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      "body": "<center>**Hexagram of the Day #19 - Lin / Approach**</center>\n\n<center>![19.png](https://cdn.steemitimages.com/DQmNWg7MPARFbzjcyt83wDBQ9FKgqXFeaQzZfULZ5jjbhcu/19.png)</center>\n\nabove Trigram:  K'UN THE RECEPTIVE, EARTH\nbelow Trigram:  TUI THE JOYOUS, LAKE\n\nThe Chinese word *lin* has a range of meanings that is not exhausted by any single word of another language. The ancient explanations in the **Book of Changes** give as its first meaning *\"becoming great.\"* What becomes great are the two strong lines growing into the hexagram from below; the light-giving power expands with them. The meaning is then further extended to include the concept of approach, especially the approach of what is lower. Finally the meaning includes the attitude of condescension of a man in high position toward the people, and in general the setting to work on affairs. This hexagram is linked with the twelfth month (January-February), when after the winter solstice, the light power begins to ascend again.\n\n**THE JUDGMENT**\n\n*APPROACH has supreme success.*\n*Perseverance furthers.*\n*When the eighth month comes,*\n*There will be misfortune.*\n\nThe hexagram as a whole points to a time of joyous, hopeful progress. Spring is approaching. Joy and forbearance bring high and low nearer together. Success is certain. But we must work with determination and perseverance to make full use of the propitiousness of the time. And one thing more: Spring does not last forever. In the eighth month the aspects are reversed. Then only two strong, light lines are left; these do not advance but are in retreat (see next hexagram). We must take heed of this change in good time. If we meet evil before it becomes reality- before it has even begun to stir- we can master it.\n\n**THE IMAGE**\n\n*The earth above the lake:*\n*The image of APPROACH.*\n*Thus the superior man is inexhaustible*\n*In his will to teach, and without limits*\n*In his tolerance and protection of the people.*\n\nThe Earth borders upon the Lake from above. This symbolizes the approach and condescension of the man of higher position to those beneath him. The two parts of the image indicate what his attitude toward these people will be. Just as the lake is inexhaustible in depth, so the sage is inexhaustible in his readiness to teach mankind, and just as the earth is boundlessly wide, sustaining and caring for all creatures on it, so the sage sustains and cares for all people and excludes no part of humanity.\n\n**Key Words**\nTo manage, preside, conduct, oversee, supervise, allocate, deploy; due diligence, Commitment, approach, engagement, assuming command, taking responsibility, Accession, rising to the occasion, getting involved, going to work, undertaking , Groundwork, prospect-us, preparation; ripe timing, moment at hand, imminence, Warming up, intending to do, mapping out things to be done; rolling up sleeves, Step up, gear up, tool up; implement, getting into position; on threshold, about to\n\n===============================\n\nI use the *\"Method of Sixteen\"* to draw the Hexagram. I think that the *\"Method of Sixteen\"* is superior to the popular *\"Three Coin Toss Method\"* because it preserves the statistical probability of throwing **Yarrow Stalks**. The *\"Three Coin Toss Method\"* does not preserve this probability. \n\n<br>If you have a question that you'd like answered with the **[I Ching](https://en.wikipedia.org/wiki/I_Ching)**, let me know. I'm glad to answer questions in exchange for a donation of Steem cryptocurrency!",
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      "body": "@@ -6040,8 +6040,528 @@\n d swift.\n+%0A%0A========================%0A%0AI use the %22Method of Sixteen%22 to draw the Hexagram. I think that the %22Method of Sixteen%22 is superior to the popular %22Three Coin Toss Method%22 because it preserves the statistical probability of throwing Yarrow Stalks. The %22Three Coin Toss Method%22 does not preserve this probability. %0A%0A%3Cbr%3EIf you have a question that you'd like answered with the **%5BI Ching%5D(https://en.wikipedia.org/wiki/I_Ching)**, let me know. I'm glad to answer questions in exchange for a donation of Steem cryptocurrency!\n",
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      "title": "Hexagram of the Day: #25  Wu Wang / Innocence (The Unexpected) WITH One Changing Line Becomes #21  Shih Ho / Biting Through"
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      "body": "<center>![25.png](https://cdn.steemitimages.com/DQmZsm6fKrgs1psQHp8BbYec4QcGqt2ZUU7dHCMnEHUaRAF/25.png)</center>\n\n <center>**Wu Wang / Innocence (The Unexpected)**</center>\n\n<center>above Trigram: CH'IEN THE CREATIVE, HEAVEN</center>\n<center>below Trigram: CHêN THE AROUSING, THUNDER</center>\n\nCh'ien, heaven is above; Chên, movement, is below. The lower trigram Chên is under the influence of the strong line it has received form above, from heaven. When, in accord with this, movement follows the law of heaven, man is innocent and without guile. His mind is natural and true, unshadowed by reflection or ulterior designs. For wherever conscious purpose is to be seen, there the truth and innocence of nature have been lost. Nature that is not directed by the spirit is not true but degenerate nature. Starting out with the idea of the natural, the train of thought in part goes somewhat further and thus the hexagram includes also the idea of the fundamental or unexpected.\n\n**THE JUDGMENT**\n\n*INNOCENCE. Supreme success.*\n*Perseverance furthers.*\n*If someone is not as he should be,*\n*He has misfortune,*\n*And it does not further him*\n*To undertake anything.*\n\nMan has received from heaven a nature innately good, to guide him in all his movements. By devotion to this divine spirit within himself, he attains an unsullied innocence that leads him to do right with instinctive sureness and without any ulterior thought of reward and personal advantage. This instinctive certainty brings about supreme success and 'furthers through perseverance\". However, not everything instinctive is nature in this higher sense of the word, but only that which is right and in accord with the will of heaven. Without this quality of rightness, an unreflecting, instinctive way of acting brings only misfortune. Confucius says about this: \"He who departs from innocence, what does he come to? Heaven's will and blessing do not go with his deeds.