Friday, September 19, 2008

Yin Style Baguazhang

Yin Style Baguazhang is a style of Baguazhang, a Chinese martial art. Yin Style has many substyles, some of the lineages of which are given below:

*Dong Haichuan
**Yin Fu
***Yin Yuzhang
****
***Ma Gui
****Wang Pei Sheng
***Li Yongqing
****Liu Zhenlin
***Cao Zhongsheng
****Chi Shixin
***Men Baozhen
****Xie Peiqi
*****He Jinbao
***Gong Baotian
****Gong Baozhai
****Wang Zhuangfei
****Liu Yunqiao

Although all of these styles share certain characteristics, some of them are more different than others; in particular, the Xie Peiqi and Gong Baotian lines have much material not seen in the other lines. As a matter of course, not everyone agrees on who has the "true" or most complete transmission of Yin style baguazhang. Wang Pei Sheng, Ma Gui's last student, was very famous for his fighting ability. He was better known as the inheritor of Northern Wu taijiquan.

=History=
Yin Fu had multiple students, but taught the complete baguazhang system to only a few. Of these students, Men Baozhen taught Xie Peiqi. In , dated to 1999, Xie stated that his teacher, Men Baozhen, was considered to be the third best pupil of Yin Fu, after "Wan Tong" Li and Ma Gui . Dr. Xie died in 2003 and his top student, He Jinbao, is now teaching the system. Other famous students of Yin Fu included Yin Yuzhang , Cao Zhongsheng , Gong Baotian, and others.

=Overview=
Yin Style as passed down by Xie Peiqi is notable for having eight distinct animal styles within the body of the art. In other words, Xie's Yin Style is a complete system, which is made up of other complete systems. These include the eight animal systems as well as several 'unorthodox' systems, such as the Penetrating Palm and Backhand systems.. Each of the eight animal styles is related to one of the eight of the I Ching. The following table describes this relationship:

{| border="1" cellspacing="0" cellpadding="3"
!colspan=3 style="background-color:#CCCCCC"|Trigram!!rowspan=2 style="background-color:#CCCCCC"| Animal !!rowspan=2 style="background-color:#CCCCCC"| !!rowspan=2 style="background-color:#CCCCCC"|Title
|-
!style="background-color:#CCCCCC"|   !!style="background-color:#CCCCCC"| !!style="background-color:#CCCCCC"| Pinyin
|-
!?
|align=center| 乾 ||align=center| Qián ||align=center| ||align=center| �br />

Each animal is a complete system in its own right, possessing its own personality, skills, applications, and functions. Each of the eight animal systems contains eight striking methods, and each striking method has seven strikes. Three of those seven are considered the 'primary' strikes and are emphasized more than the others in single practice. Therefore, the animal systems of Xie's Yin Style Bagua have a total of 448 unique strikes. However, Xie's Yin Style Bagua also contains other unorthodox systems outside of the eight animals, such as Penetrating Palm and the Backhand systems. Hence, there are more than 448 strikes, though 448 are contained within the animals.

Other substyles of Yin include different forms and methods. For example, Cao Zhongsheng's system's technical base is the 64 palms; other substyles focus on only 8 main palms . Gong Baotian's version has many forms and a strong emphasis on Yin Fu's Luohan forms. Each substyle also includes many supplementary forms and training methods .

The Four Basic Practices


There are four basic practice methods in Xie Peiqi's Yin Style Baguazhang: standing, turning, striking, and changing. These practices are the basic pillars of the style, and are all considered equally important.

Standing


The standing practices involve nine static strengthening postures specific to a given animal. Each posture requires precise body alignment and distinct isometric pressures necessitating full body exertion to maintain properly. These postures are undertaken to develop and check the structure of every part of the body.

Turning


Turning , is the practice many people associate with Baguazhang. "Yin style Bagua is the art of striking while you are moving. You ceaselessly move and strike, and are always trying to get to the outside by turning. No matter what, position yourself to avoid the heavy blows and let the light ones fall. It is within turning that these movements and techniques are honed to perfection or to a higher level. All movements and techniques are linked smoothly together."

Striking


Striking is the most fundamental way of developing power in Yin Style Baguazhang. It is introduced through the stationary drilling method, unaccompanied by footwork. It is intended to establish the harmony between hand and waist that is necessary for generating power.

The moving strike practices consist of:

* One-step drilling method, of which there is the zig-zag stepping or dominating the side, straight stepping, or dominating the center, and closing or turning the back method.

* Two-step, or square drilling, which consists of advance-back-step, advance-advance, or back-step-advance, and back-step back-step.

* Three-step, or horizontal drilling method, which combines the stationary strike, advance step, and back-step.

Changing


Changing is most obvious when changing hands to face opposite directions. Changing also includes the changing or redirecting of force, or alterations in stepping.

Animal Styles in Xie Peiqi's Yin Style


Commonalities Between the Animal Styles


Each animal style in Yin Style Baguazhang is its own complete system; however, each system contains practices and movements from all of the other animal systems. Example: when practicing forms in Yin Style Bagua, a practitioner may practice, for example, the Lion System Windmill Sweeping Strike Form. The strikes come from the lion system, but the Windmill movements come from the Phoenix system.

Thus, each animal has a specific movement technique in addition to its 8 striking methods. Each animal also has its own kicking technique, which is not included in its striking methods.

Qian Trigram Lion System


The lion is pure Yang energy, or hardness, and is one of two animals represented by a pure trigram; the other is the Unicorn. The lion trigram is characterized by powerful and ferocious full-body force generated from the waist. The lion's eight striking methods are: sweeping, cutting, chopping, hooking, shocking, blocking, seizing and grasping.

The lion's characteristic movement technique is Linking the Forms.

Kan Trigram Snake System



The Snake's striking methods are: shoulder, elbow, knee, hip, shooting, binding, entrapping, and grasping. The style is characterized by a smooth and flowing motion of the force-palm, with many of the strikes targeted at vital organs.

The snake's characteristic movement technique is Moving with the Force.

Gen Trigram Bear System



The bear system is distinguished by a strategy of taking advantage from a losing position. The Bear's striking methods are: rushing, penetrating, withdrawing, carrying, leaning, shocking, soft and following. The Bear's power is generated from the back, and is short and blunt.

The bear's characteristic movement technique is Turning the Back.

Zhèn Trigram Dragon System



Known as the lifting and holding palm. Its striking methods are: pushing, lifting, carrying, leading, moving, capturing, chopping and entering. The Dragon's power is emitted through a forward motion of back and waist. The Dragon style, although practiced differently in Yin Style, is the animal practiced by .

The dragon's characteristic movement technique is Lifting and Upholding.

Xun Trigram Phoenix System



In the phoenix system, force is emitted from the shoulders, and characterized by whipping action. The striking methods are: dodging, extending, chopping, shocking, transforming, removing, curling in, and cutting.

The phoenix's characteristic movement technique is Windmill.

Li Trigram Rooster System



The rooster focuses on long, deep footwork with one's center of gravity close to the ground. Power comes from the elbows. The Rooster's striking methods are: dodging, extending, lifting, shifting, entering, whipping, rushing and stabbing.

The rooster's characteristic movement technique is Reclining Step .

Kun Trigram Qilin/Unicorn System



The Unicorn is the opposite of the Lion, being pure Yin. The Unicorn's striking methods are: sticking, kneading, soft, following, hip, striking, chopping and cutting. It issues force by employing all joints to produce a flexible, snapping power.

The unicorn's characteristic movement technique is Reversing the Body.

Dui Trigram Monkey System



Concentrates on leg techniques, referred to as the interlocking leg. Its striking methods are: bending, thrusting, straightening, hip, chopping, swinging, stopping, and ending.

The monkey's characteristic movement technique is Compacting the Body.

