Podcasts about fu xi

In this Part 11 episode, we begin introducing the content found in Book 2 of the History of Chiense Philosophy, available wherever fine books are sold. We start with an introduction to the Yi Jing (I Ching), The Book of Changes, or the Changes of Zhou. We'll look at the Yi Jing's earliest beginnings, and the main characters associated with its authorship: Fu Xi, Yu the Great, and King Wen of Zhou. Then we'll finish off with an explanation of the Trigrams, Hexagrams and the development of the Yi Jing over time, including the addition of the “Ten Wings” of Confucius Learn more about your ad choices. Visit megaphone.fm/adchoices

In this Part 11 episode, we begin introducing the content found in Book 2 of the History of Chiense Philosophy, available wherever fine books are sold. We start with an introduction to the Yi Jing (I Ching), The Book of Changes, or the Changes of Zhou. We'll look at the Yi Jing's earliest beginnings, and the main characters associated with its authorship: Fu Xi, Yu the Great, and King Wen of Zhou. Then we'll finish off with an explanation of the Trigrams, Hexagrams and the development of the Yi Jing over time, including the addition of the “Ten Wings” of Confucius Learn more about your ad choices. Visit megaphone.fm/adchoices

In this Part 11 episode, we begin introducing the content found in Book 2 of the History of Chiense Philosophy, available wherever fine books are sold. We start with an introduction to the Yi Jing (I Ching), The Book of Changes, or the Changes of Zhou. We'll look at the Yi Jing's earliest beginnings, and the main characters associated with its authorship: Fu Xi, Yu the Great, and King Wen of Zhou. Then we'll finish off with an explanation of the Trigrams, Hexagrams and the development of the Yi Jing over time, including the addition of the “Ten Wings” of Confucius Learn more about your ad choices. Visit megaphone.fm/adchoices

In this Part 11 episode, we begin introducing the content found in Book 2 of the History of Chiense Philosophy, available wherever fine books are sold. We start with an introduction to the Yi Jing (I Ching), The Book of Changes, or the Changes of Zhou. We'll look at the Yi Jing's earliest beginnings, and the main characters associated with its authorship: Fu Xi, Yu the Great, and King Wen of Zhou. Then we'll finish off with an explanation of the Trigrams, Hexagrams and the development of the Yi Jing over time, including the addition of the “Ten Wings” of Confucius Learn more about your ad choices. Visit megaphone.fm/adchoices

Über mehr als 5000 Jahre wird das klassische Feng Shui von außergewöhnlichen Menschen geprägt und gefördert. Oft genug gab es aber auch Menschen, die das klassische Feng Shui am liebsten vernichtet hätten. Karl-Willy Wittstadt stellt in einer Folgenserie die wichtigsten Persönlichkeiten vor. Im ersten Teil der Serie sind es die mythischen, antiken Persönlichkeiten, wie z.B. Fu Xi, Huang Di, Yu Di und Wen Wang, der den Menschen den Flug der Sterne erklärt. Karl-Willy Wittstadt, Jahrgang 51, ist Schreinermeister, Betriebswirt, Innenarchitekt und Architekt, Schriftsteller und ist seit mehr als 20 Jahren Feng Shui-Experte; ausgebildet von dem weltweit anerkannten Großmeister für das klassische Feng Shui: Yap Cheng Hai. Nach mehr als 20 Jahren intensiver Erfahrungen, bildet nun Karl-Willy Wittstadt zusammen mit seiner ehemaligen Mitarbeiterin und Kollegin Julia Ries, im Turtle-Fengshui-Institute in München Feng Shui-interessierte Schüler zu Feng Shui-Beratern und -Experten aus. Neben den klassischen Lehren WU XING, SAN HE, BA ZHAI, SAN YUAN wird dort auch die Speziallehre BA ZI gelehrt. Julia Ries betreibt zusammen mit Kerstin Trüdinger den sehr erfolgreichen Podcast „Feng Shui isst man nicht mit Stäbchen“. Nun veröffentlicht auch Karl-Willy Wittstadt bei Kerstin Trüdinger seinen Podcast FENG SHUI WISDOM, in dem ihr viel interessantes Hintergrundwissen über die Historie des klassischen Feng Shui, über alte und neue Meister und über so manches Geheimnis rund um Feng Shui erfahren könnt.

