Posted by jipi
Sat, 12 Dec 1998 22:17:16 GMT
In I Ching, Qian represents what is great and originating, penetrating, advantageous, correct and firm. The Qian hexagram is the first of the sixty-four hexagrams. The Qian hexagram basically represents the sky. It actually defines the phenomenon (first phenomenon) where most happenings in the mortal world are predestined. Since most of the happenings are predestined, they are therefore predictable. Being the first phenomenon of the sixty predicted phenomena, it is the opening sequence.
Description of the picture
The two interlocking rings, one red and the other white, represents the sun and the moon. The interlock represents the vicious cycle that the sun and the moon go through. For the sun it is the sunrise and the sunset. For the moon, it is the crescent and the full moon.
The picture illustrates the author’s intentional use of his objective theoretical view about theory of destiny as well as the theory of cycles. Using the combination of theory of destiny as well as the theory of cycles as the first phenomenon, we can see that the author desires to give direction to the reader. The direction he gave in turn is a convincing pill for readers such that they understand that in the mortal world, everything is predestined and therefore could be predicted. With this first phenomenon as the introduction, he ensures the 60 hexagrams are to be believed as predictions.
Gou shows a female who is bold and strong. It will not be advisable to marry (such) a female. Gou has the significance of unexpectedly meeting. In this second phenomenon, it actually has the intention of forecasting a problem with a marriage in the Li Tang Dynasty. True enough, there are two instances in history that proved the prediction true. The first instance is Wu Zhe Tian replaces the Tang Dynasty and became the emperor. The second instance is Yang Gui Fei seduces Xuan Zong and causes An Shi Zhi Luan (The An Revolution). This concludes why both in Song Ci and Jing Shen Tan, they describe the case where when the Ying rises, the Yang will depreciate.
Description of the picture
If one looks carefully at the twenty-one Li Zi, which only can be seen in front, one could actually notice that there are only twenty similar Li Zi. There is an odd one in the tray. Counting from the top and from left to right, it is the fourth one. So in the Qian Yue, it says “Yi Guo Yi Ren” which implies the one fruit is related to one ruler. It also says, “Ji Xing Ji Gu”, which implies the replacement of the rulers of the dynasty. And in the Li Tang Dynasty, we found that there are only 20 rulers with Li as the family name. Between the third and fifth ruler is actually Wu Zhe Tian as the ruler. So in this picture, we can in fact realize the truth and power of the prediction.
Dun indicates successful progress (in its circumstances). To a small extent it will (still) be advantageous to be firm and correct. Dun is the 33rd hexagram in Zhou Yi’s 64 hexagrams. The main idea of Dun is hidden or unobtrusive falls. It hints the fall of the Tang Dynasty’s Emperor. As well as Gao Zhong’s Empress. It hints the becoming of Wu Zhe Tian, the female leader. In the rumor (Qian Ci), it also tells the name of the emperor that controls the empire. In this third phenomenon, we can see that the author wants the readers to see the contradictory imagery. Usually, in the past, females wearing the kind of attire do not hold swords. It is thus to predict the rise of Wu Zhe Tian.
Description of the picture
The picture shows a female holding a sword forming a contradictory image. In the Qian Ci, the first phrase is “the sun and the moon, being in the sky”. Since Wu Zhe Tian, named herself that, its shows the author in fact predicted the name of the ruler through a smart use of the pictogram nature of Chinese characters. Combining the first phrase of the Qian Ci forms the name of Wu Zhe Tian. And in the second phrase, it implies the becoming of Wu Zhe Tian as the ruler. In Mu Lan Ci, we can find the phrase “Pu Su Mi Li”, and it implies the indistinct sexual status of Wu Zhe Tian, whether she is a female or a male.
In Song Ci, the description of Wu Zhe Tian, after Li Shi Min’s death, becoming a nun and later on being sighted by Li Shi Min’s son and brought back to the palace is vividly written. And while Wu Zhe Tian tried to eliminate the entire Tang’s family, the roots of Li Tang still remains. After Wu Zhe Tian is being overthrown, the successor is still a Li Tang descendant.
