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    Timeline For I Ching

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    LotusHeart
    1) The I Ching text emerged in the Western Zhou dynasty between 1045-771 BC and was mentioned in later texts, with divination using the I Ching practiced in ducal courts during the Spring and Autumn Period from 770-476 BC. 2) The Ten Wings treatises were written about the I Ching from the middle of the Warring States period from 475-221 BC, treating the core text as scripture. 3) During the Han dynasty from 206 BC-220 AD, scholars compiled the core text with treatises into the classic Yijing text and developed commentary on numerology and cosmological cycles.

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    Timeline For I Ching

    Uploaded by

    LotusHeart
    483 views2 pages
    1) The I Ching text emerged in the Western Zhou dynasty between 1045-771 BC and was mentioned in later texts, with divination using the I Ching practiced in ducal courts during the Spring and Autumn Period from 770-476 BC. 2) The Ten Wings treatises were written about the I Ching from the middle of the Warring States period from 475-221 BC, treating the core text as scripture. 3) During the Han dynasty from 206 BC-220 AD, scholars compiled the core text with treatises into the classic Yijing text and developed commentary on numerology and cosmological cycles.

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    Timeline for I Ching

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    1) The I Ching text emerged in the Western Zhou dynasty between 1045-771 BC and was mentioned in later texts, with divination using the I Ching practiced in ducal courts during the Spring and Autumn Period from 770-476 BC. 2) The Ten Wings treatises were written about the I Ching from the middle of the Warring States period from 475-221 BC, treating the core text as scripture. 3) During the Han dynasty from 206 BC-220 AD, scholars compiled the core text with treatises into the classic Yijing text and developed commentary on numerology and cosmological cycles.

    Copyright:

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    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    483 views2 pages

    Timeline For I Ching

    Uploaded by

    LotusHeart
    1) The I Ching text emerged in the Western Zhou dynasty between 1045-771 BC and was mentioned in later texts, with divination using the I Ching practiced in ducal courts during the Spring and Autumn Period from 770-476 BC. 2) The Ten Wings treatises were written about the I Ching from the middle of the Warring States period from 475-221 BC, treating the core text as scripture. 3) During the Han dynasty from 206 BC-220 AD, scholars compiled the core text with treatises into the classic Yijing text and developed commentary on numerology and cosmological cycles.

    Copyright:

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    of 2

    Time Line for I Ching

    Pre-Shang
    * Pottery artifacts from 4000-2000 B.C. have binary motifs, moon-phase motifs, paired fishes,
    and dragon images. [Some traditional ideas of the dragon: part of it appears and part is
    usually hidden in clouds; it coils and extends; its movements are wavelike.]

    Shang Dynasty (1700-1045 B.C.)


    *Bird-totem worship is much in evidence during the early Shang.
    *Some ritual bronze vessels have hexagrams written with numerals. Ex(688799)
    *Use of oracle bones is frequent. [Heat is applied to a bone, and the diviner reads the cracks.]
    *The Chinese writing system begins with inscriptions on these bones. Milfoil divination is
    used as well.
    *Tradition says that the Shang had the Guicang Changes, an oracle which has since been lost.
    *The Zhou people emerge from Qishan and become a force in the late Shang.

    Zhou Dynasty (1045-221 B.C.)


    A) Western Zhou (1045-771 B.C) [capital at Chang-an]
    The core text of the Zhouyi emerges and is mentioned in later texts.
    The Book of Odes appears. The suggestive ‘framing images’ in some verses show
    similarity with Zhouyi line statements.
    B) Eastern Zhou (770-221 B.C.) [capital at Luoyang]
    1) Spring and Autumn Period (770-476 B.C.)
    * Divination with the Zhouyi is practiced at ducal courts. Confucius founds a school
    and meets Laozi near the end of this period.
    * At least one duke in this period ‘had a mania for gnomic sayings and riddles.’
    2) Warring States (475-221 B.C.)
    The Ten Wings (i.e. treatises) are written about the Zhouyi from the middle of this
    period. The treatises treat the core text as scripture, and bring out ideas like
    ‘Dao,’ ‘yin-yang,’ ‘the sage.’ ‘Yi’ is treated both as objective change and
    as a principle of divine creativity.
    Qin Dynasty (221-207 B.C.)
    Short-lived dynasty which unifies the empire. Books are burned. The Yi survives, but related
    materials are lost.

    Han Dynasty (206 BC – 220 AD)


    Scholars put the core text together with the treatises as one classic, the Yijing. Commentary
    develops numerology and schemes of correspondence between astronomical cycles, the five
    phases, and the ebb-and-flow of yin-yang. Interpretation goes into nuclear hexagrams,
    derivation from Peace and Stagnation, and blockage of lines by other lines.

    Wei and Jin Dynasties (220-265 and 265-420 AD)


    Wang Bi ‘sweeps away the profusion of symbols,’ stressing human relevance over formal
    correspondence and numerology. He sees the Dao as productive non-being from which all
    changes emerge. His concept of change stresses a unified ‘ebb-and-flow’ dynamic and sets
    human experience against a cosmic backdrop.

    Northern & Southern Dynasties; Sui Dynasty (420-589 and 581-618)

    Tang Dynasty (618-907)


    Kong Yingda writes a subcommentary on Wang Bi, leading to later mainstream commentary.

    Song Dynasty (960-1229)


    Zhang Zai and Zhou Dunyi bring a cosmological perspective together with the Confucian
    ethical outlook. This movement is called ‘neo-Confucianism.’
    Shao Yong brings back numerology, stressing the Fuxi (innate) order of hexagrams as a model
    for cyclical change. Draws correspondences with the Hetu and Luoshu diagrams.
    Cheng Yi and Zhu Xi write neo-Confucian commentaries which become standard, and are used
    later in the imperial examination system. Zhu Xi writes an analysis of divination, and
    expounds the suggestiveness of lines for divination purposes, but there is only one record of
    him doing a divination himself.
    Yang Wanli comments on every line based on the lives of historical figures.

    Mongol Dynasty (1271-1368) Mongol dynasty

    Ming Dynasty (1368-1644)


    Many commentators stress personal relevance, responding to the lines as statements about their
    own lives. Their commentaries are sometimes poetic. They talk sparingly of nuclear trigrams
    and derivation from Peace/Stagnation. Although there are numerologists, the hallmark of Ming
    commentary is imagery and symbols. Mou Zongsan (a modern scholar) said that Zhang Huang
    ‘mistook symbols for Heaven.’

    Qing (1644-1911)
    A new skepticism and anti-cosmological worldview causes I Ching studies to focus on textual
    studies, which is useful for focusing on the language of the Changes. Some pockets of
    scholarship still continue the approaches of different previous periods: Han, Song, and Ming.

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