Karl-Willy Wittstadt erklärt die Zeichen der Trigramme. Er erzählt, wo sie herkommen und welche Bedeutung sie haben. Der legendäre König FU XI soll dieses Zeichensystem um 2.850 v.Chr. erfunden haben, um das Geschehen in der Welt deuten und beschreiben zu können. Ein Drachenpferd, das dem Gelben Fluss entstieg, vermittelte ihm Richtungszuweisungen der „frühhimmlischen“ Ordnung. 1.800 Jahre später hatte der König WEN eine ähnliche Begegnung mit einer alten Schildkröte am Fluss LO. Die auf neun Panzerplatten angehefteten Schneckenhäuser wiesen ihm die „späthimmlische“ Ordnung, die auch heute noch Gültigkeit hat. Laotse hatte ca. 600 v.Chr. die Qualitäten und die Wirkungsweisen der Richtungsenergien anhand der Verhältnisse innerhalb einer „altchinesischen“ Familie bildhaft beschrieben. Karl-Willy Wittstadt, Jahrgang 51, ist Schreinermeister, Betriebswirt, Innenarchitekt und Architekt, Schriftsteller und ist seit mehr als 20 Jahren Feng Shui-Experte; ausgebildet von dem weltweit anerkannten Großmeister für das klassische Feng Shui: Yap Cheng Hai. Nach mehr als 20 Jahren intensiver Erfahrungen, bildet nun Karl-Willy Wittstadt zusammen mit seiner ehemaligen Mitarbeiterin und Kollegin Julia Ries, im Turtle-Fengshui-Institute in München Feng Shui-interessierte Schüler zu Feng Shui-Beratern und -Experten aus. Neben den klassischen Lehren WU XING, SAN HE, BA ZHAI, SAN YUAN wird dort auch die Speziallehre BA ZI gelehrt. Julia Ries betreibt zusammen mit Kerstin Trüdinger den sehr erfolgreichen Podcast „Feng Shui isst man nicht mit Stäbchen“. Nun veröffentlicht auch Karl-Willy Wittstadt bei Kerstin Trüdinger seinen Podcast FENG SHUI WISDOM, in dem ihr viel interessantes Hintergrundwissen über die Historie des klassischen Feng Shui, über alte und neue Meister und über so manches Geheimnis rund um Feng Shui erfahren könnt.

Script: https://tcmpodcast.me/episode-8-yi-jing-the-book-of-changes/ Ancient culture of China has made great contributions to world culture. Book of Changes is one of the most precious contributions of Chinese culture, which has exerted a great influence on Chinese philosophy, literature, historical study, as well as natural and social sciences. The Book of Changes is the very basis of Chinese culture, the principal source of Chinese philosophy. social sciences and natural sciences. It has greatly influenced the history of Chinese civilization. Its importance lies not only in what is covered in the Book of Changes and Commentaries on the Changes, the two Component parts of the book, but also in some 3000 related works on Yi philosophy (philosophy of Changes). Many ancient schools of thought that derived from this philosophy, and the comprehensive system of in science it nurtured. All this makes the Book of Changes an inexhaustible well and unlimited treasury of human knowledge. The Book of Changes is a pivotal link between the past and the future. It has organically combined ancient and modem Chinese civilization, joined the lifelines of Chinese culture and vigorously promoted its development. The Book of Changes, or its essence, has two major connotations: Yi philosophy and Xiang Shu (Divination). Xiang Shu is the basis of Yi philosophy. It is the charm and attraction of Xiang Shu has made Yi philosophy more popular than any other system of philosophy.According to Chinese legend Yi Jing originated with the mythical Fu Xi, one of the earliest legendary rulers of China (2800 BC-2737 BC), reputed to have had the 8 trigrams revealed to him supernaturally. Fu Xi was said to have found the eight trigrams that form the sixty-four hexagrams on the shell of a tortoise. The meanings evolved from then on, but the book was used mostly for predicting natural events until King Wen wrote the first expositions on the sixty-four hexagrams about 3,000 years ago. These were the first comments that included social and political connotations. Each inquiry to the oracle will result in a hexagram reading and possibly additional line readings. A hexagram is made up of two trigrams. There are eight possible trigrams: cosmos, thunder, water, mountain, earth, wind/wood, fire, and lake. Each trigram is made up of three lines. Each line is either broken or solid, corresponding to the complementary forces Yin (negative) and Yang (positive). Every time a coin is thrown, one line of the hexagram is determined, thus, six throws decide a hexagram. These eight trigrams were conceived as images of all that happens in Heaven and on Earth. At the same time, they were held in a state of continual transition, one changing into another, just as transition from one phenomenon to another is continually taking place in the physical world. There are sixty-four different hexagrams, and each hexagram has six changing lines, any one of which may or may not apply for any particular reading. The hexagrams and lines in their movements and changes mysteriously reproduced the movements and changes of the macrocosm. Info: www.tcmpodcast.me