\"\n\n**THE IMAGE**\n\n*Under heaven thunder rolls:*\n*All things attain the natural state of innocence.*\n\n*Thus the kings of old,*\n*Rich in virtue, and in harmony with the time,*\n*Fostered and nourished all beings.*\n\nIn springtime when thunder, life energy, begins to move again under the heavens, everything sprouts and grows, and all beings receive for the creative activity of nature the childlike innocence of their original state. So it is with the good rulers of mankind: drawing on the spiritual wealth at their command, they take care of all forms of life and all forms of culture and do everything to further them, and at the proper time.\n\n**THE LINES**\n\nI drew *Changing Line Nine* in the fifth place:\n\n*Use no medicine in an illness*\n*Incurred through no fault of your own.*\n*It will pass of itself.*\n\nAn unexpected evil may come accidentally from without. If it does not originate in one's own nature or have a foothold there, one should not resort to external means to eradicate it, but should quietly let nature take its course. Then improvement will come of itself.\n\n*Because of the Changing Line in the fifth position, <br>Hexagram #25 becomes Hexagram #21.*\n\n\n<center>![21.png](https://cdn.steemitimages.com/DQmcS5k7ApUsrthSicroJw9qURsPviySho9cHW8BBcAnVrG/21.png)</center>\n\n<center>**21. Shih Ho / Biting Through**</center>\n\n<center>above Trigram: LI THE CLINGING, FIRE</center>\n<center>below Trigram: CHêN THE AROUSING, THUNDER</center>\n\nThis hexagram represents an open mouth (cf. hexagram 27) with an obstruction (in the fourth place) between the teeth. As a result the lips cannot meet. To bring them together one must bite energetically through the obstacle. Since the hexagram is made up of the trigrams for thunder and for lightning, it indicates how obstacles are forcibly removed in nature.\n\nEnergetic biting through overcomes the obstacle that prevents joining of the lips; the storm with its thunder and lightning overcomes the disturbing tension in nature. Recourse to law and penalties overcomes the disturbances of harmonious social life caused by criminals and slanderers. The theme of this hexagram is a criminal lawsuit, in contradistinction to that of Hexagram 6 Sung / CONFLICT, which refers to civil suits.\n\n**THE JUDGMENT**\n\n*BITING THROUGH has success.*\n*It is favorable to let justice be administered.*\n\nWhen an obstacle to union arises, energetic biting through brings success. This is true in all situations. Whenever unity cannot be established, the obstruction is due to a talebearer and traitor who is interfering and blocking the way. To prevent permanent injury, vigorous measures must be taken at once. Deliberate obstruction of this sort does not vanish of its own accord. Judgment and punishment are required to deter or obviate it. However, it is important to proceed in the right way. The hexagram combines Li, clarity, and Chên, excitement. Li is yielding, Chên is hard. Unqualified hardness and excitement would be too violent in meting out punishment; unqualified clarity and gentleness would be too weak. The two together create the just measure. It is of moment that the man who makes the decisions (represented by the fifth line) is gentle by nature, while he commands respect by his conduct in his position.\n\n**THE IMAGE**\n\n*Thunder and lighting:*\n*The image of BITING THROUGH.*\n*Thus the kings of former times made firm the laws*\n*Through clearly defined penalties.*\n\nPenalties are the individual applications of the law. The laws specify the penalties. Clarity prevails when mild and severe penalties are differentiated, according to the nature of the crimes. This is symbolized by the clarity of lighting. The law is strengthened by a just application of penalties. This is symbolized by the terror of thunder. This clarity and severity have the effect of instilling respect; it is not that the penalties are ends in themselves. The obstructions in the social life of man increase when there is a lack of clarity in the penal codes and slackness in executing them. 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      "body": "@@ -3093,16 +3093,17 @@\n LDRON.%0A%0A\n+*\n Thus the\n@@ -3137,17 +3137,19 @@\n his fate\n-%0A\n+*%0A*\n By makin\n@@ -3171,16 +3171,17 @@\n correct.\n+*\n %0A%0AThe fa\n@@ -3717,17 +3717,19 @@\n he ting.\n-%0A\n+*%0A*\n My comra\n@@ -3747,10 +3747,12 @@\n ious\n+*\n ,%0A\n+*\n But \n@@ -3770,18 +3770,20 @@\n  harm me\n+*\n .%0A\n+*\n Good for\n@@ -4201,17 +4201,19 @@\n altered.\n-%0A\n+*%0A*\n One is i\n@@ -4238,18 +4238,20 @@\n of life.\n+*\n %0A%0A\n+*\n The fat \n@@ -4279,17 +4279,19 @@\n t eaten.\n-%0A\n+*%0A*\n Once rai\n@@ -4316,17 +4316,19 @@\n s spent.\n-%0A\n+*%0A*\n Good for\n@@ -5101,32 +5101,33 @@\n h place means:%0A%0A\n+*\n The ting has yel\n@@ -5161,17 +5161,19 @@\n g rings.\n-%0A\n+*%0A*\n Persever\n@@ -5186,16 +5186,17 @@\n urthers.\n+*\n %0A%0AHere w\n@@ -5575,16 +5575,17 @@\n means:%0A%0A\n+*\n The ting\n@@ -5603,17 +5603,19 @@\n of jade.\n-%0A\n+*%0A*\n Great go\n@@ -5625,18 +5625,20 @@\n fortune.\n+*\n %0A%0A\n+*\n Nothing \n@@ -5667,16 +5667,17 @@\n further.\n+*\n %0A%0AIn the\n@@ -6537,17 +6537,16 @@\n enter%3E%0A%0A\n-*\n Trigram \n@@ -6614,17 +6614,16 @@\n E, EARTH\n-*\n %0A%0AThis h\n@@ -7211,16 +7211,17 @@\n ccess.%0A%0A\n+*\n The king\n@@ -7243,17 +7243,19 @@\n  temple.\n-%0A\n+*%0A*\n It furth\n@@ -7283,18 +7283,20 @@\n eat man.\n+*\n %0A%0A\n+*\n This bri\n@@ -7330,18 +7330,20 @@\n urthers.\n+*\n %0A%0A\n+*\n To bring\n@@ -7380,17 +7380,19 @@\n fortune.\n-%0A\n+*%0A*\n It furth\n@@ -7422,16 +7422,17 @@\n mething.\n+*\n %0A%0AThe ga\n@@ -8572,16 +8572,17 @@\n ETHER.%0A%0A\n+*\n Thus the\n@@ -8613,17 +8613,19 @@\n  weapons\n-%0A\n+*%0A*\n In order\n@@ -8648,16 +8648,17 @@\n oreseen.\n+*\n %0A%0AIf the\n",
