Shen Shu - L'oracle des nombres sacrés

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Free I Ching reading – Authentic online I Ching: real translations, helpful commentary, and the option to save your reading. The more 'right' you move so the more unary, the more 'field' precise, integrating perspective where differentiations are IMPLIED, we make relationships that IMPLY 'something' - gets into geometric perspectives, use of card spreads, astrology charts, rune stone patterns etc to derive meaning, the right is the realm of innuendo, pattern matching, and identification through what something is NOT. (the more left you go so the more algebraic the perspective, gets into the dimensionless (the dot)) A live online class offering a step-by-step guide to confident readings. Sign up here to be notified when it's next available.

I Ching reading service – Individual help through Yijing readings: a month of calls for in-depth exploration and insight. I open for readings three or four times per year; you can sign up here to be notified when readings are next available. Line 5 speaks to the empath in me, that streaming tears as if mourning might be her situation at home and this is why she behaves this way, or is it saying that she wants to cause others to cry, that to her it would be 'good fortune'... The Chinese tones elicit differences in the dynamics of integrating/differentiating and context sensitivity etc but beneath these LOCAL processes are still the SAME set of GENERAL processes we all share as a species and that includes the sense of 'wholeness', 'part' etc etc, that we use in the derivation of meaning. A withered poplar grows foliage. An old woman gets a learned man as husband. Without fault, without honor. It is as you say: almost every compilation of texts is able to serve as an oracle, because you decide if and how the text applies in daily life. That's how bibliomancy works. But there is a difference between using the Yi or using bibliomancy (or another random text): The Yi contains a consistent philosophy of yin and yang and change. If you want to use the book to its proper value, you have to take that into account when you read the answer. An interpretation without applying the philosophy of the Yi makes the Yi an ordinary book just as any other.Qi Men Dun Jia 奇门遁甲 is an ancient Chinese method of divination science reserved exclusively for Emperors, imperial astrology advisers and military strategists in the past. Together with Da Liu Ren 大六壬 and Tai Yi Shen Shu 太乙神术, Qi Men Dun Jia is considered one of the Three Premium Arts of Imperial Metaphysic Science that encapsulates intricate, precise knowledge of relationships between Space, Time and the Universal Energies. The Science perspective is on algorithms and formulas and as such is GENERAL. What you put into the variables in these algorithms/formulas gives you the PARTICULAR but the general structures reflect repeatability, how things 'repeat themselves' in general, just having local 'colourings' in particular (and so a sense of 'difference'). Above you write: "I don't believe in images with a universal meaning." Note the term 'images'. An image is a particular sourced 'out there' (or imagined 'in here'), a FEELING is a general in that it stems from core elements of our meanings derivation such that we all have a sense of 'wholeness' and THAT sense is a universal - WHAT you apply it to is local. Our emotions are the *universal* response system to any sensation and our emotions allow us to transfer meaning from one sense into that of another sense. Chinese brains at the general level are no different from Western brains, it is this sameness that determines we are all one species. LOCAL conditions can influence styles in thinking and that includes learnt ways to communicate. Thus as BRAINS there is no difference, as MINDS there are where this is expressed in 'east vs west' models of thinking etc., all very LOCAL in focus.

Chinese shen 申 "extend" was anciently a phonetic loan character for shen 神 "spirit". The Mawangdui Silk Texts include two copies of the Dao De Jing and the "A Text" writes shen interchangeably as 申 and 神: "If one oversees all under heaven in accord with the Way, demons have no spirit. It is not that the demons have no spirit, but that their spirits do not harm people." (chap. 60). [8] The Shuowen Jiezi defines shen 申 as shen 神 and says that in the 7th lunar month when yin forces increase, bodies shenshu 申束 "bind up". From a research perspective, it is the oscillation across these differences that allow us to derive a clearer perspective on the I Ching as a whole and so of its reflection of a univeral form, it being a product of our species-nature overall and so not something uniquely Chinese ;-) Shén (in rising 2nd tone) is the Modern Standard Chinese pronunciation of 神 "god, deity; spirit, spiritual, supernatural; awareness, consciousness etc". Reconstructions of shén in Middle Chinese (ca. 6th-10th centuries CE) include dź'jěn ( Bernhard Karlgren, substituting j for his "yod medial"), źiɪn (Zhou Fagao), ʑin ( Edwin G. Pulleyblank, "Late Middle"), and zyin (William H. Baxter). Reconstructions of shén in Old Chinese (ca. 6th-3rd centuries BCE) include * djěn (Karlgren), * zdjien (Zhou), * djin ( Li Fanggui), * Ljin (Baxter), and * m-lin (Axel Schuessler).