Les 8 trigrammes sont des symboles constitués de traits : le masculin Yang est représenté avec une ligne continue. Le féminin Yin est représenté avec une ligne discontinue. On dit qu'ils ont été inventés par le roi Fu Xi, le fondateur de la médecine chinoise. C'est la plus ancienne base de données enregistrant les observations que l'homme a fait de son environnement. Et elle n'est pas sans rappeler le code binaire informatique ! Enjoy !

中国神话：聪明的伏羲 Chinese mythology: Fu Xi

Never doubt that a small group of thoughtful, committed citizens can change the world. Indeed, it is the only thing that ever has - Margaret Mead In this episode we continue our discussion of Chinese philosophy and look at the I-Ching through a two-part series of discussions. We start by discussing the three principal cosmological theories of the universe in ancient Chinese thought, i.e., Tai Ji (Yin and Yang), Wu Xing (Five Elements), and Ba Gua (Eight Trigrams), and work our way towards the foundations of the I-Ching and the legend of Fu Xi and Nü Wa. We also speak about the striking similarities between the I-Ching and how we understand the world today scientifically, as well as how it is believed to have influenced prominent historical figures, such as Gottfried Wilhelm Leibniz. In the next episode, we will look specifically at hexagrams within the I-Ching and discuss its meaning in philosophy and the contemporary world. Always feel free to let us know what you think, or if you have any episode requests. We would love to hear from you in the comments! Thank you for listening and as always we'll see you next time as we search for truth on the road that never ends!

What was the result of the War Between the Gods of Fire and Water? Steam, of course! This and more non-jokes are in this episode of Unlimited Opinions as we cover Chinese Creation Myths. We look at Pan Gu and how his body became the world, how Nü Wa created humanity, and the actual result of the War Between the Gods of Fire and Water, which was more than just a little steam. We also make connections to the Old Testament, modern-day thinkers, and Tolkien's types of Evil!  Follow us on Twitter! @UlmtdOpinions

Los diagramas de HETU y LOUSHU Las dos figuras en cuestión son el Mapa del Río Amarillo, o Hetu, y la "Inscripción del río Luo", o Luoshu. Cada uno de los cuales está conectado con la tradición mitológica a Fu XI y el rey Wen. Quienes fueron dos personalidades de la tradición china antigua que están integralmente vinculadas al establecimiento de la civilización china. Las cifras se refieren no sólo en las Diez Alas en sí, sino también en el libro de documentos , o Shujing (書經), un tratado que data de mediados del período Zhou del Oeste (11 ° a 8 ° siglos BCE), como así como el Guanzi (管子), o el Maestro Guan, que es una colección de varios tratados filosóficos sobre arte estatal recopilados durante el período de primavera y otoño (siglos VIII al V a. C.). Los diagramas se representan en la figura adjunta. Entendamos el relato…