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      "body": "@@ -9116,12 +9116,562 @@\n e prevented.\n+%0A%0A==================================%0A%0AI use the %22Method of Sixteen%22 to draw the Hexagram. The %22Method of Sixteen%22 is superior to the popular %22Three Coin Toss Method%22 because it preserves the original statistical probability of throwing Yarrow Stalks, the traditional method. The %22Three Coin Toss Method%22 does not preserve this probability. %0A%0A%3Cbr%3EIf you have a question that you'd like answered with the **%5BI Ching%5D(https://en.wikipedia.org/wiki/I_Ching)**, let me know. I'm glad to answer questions in exchange for a donation of Steem cryptocurrency!\n",
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      "title": "Hexagram of the Day: #50 (The Cauldron) WITH Four Changing Lines Becomes #45  (Gathering Together)"
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      "body": "Today I drew Hexagram #50 with four changing lines. This is the first time I've drawn changing lines with the new method. The new method, \"The Method of the Sixteen\" incorporates the same probability of changing lines as the traditional \"Yarrow Stalk\" method. \n\n\n<center>![50 _ 200 px.png](https://cdn.steemitimages.com/DQmXbQc73zfYF1NGAFSeQo7P496cui3HwoCyXJhXgC3efVa/50%20_%20200%20px.png)</center>\n\nI drew four changing lines. Counting from the bottom, the second line was Changing Yang. Third Line was Changing Yang. Fifth line was Changing Yin. Sixth line was Changing Yang. So if we change the lines, we get another Hexagram, #45. \n\n\nHere's the interpretation of Hexagram #50, with the individual changing line interpretations as well. \n\n<center>=================================</center>\n\n**Hexagram #50. Ting / The Caldron**\n\n*Above Trigram: LI THE CLINGING, FIRE\nBelow Trigram;  SUN THE GENTLE, WIND, WOOD*\n\nThe six lines construct the image of Ting, **THE CALDRON**; at the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The heads of the family served the food from the ting into the bowls of the guests. **THE WELL** (Hexagram #48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state. This hexagram and THE WELL are the only two in the Book of Changes that represent concrete, men-made objects. Yet here too the thought has its abstract connotation. Sun, below, is wood and wind; Li, above, is flame. Thus together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.\n\n**THE JUDGMENT**\n\nTHE CALDRON: Supreme good fortune. Success.\n\nWhile THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order. Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine. But the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility; this brings inner enlightenment and true understanding of the world, and this leads to great good fortune and success.\n\n**THE IMAGE**\n\nFire over wood: The image of THE CALDRON.\n\nThus the superior man consolidates his fate\nBy making his position correct.\n\nThe fate of fire depends on wood; as long as there is wood below, the fire burns above. It is the same in human life; there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.\n\n***THE CHANGING LINES***\n\n**Changing Yang** in the second place means:\n\n*There is food in the ting.\nMy comrades are envious,\nBut they cannot harm me.\nGood fortune.*\n\nIn a period of advanced culture, it is of the greatest importance that one should achieve something significant. If a man concentrates on such real undertakings, he may indeed experience envy and disfavor, but that is not dangerous. The more he limits himself to his actual achievements, the less harm the envious inflict on him.\n\n**Changing Yang** in the third place means:\n\n*The handle of the ting is altered.\nOne is impeded in his way of life.\n\nThe fat of the pheasant is not eaten.\nOnce rain falls, remorse is spent.\nGood fortune comes in the end.*\n\nThe handle is the means for lifting up the ting. If the handle is altered, the ting cannot be lifted up and used, and, sad to say, the delicious food in it, such as pheasant fat, cannot be eaten by anyone. This describes a man who, in a highly evolved civilization, finds himself in a place where no one notices or recognizes him. This is a severe block to his effectiveness. All of his good qualities and gifts of mind thus needlessly go to waste. But if he will only see to it that he is possessed of something truly spiritual, the time is bound to come, sooner or later, when the difficulties will be resolved and all will go well. The fall of rain symbolizes here, as in other instances, release of tension.\n\n**Changing Yin** in the fifth place means:\n\nThe ting has yellow handles, golden carrying rings.\nPerseverance furthers.\n\nHere we have, in a ruling position, a man who is approachable and modest in nature. As a result of this attitude he succeeds in finding strong and able helpers who complement and aid him in his work. Having achieved this attitude, which requires constant self-abnegation, it is important for him to hold to it and not to let himself be led astray.\n\n**Changing Yang** at the top means:\n\nThe ting has rings of jade.\nGreat good fortune.\n\nNothing that would not act to further.\n\nIn the preceding line the carrying rings are described as golden, to denote their strength; here they are said to be of jade. Jade is notable for its combination of hardness with soft luster. This counsel, in relation to the man who is open to it, works greatly t his advantage. Here the counsel is described in relation to the sage who imparts it. In imparting it, he will be mild and pure, like precious jade. Thus the work finds favor in the eyes of the Deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well.\n\n<center>============================</center>\n\nBecause of the changing lines that I drew, Hexagram #50 changes into \n\n***Hexagram #45 Ts'ui / Gathering Together [Massing]***\n\n<center>![45_ 200px.svg.png](https://cdn.steemitimages.com/DQmSYMhK8UeuoLZFzhac9PxEWGU4sDMRfL1RDyJ1C9W2yve/45_%20200px.svg.png)</center>\n\n*Trigram above: TUI THE JOYOUS, LAKE\nTrigram below:: K'UN THE RECEPTIVE, EARTH*\n\nThis hexagram is related in form and meaning to Hexagram #8 (Pi), HOLDING TOGETHER. In the latter, water is over the earth; here a lake is over the earth. But since the lake is a place where water collects, the idea of gathering together is even more strongly expressed here than in the other hexagram. The same idea also arises from the fact that in the present case it is two strong lines (the fourth and the fifth) that bring about the gather together, whereas in the former case one strong line (the fifth) stands in the midst of weak lines.