Distribution



Yin stylists are most concentrated in Beijing, where practitioners of the lineages of Yin Yuzhang, Cao Zhongsheng, Li Baosen, Li Yongqing, Men Baozhen, and others still practice and teach today. Certain Yin styles have moved to other locations as well, however, such as the Cui Zhendong lineage in Shanghai and the Gong Baotian lineage in Shanghai, Shandong, and Taiwan. Famous practitioners in Beijing today include He Jinbao, He Puren, Wang Shangzhi, Xu Shixi, Zhang Lie, and Zhu Baozhen. Others include Huang Zhicheng of Shandong, He Jinghan of Taiwan, and Kuan Wang of Texas.

=References=


Web resources




Xie Peiqi/He Jinbao lineage:

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* [http://www.baguakungfu.com/ USA Irving, TX
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http://www.yinstylebaguazhang.com/

Sui Yunjiang

Sui Yunjiang was born in Heilongjiang province on November 18, 1945. From an early age he studied martial arts with famous masters including Li Ziming, Han Qichang, Wang Zhizhong, and Zhao Shide. His specialties are Liang Style Baguazhang and Meihuazhuang . The famous third generation Baguazhang master Li Ziming and disciple of Liang Zhenpu once wrote words of praise for him: "Yun Jiang is one of my most outstanding apprentices in the fourth Baguazhang generation." After several years of training with Li, he suggested Sui supplement his Baguazhang training with Meihuazhuang and introduced him to his close friend and famous 17th generation Meihuazhuang master Han Qichang. He is now a 4th generation Baguazhang descendant under Li Ziming and 18th generation Meihuazhuang descendant under Han Qichang. For many years now, he has taught many students from both China and overseas including professional athletes and martial arts enthusiasts from the US, Japan, Russia, South Korea, Thailand, Australia, Switzerland, Belgium, Sweden, and Singapore. Master Sui is a member of the Beijing Baguazhang Research Association and the Beijing Meihuazhuang Research Association.

In 1990 he was invited by the Soviet Central Athletics Bureau and Moscow Athletics Bureau to teach martial arts in the Former Soviet Union . During his four-year stay in the Former Soviet Union, he participated in many martial arts conferences, and on the Soviet Central TV station introduced Chinese traditional culture on a show titled Chinese Traditional Martial Arts. He was invited by Dr. Ma Liangwen, a famous Soviet expert on Chinese studies, to participate in a Russian-organized international academic conference. In this conference, he reported on functions of the human body and modern science and was given favorable comments from many international experts. On the Russian International Radio Broadcasting Station he participated in an exchange of Chinese and Russian traditional cultures.

After he returned to China he participated in the Third International Wushu Exchange Tournament in Dalian, China and was selected as the vice chairman of the event. He also personally competed in the tournament and won a gold medal and his apprentices won silver and bronze medals. In 1997, the chairman of the Sino-Japanese Martial Arts Alliance, Mr. Zuo Teng Jin Bing Wei, hired him as a consultant for the Japanese Baguazhang Research Association. In that same year, the Japanese Baguazhang Research Association and the Japanese Gai Zhi Company came to Beijing in order to make a video series of Sui Yunjiang's Baguazhang for distribution in the Japanese market. There have been many articles about him and photographs published in Japan's Martial King Magazine, as well as periodicals in other nations such as Switzerland.

In recent years, he has been prominently featured in many well-known publications. In 1996, he was published in the China Modern Wushu Masters Dictionary. In 1998 was published in the American Who's Who Around The World, The Essence of China Encyclopedia, The Essence of Chinese Wushu List, and the Chinese Scientist article, "China Expert Resource Century Treasure." In early 1999 he was published in the Chinese Expert Name Dictionary and Chinese Figures of the Century. In the fall of 1999, he went to South Korea to teach martial arts. In July 2005, he traveled to Italy to teach Baguazhang and Meihuazhuang. He is currently instructing students again in Beijing. In September 2007, he traveled to the United States for the first time to give seminars on Baguazhang and Meihuazhuang in New York City.

List of I Ching hexagrams 33-64

This is a list of I Ching 33-64, and is a continuation of the list of I Ching hexagrams 1-32.

Hexagram 33





''Hexagram 33'' is named 遯 , "Retiring". Other variations include "retreat" and "yielding". Its inner trigram is bound = mountain, and its outer trigram is force = heaven.

Hexagram 34





''Hexagram 34'' is named 大壯 , "Great Invigorating". Other variations include "the power of the great" and "great maturity". Its inner trigram is force = heaven, and its outer trigram is shake = thunder.

Hexagram 35





''Hexagram 35'' is named 晉 , "Prospering". Other variations include "progress" and "aquas". Its inner trigram is field = earth, and its outer trigram is radiance = fire.

Hexagram 36





Hexagram 36 is named 明夷 , “Darkening of the Light.” Other variations are "brilliance injured" and "intelligence hidden". Its inner trigram is radiance = fire, and its outer trigram is field = earth.

Hexagram 37





''Hexagram 37'' is named 家人 , "Dwelling People". Other variations include "the family " and "family members". Its inner trigram is radiance = fire, and its outer trigram is ground = wind.

Hexagram 38





''Hexagram 38'' is named 睽 , "Polarising". Other variations include "opposition" and "perversion". Its inner trigram is open = swamp, and its outer trigram is radiance = fire.

Hexagram 39





''Hexagram 39'' is named 蹇 , "Limping". Other variations include "obstruction" and "afoot". Its inner trigram is bound = mountain, and its outer trigram is gorge = water.

Hexagram 40





''Hexagram 40'' is named 解 , "Taking-Apart". Other variations include "deliverance" and "untangled". Its inner trigram is gorge = water, and its outer trigram is shake = thunder.

Hexagram 41





''Hexagram 41'' is named 損 , "Diminishing". Other variations include "decrease". Its inner trigram is open = swamp, and its outer trigram is bound = mountain.

Hexagram 42





''Hexagram 42'' is named 益 , "Augmenting". Other variations include "increase". Its inner trigram is shake = thunder, and its outer trigram is ground = wind.

Hexagram 43





''Hexagram 43'' is named 夬 , "Parting". Other variations include "break-through " and "resoluteness". Its inner trigram is force = heaven, and its outer trigram is open = swamp.

Hexagram 44





''Hexagram 44'' is named 姤 , "Coupling". Other variations include "coming to meet" and "meeting". Its inner trigram is ground = wind, and its outer trigram is force = heaven.

Hexagram 45





''Hexagram 45'' is named 萃 , "Clustering". Other variations include "gathering together " and "finished". Its inner trigram is field = earth, and its outer trigram is open = swamp.

Hexagram 46





''Hexagram 46'' is named 升 , "Ascending". Other variations include "pushing upward". Its inner trigram is ground = wind, and its outer trigram is field = earth.

Hexagram 47





''Hexagram 47'' is named 困 , "Confining". Other variations include "oppression " and "entangled". Its inner trigram is gorge = water, and its outer trigram is open = swamp.

Hexagram 48





''Hexagram 48'' is named 井 , "Welling". Other variations include "the well". Its inner trigram is ground = wind, and its outer trigram is gorge = water.

Hexagram 49





''Hexagram 49'' is named 革 , "Skinning". Other variations including "revolution " and "the bridle". Its inner trigram is radiance = fire, and its outer trigram is open = swamp.

Hexagram 50





''Hexagram 50'' is named 鼎 , "Holding". Other variations include "the cauldron". Its inner trigram is ground = wind, and its outer trigram is radiance = fire.

Hexagram 51





''Hexagram 51'' is named 震 , "Shake". Other variations include "the arousing " and "thunder". Both its inner and outer trigrams are shake = thunder.

Hexagram 52





''Hexagram 52'' is named 艮 , "Bound". Other variations include "keeping still, mountain" and "stilling". Both its inner and outer trigrams are bound = mountain.

Hexagram 53





''Hexagram 53'' is named 漸 , "Infiltrating". Other variations include "development " and "advancement". Its inner trigram is bound = mountain, and its outer trigram is ground = wind.

