate two distinct ways of addressing how to interpret others and other cultures in relation to epistemic issues. The question of interpretation, and hermeneutics as its art, involves issues of how to interpret others through signs and artifacts and how to interpret the natural world. This raises the question of philosophy itself, whether it is exclusively European as Hegel and his critic Derrida concur or whether it has a more universal import as suggested by Leibniz’s approach to the Yijing and Chinese thought.

This paper argues that the logic of the Xici, contra scholars who ascribe to it a copy-theory of meaning, is best described through “philosophy’s linguistic turn,” specifically Ernst Cassirer’s philosophy of the symbolic forms. Cassirer’s concept of the symbol as a pluralistic, constitutive and functional yet concrete and observable form, is comparable to the symbolic system of the Xici: the xiang (象), gua (卦), yao (爻), and yi (易). Their similarity is due to a shared philosophical orientation: humanism. The characteristics of the Xici: the part-whole (structuralist) relationship typical of correlative cosmology, the simultaneously sensuous and conceptual nature of its symbols, the stress on order as opposed to unity, and the importance of symbols per se, are for Cassirer, characteristics which were only possible in European intellectual history after a substance ontology is replaced by a functional one. For Cassirer, a functional ontology is closely associated with a humanism which celebrates creations (i.e. language) of the human mind in determining reality. This humanism is coherent with the intellectual context – Confucian humanism – contemporary with the period of the Xici’s composition. It would thus be inconsistent to concede this humanism to the Xici without also conceding that it’s understanding of the of the symbols was akin to that of the linguistic turn. Finally, even regardless of this comparative framework, the Xici runs into paradox if we read it through a copy-theory of meaning, paradoxes which immediately dissolve if we read it through the paradigm of the linguistic turn.

After the end of the 6th century, due to a sound change of /v/ in eastern Indian dialects, the sounds /v/ and /b/ were represented by the same letter in eastern India. A Chinese Buddhist monk, Yijing (義浄), spent about 10 years in the late 7th century in eastern India, and after returning to China, he translated the Buddhist canons into Chinese from the end of the 7th century to the beginning of the 8th century. Through an analysis of Yijing’s transliteration of Sanskrit /v/, this paper identifies that he tends to be transliterate /v/ with Chinese characters with bing initials, which may reflect the pronunciation of /v/ in the dialect of the part of eastern India where he resided.

Both medicine and the principles of Yi Jing originated in China’s ancient past. But ever since the Yi Jing came into existence, the principles of Change Theory have strongly influenced the principles of medicine. This essay explores some of the ways Change Theory manifests in Huang Di Nei Jing.

楊輝（約1238-1298）為南宋末年的數學家，其著作《續古摘奇算法》（1275）中以「縱橫圖」一詞，稱呼吾人今日所知的幻方，自此之後，縱橫圖開始出現在中國歷代的算書中。數學史家Schuyler Cammann（1912-1991）認為楊輝乃是受到阿拉伯幻方的影響，但當真如此嗎？是故，本文之主旨乃是探究楊輝 之縱橫圖是否隱含著阿拉伯數學的影響。 縱橫圖是否隱含著阿拉伯數學的影響。 縱橫圖是否隱含著阿拉伯數學的影響。 縱橫圖是否隱含著阿拉伯數學的影響。 縱橫圖是否隱含著阿拉伯數學的影響。 縱橫圖是否隱含著阿拉伯數學的影響。 縱橫圖是否隱含著阿拉伯數學的影響。 筆者將藉由對楊輝的時代背景、幻方的構造方式及著作中隱含的宇宙觀思想，與同時代的阿拉伯幻方進行比對及分析，期以得出可能的解答。