In Pi there is the want of good understanding between the (different classes of) men, and its indication is unfavorable to the firm and correct course of the superior man. We see in it the great gone and the little come. What Pi’s most important point is that there is differential status in most things. And these things are in turn, to be transformed from one state to the other. The example that could be illustrated is again Wu Zhe Tian’s dictatorship of the Tang Dynasty until A.D. 705. However, she is overthrown by a revolution started by a few revolutionists. This is the essence of Pi. Being the fourth phenomenon, it still predicts the Tang Dynasty’s happenings.
Description of the picture
In the picture, the bird looks like it is not flying in the air. There are five monkeys below prancing around and seems to be like supporting something. If one looks more carefully, one will notice that the bird is a parrot. In the Qian Ci, the first phrase, “Fei Zhe Bu Fei” describes Wu Zhe Tian being ejected from the throne and the second phrase “Zou Zhe Zi Zou” describes the five revolts would do something in their own hands. In the Song Ci’s first and second phrase, it describes the Wu Zhe Tian’s unexpected taking over of the Tang Empire. And it uses the pictogram nature of Chinese language as well as phonetics to symbolize the Li Family being rid off by Wu Zhe Tian. The third and final phrase of the Song Ci describes the monkeys being the five revolts, enabling the Li Family to restore their names to the Tang Dynasty. In this case, the Tang Dynasty is analogous to the tree, and only with the five monkeys supporting the tree would the tree be able to stand. Therefore, this phenomenon tells the Wu Zhe Tian’s overthrowing of the Tang Emperor as well as The Li Family retrieving the throne back in their hands.
Guan shows (how he whom it represents should be like) the worshipper who has washed his hands, but not (yet) presented his offerings; with sincerity and an appearance of dignity (commanding reverent regard). The main idea of Guan is from observation. How one observes reflects how one is thinking in the mind. This phenomenon describes the Tang Xuan Zong is not observant enough to see An Lu Shan’s deceiving nature, which results in disaster for the country. It strives to tell the point people who are responsible for big matters have to observe with the most detail because the environment he/she is involved is the most complicated and has the most impact. Tang Xuan Zong, in this respect, failed miserably. Not only he caused the disaster for his country, he lost Yang Gui Fei as well. If he had observed with sincerity and detail to the various Generals, he would have known that An Lu Shan and Shi Si Ming is planning a revolution against him.
Description of the picture
There are three main items in the picture. Of course, the woman on the ground would represent Yang Gui Fei. This could be seen from the clothes on her. The item beside her is a “Ma An” or the seat for Generals on a horse. This represents An Lu Shan. Another item is the “Shi Shu” or the historical books. It represents Shi Si Ming. In the Song Ci, it uses techniques in Chinese language again to hint of An Lu Shan’s home, Fan Yang (Peking). Also, it says of Tang Xuan Zong will be escaping by passing through “Jian Shan” or “Jian Men Guan”. Furthermore, it tells of Yang Yu Huan (Yang Gui Fei) and where she died (Ma Wei). (Wei is actually written as “Underneath the mountains, there is a ghost” in Chinese pictogram). Therefore, the three items in the picture tells of An Shi Zhi Luan and where during that time Yang Gui Fei died. Also, we can see that in the Shi Shu, there are fourteen books, which coincides with An Shi Zhi Luan’s year of revolution.
Bo indicates that (in the state which it symbolizes) it will not be advantageous to make a movement in any direction whatever. This is the sixth phenomenon and it is the twenty-third hexagram. It describes Xuan Zong coming back to Chang An Capital.
Description of the picture
In the picture, there is the Capital gate representing the gate of Chang An. Li Long Ji represents the person seating in the wheeled sedan. There are two persons who is pushing the sedan. There are also two persons welcoming Li Long Ji back. The picture actually predicts the ending of An Shi Zhi Luan and so Li Long Ji (Xuan Zong) is returning back to the city of Chang An.