Hexagram 54





''Hexagram 54'' is named 歸妹 , "Converting the Maiden". Other variations include "the marrying maiden" and "returning maiden". Its inner trigram is open = swamp, and its outer trigram is shake = thunder.

Hexagram 55





''Hexagram 55'' is named 豐 , "Abounding". Other variations include "abundance" and "fullness". Its inner trigram is radiance = fire, and its outer trigram is shake = thunder.

Hexagram 56





''Hexagram 56'' is named 旅 , "Sojourning". Other variations include "the wanderer" and "traveling". Its inner trigram is bound = mountain, and its outer trigram is radiance = fire.

Hexagram 57





''Hexagram 57'' is named 巽 , "Ground". Other variations include "the gentle " and "calculations". Both its inner and outer trigrams are ground = wind.

Hexagram 58





''Hexagram 58'' is named 兌 , "Open". Other variations include "the joyous, lake" and "usurpation". Both its inner and outer trigrams are open = swamp.

Hexagram 59





''Hexagram 59'' is named 渙 , "Dispersing". Other variations include "dispersion " and "dispersal". Its inner trigram is gorge = water, and its outer trigram is ground = wind.

Hexagram 60





''Hexagram 60'' is named 節 , "Articulating". Other variations include "limitation" and "moderation". Its inner trigram is open = swamp, and its outer trigram is gorge = water.

Hexagram 61





''Hexagram 61'' is named 中孚 , "Center Returning". Other variations include "inner truth" and "central return". Its inner trigram is open = swamp, and its outer trigram is ground = wind.

Hexagram 62





''Hexagram 62'' is named 小過 , "Small Exceeding". Other variations include "preponderance of the small" and "small surpassing". Its inner trigram is bound = mountain, and its outer trigram is shake = thunder.

Hexagram 63





''Hexagram 63'' is named 既濟 , "Already Fording". Other variations include "after completion" and "already completed" or "already done" . Its inner trigram is radiance = fire, and its outer trigram is gorge = water.

Hexagram 64





''Hexagram 64'' is named 未濟 , "Not Yet Fording". Other variations include "before completion" and "not yet completed". Its inner trigram is gorge = water, and its outer trigram is radiance = fire.

List of I Ching hexagrams 1-32

This is a list of I Ching 1-32. Hexagrams 33-64 can be found at the list of I Ching hexagrams 33-64.

Hexagram 1





''Hexagram 1'' is named 乾 , "Force". Other variations include "the creative", "strong action", "the key", and "god". Its inner is force = heaven, and its outer trigram is the same.

Hexagram 2





''Hexagram 2'' is named 坤 , "Field". Other variations include "the receptive", "acquiescence", and "the flow". Its inner trigram is field = earth, and its outer trigram is identical.

Hexagram 3





''Hexagram 3'' is named 屯 , "Sprouting". Other variations include "difficulty at the beginning", "gathering support", and "hoarding". Its inner trigram is shake = thunder, and its outer trigram is gorge = water.

Hexagram 4





''Hexagram 4'' is named 蒙 , "Enveloping". Other variations include "youthful folly", "the young shoot", and "discovering". Its inner trigram is gorge = water. Its outer trigram is bound = mountain.

Hexagram 5





''Hexagram 5'' is named 需 , "Attending". Other variations include "waiting", "moistened", and "arriving". Its inner trigram is force = heaven, and its outer trigram is gorge = water.

Hexagram 6





''Hexagram 6'' is named 訟 , "Arguing". Other variations include "conflict" and "lawsuit". Its inner trigram is gorge = water, and its outer trigram is force = heaven.

Hexagram 7





''Hexagram 7'' is named 師 , "Leading". Other variations include "the army" and "the troops". Its inner trigram is gorge = water, and its outer trigram is field = earth.

Hexagram 8





''Hexagram 8'' is named 比 , "Grouping". Other variations include "holding together" and "alliance". Its inner trigram is field = earth, and its outer trigram is gorge = water.

Hexagram 9





''Hexagram 9'' is named 小畜 , "Small Accumulating". Other variations include "the taming power of the small" and "small harvest". Its inner trigram is force = heaven, and its outer trigram is ground = wind.

Hexagram 10





''Hexagram 10'' is named 履 , "Treading". Other variations include "treading " and "continuing". Its inner trigram is open = swamp, and its outer trigram is force = heaven.

Hexagram 11





''Hexagram 11'' is named 泰 , "Pervading". Other variations include "peace" and "greatness". Its inner trigram is force = heaven, and its outer trigram is field = earth.

Hexagram 12





''Hexagram 12'' is named 否 , "Obstruction". Other variations include "standstill " and "the wife". Its inner trigram is field = earth, and its outer trigram is force = heaven.

Hexagram 13





''Hexagram 13'' is named 同人 , "Concording People". Other variations include "fellowship with men" and "gathering men". Its inner trigram is radiance = fire, and its outer trigram is force = heaven.

Hexagram 14





''Hexagram 14'' is named 大有 , "Great Possessing". Other variations include "possession in great measure" and "the great possession". Its inner trigram is force = heaven, and its outer trigram is radiance = fire.

Hexagram 15





''Hexagram 15'' is named 謙 , "Humbling". Other variations include "modesty". Its inner trigram is bound = mountain and its outer trigram is field = earth.

Hexagram 16





''Hexagram 16'' is named 豫 , "Providing-For". Other variations include "enthusiasm" and "excess". Its inner trigram is field = earth, and its outer trigram is shake = thunder.

Hexagram 17





''Hexagram 17'' is named 隨 , "Following". Its inner trigram is shake = thunder, and its outer trigram is open = swamp.

Hexagram 18





''Hexagram 18'' is named '蠱' , "Corrupting". Other variations include "work on what has been spoiled " and "branch". Its inner trigram is ground = wind, and its outer trigram is bound = mountain.

Hexagram 19





''Hexagram 19'' is named 臨 , "Nearing". Other variations include "approach" and "the forest". Its inner trigram is open = swamp, and its outer trigram is field = earth.

Hexagram 20





''Hexagram 20'' is named 觀 , "Viewing". Other variations include "contemplation " and "looking up". Its inner trigram is field = earth, and its outer trigram is ground = wind.

Hexagram 21





''Hexagram 21'' is named 噬嗑 , "Gnawing Bite". Other variations include "biting through" and "biting and chewing". Its inner trigram is shake = thunder, and its outer trigram is radiance = fire.

Hexagram 22





''Hexagram 22'' is named 賁 , "Adorning". Other variations include "grace" and "luxuriance". Its inner trigram is radiance = fire, and its outer trigram is bound = mountain.

Hexagram 23





''Hexagram 23'' is named 剝 , "Stripping". Other variations include "splitting apart" and "flaying". Its inner trigram is field = earth, and its outer trigram is bound = mountain.

Hexagram 24





''Hexagram 24'' is named 復 , "Returning". Other variations include "return ". Its inner trigram is shake = thunder, and its outer trigram is field = earth.

Hexagram 25





''Hexagram 25'' is named 無妄 , "Without Embroiling". Other variations include "innocence " and "pestilence". Its inner trigram is shake = thunder, and its outer trigram is force = heaven.

Hexagram 26





''Hexagram 26'' is named 大畜 , "Great Accumulating". Other variations include "the taming power of the great", "great storage", and "potential energy." Its inner trigram is force = heaven, and its outer trigram is bound = mountain.

Hexagram 27





''Hexagram 27'' is named 頤 , "Swallowing". Other variations include "the corners of the mouth ", "jaws" and "comfort/security". Its inner trigram is shake = thunder, and its outer trigram is bound = mountain.

Hexagram 28





''Hexagram 28'' is named 大過 , "Great Exceeding". Other variations include "preponderance of the great", "great surpassing" and "critical mass." Its inner trigram is ground = wind, and its outer trigram is open = swamp.

Hexagram 29





''Hexagram 29'' is named 坎 , "Gorge". Other variations include "the abysmal " and "repeated entrapment". Its inner trigram is gorge = water, and its outer trigram is identical.