Through a key passage (Xici 2.2) from the Book of Changes, this paper shows that Ernst Cassirer’s philosophy of symbolic forms shares similarities with the canonical account of symbolic formation in the Chinese tradition: the genesis of xiang (象), often translated as image or symbol. Xiang became identified with the origins of culture/civilisation itself. In both cases, the world is understood as primordially (phenomenologically) meaningful; the expressiveness of the world requires a human subject to consummate it in a symbol, whilst the symbol in turn gives us access to higher orders of meaning. It is the self-conscious creation of the symbol that then allows for the higher forms of culture. For both the Xici and Cassirer, symbols and the symbolic consciousness that comes with it is the pre-condition for the freedom, ethics and the cultivation of agency. As for both the Xici and Cassirer, it is human agency that creates these symbols, it will be argued that the Xici is making a Cassirerian argument about the (ethical) relationship between human agency, symbols and ethics/freedom.

This article shows how it is possible to logically and univocally connect the Pre-Celestial Diagram (Xiāntiān Tú 先天圖) to the Post-Celestial Diagram (Hòutiān Tú 後天圖), that is, how it is possible to realize the Transition from one to another by applying only four principles: Complementarity, Exchange, Maximum Diversification and Balance.
It also shows how the thus intended Transition reveals the dual nature of the Post-Celestial State.

This paper will attempt to show what correspondences may exist between the sequence of the received order of the hexagrams and the sequences of the two arrangements of hexagrams developed in the previous paper on the xiang 象 "symbols" of the Yijing.

""Western" philosophy has been typically defined through the exclusion of non-Western forms of thought as non-philosophical.
In this paper, I place the notion of what is “properly” philosophy into question by contrasting the essence/appearance paradigm governing Western metaphysics and its deconstructive critics with the more fluid, dynamic, and participatory forms of encountering and performatively enacting the world that are articulated in Chinese thinking and made apparent in Chinese painting. In this hermeneutical encounter, "Western" and "Chinese" thinking themselves are interpeted as dynamically and asymmetrically co-relational rather than as discrete, mutually indifferent or ethnocentrically nativist traditions."

This is an update to the model described in the original theory.

The triune of time is replaced with an analogous one describing cønscious experience: Memory (past), Sense (present) and Imagination ("future").

This adjustment avoids unnecessary confusion, particularly in the forthcoming Part 2 of this series...

I Ching has been spread to the Western world for three hundred years. The worldwide scholars have put forward various understandings and explanations from their respective academic backgrounds, but whether and how to understand it from the philosophy and scientific point of view, no unanimous conclusion has been drawn. Based on the interpretation in modern terms about several basic concepts of I Ching, this essay thinks that I Ching is aimed at objects excluded by modern mathematics, and has established a system that hasn't independent subject and object, which can express and understand fractal structure.

Resumo: Pretendemos apresentar brevemente ao público brasileiro o conceito chinês de "biantong" ("adaptação" ou ainda "flexibilidade"), como tal conceito influenciou o pensamento, a cultura, os valores e a política chinesa desde a antiguidade até a China atual. Focaremos a antiguidade clássica chinesa e o período das Reformas de Abertura pós Mao Zedong. Para tanto faremos uso, sobretudo, de trechos dos clássicos confucianos, Han Feizi e citações de Deng Xiaoping. Palavras-chave: adaptação, Confucionismo, Deng Xiaoping, socialismo com características Chine-sas "Biantong"-adaptation: a peculiarity of the Chinese culture Abstract: We aim to introduce briefly the Chinese concept of "biantong" ("adaptation" or "flexibil-ity") to the Brazilian public, how such concept has influenced Chinese thought, culture, values and politics , from antiquity to nowadays China. We pretend focus on classical Chinese antiquity and post Mao Zedong Opening Reforms. For this purpose, we shall use excerpts from the Classics of Confucianism, Han Feizi and quotes from Deng Xiaoping.

