DEADLY ORIENTAL STRATEGIES
GUI WORLD OF CULTURE
OBJECTIVES of KING WEN I
Honouring the profound roles Huang Di (2688 B.C.) played in the development of the Yi Jing, this website is called "Yellow Emperor Yi Jing Page".
The intention is to discuss proactively research on the Yi Jing, especially on the enigmatic origins of Yi Jing and its strategies. The discussion will not deal with the elementary but useful knowledge already known about the Yi Jing, but would be aimed at deeper understanding.
One major aim would be the exciting practical applications of the Yi Jing for strategic management leadership. This is the original objective for which the Yi Jing was written: King Wen Yi Jing as the strategy manual par excellence.
It would be most delightful if readers could provide constructive discussions to share in unraveling further the secrets and benefits of the inner wisdom of the Yi Jing.
The Yi Jing, the world's oldest document, is regarded as the source of Chinese wisdom. But, its full secrets are ill-known: "... the abstruse work known as the "Canon of Change", the most venerated and least understood of the Chinese classics..." (Williams 1931, p.121-123).
Ever since the father of calculus, Gottfried Wilhelm Leibnitz, discovered , in the seventeen century, that the binary code underlies the sequence of the 64 hexagrams of the Fu Hsi Yi Jing, scholars had tried in vain to elucidate a mathematical code for the sequence of the 64 hexagrams of the King Wen Yi Jing. Fu Hsi lived around and before 2950 B.C., while the later Yi Jing is that of the Chou dynasty (1126-256 B.C.).
The enigma deepens when one considers that there are other mysterious Yi Jings. Legge (1899 p.3) noted, "The earliest mention of the classic is found in the Official Book of the Kau [Chou] dynasty, where it is said that, among the duties of the 'Grand Diviner', 'he had charge of the rules of the three Yi [system of Changes] called the Lien-shan, the Kwei-shang and the Yi of Kau; that in each of them the regular [or primary] lineal figures were 8, which were multiplied, in each, till they amounted to 64.'"
Only the King Wen Yi Jing is well preserved. Its hexagrams
received interpretations from King Wen, then his son Duke Chou
and later Confucius himself and his followers penned their
massive commentaries. But of the Fu Hsi Yi Jing, only the 64
hexagrams exist, and no one knows whether they have the same
meanings as those of King Wen Yi Jing. It is only known that
the Lien Shan Yi Jing begins with the hexagram Ken, for Keeping
Still, while the Kuei Ts'ang Yi Jing begins with the hexagram
Kun, for Receptive (Wilhelm 1951, lvii-lix); nobody knows what
are the patterns of the rest of their hexagrams.
Many authors concentrate on the Yi Jing in
terms of using coins or sticks to pick one of the 64 hexagrams
for what is a divinatory use. However, one can go beyond that
elementary divinatory level to a higher wisdom level, as implied
by Wilhelm (1951, p.338): "Whatever goes beyond this indeed
transcends all knowledge. When a man comprehends the divine and
understand the transformations, he lifts his nature to the level
of the miraculous."
The Yi Jing should be studied in the
context of a deep understanding of the ancient Chinese culture
and history. It should also be studied in the light of
strategic management leadership, for ultimately the Yi Jing
conveys profound principles of strategic management leadership,
the principal objective of this website.
The main programs aim to report and discuss a number of radical discoveries from ongoing research:
Legge, James. 1899.
The I Ching. Dover Publications, Inc. New York.
Find out here!
GUI WORLD OF CULTURE