Hexagram 30





''Hexagram 30'' is named 離 , "Radiance". Other variations include "the clinging, fire" and "the net". Its inner trigram is radiance = fire, and its outer trigram is identical. The origin of the character has its roots in symbols of long-tailed birds such as the peacock or the legendary .

Hexagram 31





''Hexagram 31'' is named 咸 , "Conjoining". Other variations include "influence " and "feelings". Its inner trigram is bound = mountain, and its outer trigram is open = swamp.

Hexagram 32





''Hexagram 32'' is named 恆 , "Persevering". Other variations include "duration" and "constancy". Its inner trigram is ground = wind, and its outer trigram is shake = thunder.

Li Ziming

Li Ziming was a 3rd generation descendant of Baguazhang creator Dong Haichuan under the lineage of Liang Zhenpu - progenitor of Liang Style Baguazhang.

History


He was born in Lijia Village, Ji County in Hebei province on June 25th, 1903 and died at on January, 23rd 1993 at the age of 89.

He had a very cultured upbringing including the study of literature and martial arts, and was very talented at calligraphy and painting.

In 1921, he became a disciple of 2nd generation Baguazhang master and friend of his father Liang Zhenpu and began intensive study of Baguazhang. Liang passed down the art of Baguazhang through the oral tradition. He practiced every day until he achieved a very deep understanding of the fighting secrets of Baguazhang.

After extensive training with Liang, Li entered the Hebei province Martial Arts Academy and trained in martial arts under famous masters Zhang Zhankui, Shang Yunxiang, and Ju Qingyuan.

He later returned to Beijing where he often exchanged techniques and sparred with martial arts brothers Guo Gumin, Li Shaoan, and Zeng Xingsan as well as many other famous martial arts masters. Li reached a very high level of technical proficiency and attainment in all aspects of Baguazhang including forms, weapons, theory, fighting methods. He was especially skilled at the art of fighting and his hand-to-hand combat skills increased perceptibly over the years.

Li dedicated his life to the preservation of Baguazhang forms, the research of Baguazhang theory, and the popularization of the art.

In 1979 in order to protect Dong Haichuan's tomb he suggested to move it to Wanan Public Cemetery from the old location; on August 2nd and 3rd, 1980 a group of over 100 Beijing Baguazhang practitioners under his leadership moved Dong's remains as well as accompanying stone tablets to the new location in Wanan Public Cemetery.

Li Ziming was conscientious and meticulous with all things relating to Baguazhang. He was not given to flattery, and followed a strong code of morals and righteousness. He was well known for always being very generous, kind, modest, amiable, charitable, and benevolent to others. He was very patient when teaching his students, while never holding anything back from them. He conducted extensive research about the applications of other styles of Baguazhang and took the best elements from each style. He inherited the complete Baguazhang system and fostered the development of many famous martial artists and masters.

In 1981, he helped establish the first single-style research association in China - The Beijing Baguazhang Research Association - and he was elected its first president, he held this title until his death in 1993. He also established a Baguazhang coaching station.

He received many honors of distinction by both national and international martial arts associations. After he died, he was only the second person to be buried next to Dong Haichuan after Liang Zhenpu in Wanan Public Cemetery.

Li Ziming's more famous disciples include Ma Chuanxu , Wang Shitong, Zhao Dayuan, Di Guoyong , Sui Yunjiang, Li Gongcheng, Wang Tong, Zhang Quanliang , Sun Hongyan, and Ma Ling.

References
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* Gongcheng, Li. "Baguazhuangzhang Jijishu". Beijing Physical Education University Press, Beijing, 1994.
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Notes
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Legge romanization

Legge romanization is a transcription system for Mandarin Chinese, used by the prolific 19th century sinologist James Legge. It was replaced by the Wade-Giles system, which itself has been mostly supplanted by Pinyin. The Legge system is still to be found in Legge's widely-available translation of the Yijing, and in some derivative works such as Aleister Crowley's version of the Yijing.

Legge transcription uses the following consonants:

f h hs k kh ''k'' ''kh'' l m n ng p ph ''r'' s sh sz t th w y z ''z'' з зh з z

And it uses the following vowels:

a â ă e ê i î o u ui û ü

The vowel letters also occur in various vowel digraphs, including the following:

âi âo âu eh ei ih ui

Features of the Legge system include:
*the use of 'h's to signal consonantal ,
*the use of the Cyrillic/Fraktur letter "з" distinct from "z", and
*the use of italicized consonants distinct from their normal forms.

Comparing words in the Legge system with the same words in Wade-Giles shows that there are often minor but nonsystematic differences, which makes direct correlation of the systems difficult.

NB. Although frequently improperly called a "transliteration", Legge's system is a transcription of Chinese, as there can be no transliteration of Chinese script into any phonetic script, like the Latin alphabet. Any system of romanization of Chinese renders the sounds and not the characters .

I Ching's influence

As an important component of traditional culture, the I Ching's influence throughout history has been profound. The ''I Ching'' , or ''Classic of Changes'', which dates from over 3,000 years ago, is believed to be one of the world's oldest, and is certainly one of its greatest books. The two major branches of Chinese philosophy, Confucianism and Taoism have common roots in the ''I Ching''.

Significance for Chinese culture


From its mythological origins in prehistory and the earliest dates of recorded history in China, the ''I Ching'' has been added to by a succession of philosophers, scholars and rulers. Thus, it reflects a thread of thinking and a common cosmology that have been passed through successive generations. In addition to the ''I Ching's'' broadly recognized influence on Confucianism and Taoism, it has been shown to have influenced . Fazang, patriarch of the Huayan school, is believed to have drawn on a mode of thought derived from the I Ching .

One of the earliest versions of the ''I Ching'' was the oracle of the people. It played a role in their overthrow of the Shang dynasty by Zhou in 1070 BCE. An account of Wu's conquest tells of a solar eclipse believed by the King to be an omen from Heaven to march against the Shang. This account has been matched with a solar eclipse that occurred on June 20, 1070 BCE. Thus, the earliest layer of the I Ching has been shown to preserve a hidden history that went undetected for three millennia . The ''Zhou Yi'' has been called "the source of Chinese culture." It has influenced fields as varied as mathematics, science, medicine, martial arts, philosophy, history, literature, art, ethics, military affairs and religion.

Joseph Campbell describes the I Ching as "an encyclopedia of oracles, based on a mythic view of the universe that is fundamental to all Chinese thought"

Confucius


Confucius was fascinated by the I Ching. According to Joseph Needham, Confucius' copy, "a set of bamboo tablets fastened by a leather thong, was consulted so often that the binding had to be replaced three times. He said that if he had fifty years to spare, he would devote them to the I Ching" . Confucius' ten commentaries, called the Ten Wings, transformed the ''I Ching'' from a divination text into a "philosophical masterpiece." It was this form of the ''I Ching'' that inspired the Taoists, Chuang Tzu and Lao Tzu. It has influenced Confucians and other philosophers and scientists ever since.

Criticism


Historian of Chinese intellectual history and science, Joseph Needham, said in his second volume of ''Science and Civilization in China'' that the early luminaries of Chinese thought “would have been wiser to tie a millstone about the neck of the I Ching and cast it into the sea.”