\n\n**THE JUDGMENT**: GATHERING TOGETHER. Success.\n\nThe king approaches his temple.\nIt furthers one to see the great man.\n\nThis brings success. Perseverance furthers.\n\nTo bring great offerings creates good fortune.\nIt furthers one to undertake something.\n\nThe gathering together of people in large communities is either a natural occurrence, as in the case of the family, or an artificial one, as in the case of the state. The family gathers about the father as its head. The perpetuation of this gathering in groups is achieved through the sacrifice to the ancestors, at which the whole clan is gathered together. Through the collective piety of the living members of the family, the ancestors become so integrated in the spiritual life of the family that it cannot be dispersed or dissolved. Where men are to be gathered together, religious forces are needed. But there must also be a human leader to serve as the center of the group. In order to be able to bring others together, this leader must first of all be collected within himself. Only collective moral force can unite the world. Such great times of unification will leave great achievements behind them. This is the significance of the great offerings that are made. In the secular sphere likewise there is no need of great deeds in the time of GATHERING TOGETHER.\n\n**THE IMAGE**: Over the earth, the lake. The image of GATHERING TOGETHER.\n\nThus the superior man renews his weapons\nIn order to meet the unforeseen.\n\nIf the water in the lake gathers until it rises above the earth, there is danger of a break-through. Precautions must be taken to prevent this. Similarly where men gather together in great numbers, strife is likely to arise; where possessions are collected, robbery is likely to occur. Thus in the time of GATHERING TOGETHER we must arm promptly to ward off the unexpected. Human woes usually come as a result of unexpected events against which we are not forearmed. If we are prepared, they can be prevented.",
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      "body": "*Today I've decided to draw a Trigram instead of a Hexagram. There are only eight Trigrams as opposed to sixty-four Hexagrams. <br>Each Hexagram has six lines and is made of two Trigrams, which have three lines.*\n\n\n<center>![Trigram_water.svg.jpg](https://cdn.steemitimages.com/DQmUEUoJTEMYoNbDKPpX1JwsGTeNkzuoFb493QFVXkVPdeQ/Trigram_water.svg.jpg)</center>\n\n\nToday's Trigram is **Water**: One solid Male Yang line between two broken Female Yin lines. Chinese: *Kan*\n\n*The Abysmal (Water) is dangerous*: The Abysmal is water, ditches, ambush, bending and straightening out, bow and wheel. Among men it means the melancholy, those with sick hearts, those with earache. It is the blood sign; it is red. Among horses it means those with beautiful backs, those with wild courage, those which let their heads hang, those with thin hoofs, those which stumble. Among chariots it means those with many defects.\n\nIt is penetration, the moon. It means thieves. Among varieties of wood it means those which are firm and have much pith. Bending and straightening out are implied by the winding course of water; this leads to the thought of something bent, of bow and wheel. Melancholy is expressed by the fact that one strong line is hemmed in between two weak lines; thus also sickness of the heart. The trigram signifies toil and also the ear. Pains in the ear come from laborious listening. Blood is the fluid of the body, therefore the symbolic color of K’an is red, though a somewhat brighter red than that of Ch’ien, the Creative. Because of its penetrating quality K’an, when applied to a carriage, is made to symbolize a broken-down  vehicle that serves as a wagon. Penetration is suggested by the penetrating line in the middle wedged in between the two weak lines. As a water element, K’an means the moon, which therefore appears as masculine. Persons who secretly penetrate a place and sneak away are thieves. The pithiness of wood is also connected with the attribute of penetration.\n\nBa Gua 2, 0I0, Kan, Exposure\n\n**Key Words**: Venturing, stretching, sounding, listening, worrying, braving, daring, pressing, hazarding, stressing, problem solving, plunging in, focusing, overcoming, insecurity, commitment, expedience, exigency, tension, self-reliance, constraints, straits, depression, predicament, luck, tenacity, relevance, confidence, fear, ambush, vulnerable, mysterious, hearty, severe, tenacious, challenging, unpredictable, vital, engulfing, dauntless, unfamiliar, wild, relentless, haunting, probabilistic, inundated, unknown, dangerous, reckless, inescapable, stout-hearted, risky, uncertain, urgent\n\n**The Symbolism**: Kan, as water in action, cutting a river canyon or filling a pit, symbolizes a fluid response to context, the deliberate changing of self and shape to meet needs and necessities. From above, the human perspective, there arise feelings in the pit of the stomach, and a pounding of the heart, when one wishes to cross this tricky ground, the challenge ahead. The point is, of course, that the teacher is at work below, patient yet opportunistic. The solution to the problem ahead is not a single leap in a single direction, but a series of risks, decisions and choices. These will call upon memory (second-hand if not first) and concentration, meaning to locate oneself around something central, such as one’s courage, heart, or balance.\n\n\nWind: From the West, The Lasting Wind\n\n**Time**: \nHou Tian (late heaven) Midnight, Early Winter\nXian Tian (early heaven) Sunset, Early Fall\n\n**Space**: \nHou Tian (late heaven) North\nXian Tian (early heaven) West\n\nBody: Ears, Circulatory system, Reflexes\nSenses: Hearing, Audio space-time, Reticular formation\nArts: Dreaming, Intuiting, Timing\nTarot: The High Priestess; Nines; of Cups\nAstrology: Luna\n\n==========================================\n\nI use the \"Method of Sixteen\" to draw a Hexagram. The \"Method of Sixteen\" is superior to the popular \"Three Coin Toss Method\" because it preserves the original statistical probability of throwing *Yarrow Stalks*, the traditional method. The \"Three Coin Toss Method\" does not preserve this probability. \n\nTo draw a Trigram, I just toss a coin three times. Heads is Yang (solid line) whereas Tails is Yin (broken line. \n\n<br>If you have a question that you'd like answered with the **[I Ching](https://en.wikipedia.org/wiki/I_Ching)**, let me know. I'm glad to answer questions in exchange for a donation of Steem cryptocurrency!",
