YI jing(I ching)易经（易經）with War

Form the hexagram that represents your style of generalship by adding the lines, yin are broken lines, yang unbroken

Line 1 politics
Line 2 strategy
Line 3 logistics
Line 4 operations
Line 5 tactics
Line 6 technique

YI jing(I ching)易经（易經）and go (weiqi) 围棋(圍棋)

Form the hexagram that represents your style of play by adding the lines, yin are broken lines, yang unbroken

Line 1 fuseki constant is yang, creative is yin
Line 2 opening constant is yang, creative is yin
Line 3 early mid game constant is yang, creative is yin
Line 4 later mid game constant is yang, creative is yin
Line 5 end game constant is yang, creative is yin
Line 6 putting the last stones constant is yang, creative is yin

A new way of consulting the Yi Jing: a rational use

I offer a new way of using the yi jing: a rational way, an alternative to divination; is not my intention criticize or end with divination, is exactly the contrary, I would be happy if this method continues to be used, and attract more people to the Chinese culture, maybe they think Chinese martial arts are interesting, ask me for advice of consultations of the Yi Jing.
We have two methods of using the yin yang theory, divination and rational. For example you could observe and use knowledge to see if hot is yang or ying, using the rational method, or throw coins, or arrange sticks, for answers of gods, subconscious, universe, etc( I don’t want to over simplify the method of divination, there’s various methods and various reasons for acquiring an answer); the two are the same, they are what I call “categorization of reality” you can use the divinatory system in any of these “categories of reality” or reason in any of them, the four images: define with reason what season of the year you are, the bagua to determine the level of yin and yang, and the Yi jing, of course.
The rational method is used long ago, the Chinese don’t thrown coins or other methods to see what side of the mountain received sun and what not, they observerd and used reason to see a side received light and called it yang 阳（陽）(literary the sunny side of the slope) and the other yin (literary the shadowy side of the slope), they don’t used sticks to see what was rigid, in chinese gang, represented by a solid, rigid line, they used reason, and used this to name the other type of line, the yielding, flexible, represented by a broken, yielding line, of a flexible, curved line. The rational method is used in Chinese medicine to determine if a patient have a yang or yin characteristic. In feng shui you should arrange the bagua using observation and determine what is the north to arrange the baguas accordingly. In Martial arts we use reason to see an attack as yang and yield with an yin move, etc. Of course divination should have its advantages, but I’m not specialist to say if it is bad or good, I don’t see why both can’t coexist.
In fact saying that I use the rational method is a misconception as I use the rational and the intuitive, the whole; if you want a concrete example of rational use with the Yi Jing(I ching)易经(易經) I present will present them in my next texts.

The lines of Yi Jing(I ching)易经(易經) theory

Remember when I said yin yang was a one dimension, a vectorial level of something? The lines are simply if we add a second dimension (like the coordinates of a map or a weiqi board). If we put this in a Cartesian chart, a plane with a point representing two coordinates, the x line would be the yin yang level and the y line the levels of the Yi Jing lines. In the Yi Jing lines dimension going up generally represents increasing, more time, going to the future(future is yin), to exterior, going, upward in the hierarchy, Different from the line representing yin and yang, where increasing ( going to the right) represent yang, in the Yi Jing lines line decreasing (going down) represent generally yang (the initiative and creative force that act first)(see for example down is yang and up is yin in one of my texts)
In the yin yang阴(陰)yin and 阳(陽)yang we find what parts represent them just by making an average and seen what is more or less, The lines of Yi jing are more complicated, we can’t simply divide in 6 exact parts and expect that each of them represents a line; the lines of Yi jing are maybe better represented by a pyramid (the base been the first line, larger, and the last line the tip,small).
A 3d Yi Jing? Is possible, but we still have problems understanding the 2d Yi Jing, It’s not time to do such thing, such thing should be made only by someone with complete understanding of the Yi Jing and not using the rudimentary methods we have seen been used to understand the Yi Jing.
Of course this sound too complicated because it’s the theory, if you see my theory of yin and yang you will think is a too complicated thing, but if someone say that is day and night, strong and weak, hot and cold(that is, examples), everyone will get the idea. This is just the theories of lines, an example of the usage that will make you think “oh, this is, the lines of the Yi jing are so simple” I will give soon.