Influence on Western culture


During most of its history, the ''I Ching'' was only known in China. It was introduced to the West in the late 19th Century. A translation by Richard Wilhelm, into was subsequently translated into by Cary F. Baynes. Another translation, by James Legge has also held wide popularity in the West. Since the early 20th Century the ''I Ching'' has been influential in fields as diverse as psychoanalysis and popular culture. Some of those influenced are the following:

* Niels Bohr included the Tai Chi symbol in his coat of arms, when knighted, to reflect his appreciation for the ''I Ching's'' use of probabilistic concepts in its handling of physical, social, and psychological phenomena.
* Carl Jung developed his theory of synchronicity based upon the I Ching.
* Lost - The ''I Ching'' is the primary component of the logo for ''The Dharma Initiative''.
* John Cage - experimental musician and composer who used the ''I Ching'' to decide the arrangements of many of his compositions.
* - composer who uses vast quantities of ''chance operations'' to generate compositional events and structures, and whose simulation of the coin-tossing oracle called is available freely online at .
* Merce Cunningham - choreographer who uses the ''I Ching'' and ''chance operations'' to decide the arrangement of many of his dances.
* Philip K. Dick - science fiction writer who used the ''I Ching'' to decide some of the plot movements in ''The Man in the High Castle''. The ''I Ching'' is referred to several times through the plot of the book, and is consulted by certain characters at key points in the plot.
* Dead Prez - an activist hip-hop group that refer to the ''I Ching'' in several of their songs. To them, the ''I Ching'' represents the change they want to bring about through revolution. The symbol in their logo is the seventh hexagram, ''sze'', which represents an army - the "people's army".
* ''The Long Dark Tea-time of the Soul'', by Douglas Adams features the main character Dirk Gently acquiring and consulting an electronic device which is both a calculator and an ''I Ching''. The functionality of the device may be deduced from the fact that the calculator renders any result higher than 4 as "A Suffusion of Yellow".
* The soap opera ''Dark Shadows'' at one point featured a copy of the ''I Ching'' and yarrow sticks amongst its many mystical plot elements. Rather than using it as a tool of divination, the characters meditated on its hexagrams as a means for travelling into the astral plane.
* George Harrison of the Beatles read the ''I Ching'' and decided he should surrender to chance. Following this, in his words, he "picked up a book at random, opened it, saw 'gently weeps,' then laid the book down again and started the song" .
* In the late 1960s, the comic book ''Wonder Woman'' temporarily changed the title character from a superhero to a secret agent, and placed her under the guidance of an elderly mentor named "I Ching". The writer behind this change later expressed regret at potentially offending Asian audiences, and later the character was retconned so that "I Ching" was merely a code or nickname.
* British author Philip Pullman's book ''The Amber Spyglass'' features use of the ''I Ching'' by the character Dr. Mary Malone. The ''I Ching'' is presented as one of many methods by which individuals in Pullman's universe are able to communicate with .
* The song Chapter 24 from Pink Floyd's first album, ''The Piper at the Gates of Dawn'', written by Syd Barrett features lyrics adapted from the Book of Changes. The song Set the Controls for the Heart of the Sun from ''A Saucerful of Secrets'' is also based on the I Ching.
* Hermann Hesse's novel "The Glass Bead Game" is mainly concerned with the principles of the "I Ching".
* Terence McKenna, built the foundations of his Novelty Theory upon an analysis of the King Wen sequence of the ''I Ching''. He developed a fractal curve that can be plotted as an , linear graph and that purports to describe the ebb and flow of novelty in time. His analysis of the numerical patterns in the King Wen sequence led to the development of his Timewave Zero computer program, which postulates that the ingression of novelty into human history can be calculated and predicted. This concept first took root in his entheogenic experiences shared by McKenna and his brother Dennis McKenna and documented in the book ''True Hallucinations''.
* A red ''I Ching'' hexagram tattoed on the right forearm is the symbol for 's Arashikage ninja clan in G.I. Joe continuity.
* In 's '''' Vincent refers to ''I Ching'' as he tries to teach Max the importance of improvisation.
* Aura-Soma practitioners relate their color-based divination system to the I Ching and other systems.
* In Neal Stephenson's novel '''', ''I Ching'' hexagrams are used as encryption keys for the cyphered messages that Eliza sends to Leibniz. Before encryption, the plaintext has to be rendered as a binary sequence, following a 5-bit alphabet. The consequence of this particular cypher is that Eliza's letters are necessarily five times longer than the encrypted message hidden in them. Eventually, a cryptoanalyst at 's court grows suspicious of the length of Eliza's letters and correctly deduces that they carry encrypted messages.

I Ching divination

Among the many forms of divination is a method using the I Ching or ''Book of Changes''. The book is structured as an 8x8 matrix of sixty-four hexagrams representing the states and the dynamic relationships of the eight elements, each represented by a trigram. Throughout China's region of cultural influence , scholars have added comments and interpretation to this work, one of the most important in ancient Chinese culture; it has also attracted the interest of many thinkers in the West. .

The process of consulting the book as an oracle involves determining the hexagram by a method of random generation and then reading the text associated with that hexagram, and is a form of bibliomancy. Confucius said that one would not be ready to attempt to use the I Ching for divination until quite old. This work discourages compulsion . The description talks about the problems with "the youthful and inexperienced" asking the same question three or more times.

The text is extremely dense reading. A list of English translation can be found in the main article --- I Ching. It is not unknown for experienced soothsayers to ignore the text, building the oracle from the pictures created by the lines, bigrams, trigrams, and final hexagram.

Each line of a hexagram determined with these methods is either ''stable'' or ''changing'' ; thus, there are four possibilities for each line, corresponding to the cycle of change from yin to yang and back again:

* old yin , which has the number 6 and symbol ---x---
* young yang , which has the number 7 and symbol --------
* young yin , which has the number 8 and symbol ---  ---
* old yang , which has the number 9 and symbol ---o---

Once a hexagram is determined, each line has been determined as either ''changing'' or ''unchanging'' . Old yin is seen as more powerful than young yin, and old yang is more powerful than young yang. Any line in a hexagram that is old adds additional meaning to that hexagram.

Taoist philosophy holds that powerful yin will eventually turn to yang , so a new hexagram is formed by transposing each changing yin line with a yang line, and vice versa. Thus, further insight into the process of change is gained by reading the text of this new hexagram and studying it as the result of the current change.

Methods



Several of the methods use a randomising agent to determine each line of the hexagram. These methods produce a number which corresponds to the numbers of changing or unchanging lines discussed above, and thus determines each line of the hexagram.

Plastromancy - turtle shell cracks



Plastromancy or the turtle shell oracle is probably the earliest record of fortune telling.
The diviner would apply heat to a piece of a turtle shell , and interpret the resulting cracks.
The cracks were sometimes annotated with inscriptions, the oldest Chinese writings that have been discovered.
This oracle predated the earliest versions of the ''Zhou Yi'' by hundreds of years.

A variant on this method was to use ox shoulder bones, a practice called scapulimancy. When thick material was to be cracked, the underside was thinned by carving with a knife.

Yarrow stalks



Hexagrams may be generated by the manipulation of yarrow stalks. The following directions are from the ''ten wings'' of the I Ching. Other instructions can be found , and a calculation of probabilities .

:One takes fifty yarrow stalks, of which only forty-nine are used. These forty-nine are first divided into two heaps , then a stalk from the right-hand heap is inserted between the ring finger and the little finger of the left hand. The left heap is counted through by fours, and the remainder is inserted between the ring finger and the middle finger. The same thing is done with the right heap, and the remainder inserted between the forefinger and the middle finger. This constitutes one change.

:Now one is holding in one's hand either five or nine stalks in all. The two remaining heaps are put together, and the same process is repeated twice. These second and third times, one obtains either four or eight stalks. The five stalks of the first counting and the four of each of the succeeding countings are regarded as a unit having the numerical value three; the nine stalks of the first counting and the eight of the succeeding countings have the numerical value two.

:When three successive changes produce the sum 3+3+3=9, this makes the old yang, i.e., a firm line that moves. The sum 2+2+2=6 makes old yin, a yielding line that moves. Seven is the young yang, and eight the young yin; they are not taken into account as individual lines.

The correct probability has been used also in the marble, bean, dice and two or four coin methods below. This probability is significantly different from that of the three-coin method, because the required amount of accuracy occupies four binary bits of information, so three coins is one bit short. In terms of chances-out-of-sixteen, the three-coin method yields 2,2,6,6 instead of 1,3,5,7 for old-yin, old-yang, young-yang, young-yin respectively.