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      "body": "<center>**Twenty-Fourth Hexagram: Fu / Return**</center>\n\n<center>*Top Trigram is K'un: The Receptive Earth\nBottom Trigram is Chen: The Arousing Thunder*</center>\n\n\n<center>![24_240px-Iching-hexagram.jpg](https://cdn.steemitimages.com/DQmYqASmJPsJNyV2G3UHHfMW7g3z7tLLHM5n3tu5Cf74XCA/24_240px-Iching-hexagram.jpg)</center>\n\n\n*The idea of a turning point arises from the fact that after the dark lines have pushed all of the light lines upward and out of the hexagram, another light line enters the hexagram from below. The time of darkness is past. The winter solstice brings the victory of light. This hexagram is linked with the eleventh month, the month of the solstice (December-January).*\n\n**THE JUDGMENT**\n\nRETURN. Success.\nGoing out and coming in without error.\nFriends come without blame.\nTo and fro goes the way.\nOn the seventh day comes return.\nIt furthers one to have somewhere to go.\n\n*After a time of decay comes the turning point. The powerful light that has been banished returns. There is movement, but it is not brought about by force. The **upper trigram K'un** is characterized by devotion; thus the movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results. Societies of people sharing the same views are formed. But since these groups come together in full public knowledge and are in harmony with the time, all selfish separatist tendencies are excluded, and no mistake is made. The idea of RETURN is based on the course of nature. The movement is cyclic, and the course completes itself. Therefore it is not necessary to hasten anything artificially. Everything comes of itself at the appointed time. This is the meaning of heaven and earth. All movements are accomplished in six stages, and the seventh brings return. Thus the winter solstice, with which the decline of the year begins, comes in the seventh month after the summer solstice; so too sunrise comes in the seventh double hour after sunset. Therefore seven is the number of the young light, and it arises when six, the number of the great darkness, is increased by one. In this way the state of rest gives place to movement.*\n\n**THE IMAGE**\n\nThunder within the earth:\nThe image of THE TURNING POINT.\nThus the kings of antiquity closed the passes\nAt the time of solstice.\nMerchants and strangers did not go about,\nAnd the ruler\nDid not travel through the provinces.\n\n*The winter solstice has always been celebrated in China as the resting time of the year--a custom that survives in the time of rest observed at the new year. In winter the life energy, symbolized by thunder, the Arousing, is still underground. Movement is just at its beginning; therefore it must be strengthened by rest so that it will not be dissipated by being used prematurely. This principle, i.e., of allowing energy that is renewing itself to be reinforced by rest, applies to all similar situations. The return of health after illness, the return of understanding after an estrangement: everything must be treated tenderly and with care at the beginning, so that the return may lead to a flowering.*\n\n<center>=======================================</center>\n\nI use the \"Method of Sixteen\" to draw the Hexagram. The \"Method of Sixteen\" is superior to the popular \"Three Coin Toss Method\" because it preserves the original statistical probability of throwing Yarrow Stalks, the traditional method. The \"Three Coin Toss Method\" does not preserve this probability. \n\n<br>If you have a question that you'd like answered with the **[I Ching](https://en.wikipedia.org/wiki/I_Ching)**, let me know. I'm glad to answer questions in exchange for a donation of Steem cryptocurrency!",
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      "body": "<center>**Twenty-Fourth Hexagram: Fu / Return**</center>\n\n<center>*Top Trigram is K'un: The Receptive Earth\nBottom Trigram is Chen: The Arousing Thunder*</center>\n\n\n<center>![24_240px-Iching-hexagram.jpg](https://cdn.steemitimages.com/DQmYqASmJPsJNyV2G3UHHfMW7g3z7tLLHM5n3tu5Cf74XCA/24_240px-Iching-hexagram.jpg)</center>\n\n\n*The idea of a turning point arises from the fact that after the dark lines have pushed all of the light lines upward and out of the hexagram, another light line enters the hexagram from below. The time of darkness is past. The winter solstice brings the victory of light. This hexagram is linked with the eleventh month, the month of the solstice (December-January).*\n\n**THE JUDGMENT**\n\nRETURN. Success.\nGoing out and coming in without error.\nFriends come without blame.\nTo and fro goes the way.\nOn the seventh day comes return.\nIt furthers one to have somewhere to go.\n\n*After a time of decay comes the turning point. The powerful light that has been banished returns. There is movement, but it is not brought about by force. The **upper trigram K'un** is characterized by devotion; thus the movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results. Societies of people sharing the same views are formed. But since these groups come together in full public knowledge and are in harmony with the time, all selfish separatist tendencies are excluded, and no mistake is made. The idea of RETURN is based on the course of nature. The movement is cyclic, and the course completes itself. Therefore it is not necessary to hasten anything artificially. Everything comes of itself at the appointed time. This is the meaning of heaven and earth. All movements are accomplished in six stages, and the seventh brings return. Thus the winter solstice, with which the decline of the year begins, comes in the seventh month after the summer solstice; so too sunrise comes in the seventh double hour after sunset. Therefore seven is the number of the young light, and it arises when six, the number of the great darkness, is increased by one. In this way the state of rest gives place to movement.