The Occult I Ching: The Secret Language of SerpentsAn illustrated guide to the occult history, serpent magic, and practical application of the I Ching• Reveals how the sacred language of the original eight trigrams of the I Ching was discovered by a wisdom serpent known as Fu Xi• Explores how the I Ching formed the basis of the earliest Taoist philosophies, its complex correlation with human DNA, and its relationship with artificial intelligence• Provides new contemporary analysis of each of the 64 hexagrams, their changing lines, and archetypes of the I Ching• Includes original artwork highlighting the serpent magic within the system and tools to help you interpret the I Ching based on your own individual experienceOne of the oldest books in the world, the I Ching has been used in China for millennia to open a dialogue with divinity, gain insight and wisdom, and pull aside the curtain of reality to reveal the light of the heavens. Yet, despite its popularity over thousands of years, few understand its mysterious origins, symbolism, or occult connections.In this illustrated guide, Maja D'Aoust applies her significant experience as a professional practitioner and scholar of the I Ching to provide a history of the oracle, explain the mechanisms at work behind it, and offer a new experiential approach to its interpretation. The author begins by examining the discovery of the I Ching by the first mythical emperor of China, Fu Xi, a divine being with the body of a serpent. She reveals how Fu Xi's eight original trigrams, also called the Ba Gua, provided a sacred language of symbols that allowed for communication between the diviner and the spirit world. Using the I Ching's principles of cosmology as a basis, the shamans of ancient China developed the earliest Taoist philosophies of nature, medicine, martial arts, and mathematics as well as ecstatic practices, war strategies, birth and death rituals, agricultural systems, and alchemical studies. D'Aoust further shows how the I Ching relates to the mathematical sequences of biology and human DNA, examining the correlation between the serpent's tail and the double helix. She reveals how the ways the oracle connects with your own inner knowing parallel the ways in which DNA repairs itself.Providing a new analysis of each of the 64 hexagrams and their changing lines and archetypes, the author explores each hexagram's meanings in depth, alongside original artwork highlighting the serpent magic within the system and tools to help you interpret the I Ching based on your own individual experience. Revealing how the oracle holds complex networks of meaning that language alone fails to capture, D'Aoust offers a new understanding of the Book of Changes and its many hidden lessons.http://www.witchofthedawn.com/

The Occult I Ching: The Secret Language of SerpentsAn illustrated guide to the occult history, serpent magic, and practical application of the I Ching• Reveals how the sacred language of the original eight trigrams of the I Ching was discovered by a wisdom serpent known as Fu Xi• Explores how the I Ching formed the basis of the earliest Taoist philosophies, its complex correlation with human DNA, and its relationship with artificial intelligence• Provides new contemporary analysis of each of the 64 hexagrams, their changing lines, and archetypes of the I Ching• Includes original artwork highlighting the serpent magic within the system and tools to help you interpret the I Ching based on your own individual experienceOne of the oldest books in the world, the I Ching has been used in China for millennia to open a dialogue with divinity, gain insight and wisdom, and pull aside the curtain of reality to reveal the light of the heavens. Yet, despite its popularity over thousands of years, few understand its mysterious origins, symbolism, or occult connections.In this illustrated guide, Maja D'Aoust applies her significant experience as a professional practitioner and scholar of the I Ching to provide a history of the oracle, explain the mechanisms at work behind it, and offer a new experiential approach to its interpretation. The author begins by examining the discovery of the I Ching by the first mythical emperor of China, Fu Xi, a divine being with the body of a serpent. She reveals how Fu Xi's eight original trigrams, also called the Ba Gua, provided a sacred language of symbols that allowed for communication between the diviner and the spirit world. Using the I Ching's principles of cosmology as a basis, the shamans of ancient China developed the earliest Taoist philosophies of nature, medicine, martial arts, and mathematics as well as ecstatic practices, war strategies, birth and death rituals, agricultural systems, and alchemical studies. D'Aoust further shows how the I Ching relates to the mathematical sequences of biology and human DNA, examining the correlation between the serpent's tail and the double helix. She reveals how the ways the oracle connects with your own inner knowing parallel the ways in which DNA repairs itself.Providing a new analysis of each of the 64 hexagrams and their changing lines and archetypes, the author explores each hexagram's meanings in depth, alongside original artwork highlighting the serpent magic within the system and tools to help you interpret the I Ching based on your own individual experience. Revealing how the oracle holds complex networks of meaning that language alone fails to capture, D'Aoust offers a new understanding of the Book of Changes and its many hidden lessons.Maja D'Aoust is a practicing Witch and scholar of alchemy and occult lore. After completing her bachelor's degree in biochemistry, she earned her master's degree in transformational psychology with a focus on shamanism, the I Ching, and ancestors. She is the author of Familiars in Witchcraft and A Witch's Bestiary, coauthor of The Secret Source, and creator of a Tarot deck, The White Witch Tarot. She lives in Los Angeles.http://www.witchofthedawn.com/