Note that only the remainders after counting through fours are kept and laid upon the single stalk removed at the start. The piles of four are re-used for each change, the number of piles of four is not used in calculation; it's the ''remainders'' that are used. The removing of all the fours is a way of calculating the remainder, those fours are then re-used for the next change so that the total number of stalks in use remains high to keep all remainders equally probable.

Coins


Three-coin method



The three coin method came into currency over a thousand years later. The quickest, easiest, and most popular method by far, it has largely supplanted the yarrow stalks. However, it is significant that the probabilities of this method differ from the yarrow stalks. A three-coin method with adjusted probabilities can be found .

Using this method, the probabilities of each type of line are as follows:
* old yang: 1 in 8
* old yin: 1 in 8
* young yang: 3 in 8
* young yin: 3 in 8

While there is one method for tossing three coins , there are several ways of checking the results.

How the coins are tossed

* use three coins with distinct "head" and "tail" sides
* for each of the six lines of the hexagram, beginning with the first line and ending with the sixth line:
* toss all three coins
* write down the resulting line
* once six lines have been determined, the hexagram is formed

How the line is determined from the coin toss

The numerical method:
* assign the value 3 to each "head" result, and 2 to each "tail" result
* total all the coin values
* the total will be six, seven, eight or nine
* determine the current line of the hexagram from this number: 6 = old yin, 7 = young yang, 8 = young yin, 9 = old yang.

An alternative is to count the "tails":
* 3 tails = old yin
* 2 tails = young yang
* 1 tail = young yin
* 0 tails = old yang

Another alternative is this simple mnemonic based on the dynamics of a group of three people. If they are all boys, for example, the masculine prevails. But, if there is one girl with two boys, the feminine prevails. So:
* all tails = old yin
* one tail = young yin
* one head = young yang
* all heads = old yang

Two-coin method



Some purists contend that there is a problem with the three-coin method because its probabilities differ from the more ancient yarrow-stalk method. In fact, over the centuries there have even been other methods used for consulting the oracle.

If you want an easier and faster way of consulting the oracle with a method that has nearly the same probabilities as the yarrow stalk method, here's a method using two coins :

* first toss of the two coins: if both are "heads," use a value of 2; otherwise, value is 3
* second toss: a "head" has a value of 2, a "tail" a value of 3. Add the two values from this toss and the value from the first toss.
* the sum of the three values will be 6 , 7 , 8 , or 9 . This provides the first line of the hexagram.

Repeat the process for each remaining line.

The probabilities for this method are: old yin 0.0625, young yang 0.3125, young yin 0.4375, and old yang 0.1875.

Four coins



If you're comfortable with binary, four coins can be very quick and easy, and like 2 coins matches the probabilities of the yarrow-stalk method. Here's a table showing the different combinations of four coin throws and their binary sum and corresponding line . To calculate the binary sum of a four coin throw, place the coins in a line, then add up all the heads using 8 for the left-most coin, then 4, 2 and 1 for a head in the right-most position. The full explanation relating it to the yarrow stalk method is at .

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Another 4 coin method uses two different pairs of coins. Each coin in the higher pair counts as one coin, but the lower pair acts as a single coin. If the coins are valued as follows, the mathematics are identical to the use of yarrow sticks. In the following example, heads will count as 3, and tails as two. The lower pair are tails if and only if both are tails.

HH = 9
HH = 9
HH = 8
HT = 8
HT = 8
HT = 7
TT = 7
TT = 7
TT = 6

Therefore the odds of 6 = 1/16
Therefore the odds of 7 = 5/16
Therefore the odds of 8 = 7/16
Therefore the odds of 9 = 3/16

Six coins



Take five identical coins, and a sixth that is similar to the five.
* Shake them in your hand for a couple of seconds.
* Toss them up into the air.
* The coin that lines the furtherest from one is the sixth line.
* The coin that lands the closest to one is the first line.
* The coin that is different from the others is the moving line.
* Generally, "heads" is considered to be yang, and "tails" to be yin.

This method has been criticized on the grounds that it:
* Forces every hexagram to be a "Moving Hexagram";
* Ignores the statistical probabilities of both the standard three coin method, and the traditional yarrow stalk method.

Ba Qian



Step 1:
*Take eight identical coins.
* Mark one in a small way.
* Shake them up in your hand while focusing on your wish or problem.
* Place the coins counter-clockwise on a diagram of the Fu Xi Order of the triagrams.
* The marked coin indicates the lower triagram of the hexagram.
Step 2:
* Shake the coins again.
* Place the coins counter-clockwise on a diagram of the Fu Xi Order of the triagrams.
* The marked coin indicates the upper triagram of the hexagram.
* Remove two unmarked coins from the set.
Step 3:
* Shake the coins.
* Starting at the bottom, place on the lines of the hexagram.
* The line with the marked coin is the moving line.

Dice



Using coins will quickly reveal some problems: while shaking the coins in cupped hands, it's hard to know whether they are truly being tumbled; when flipping the coins, they tend to bounce and scatter. It's much easier to use a as a coin-equivalent: if an odd number of pips shows, it counts as "heads"; if an even number of pips shows, as "tails." Obviously, the 50/50 probability is preserved — and rolling dice turns out to be easier and quicker than flipping coins. Thus the three-coin method will use three dice.

Dice can also be used for the two-coin method. It is best to use two pairs of dice, each pair having its own color — e.g., a pair of blue dice and a pair of white dice, such as are commonly found in backgammon sets. One pair can then be designated the "first toss" in the two-coin method, and the other the "second toss." One roll of four dice will then determine a line, with probabilities matching the yarrow-stalk method.

The number values on a single die can also be used to determine the hexagram's lines. Designate odd numbers as yang, even numbers as yin, and roll a six-sided die once for each of the six lines. Roll the die a seventh time to determine the moving line. This method mimics Zhou court divinations in which yarrow stalks were used in a two-stage divinatory process, first casting the hexagram, then designating one line as moving .

Since a single toss of three distinct coins allows for eight possible combinations of heads & tails, the three-coin method's probabilities can be duplicated with a single eight-sided die, rolling it once to generate each line. Use an odd and an even number on the die, 1 and 8 for instance, to designate a moving line when either number is obtained. This preserves the equal 1/4 chance that a given yin or yang line will be moving.

A similar distribution to yarrow stalks is possible using two dice, 1 eight-sided , and 1 twenty-sided
. Roll both of them at once per line.

If the 1d20 is an even number
then
if the 1d8 = 1 -X- moving yin
if the 1d8 = 2 - 8 - - yin
If the 1d20 is an odd number:
then
if the 1d8 = 1 - 5 --- yang
if the 1d8 = 6 - 8 -0- moving yang

Another duplication of the yarrow stalks' probabilities can be done by taking the total of two eight-sided die rolls , to produce each hexagram line. The 1:1 distribution of yin and yang is preserved, and the chances of obtaining certain totals will be used to match the yarrow stalks' weighted distributions of moving yin and yang lines.

The 2d8 roll provide four possible instances where the total is either two or four, which equates to the yarrow stalks' chances of a yin line being moving. This can be demonstrated by mapping all totals on an 8x8 grid, each axis representing the numbers on one die. The chance of an even total being two or four is then 4/32, equaling 1/8. Weight the distribution of moving yang lines similarly, by using totals that equate to a 3/8 chance of obtaining that result among the 32 odd possibilities, such as seven and eleven . So a total of two, four, seven or eleven, when yielded by one 2d8 roll, can indicate that the resulting yin or yang line is moving.

Marbles or beads



This method is a recent innovation, designed to be quick like the coin method, while giving nearly the same probabilities as the yarrow stalk method.