The train analogy of the YI jing(I ching)易经（易經）lines

We can make an analogy of the Yi Jing lines with a train, since we lack so much a concrete example of use of this book. We can imagine each of lines represent a part of the train full of people.
The train is divided in 6 parts: one locomotive and five wagons. The most important is the locomotive, represented by the highest, hierarchically the greatest, sixth line (technically the sixth and first lines are the beyond the highest place and before the lower, respectively, but let us simplify this). The other wagons are given the other lines in order, until the last wagon were given the first line.
The train always moves forward: in a given position, first. The locomotive appears in the first line, after that the first line move to the second line and a new wagon appears in the first line, and so on: a perfect example of the upward movement. The cyclic or internal movement is represented, after time pass, if people in that wagon are too angry or too calm, the chance is that they will turn in the opposite direction, of course not in the speed of a train; there is rarely a perfect synchrony of the movements, the future hexagram is not easy to obtain as we think. If they are in excess this line is moving and you should read the line text 爻辭（爻辞）yao ci.
And then we can form, using a rational way, which hexagram represents this train.

Example of white horses that are thought to be a horse in the Yi jing (I Ching) 易经 (易經)

The discovery this logic is not made by the logicians, the school of names 名家, but probably earlier by the writer(s) of the Yi jing, a line爻yao of a hexagram 卦gua have not a meaning of another exact same line, in the same position, but in a different hexagram; it has a complete different meaning.

Why not use The Yi Jing to explain errors made by not paying attention to this logic?

The hexagram 1-乾 qian and 2-坤 kun do not represent yin and yang; They may be classified as yang and yin respectively but, as a white horse can be classified as horse, may represent something quite different. One of the eight Trigram 八卦 bagua has not the same meaning of other same trigram in the same location. Two trigrams cannot have the same meaning as a single trigram. Two horses are different than a horse. A reverse or inverse or other pattern has no correlation with the other hexagram in any way. A hexagram formed by two trigrams has not the same meaning of that trigram: one horse plus one horse is not equal two horses (the hexagram 30-離li have a different meaning then the trigram li, fire火).

The division of an hexagram 卦 gua of the Yi jing (I ching) 易经 (易經) into three四象si xiang four images

According to my theories, although I prefer seeing the hexagram 卦 gua as taiji 太极（太極），a whole, I see no reason to believe the division into three four images四象si xiang (the two first lines, the third and fourth lines, and the two last lines) are less important than the division in two ba gua八卦(symmetry, perfect division); if these divisions are really important, this would help immensely to understand better the Yi jing (I ching) 易经 (易經).

The disadvantage of this is that the four images are not exhausted in their meanings as the ba gua (although I have critics how this knowledge about the bagua was obtained); that is why I will start a series of texts to understand better the four symbols, this part of the Yi jing so neglected, that would finally culminate in a view of the hexagrams divided as three four images, although, as I said, is not a path that I think should be followed and probably will not be one of my priorities.

Classification of the trigrams bagua八卦 in yin and yang 阴阳(陰陽)

This don’t make much sense since each ba gua has it characteristic, and even the 乾qian and 坤kun shouldn’t be classified as yang and yin, because they refer to a more specific situation then yang and yin; remember that a white horse is not a horse.

We can classify the ba gua in three distinct ways: the way its used now: heaven, thunder, water, mountain, the father and 3 sons representing yang(from eldest to youngest); earth, wind, fire, lake, the mother and 3 daughters( from eldest to youngest). The idea behind this classification is simple, the different line is what gives its characteristic, its much more simple to visualize the situation by the perspective of that line (you will see me using similar strategy to explain the hexagrams in my book, generally to the point of view of the fewest lines, 14大有great possessions not by saying the first line unbroken, second unbroken, third line unbroken, etc., but saying that it is a broken fifth line with the rest unbroken), when the element is on the bottom it represent the beginning, what come first, past, hence eldest.