Wu Wang indicates great progress and success, while there will be advantage in being firm and correct. If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction. This is the twenty-fifth hexagram. This seventh phenomenon’s main idea is that of the unexpected. It predicts the unexpected Fan Zhen’s Disaster as well as Tu Fan’s Chaos will hit the Tang Dynasty. The central government of Tang therefore will be hit severely.
Description of the picture
In the picture, a person has a feather in his mouth. The person represents a Tu Fan leader. The feather represents a sword for leaders. It therefore predicts the Tu fan would be attacking the Tang dynasty at that time. The person’s clothing also implies that he is wearing something worn by the minority tribes. In the Song Ci and the Qian Ci, they described the phenomenon as above too.
In Jin we see a prince who secures the tranquillity (of the people) presented on that account with numerous horses by the king), and three times in a day received at interviews. It is the thirty-fifth hexagram of I Ching. The main idea of Jin is in advance. It is a common hexagram to be used for the army. However, in this case we see it being used to predict the betrayal and revolution during the Tang De Zong’s time caused by the three warrior-Generals. What we can see is that it is being seen sometimes, a general might be a “good” general but however, their goodness not necessary would bring about good to the people.
Description of the picture
In the picture, very obviously, there are three Generals wearing different headdresses. However, they are wearing the same uniform. In history, they represent the three Generals who betrayed and caused the revolution against the Li Tang Dynasty. Hence the Qian Ci saying “Flowers of Li are flying all over”. They are the ones to cause the Li Tang Dynasty trouble during that time. However, the Song Ci implies the Generals are being killed by their own soldiers after they have driven the Li Tang Family out. In the end, the story still ends with Li Tang Dynasty being restored. Therefore, the picture predicts the three Generals who betrayed the Tang Dynasty.
Da You indicates that, (under the circumstances which it implies), there will be great progress and success. This is the number fourteenth hexagram of the sixty-four. The main idea of Da You is harvest. And harvest only occurs when the wheat is ready. And that predicts Huang Cao would be up and against Tang Dynasty. Not White nor Black, (So its yellow) in Qian Ci predicts the Huang Cao to revolt against the Tang Dynasty also. Again, the Qian Ci uses Chinese pictogram to hint at the name of the person revolting against Tang Dynasty. And in the third and fourth phrase of the Qian Ci, It actually predicts the revolution would cause many to die and bleed. And in Song Ci, it predicts that Zhu Wen would actually overthrow the emperor and take over the empire.
Description of the picture
In the picture, there is a big tree (Old Tree), on the tree there is a bird’s nest. At the foot of the tree lie four dead bodies. The nest represents Huang Cao (the revolt). The dead bodies represent the people who are killed during the revolution. And the tree represents the Tang Dynasty, which has lasted for a very long time. Huang Cao tried to revolt but in the end he committed suicide and one of his fellow comrades Zhu Wen rose and eliminated the Tang Dynasty. This picture describes the happenings towards the end of the Tang Dynasty’s life.
Kan, here repeated, shows the possession of sincerity, through which the mind is penetrating. Action (in accordance with this) will be of high value. Being the twenty-ninth hexagram of the sixty-four, the main idea of Kan is in traps. It describes the Tang Dynasty being in its troubled years. It actually describes how Zhu Wen utilized his creativity and ideas to overthrow the Tang Dynasty. He managed to overthrow the Tang Dynasty by killing some of the Stakeholders and making one of the useless one as the puppet emperor. Later on, he changed the empire to Liang. However, he was killed by his son, Zhu You Gui. Later on, The Post Tang was restored in A.D. 923.
Description of the picture
It describes between the Tang and Liang empires, there are many revolutions as well as killings. So much until the river could not wash away the blood. It is also said in the Qian Ci and Song Ci. The most important part is of the Song Ci’s last phrase, where it says there is still flowers of Li when one is going back. So it actually predicts that after the massive killings and war, The Tang Dynasty still is restored although it is termed post Tang.
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