* use sixteen marbles of four different colours but the same size, distributed as follows
** 1 marble of a colour representing old yin
** 5 marbles of a colour representing young yang
** 7 marbles of a colour representing young yin
** 3 marbles of a colour representing old yang
* place all the marbles in a bag or other opaque container
* for each of the six lines of the hexagram
** shake all sixteen marbles together in the container to "shuffle" them
** draw out one marble
** the marble drawn determines the current line of the hexagram
** replace the marble in the container
* once six lines have been determined, the hexagram is formed

A good source of marbles is a Chinese checkers set: 6 colors, 10 marbles each.

Using this method, the probabilities of each type of line are the same as the distribution of the colours, as follows:

* old yin: 1 in 16
* young yang: 5 in 16
* young yin: 7 in 16
* old yang: 3 in 16

An improvement on this method uses 16 beads of four different colors but with the same size and shape , strung beads being much more portable than marbles. You take the string and, without looking, grab a bead a random. The comments above apply to this method as well.

Rice grains



For this method, either rice grains, or small seeds are used.

One picks up a few seeds between the middle finger and thumb. Carefully and respectfully place them on a clean sheet of paper. Repeat this process six times, keeping each cluster of seeds in a separate pile --- each pile represents one line. One then counts the number of seeds in each cluster, starting with the first pile, which is the base line. If there is an even number of seeds, then the line is yin, otherwise the line is yang --- except if there is one seed, in which case one redoes that line.

One then asks the question again, and picks up one more cluster of seeds. Count the number of seeds you have, then keep subtracting six, until you have six seeds or less. This gives you the number of the line that specifically represent your situation. It is not a moving Line. If you do not understand your answer, you may rephrase the question, and ask it a second time.

Calligraphy brush strokes




Calendric systems



There is a component of Taoist thought which is concerned with numerological/ systems. This has also been applied to the I Ching as well. The noted Chinese Neo-Confucian philosopher Shao Yung is the one who has done the most work in popularizing this concept and in developing/publishing oracular systems based on them. This is the most sophisticated usage of I Ching oracular systems.

The most readily accessible of these methods is called the Plum Blossom Oracle. In fact, however, there are several variants of this method. One method uses the number of brushstrokes used in writing the question along with the date and time of the inquiry. Another method simply uses the date and time without an actual question. There are other variants as well, including not using date and time at all. The resulting numbers are used to select the trigrams , which then identify the hexagram of the answer. It is also possible to find Plum Blossom Oracle computer programs to more easily and efficiently do the calculations.

The most accurate of these calendric methods is also the most complex. This is called the Ho Map Lo Map Rational Number method . It uses a very complicated series of operations with a series of tables to generate series of predictions which are entirely calendar-based.

The method set out in "Astrology of I Ching" has been reported to contain an error, leading to improper hexagrams sometimes being generated. However, the system can never produce the "missing" trigrams Li and Tui as a representation of the earthly force at a particular moment in time, since they are both assigned odd numeric values when the Later Heaven cycle of trigrams is superimposed on the so-called Magic Square of Three:

4....9....2

3....5....7

8....1....6

The earthly numbers are all even and thus the system is not flawed even though—being a composite method involving several layers - it is far from being seamless.

Probability analysis of I Ching divination



Most analyses on the probabilities of either the coin method or yarrow stalk method agree on the probabilities for each method.
* ''- alternative calculation of the yarrow stalk probabilities''
* ''- explanation of the traditional probabilites of 1,3,5,7 out of 16''

The coin method varies significantly from the yarrow stalk method in that it gives the same probability to both the moving lines and to both the static lines, which is not the case in the yarrow stalk method. The calculation of frequencies using the yarrow stalk method, however, embodies a further error, in the opinion of Andrew Kennedy, author of ''Briefing Leaders'' , that of including the selection of zero as a quantity for either hand. The traditional method was designed expressly to produce 4 numbers without using zero. Kennedy shows, that by not allowing the user to select zero for either hand or a single stick for the right hand , the hexagram frequencies change significantly for a daily user of the oracle. He has produced an amendment to the simplified method of using 16 colored objects described in this article as follows,
take 38 objects of which
* 8 of one color = moving yang
* 2 of another color = moving yin
* 11 of another color = static yang
* 17 of another color = static yin

This arrangement produces Kennedy's calculated frequencies within 0.1%

Dong Haichuan

Dong Haichuan was born on the 13th of October 1797 in Zhu village, Ju Jia Wu Township, Wen An County, Hebei Province, China and died on the 25th of October 1882 in Beijing. He is widely credited as the founder of Baguazhang and most, if not all, existing schools of Baguazhang place Dong Haichuan at the beginning of their lineage.

As a child and young man he trained the martial arts of his village intensely. The arts were probably -based and may have included Ba Fan Quan, Hong Quan, Xing Men Quan, and Jin Gang Quan. These were the arts being taught in and around Dong’s village at this time according to Pa Kua Journal 3-1.

His family is thought to have been poor so at some point around 1853 Dong left Hebei Province to seek work elsewhere. In many accounts he is described as spending his youth travelling, penniless, and often getting in trouble. But he, even by his own claims, continued to study martial arts intensely during his travels. Where, by whom and what he was taught varies depending on the source. But it is generally accepted that, during this time, Dong studied Daoist training methods that included some kind of circle walking practice. He synthesized his previous experience with his village arts, what he had learned in his travels and his Daoist experiences to create a unique art originally called Zhuan Zhang . Zhuan Zhang was Ba Gua Zhang in its formative years.

Around 1864 Dong arrived in Beijing and he got a service job at the residence of the prince of Su. Later Prince Su gave him the job of tax collector. Dong and his top student Yin Fu went to Mongolia to collect taxes for ten years. Upon his return he left the princes household and he began to teach publicly, giving up all other occupations to fully devote himself to developing and teaching Baguazhang. It is generally believed that among his later students he only accepted experienced martial artists. He consistently taught only the first three palms, Single Change Palm, Double Change Palm and the Smooth Body Palm and then he would vary the last five depending on the individuals’ previous martial arts experience. It was also in his public teaching period that the art was given the name Baguazhang .

In his later years he was poor and lived with Yin Fu's student Ma Gui. Ma owned a lumber yard and Dong lived on the premises. He died in 1882.

Baguazhang had become a well-known fighting style in Beijing and northern China by the late-1800s and Dong Haichuan and his students became famous. This gave rise to many fictitious stories and written pulp novels which were adopted as fact.

Baguazhang

Bāguàzhǎng is one of the major "" Chinese martial arts. ''Bāguà zhǎng'' literally means "eight trigram palm," referring to the trigrams of the I Ching , one of the canons of Taoism.

History


The creation of Baguazhang, as a formalised martial art, is attributed to Dong Haichuan in the early 19th century, who apparently learned from Taoist, and possibly Buddhist, masters in the mountains of rural China. There is evidence to suggest a synthesis of several pre-existing martial arts taught and practised in the region in which he lived, combined with Taoist circle walking. Dong Haichuan taught for many years in Beijing, eventually earning patronage by the Imperial court.

Famous disciples of Dong to become teachers were Yin Fu , Cheng Tinghua , Song Changrong , Liu Fengchun , Ma Weiqi , Liang Zhenpu and Liu Dekuan . Although they were all students of the same teacher, their methods of training and expressions of palm techniques differed. The Cheng and Liu styles are said to specialize in "Pushing" the palms, Yin style is known for "Threading" the palms, Song's followers practice "Plum Flower" palm technique and Ma style palms are known as "Hammers." Some of Dong Haichuan's students, including Cheng Tinghua, participated in the Boxer Rebellion. In general, most Bagua practitioners practice either the Yin , Cheng , or Liang styles of Baguazhang, although Fan , Shi , Liu , Fu , and other styles also exist.

Modern Styles


*: Yin Fu 尹福
*: Cheng Ting Hua 程廷華
*: Jiang Rong Qiao 姜容樵
*: Liang Zhen Pu 梁振蒲
*
*
*
*Yin Yang Style
*: Sun Lu-t'ang
*: Liu Bao Zhen 刘宝珍

Common Aspects


The practice of circle walking, or 'Turning the Circle', as it is sometimes called, is baguazhang's characteristic method of stance and movement training. Practitioners walk around the edge of a circle in various low stances, facing the center, and periodically change direction as they execute forms. Students first learn flexibility and proper body alignment through such exercises, then move on to more complex forms and internal power mechanics. The internal aspects of baguazhang are very similar to those of xingyi and tai chi.