The other way is exactly the contrary, and is pretty obvious: the lines that are in great number gives a preponderance of that element (similar to the28-大過da guo and 62-小過 xiao guo hexagrams, although the Yi Jing(I ching)易经(易經) is not so simple) . This make perfect sense when you use the pre heaven arrangement: for example if we use temperature as a example: the yang lines are increasing when getting near the top where its represented by the heat of the pure yang, and less in the colder of pure yin: 0 Celsius degrees is very cold and is represented by three yin lines, earth; 10 degrees is cold but getting warmer and is represented by two yin lines, thunder; 20 degrees is mild and because it is getting warmer, with odd number of lines, it is given two yang lines is represented by fire, 30 degrees is hot and if is getting more hot is represented by lake having two yang lines, 40 degrees is very hot and have three yang lines, represented by heaven, 30 degrees is hot and have two yang lines and getting cold is wind, 20 degrees is the same temperature of fire but since its getting colder it gains 1 more line of yin, and 10 degrees represented by two yin lines, mountain is given this place. We can also separate thunder, fire, lake and heaven into yang, and wind, water, mountain and earth into yin. The idea behind this arrangement is look at the direction of the movement: going to yang or getting warmer, brighter, more active, etc is yang; going to yin or getting colder, obscure, passive, etc. is yin, you can see this in the 先天xian tian pre-heaven, old days arrangement.

The name of the Trigrams (Bagua)

The thunder trigram was taken from dividing in a half the hexagram 震 zhèn, that means shock, thunder, earthquake. The 離 li hexagram gives name to the fire, because it means light, fire, also separating, a net. The trigram 兑 duì is given the the meaning of marsh, translated in the west lake, because where there was water there was place for planting rice, and food means happiness 悦 yuè. The 乾 qián meaning creating, acting, strong, was given the symbol of heaven because is a symbol of strength. The 巽 xùn trigram that mean obey, penetration, was given the name of wind, or wood, because its gentleness, like the blowing wind or the growing, penetrating sprouts of a plant. The trigram 坎 kǎn a pit, an abyss, was given the name of water, because the danger (and you can see this word in one of the line texts) of these places, and water represented danger by the fear of the sea the Chinese had, and the floods, and crossing rivers (as seem again in the text of the Yi jing( I ching)). The trigram 艮 stopping, was given its name by the solidness of a mountain, in the art of war Sun Tzu said: “be immovable like a mountain

The internal movement of the Yi jing (I ching) 易经 (易經)

The internal movement, make part of the two basic movements, together with the upward movement. That’s how i call the movement when something too yang 阳 (陽) revert its movement to yin 阴 (陰), and something too yin revert it movement to yang, something that, different from the upward movement, is well known. I call it internal because it occurs internally in a line of an hexagram. Lao zi 老子wrote in the dao de jing 道德经(道德經)“ is the way of heaven diminishing what is in superabundance, and augment what is deficient”.

Care should be taken when analyzing a cyclic and a non-cyclic movement; in a cyclic this movement is perfect, in a non-cyclic is more complicated. Even the simplest day-night and winter-summer movement are not as easy as portraited: there’s for example eclipses, the moon cycles that bring light to the night, there’s earthquakes that change the degree of inclination (even that is slight), resulting in different configurations.

Others versions of this phrase exist, for example “when something become too much it turns into the opposite” which is not exactly what happens, but the movement in the opposite direction, as in my phrase generally occurs. For example in strong and weak, a person could engage in physical exercises and become very strong (full yang) stop sometime and became an average, but not a weak person( full yin) and start doing exercises again and become full yang; in that case a too much yang don’t transforms in a yin person (a non-cyclic movement, semi-cyclic if you see in long term as we are weak when born, increase until around 20 and after decrease).

Discovering what is that “too much”, the apex of the level of yin and yang, again is easy in the cyclic movement but not easy in a non-cyclic movement, Even with semi-cyclic as the outdoors temperature is difficult to see, and should be done by able man with abilities in the yin and yang theory and, for example, meteorology. A day could have 35 degrees and be extremely hot(in some parts of the planet) and yet in the other day be 37 degrees, not starting the opposite direction movement. Of course that’s a good time to bet, or maybe is better saying made studied statistical analyze of the proximity of the sun, masses of hot air, wind, etc, that the movement of turning in the opposite direction (turn in the opposite direction, for example 33 degrees, colder, not turning INTO THE OPPOSITE, as snowing in the next day; in fact a such hot day would be the farthest day of a too yin day), but maybe we have a 39 degrees day in a record of high temperature! Of course after that the probability of turning in the opposite direction is even stronger (it’s statistical) and probably turning in the direction to yin ( getting colder) would occur. See? The more a thing become too much (yin or yang) the more the chance of it turning to the opposite side, it’s statistical. This analysis is not made with guesses but with extreme knowledge of the dao 道, the world that surround us.