Hallo, this is Prof. Bin Song at Washington College. This unit of the course “Ru and Confucianism” will help you understand when is the beginning of Confucianism, or should we say, the beginning of the Ru tradition, and what the earliest democratic political institution in ancient Chinese civilization looks like.It is an extraordinary task for Ru scholars to talk about the beginning of the tradition. This is because the beginning, as it is described by Ru classics such as the Classic of Documents and discussed by Confucius in the Analects, expresses the ideal of the Ru way of life, and therefore, is more a concept of morality and politics, rather than one of time and history. As one of my favorite ancient Chinese poets, Du Fu (712-770 C.E), mused: the purpose of his poetry-writing is “to help the emperors to become as magnificent as Yao and Shun, and to turn people's morals and customs back to be that simple and amiable.” (?????, ?????)As also indicated by Du Fu's verse, the beginning of the Ru tradition starts from the stories of rulership by the sage-kings, Yao and Shun. The times when these kings lived were respectively called Tang and Yu, and according to the best archeological evidences we can estimate today, we are talking about almost two thousand years before the life of Confucius (551-479 B.C.E).To consider the time of Yao and Shun as the beginning of the Ru tradition does not mean that there is no notable leader prior to Yao and Shun. Instead, if you read histories such as Si Maqian's “The Record of the Grand Historian,” you will find an even older lineage of legendary kings in ancient China, such as King Yan, King Huang, and the King of Fu Xi. However, please remember, Confucius himself is also a historian. Among the six classics he compiled to teach his students, there are one grand history and another local history. The grand history is titled as the Classic of Documents (??), and it is opened with the chapters about Yao and Shun.So, why did Confucius decide to put Yao and Shun at the beginning of the history which matters greatly to the Ru tradition? From Confucius's discussion on related topics in the Analects, we find two reasons: firstly, the factuality of anything beyond the time of Yao and Shun passed down to Confucius's purview was hardly to confirm (Analects 3.0). Secondly, which is more important, the personalities and rulership of Yao and Shun represented an ideal of the Ru way of life so that later Ruists can take this ideal as a supreme guidance to evaluate, live through, and contribute to varying regimes, societies and times (Analects 8.19, 15.5). In this sense, the stories of Yao and Shun, together with the one of Duke of Zhou whom we will focus on later, are major resources of Confucius's thought, and should be studied carefully by students interested in the Ru tradition today.Understood in this way, the crucial lesson we need to learn about the stories of Yao and Shun is: what kind of ideal of Ruism did they represent? To answer this question, we will focus upon Yao in this episode, and Shun in next one.Do you still remember the text we once read about the Great Learning? It lays out a very concrete program of self-cultivation and social engagement for a Ru learner, starting from cultivating inner excellences, proceeding through loving and renewing the people, and aiming finally at abiding in the highest good, which is elaborated as peace and harmony throughout the world. Now, let's read the opening paragraph of the Classic of Documents, and see how extraordinarily these two texts are related:“Yao was reverential, intelligent, cultured, and thoughtful – naturally and without effort. He was sincerely courteous, and capable of all deference. The bright (influence of these qualities) was felt through the four quarters (of the land), and reached to (heaven) above and (earth) beneath. He made the able and virtuous distinguished, and thence proceeded to the love of (all in) the nine classes of his kindred, who (thus) became harmonious. He (also) regulated and polished the people (of his domain), who all became brightly enlightened. (Finally), he united and harmonized the myriad states; and so the black-haired people were transformed. The result was (universal) concord.” (Adapted from translation of James Legge)In other words, Yao started to cultivate himself with all needed qualities to live a self-content personal life, and to govern a country well. Then, he was dedicated to aligning his extensive family; finally, he influenced the people beyond his family, and succeeded to unite a myriad of states under the heaven! Because he did this so well, he looked “natural and without effort” while achieving all of these! This effortless achievement was described by later Ruists as embodying the virtue of “non-action” (wu-wei), a sign of the highest moral achievement of a Ruist sage.If you continue to read these opening chapters of the Classic of Documents, you will find details of Yao's policies by which he could achieve this effortless good governance. For instances, he appointed able and virtuous talents to varying governmental posts, and set reasonable rules for the promotion of these governmental officials; he cherished the value of education, and established offices to take charge of educating the people, particularly about how to better human relationships within families; he also governed the country primarily through the moral impacts generated by virtuous leadership, elegant music and rites, while secondarily through establishing laws and punishments.However, although these ways of governance by Yao all represent the Ru ideal to a certain degree, none of them can surpass the influence of the institution called “abdication,” (??) which is about how to transition the supreme political power to the next King.According to the Classic of Documents, when Yao turned into old, he summoned an assembly of regional leaders to decide how to transition his power to next king. Firstly, these leaders recommend the son of Yao, but Yao denied it because he thought his son was not good enough to be a candidate. Then, all these leaders recommended Gun, a regional leader in an aristocratic family; although Yao did not quite agree with this either, he finally yielded to the majority opinion of the assembly. However, after nine years of probation, Gun failed to prove that he was an ideal candidate mainly because he did not stop the big flood in those years. Then, Yao had to summon the assembly again, and said it can recommend a bright man even if this entails “ to raise a person who is poor and lives remotely.” (?????). Eventually, the assembly recommended Shun, who was a very poor man in the lowest class but became well-known because of his filial conduct within his family. Then, Yao accepted this candidate and started another long period of probation until Shun's final appointment.As constructed by contemporary scholars, the procedure of this institution of abdication possibly consists of six steps.First, leaders from different regions of a country will form an assembly of representatives;Second, the assembly, together with the incumbent king, will nominate multiple candidates for the future king;Third, the nominated candidates have a chance to answer raised questions for entering the next step;Fourth, after the Q&A test, the assembly and the king will decide collectively through a majority vote who will be appointed to different levels and posts of government for a long “probation” period of three to thirteen years per cases we know;Fifth, at the end of this probation period, the incumbent king will decide whether to accept the candidate as the head of the government;Sixth, if approved by the king, the candidate will be the head of the government, and when the incumbent king passes away, the head of the government will become the new king. During the tenure of the head of government, the king-elect does not have the power to appoint new officials until the incumbent king passes away.Given these six steps of abdication, anyone familiar with the imperial history of ancient China will find how distinguishing it is. The later Chinese history is one of dynasty after dynasty, and each dynasty is ruled by a royal family with its distinctive surname. These royal families either overthrew the previous dynasty or unified a disintegrated country through sword and blood. Within a given dynasty, the transition of supreme political power from one emperor to another is largely following the rule of the inheritance by the eldest son, but not without cruel and violent political struggles for it.In contrast, the institution of abdication prevalent in the time of Yao and Shun succeeded in transitioning power with peace, and the balancing power from the assembly of regional leaders also gives us a glimpse into how the idea of “democracy” is not entirely alien to the minds in the earliest stage of Chinese civilization. More importantly, the willingness of Yao to yield his power to a poor commoner with an entirely different family name from him speaks to one most important Ruist principle of ideal politics: that is “to respect worthies” (??), which means to guarantee that the most able and virtuous people can be appointed to the governmental positions fit for their talents. In the later development of Ruist political philosophy, this “human” element was also thought of as the most important one for good governance within a fixed political institution.Unfortunately, this earliest democratic institution of abdication does not last long. As you may have noticed, the supreme leader, the king, still held a mighty power in the system, so if his power grows out of balance, it will be easy for him to pass on the power to his son, and thus, end this institution once for all. This was exactly what happened to the successor of Shun, namely, Yu, who passed on his throne to his son, who established a new dynasty called Xia. And starting from Xia, Chinese history waved farewell to the ideal politics of Yao and Shun, and became one of dynastic politics dominated by competing royal families. In this later type of imperial politics, the best Ruist scholars can aspire for is, as Du Fu's poetry indicated, to help their emperor to return to be like Yao and Shun, but these scholars would never be able to dream to be the emperor themselves. Because of this, the original Ruist principle of “respecting worthies” central to the earliest democratic ideal is also dramatically undermined.In a contemporary perspective, the most effective political regime we know so far which can achieve peaceful transition of political power is the western type of liberal democracy. However, the reason why liberal democracy can achieve this is based upon multiple institutions supporting its key ideal of government for the people, which include the universal suffrage, the competition among multiple parties, the check-balance among governmental branches, etc. In comparison, the most original form of democracy in ancient Chinese civilization, the abdication, still predominantly relied upon the personal choice of the supreme leader, and although it contained some democratic element, its institution was still very premature regarding its lack of those corresponding supporting systems in contemporary liberal democracy. However, even so, the central idea of “respecting worthies” based upon a system of meritocracy and power balance still sheds a great light upon even those contemporary practices of liberal democracy. Today, what Ruist scholars are particularly concerned is how to incorporate this uniquely Ruist meritocratic and democratic political philosophy into the contemporary practices of liberal democracy so as to perfect it and make it more fit for facing the challenges of human society today. In this regard, I hope the study of the most original democratic idea at the beginning of the Ruist history will bring much inspiration.References:Book of Yu ??, translated by James Legge.???, “?????”, ????????2003??3?, pp.125-150.Further Recommended Reading:Sungmoon Kim, “Confucian Constitutionalism: Mencius and Xunzi on Virtue, Ritual, and Royal Transmission,” The Review of Politics, Vol. 73, No.3 (Summer 2011), pp. 371-399.