*\n\n**THE IMAGE**\n\nThunder within the earth:\nThe image of THE TURNING POINT.\nThus the kings of antiquity closed the passes\nAt the time of solstice.\nMerchants and strangers did not go about,\nAnd the ruler\nDid not travel through the provinces.\n\n*The winter solstice has always been celebrated in China as the resting time of the year--a custom that survives in the time of rest observed at the new year. In winter the life energy, symbolized by thunder, the Arousing, is still underground. Movement is just at its beginning; therefore it must be strengthened by rest so that it will not be dissipated by being used prematurely. This principle, i.e., of allowing energy that is renewing itself to be reinforced by rest, applies to all similar situations. The return of health after illness, the return of understanding after an estrangement: everything must be treated tenderly and with care at the beginning, so that the return may lead to a flowering.*\n\n<center>=======================================</center>\n\nI use the \"Method of Sixteen\" to draw the Hexagram. The \"Method of Sixteen\" is superior to the popular \"Three Coin Toss Method\" because it preserves the original statistical probability of throwing Yarrow Stalks, the traditional method. The \"Three Coin Toss Method\" does not preserve this probability. \n\n<br>If you have a question that you'd like answered with the **[I Ching](https://en.wikipedia.org/wiki/I_Ching)**, let me know. I'm glad to answer questions in exchange for a donation of Steem cryptocurrency!",
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      "body": "@@ -3208,8 +3208,593 @@\n wering.*\n+%0A%0A%3Ccenter%3E=======================================%3C/center%3E%0A%0AI use the %22Method of Sixteen%22 to draw the Hexagram. The %22Method of Sixteen%22 is superior to the popular %22Three Coin Toss Method%22 because it preserves the original statistical probability of throwing the Yarrow Stalks, the traditional method. The %22Three Coin Toss Method%22 does not preserve this probability. %3Cbr%3EIf you have a question that you'd like answered with the **%5BI Ching%5D(https://en.wikipedia.org/wiki/I_Ching)**, let me know. I would be happy to answer any question in exchange for a donation of Steem cryptocurrency!\n",
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      "body": "<center>**Twenty-Fourth Hexagram: Fu / Return**</center>\n\n<center>*Top Trigram is K'un: The Receptive Earth\nBottom Trigram is Chen: The Arousing Thunder*</center>\n\n\n<center>![24_240px-Iching-hexagram.jpg](https://cdn.steemitimages.com/DQmYqASmJPsJNyV2G3UHHfMW7g3z7tLLHM5n3tu5Cf74XCA/24_240px-Iching-hexagram.jpg)</center>\n\n\n*The idea of a turning point arises from the fact that after the dark lines have pushed all of the light lines upward and out of the hexagram, another light line enters the hexagram from below. The time of darkness is past. The winter solstice brings the victory of light. This hexagram is linked with the eleventh month, the month of the solstice (December-January).*\n\n**THE JUDGMENT**\n\nRETURN. Success.\nGoing out and coming in without error.\nFriends come without blame.\nTo and fro goes the way.\nOn the seventh day comes return.\nIt furthers one to have somewhere to go.\n\n*After a time of decay comes the turning point. The powerful light that has been banished returns. There is movement, but it is not brought about by force. The **upper trigram K'un** is characterized by devotion; thus the movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results. Societies of people sharing the same views are formed. But since these groups come together in full public knowledge and are in harmony with the time, all selfish separatist tendencies are excluded, and no mistake is made. The idea of RETURN is based on the course of nature. The movement is cyclic, and the course completes itself. Therefore it is not necessary to hasten anything artificially. Everything comes of itself at the appointed time. This is the meaning of heaven and earth. All movements are accomplished in six stages, and the seventh brings return. Thus the winter solstice, with which the decline of the year begins, comes in the seventh month after the summer solstice; so too sunrise comes in the seventh double hour after sunset. Therefore seven is the number of the young light, and it arises when six, the number of the great darkness, is increased by one. In this way the state of rest gives place to movement.*\n\n**THE IMAGE**\n\nThunder within the earth:\nThe image of THE TURNING POINT.\nThus the kings of antiquity closed the passes\nAt the time of solstice.\nMerchants and strangers did not go about,\nAnd the ruler\nDid not travel through the provinces.\n\n*The winter solstice has always been celebrated in China as the resting time of the year--a custom that survives in the time of rest observed at the new year. In winter the life energy, symbolized by thunder, the Arousing, is still underground. Movement is just at its beginning; therefore it must be strengthened by rest so that it will not be dissipated by being used prematurely. This principle, i.e., of allowing energy that is renewing itself to be reinforced by rest, applies to all similar situations. The return of health after illness, the return of understanding after an estrangement: everything must be treated tenderly and with care at the beginning, so that the return may lead to a flowering.*",