Many distinctive styles of weapons are contained within baguazhang, some use concealment like the "scholar's pen" or a pair of knives . Baguazhang is also known for practicing with extremely large weapons, such as the Bāguàdāo , or 'Bagua Broadsword'. Other more conventional weapons are also used like the staff, straight sword, and spear. Baguazhang practitioners are also known for being able to use anything as a weapon using the principles of their art.

Baguazhang contains an extremely wide variety of techniques, including various strikes , low kicks, joint locking techniques, throws, and distinctively evasive circular footwork.

=

Bagua (concept)

The Bagua are eight diagrams used in Taoist cosmology to represent a range of interrelated concepts. Each consists of three lines, each either "broken" or "unbroken," representing a line or a yang line, respectively. Due to their tripartite structure, they are often referred to as "trigrams" in English.

The trigrams are related to Taiji philosophy and the Wu Xing. The ancient Chinese classic I Ching consists of the 64 pairs of trigrams and commentary on them. The interrelationships among the trigrams are represented in two arrangements, the ''Primordial'' , "Earlier Heaven" or "Fuxi" bagua , and the ''Manifested'' , "Later Heaven," or "King Wen" bagua. The trigrams have correspondances in astronomy, astrology, geography, geomancy, anatomy, the family, and elsewhere.

The eight trigrams are: Qian 天, "Heaven;" Xun 風, "Wind;" Kan 水, "Water;" Gen 山, "Mountain;" Kun 地, "Earth," Zhen 雷 "Thunder," Li火, "Fire;" and Dui 泽, "Lake."

Relation to other Principles



There are two possible sources of ''bagua'':
The first is from traditional philosophy. The interrelationships of this philosophy were described by Fuxi in the following way:

無極生有極, 有極是太極,
太極生兩儀, 即陰陽;
兩儀生四象: 即少陰、太陰、少陽、太陽,
四象演八卦, 八八六十四卦

''The Limitless produces the delimited, and this is the Absolute
The Taiji produces two forms, named yin and yang
The two forms produce four phenomena, named lesser yang, great yang , lesser yin, great yin .
The four phenomena act on the eight trigrams , eight eights are sixty-four .''

Another philosophical description of the source is the following, attributed to King Wen of the Zhou Dynasty: "When the world began, there was heaven and earth. Heaven mated with the earth and gave birth to everything in the world. Heaven is ''Qian''-gua, and the Earth is ''Kun''-gua. The remaining six gua are their sons and daughters".

The trigrams are related to the five elements of Wu Xing. The Water and Fire trigrams correspond directly with the Water and Fire elements. The element of Earth corresponds with both the trigrams of Earth and Mountain. The element of Wood corresponds with the trigrams of Wind and Thunder. The element of Metal corresponds with the trigrams of Sky and Lake.



Pre-King Wen "Earlier Heaven" order




King Wen "Later Heaven"






Bagua used in Feng Shui



The Bagua is an essential tool in the majority of Feng Shui schools. The Bagua used in Feng shui can appear in two different versions: the ''Earlier Heaven Bagua'', used for burial sites and the ''Later Heaven Bagua'', used for the residences.

Xiantian Bagua or Earlier Heaven Bagua

In Xiantian Bagua, also known as ''Fu Xi'' Bagua, the Heaven is in the higher part and the Earth is in the lower part. The trigram Qian is at the top, in the South , and Kun at the bottom, in the North. Li and Kan on the left and on the right-hand side form a pair. Zhen and Xun form another pair, while being one opposite the other. Gen and Dui form another pair, while being one opposite the other, in balance and harmony. The adjustment of the trigrams is symmetrical by forming exact contrary pairs. They symbolize the opposite forces of Yin and Yang and represent an ideal state, when everything is in balance.

Houtian Bagua or Later Heaven Bagua

The sequence of the trigrams in Houtian Bagua, also known as the Bagua of ''King Wen'' , describes the patterns of the environmental changes. Kan is placed downwards and Li at the top, Zhen in the East and Dui in the West. Contrary to the Earlier Heaven Bagua, this one is a dynamic Bagua where energies and the aspects of each trigram flow towards the following. It is the sequence used by the Luo Pan compass which is used in Feng Shui to analyze the movement of the Qi that affects us.

Bagua of the eight aspirations – also called Bagua Map

Feng Shui was made very popular in Occident thanks to the Bagua of the eight aspirations. Each trigram corresponds to an aspect of life which, in its turn, corresponds to one of the cardinal directions. Applying Feng Shui using the Bagua of the eight aspirations made it possible to simplify Feng Shui and to bring it to the reach of everyone. The Masters of Traditional Feng Shui call it Neo Feng Shui or Mc Feng Shui, for its simplicity, because it does not take into account the forms of the landscape or the temporal influence or the annual cycles. The Bagua of the eight aspirations is divided into two branches: the first, which uses the compass and cardinal directions, and the second, which uses the Bagua by using the main door. It is clear that, without taking into account the cardinal directions, the second is an even more simplified manner without any sense.

Bagua map


A bagua map is a tool used in modern forms of Feng shui to map a room or location and see how the different sections correspond to different aspects in one's life. These sections are believed to relate to every area or aspect of our lives and are divided into such categories as: fame, relationships/marriage, children/creativity, helpful people/travel, career, inner knowledge, family/ancestors/health, and wealth/blessings.

In this system, the map is intended to be used over the land, one's home, office or desk to find areas lacking good , and to show where there are negative or missing spaces and what may need rectifying or enhancing in life or the environment.

For example, if the Bagua grid is placed over the entire house plan and it shows the toilet, bathroom, laundry, or kitchen in the wealth/blessings area it would be considered that the money coming into that particular environment would disappear very fast, as if to be 'going down the drain.'

In Popular Culture



The Unicode character set has characters for each of the eight trigrams at codepoints U+2630 to U+2637:


In the cartoon ''Jackie Chan Adventures'', the trigrams are each written on a face of the Pan Ku Box, though Lake is reassigned to mean Moon.

The creators of the television series '''' incorporated the bagua symbol into the logos for the DHARMA Initiative stations found around the island.

In the anime/manga ''Naruto'', the clan known as the Hyuga clan uses combat based on the Eight Trigrams, with their main attack called the , involving a series of heavy strikes into pressure points on the opponent's body, or as a means of fast weaker attacks against many opponents.

In the anime ''Cowboy Bebop'', episode titled ''Boogie Woogie Feng Shui'', the device that Maefa uses with the Sunstone contains trigrams from the Bagua, shaped in a Octagon that has a gyroscopic outer and inner ring. The device was used as a MacGuffin of sorts to get Maefa and Jet Black out of trouble. This would be in contrast to the Sunstone, which functions more as a Plot coupon: it not only powered the device, but was destroyed with a single shot from Spike's Swordfish II and opened a rift in hyperspace to provide a resolution to the story.

In the anime/manga ''Outlaw Star'', there is a form of energy called Tao Magic which is employed extensively by the . There is a somewhat obscure bagua reference near the end of the series when the constructs a method to force the open. When the method is completed, a giant bagua-like shape appears in space with the Leyline as the center just before the way inside is opened.

In the television show '''', air bending is based on baguazhang . The forms used in the show for airbending are similar or identical to baguazhang techniques. All four bending styles are based on four ancient forms of Chinese martial arts. Firebending is based on Northern Shaolin Kung Fu; Waterbending is based on taijiquan; and Earthbending is based on Hung Gar.

''The 8 Diagrams'', an album released by The Wu-Tang Clan in 2007, features an adaptation of the Bagua map on its cover. The title of the album itself is a reference to the eight trigrams that are found around the outside of the map.