Hi There! Welcome to a new episode of Stories This Made Us. This week, we look at the creation myths of the Chinese. Specifically, we recount the myth of Pangu, who is widely considered to be the creator of the universe, and the tales of Fu Xi and Nu Wa, the progenitor deities who are credited for bringing to life the humans and animals. I hope you enjoy the tales. If you do, please leave a rating and feedback. Share and subscribe! Your patronage would help us immensely! Get in touch with us: Twitter: @storiesthtmdeus Instagram: @storiesthtmdeus Facebook: https://www.facebook.com/storiesthatmdeus e-mail: info.storiesthatmadeus@gmail.com The music used for the episodes are either free to use, or under creative commons license. Below are their links and attributions - Lau Tzu Ehru Artist: Doug Maxwell Source: YouTube Audio Library Dark Walk by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100468 Artist: http://incompetech.com/ Cumulus Nimbus Artist: Quincas Moreira Source: YouTube Audio Library Back Streets of Seoul Artist: MK2 Source: YouTube Audio Library Ishikari Lore by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100192 Artist: http://incompetech.com/ Gamela Artist: E's Jammy Jams Source: YouTube Audio Library Images of Tomorrow Artist: Unicorn Heads Source: YouTube Audio Library Un Requited Love Artist: Sir Cubworth Source: YouTube Audio Library Apprehensive at Best Artist: Biz Baz Studio Source: YouTube Audio Library Bittersweet Artist: SYBS Source: YouTube Audio Library Over Time by Audionautix is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Artist: http://audionautix.com/ Finding Movement by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100693 Artist: http://incompetech.com/