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      "body": "*Perhaps the most basic concept of my writing is a belief in the magical universe, a universe of many gods, often in conflict. The paradox of an all-powerful, all-seeing God who nonetheless allows suffering, evil, and death, does not arise.*\n\n*We got a famine here, Osiris. What happened?*\n\n*Well, you can't win 'em all. Hustling myself.*\n\n*My purpose in writing has always been to express human potentials and purposes relevant to the Space Age.* \n\n------------------------------------------\n\n*In the magical universe there are no coincidences and there are no accidents. Nothing happens unless someone wills it to happen. The dogma of science is that the will cannot possibly affect external forces, and I think that's just ridiculous. It's as bad as the church. My viewpoint is the exact contrary of the scientific viewpoint. I believe that if you run into somebody in the street it's for a reason. Among primitive people they say if someone was bitten by a snake he was murdered. I believe that.*\n\n-- William S. Burroughs \n(seen on a long-lost website, where there was no citation. If anyone has the citation, please let me know what it is!)\n\n![fantasy-3712662_640.jpg](https://cdn.steemitimages.com/DQmYeq372enGpeG1sNgaiiBE685QDmEiruqhy9E47KigWDL/fantasy-3712662_640.jpg)\n\n**The Storm Lord** is the first book in Tanith Lee's *Novels Of Vis* trilogy, first published in 1976. The other two books in the *Novels of Vis* series are **Anackire** and **The White Serpent**.\n\n**The Storm Lord** is so tightly plotted, the action seems ordained. The details of the alien world in which the action takes place are poetically described, yet not so different from our own world. The predictability of the hero’s life story is rendered spontaneously interesting by overwhelming natural events. These events, which are implied to be Acts of the Gods, occur at crucial points in the plot. However, an important initiation and turning point in the life of the heroic main character is accomplished through the doings of an old wise-woman, and not a storm or earthquake.\n\n**The Storm Lord** is an adult fantasy. Fantasy is sometimes considered an adolescent genre. **The Earthsea Trilogy** by Ursula K. LeGuin, for example, seems to have been written for a young audience. **The Storm Lord** is mature by comparison, in the way Lee handles such things as sex, power, loyalty, and deception.\n\nAlthough **The Storm Lord** takes place on a different planet, it is nonetheless considered fantasy rather than science-fiction. This novel indicates how indistinct any border between the two genres really is. Although **The Storm Lord** takes place on a different planet, it’s considered fantasy rather than science-fiction because the culture it depicts is a *pre-technological* one. There are no guns, cars, or computers, but there are horse-like creatures to ride. It most accurately could be described as the *Swords & Sorcery* genre. It almost could be the Earth of long ago, were it not for the unusual beasts, men, and stars of the Vis continent.\n\nThe underlying conflict of **The Storm Lord** is between two races. In the mountainous north of the Vis continent lives a dark skinned, dark-haired race. This northern race is organized into an array of countries. In the southern part of the continent are the plains, and inhabiting the plains are the Plains People, also known as Lowlanders. The Lowlanders, in contrast, are light-skinned and fair-haired.\n\nDorthar is one of the dark-skinned, dark-haired northern Vis nations, and is firmly in control of the continent: *Dorthar, the dragon land, Dorthar the dragon’s head, the mountains its jagged crest, the lake Ibron its white eye, Koramvis its thinking jewel of a hub, the heart-brain.* (p. 21)\n\nThe Lowlanders, in addition to contrast provided by their skin and hair color, are poor, disorganized, and oppressed. Lowlanders are second-class citizens, and aren’t quite welcome in the capital of Dorthar, Koramvis (\"Heart of Vis\"). The few Lowlanders residing in northern Vis cities are servants. Lowlanders don't have a nation or city of their own. There’s a decayed city on the plains that was once a Lowland city, but it’s in ruins, and the name of the ruined city has been forgotten. *Somewhere ahead there lay the ruins of a city, a Lowland city… a relic of a past completely blotted out.* (p. 69)\n\nThe Lowlanders revere Anackire, a goddess whose top half is a woman and whose bottom half is a snake. As befits an earth-goddess, her temples are underground. Deep in hidden, forgotten caves there are dilapidated temples to Anackire. Through the ruined Lowland city slither tiny albino snakes- small, pale, and powerless. The tiny albino snakes hide in the cracks of the ruined city like the Lowlanders themselves, as if to mock Anackire, the snake-goddess.\n\nThe High King of the mighty Dortharians is The Storm Lord. He’s kept in power by his soldiery, known as Dragons. In this primitive world, might makes right, and none of the northern countries surrounding Dorthar can oppose the might of the Storm Lord’s Dragons. The Storm Lord is a hereditary ruler descended from Rarnammon, the ancestral warrior-king who made Dorthar the continental power.\n\nThe dark-skinned Vis race experiences strong sexual desire each time Zastis, the red moon, rises in the night sky. Lowlanders aren't influenced by the red light from Zastis. It's said that at one time the Lowlanders had magical powers, notably the ability to communicate telepathically. It’s also believed that the Lowland plains women are witches.\n\nA Dortharian hunting party in the Plains is undertaken as Zastis rises. The Storm Lord is named Rehdon. He's the High King of the Dortharians, is away on the hunting party and so must take a Lowland woman when the red light of Zastis \"troubles\" him. It’s no surprise to anyone when Rehdon dies soon thereafter- aren’t the pale Lowland women known to be witches?\n\nThe Lowland woman Ashne’e, becomes pregnant as a result of her abduction by the hunting party. She might have  simply been killed like most Lowlanders, had it not been possible she carried the Storm Lord’s child. According to Dortharian law, the last conceived child of the Storm Lord is heir to the throne. Val Mala, the evil Queen, is not about to let the offspring of a Lowlander take the throne from her son Amrek. Amrek isn’t even the son of The Storm Lord, but Val Mala pretends he is. When the infant Raldnor is born, Val Mala plots to kill him, but he’s smuggled out of Dorthar in the nick of time and is raised away from the Royal house, not knowing of his illustrious parent.