Chegamos a terceira e última parte do nosso estudo corporal das Mutações que publicamos aqui mesmo na Revista Daojia (Costa, 2019a; 2019b). Caso você ainda não tenha lido as outras duas partes, tratamos sobre a relação entre o estu-do das Mutações (Yì 易) e a prática de mãos que empurram (Tuī Shǒu推手) do Boxe da Extremidade Sublime (Tàijí quán / Taichi chuan 太極拳). Mais especificamente, abordamos a associação da referida prática corporal com o Clássico das Mutações (Yìjīng / I Ching 易經), através dos trigramas e hexagramas (guà 卦). Como existem muitas formas de praticar essas técnicas, deixa-mos claro que nosso estudo ocorre a partir da escola do mestre Wǔ Cháoxiāng 武朝相, ou como foi mais conhecido no Brasil, o "Dr. Wu" (Costa, 2017). Treinando com mestres, professores e colegas dessa tradição, e somado aos estudos sobre o Yì, surgiu a inquietação sobre o fato de terem oito trigramas e também oito técnicas de Tuī Shǒu na escola em que prático. Essa relação entre movimentos corporais e imagens das mutações, claro, já foi notada antes por outros praticantes em outros momentos, o que nos instigou mais ainda. Assim, perguntamos o que podemos aprender sobre as Mutações através da prática do Tuī Shǒu? Nessa parte final, vamos estudar o 6º, 7º e 8º Tuī Shǒu da escola do mestre Wǔ Cháoxiāng. Tuī Shǒu, trigramas e hexagramas Já estudamos cinco das oito técnicas de Tuī Shǒu da escola de Tàijí quán do mestre Wǔ Cháoxiāng nas primeiras partes do texto. Na "parte 1" (Costa, 2019a), estudamos as duas primeiras das oito técnicas, e na segunda parte (Costa, 2019b), o 3º, o 4º e o 5º Tuī Shǒu. Assim como nos casos anteriores, vamos des-crever a estrutura de bases, movimentações, ataque, defesa, e contra-ataque (ou "aplicação" de projeção ou torção, Qínná 擒拿). Também contamos com imagens das movimentações nossas com o professor Marcello Giffoni, seguido de nossas interpretações sobre as mutações. A imagem da Técnica 6 de Tuī Shǒu contém 3 partes: a horizontal, a vertical e a aplicação. (A) Quanto à movimentação básica, a primeira parte deve ser feita variando entre a base do arco-ou arqueiro-(gōngbù 弓步) e a base do arco invertida, e, com duas mãos, empurrar horizontalmente o braço da frente do oponente contra seu corpo; na segunda parte, quando se muda para o giro vertical das mãos de modo harmonioso, variamos entre a base do cavalo (mǎ bù 馬步) baixa e alta enquanto giramos o centro do corpo. (B) Sobre o ataque também há duas partes: durante a rotação horizontal, buscamos empurrar (àn 按) com as duas mãos o braço do oponente; e na rotação vertical, buscamos subir o cotovelo do oponente. (C) A defesa consiste, no eixo horizontal, em, quando o oponente empurra, tocar com a sua mão que está vazia o cotovelo do braço da frente do oponente utilizando o movimento de "des-viar (lǚ 捋)", já explicado nas partes anteriores do nosso estudo; já na parte do giro vertical, a defesa é simplesmente manter o cotovelo sempre para baixo, firme, mas sem forçar, mantendo o fluxo circular da prática. (D) A aplicação acontece na segunda parte, como um ataque suave e ardiloso que, durante o giro vertical, consegue subir e torcer o cotovelo do braço da frente do oponente, girando todo seu corpo e realizando o princípio da "cotovelada (zhǒu 肘)" nas costas do oponente. É o único Tuī Shǒu em que a aplicação não é um contra-ataque, mas sim uma condução ativa de quem aplica. Assim finalizamos o ciclo de movimentos parecidos e que tem o mesmo jeito de caminhar (os Tuī Shǒu 4, 5 e 6). Para além da técnica em si, vamos à nossa interpretação. Trata-se do Tuī Shǒu mais versátil em sua movimentação básica, pois Imagem 1: Eu e prof. Marcello realizando o 6º Tuī Shǒu e sua aplicação