Maja D' Aoust is back talking to us about her new book The Occult I Ching: The Secrets Language of Serpents. One of the oldest books in the world, the I Ching has been used in China for millennia to open dialogue with divinity, gain insight and wisdom, and pull aside the curtain of reality to reveal the light of the heavens. In this illustrated book, The Occult I Ching Maja D'Aoust applies her significant experience as a professional practitioner and scholar of the I Ching to provide a history of the oracle, explain the mechanisms at work behind it, and offer a new experiential approach to its interpretation. Maja begins by examining the discovery of The Occult Ching by the first mythical emperor of China, Fu Xi, a divine being with the body of a serpent. She reveals how Fu Xi eight original trigrams, also called the Ba Gua, provided a sacred language of symbols that allowed for communication between the diviner and the spirit world. Using the I Ching principles of cosmology as a basis, the shamans of ancient China developed the earliest Taoist philosophies of nature, medicine, martial arts, and mathematics as well as ecstatic practices, war strategies, birth and death rituals, agricultural systems of biology and human DNA, examining the correlation between the serpent's tail and the double helix. She reveals how the ways of the oracle connect with your own inner knowing parallel the ways in which DNA repairs itself. We talk about Explanation of what the I Ching How synchronicity and the I Ching interactThe energy of Diamon energy and why it is not a negativeDescription of the Serpent LanguageHow the I Ching is like DNAHow the I Ching can assist one in their daily lives Serpent divinationThe BaguaThe Oracle of Delphi Maja D'Aoust is a practicing Witch and scholar of alchemy and occult lore. After completing her bachelors' degree in biochemistry, she earned her master's degree in transformational psychology with a focus on shamanism, the I Ching, and ancestors. She is the author of Familiars in Witchcraft and A Witch's Bestiary, coauthor of The Secret Source and creator of a Tarot deck, The White Witch Tarot, She lives in Los Angeles. www.witchofthedawn.com