\n\nThis child Raldnor is the hero of **The Storm Lord**. It’s a biographical tale which recounts Raldnor’s rise to power. The next we hear of Raldnor after he barely escapes death as an infant, he’s an adult. He dyes his fair hair black, and with his dark skin he can pass as a Dortharian. He returns to Koramvis. Dorthar always needs more soldiers, and Raldnor becomes one. Through a series of martial adventures Raldnor becomes commander of the Storm Lord’s personal guard, the Dragon Guard.\n\nRaldnor eventually must flee yet again Dorthar as the result of a misadventure with the Storm Lord’s wife. The Earth God Anackire literally throws them together. There’s an earthquake during a hunting party, at around the same time Zastis is in the sky- *Zastis was in the sky, a red wound at the moon’s back.* (p. 153) As a result of being thrown together with Amrek’s queen Astaris, Raldnor must flee Dorthar. Before he leaves Dorthar however, some of the mystery regarding his birth is revealed:\n\n*Raldnor, Ashne’e was your mother, your Lowland mother. Rehdon, the Storm Lord, was your father. Val Mala feared your birth because it threatened her status through her son. She instructed Lomandra to kill you, and she demanded your smallest left finger as the token of your death. Ashne’e cut off the finger while you lived. Lomandra took you to the Xarabian border and died there, so you knew nothing of what you are… It’s the custom of the Vis that the last child conceived of a King is his heir. Amrek was plowed before you. You’re Rehdon’s last child. You are the Storm Lord, Raldnor. And if you leave this garrison, your own Dragon guard will hack you to pieces.* (p. 186-187). \n\nRaldnor escapes, and has the notion to wander home, to Alisaar in the southern plains. In his wanderings he bumps into an old acquaintance, Yannul the Lan, and they decide to travel together. Eventually they find passage to Alisaar on a slave boat.\n\nThe Gods again intervene in the form of a fateful storm on the way to Alisaar, and the boat is blown far off course. Raldnor and Yannul find themselves in a strange land populated by primitive fair-haired light-skinned people. They’re so primitive that they still communicate telepathically.\n\n*The forest people lived in the wooden house, bathed in the clear streams below, cooked at innumerable fires on the open place above… They were a yellow-haired race, and light-eyed. None of them spoke. It came to Raldnor at last, as he lay in the shade of the wooden house near sunfall, that they did not speak because they had no need. They, like the Lowlanders, came together in their minds, and being more at peace, more content with their life, saw no need to express themselves in any other way. He felt a sense of angry despair, finding himself again with this key of communication, which should have been his birthright, freshly denied him. He was once more a cripple, a deaf-mute among the hearing, speaking ones.* (p.228) This is a reference to Ralnor’s childhood. He was brought up among Lowlanders but never was able to communicate telepathically like they could.\n\nObviously these primitive fair-haired people are distant cousins of the Lowlanders of the Vis continent. Among this primitive light-skinned tribe, Raldnor has a life-changing experience, which is a crucial turning point in the novel. He is given purpose by an old wise-woman, and is taught to communicate telepathically. The scene with the wise-woman is short, only a couple of pages, but is important. His purpose becomes to reclaim his birthright, the Storm Lord throne. To do it Raldnor enlists the aid of this distant empire of fair-haired people.\n\n*I have business with their king, whoever he is.*\n\n*Their king! You’re ambitious.*\n\n*I always was, Yannul. I obtained status but no direction. Now, I’m driven, obsessed.*\n\n*To do what?*\n\n*To get my birthright. My second birthright. Already this land’s given me my first.* (p. 233)\n\n*****\n\nI began this essay with two quotes by William S. Burroughs concerning the magical universe. The universe portrayed in **The Storm Lord** qualifies as a magical one as defined by William S. Burroughs. There’s a pantheon of warring Gods. Each of the different races have their own gods which reflect certain qualities of that race. Since the main race portrayed in the book is the Lowland race, we learn mostly about their snake-goddess Anackire. However, the god of the Ommos, a trading race, is portrayed a few times. The Ommos have a fat-bellied god and keep fires burning in the bellies of the statues they build in honor to him. We learn a bit about the god of the sea, whose name is Rorn. The ship that is blown far off course with Raldnor aboard is named Rorn’s Daughter. Not much is said about The Dragon gods of the Dortharians, but we know they’re there.\n\nBurroughs informs us that *In the magical universe there are no coincidences and there are no accidents. Nothing happens unless someone wills it to happen.* **The Storm Lord** lives up to this measure also. The novel has a fated sense about it. Natural forces such as storms and earthquakes conspire to bring about a seemingly necessary chain of events. The sense of destiny is heightened by the plot, which utilizes a familiar myth- that of a hero who rescues his oppressed people and reclaims his birthright.\n\n*The dogma of science is that the will cannot possibly affect external forces, and I think that's just ridiculous*. Telepathy and the force of will play an important role in **The Storm Lord**. When Raldnor meets with the old Lowland wise-woman, he gains both these qualities. He suddenly regains the use of his telepathic powers, and also becomes determined to regain his Storm Lord throne by leading the people of this lost forgotten continent against Vis. His purposeful will becomes unstoppable, and he’s able to telepathically project his will on vast crowds of Lowland soldiers.\n\n**The Storm Lord** by Tanith Lee is the story of how an outcast half-breed Lowlander regains the Storm Lord throne by force of will, along with occasional help from the gods. Skillfully and poetically told, it derives its allure from an unusual primitive setting where people living close to the earth use magic instead of science. \n\n\n*Image by [Stefan Keller](https://pixabay.com/photos/fantasy-warrior-mystical-eyes-3712662/). Free for commercial use, no attribution required.*",
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