Based on the previous studies, this paper is a comparative review of the editions of Lai Zhide’s Zhouyi Jizhu, Zhang Weiren’s (Zhang) and Gao Wengying’s (Gao), to clearly present the differences between the two branches, while revealing the origin of the diagrams that are only contained in Gao’s 
  According to the writer’s review, the difference between Zhang’s branch and Gao’s branch is appeared in three main aspects, other than their differences in printing. The first difference is whether or not there exists a volume of sixteen. Zhang’s consists of sixteen volumes in total, however, Gao’s only has fifteen. The sixteenth volume of Zhang’s has two episodes, Kaoding Jicishangxiachuan (考定繋辭上下傳) and Buding Shuoguachuan (補定說卦傳), which Gao’s does not. The second difference is how the characters and phrases differ from each other. Through the comparison of Volume one (Zhouyi Jizhu), we could confirm that several of the paragraphs are omitted. The third difference is number of diagrams and descriptions. Gao’s has Juanmo (卷末), but has no volume sixteen.  There are over a hundred diagrams and descriptions at the Futu (附圖) of Juanmo, as well as 19 of them in the Juanshou (卷首) under the name of Buyi (補遺); however, there is none in Zhang’s.
  Main question is, Gao’s diagrams and descriptions, 19 of Buyi and well over a hundred of them of Futu, are how related to Lai Zhide. According to the writer’s review, Buyi’s diagrams and descriptions originated from Rilu (日錄) written by Lai Zhide, but the diagrams and descriptions in Futu are mostly excerpts from the of Hu Juren (胡居仁)’s Yixiangchao (易像抄) and Zhang Huang (章潢)’s Tushubian (圖書編), while some of them were works of Qu Jiusi (瞿九思) or Gao himself.

Keywords: Lai Zhide, Zhouyi Jizhu, Zhang Weiren (張惟任), Gao Wengying (高奣映), Yixiangchao (易像抄), Tushubian (圖書編), Qu Jiusi (瞿九思)

This paper introduces a hexagonal-based measurement apparatus. The experiment culminates in a quantum object production. The experiment testing quantum wave collapse was inaugurated under Covid19 quarantine. Leong Yijing methodology informed the production of the measurement. The apparatus uses the logic of Chance, applying it to produced social media phenomenology commemorating the 83rd solar return of Wolfgang Pauli’s prophetic dream. In keeping with the predictive timing within the dream, the throw of coins outcome was confirmed by the biorhythms of the cosmos: the wave collapse taking place on the 24th anniversary of the January 23, 1997 Seal of Solomon alignment between Heaven & Earth. This repetition of cyclic timing reflects the physicist’s vision of the hexagonal structure of the hieros gamos icon arising from under the wave collapse. The birth of the Third produces an ontology of the quantum object and an understanding of the autonomy of number as unifying energy and matter.

This paper is intended to reveal that the history of studies of Guaxu(卦序: the orderly sequence of 64 hexagrams in current version of I Ching) is acting as an important pillar of his theory of Cuozong by reviewing Lai Zhide(Lai)’s Shangxiajingpianyi(上下經篇義).
In order to do that, this study first reviewed the history of the study of Guaxu, which tried to identify the 64 hexagrams’s allocation and distinction between the top and bottom lines, then redefined them in two branches. According to the review, one is a study of Guaxu that expands its viewpoint based on the theory of ‘Shangjingtiandao, Xiajingrendao’(上經天道, 下經人道) from Xuguazhuan, the other is a study based on the theory of ‘Ererxiangou, Feifujibian’(二二相耦, 非覆卽變) from Zhouyizhengyi. Based on such comprehension, this study reviewed Lai’s Shangxiajingpianyi. According to this, Lai’s work made clear that of Wenwang’s main principles of Xugua(序卦), which based on the history of Guaxu, was Cuo(錯) and Zong(綜). This confirmed that the history of Guaxu study is working as another important pillar in his theory of Cuozong.

keywords: Lai Zhide, Shangxiajingpianyi, theory of Cuozong, principles of Xugua, the study of Guaxu