Hay dos puntos de vista principales con respecto a la autoría del I Ching. PRIMER Punto de Vista De acuerdo con la visión tradicional china, el I Ching fue escrito por el rey sabio mítico Fu Xi, que se cree que vivió en la primera mitad del Siglo XXX a. C. El siglo XXX a. C. comenzó el 1 de enero del año 3000 a. C. y terminó el 31 de diciembre de 2901 a. C. SEGUNDO Punto de Vista El punto de vista alternativo, que se basa en los estudios modernos, sugiere que el I Ching se compiló en una fecha muy posterior. En torno a finales Siglo IX a. C., hacia el final de la dinastía Zhou del Oeste. El siglo IX a. C. comenzó el 1 de enero de 900 a. C. y terminó el 31 de diciembre de 801 a. C. Oigamos el relato…

The guys discuss the latest from Argent Saga including their Kickstarter that recently launched, as well as their thoughts on how the online community is shaping up. They also bring back Ruler of the week! discussing their changes to Fu Xi decks, and what they would like to see that would help support him.

Will Buckingham‘s new book is a wonderful cycle of stories that are inspired by and speak back to the Chinese Yijing, the Classic of Changes. Sixty-Four Chance Pieces: A Book of Changes (Earnshaw Books, 2015) collects 64 stories, one for each hexagram in the Yijing. Each story is introduced by a brief commentary that frames it, and these commentaries offer fascinating insights into the significance and genesis of the stories: they relate to aspects of the hexagrams that inspired them, Buckingham’s own travels and experience, research into Yijing scholarship and other aspects of Chinese studies, a broader universe of storytellers and their stories, and more. The pages of Sixty-Four Chance Pieces: A Book of Changes (Earnshaw Books, 2015) are full of amazing characters – emperors! Leibniz! windowsill gods! a bear on a bicycle! a smile artist! Fu Xi! – and it is difficult to put down once you start reading. The stories themselves are wonderful to read on their own, and Will generously read three of them for us on the podcast. Go get yourself a copy: not only is it a great read, but it would make a great addition to a syllabus for university instructor who’s interested in assigning an example of a really inventive way to read and work with a classical Chinese text. Enjoy Learn more about your ad choices. Visit megaphone.fm/adchoices

Will Buckingham‘s new book is a wonderful cycle of stories that are inspired by and speak back to the Chinese Yijing, the Classic of Changes. Sixty-Four Chance Pieces: A Book of Changes (Earnshaw Books, 2015) collects 64 stories, one for each hexagram in the Yijing. Each story is introduced by a brief commentary that frames it, and these commentaries offer fascinating insights into the significance and genesis of the stories: they relate to aspects of the hexagrams that inspired them, Buckingham’s own travels and experience, research into Yijing scholarship and other aspects of Chinese studies, a broader universe of storytellers and their stories, and more. The pages of Sixty-Four Chance Pieces: A Book of Changes (Earnshaw Books, 2015) are full of amazing characters – emperors! Leibniz! windowsill gods! a bear on a bicycle! a smile artist! Fu Xi! – and it is difficult to put down once you start reading. The stories themselves are wonderful to read on their own, and Will generously read three of them for us on the podcast. Go get yourself a copy: not only is it a great read, but it would make a great addition to a syllabus for university instructor who’s interested in assigning an example of a really inventive way to read and work with a classical Chinese text. Enjoy Learn more about your ad choices. Visit megaphone.fm/adchoices