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Understand the dynamics etc of the 21AD I Ching model and there is no need to learn Chinese etc or burrow to get to the roots of the chinese text to understand what is going on from a oracular perspective in that the Chinese format serves as a local analogy/metaphor to describe the context using the general meanings of the species. With the 21AD model we can generate 'modern' comments etc without loss of the point being made about a particular expression of a hexagram, line change, etc etc. As such, given the generic meanings of the 21AD material, they serve as a guide to link-in LOCAL material as analogy. For almost 2 years of dealing with this, I was in an honest mindset of trying to understand and learn what I could do differently. I truly believed her requests to do things that were not work related, and things that would have serious consequences at work, as pure potential, without negative intent. I very much accepted her requests as innocent, but I never understood how politely refusing to fudge numbers by lightheartedly commenting how glad I was that we have such a great boss who can take care of those types of things, a boss who knows what to do about things like that, was met with such frustration and resentment in her. And when she would suggest going thru someone else's things, or rearranging our very particular coworkers desk, and I would just say, can you imagine if he came in and the stapler was on the right instead of at center, like I was giving her the benefit of the doubt by assuming she was being funny instead of actually suggesting we did something like that....even though my making light of it was met with more and more pressure from her to actually do it. It was only 2 days ago that I even entertained a malicious intent. From making strategic decisions to developing your capabilities, Master Ling provides personal advice and guidance.

Current trends in social development and the use of technology favour an ever developing consciousness-focus, discreteness etc and as such collapse of the more general family sense, family is more parents and child and thats it such that fundamental structures in Japanese, Chinese, and Korean cultures are breaking down, taking on a more 'Western' look or more so a HYBRID form of universalness is developing combining the different cultures.If you have something instructional in your IDM that will help me increase my creativity, please direct me to it. I would love to read it. In Japanese there are no 4 to 7 tonal differences as there are in Chinese but a combination of Kanji (chinese characters) and Kana (japanese sounds). However the brain processes of Chinese, Korean, and Japanese in the processing of ideograms etc is generally the same. BUT Kana allows for whole sentences to be made-up of vowels such that Japanese also links with some languages rooted in Polynesia and thus biases brain activity - see the work of Tsunoda in Japan circa 1984 on this issue. Dialect. 1. Dignity, distinction. ( 威风.) 2. Entrancement, ecstasy. ( 入神.) 3. Clever, intelligent. ( 聪明.)

Although the etymological origin of shen is uncertain, Schuessler notes a possible Sino-Tibetan etymology; compare Chepang gliŋh "spirit of humans". [3] Keightley DN (2000) The ancestral landscape: time, space, and community in late Shang China (ca. 1200–1045 BC). Institute of East Asian Studies, Berkeley Shen's polysemous meanings developed diachronically over three millennia. The Hanyu dazidian, an authoritative historical dictionary, distinguishes one meaning for shēn ("a deity ( 神名)) and eleven meanings for shén 神 translated below:First, start by visualizing the Great Buddha of Wisdom, Manjushri. His body is yellow. His right hand holds a flaming sword of wisdom used to slice through ignorance bringing clarity to our minds. His left hand holds the stem of a blue lotus flower close to his heart, which blossoms close to his ears. On it rests the Prajnaparamita, the book of the Perfection of Wisdom. It may help to have a physical statue or figurine of Manjushri in front of you as you consult the Oracle. The I Ching reflects these patterns and all else follows, and that includes differences in language styles and so LOCAL thought patterns ;-) Choi, J. and Shen, S. “Weak Instrument Robust Inference for Two-sample Instrumental Variables Regressions” Stata Journal (forthcoming) The Chinese shen 神 "spirit; etc." is also present in other East Asian languages. The Japanese Kanji 神 is pronounced shin ( しん) or jin ( じん) in On'yomi (Chinese reading), and kami ( かみ), kō ( こう), or tamashii ( たましい) in Kun'yomi (Japanese reading). The Korean Hanja 神 is pronounced sin ( 신).