Name: 高岛易断:占断破解 (Chinese Edition)
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January 13, 2025

552-Takashima Yiduan-Takashima Swallows the Elephant-Occult-1893

Barack
2025/01/12

The Takashima Ekidan was first published in 1893. The book contains more than 800 divination cases. It covers everything from self-cultivation, family management, state governance, world peace, international relations, war, business, state governance, marriage and funerals.

Kaemon Takashima, also known as Kaemon Takashima, was born in Mamachi, Komatsushima , Tokushima, Japan in 1832 and died in 1914. Takashima lived in the exciting Meiji era, when Japan was undergoing major reforms and impulses, and it was a turbulent era. At first, Kaemon Takashima ran a family business in the lumber industry, but after several ups and downs, the business still failed. In December of the sixth year of Ansei, that is, 1859, when Yokohama opened its port, Takashima was imprisoned for violating the law.

While in prison, he obtained two volumes of the Zhouyi, the upper and lower classics. He felt like he had found a treasure and read them day and night until he knew them by heart. After being released from prison about seven years later, he worked hard and eventually became famous for his divination. He was proficient in the hexagrams, his interpretations were pertinent, and his principles were fluent. He wrote the book Supplement to Takashima's Divination of the Book of Changes, and was revered by the Japanese as the "Sage of the Book of Changes". Hang Xinzhai, an Yi scholar in the early Republic of China, also highly praised him. Chinese Yi studies flourished in Japan, and he made great contributions.

The Book of Changes consists of the "Classic" of the text and the "Commentary" of the explanation. The "Classic" consists of 64 hexagrams with symbolic symbols (i.e. hexagram pictures), and the content of each hexagram includes the hexagram picture, hexagram name, hexagram text, line title, and line text.

1. Yao. The basic unit of hexagram painting is "yao". Yao is divided into odd and even. Odd is composed of a long horizontal line "—", commonly known as "yang yao"; even is composed of two disconnected horizontal lines "--", commonly known as "yin yao". Each hexagram has a total of six Yaos, starting from the bottom layer. The six Yaos are matched with different odd and even strokes to form 8864 different combinations. According to the Yi view of heaven, earth and man, the first and second Yaos represent the earth, the odd strokes are hard and the even strokes are soft, the third and fourth Yaos represent man, the odd strokes are righteousness and the even strokes are benevolence, the fifth and upper Yaos represent the sky, the odd strokes are yang and the even strokes are yin. Therefore, using "yang Yao" and "yin Yao" to refer to odd and even strokes is a manifestation of the pan-yin and yang theory.

2: The hexagram painting (the symbol of the hexagram) is composed of six “—” and “--” odd and even lines.

3: The name of the hexagram, as the name suggests, is the name of the previous hexagram, such as "Kun", "Fu", "Ji Ji", etc.

4: The hexagram statement, which is a comprehensive summary of the six lines after the hexagram name, such as "Yuanhenglizhen", "Together people in the wild, prosperous. It is beneficial to cross the big river, it is beneficial for gentlemen to be loyal", etc.

5. Yao title, i.e. Yao position name, indicates the specific position of a Yao in the six Yaos and the nature of odd and even strokes. The six Yao positions are counted from bottom to top, namely, Chu (i.e. one), Er, San, Si, Wu, Shang (i.e. six). "—" is nine, and "--" is six. For example, "Chu Liu", "Jiu San", "Liu Wu", "Shang Jiu", etc.

Six: Yao Ci, refers to the explanation and description of a single Yao. There are six Yao in a hexagram, so there are six Yao Ci in total, such as "Nine two, see the dragon in the field, it is beneficial to see a great man." The six Yao Ci of the same hexagram are relatively independent and static but interrelated and interact with each other, indicating the development status of things at different times and stages, so as to constitute a complete development and occurrence process, that is, the summary of the overall content of the six Yao in the whole hexagram - the hexagram Ci.

Seven: Upper hexagram and lower hexagram and inner hexagram and outer hexagram, because the sixty-four hexagrams were originally evolved from the three-line eight-line hexagrams: "The eight hexagrams are arranged in a row, and the image is in it; therefore, when they are repeated, the lines are in it." Therefore, the six-line hexagram can also be decomposed into the upper part and the lower part, the fourth, fifth, and upper part are (upper hexagram) or "outer hexagram", and the first, second, and third parts are "lower hexagram" or "inner hexagram". For example, the "Fu" hexagram has "Earth" on the top and "Zhen" on the bottom, "Zhen" inside and "Earth" outside, and the "Qian" hexagram has "Kun" on the top and "Gen" on the bottom, "Gen" inside and "Kun" outside.

Each hexagram in the Book of Changes consists of six lines, which are composed of two parts, namely the upper hexagram and the lower hexagram. The upper hexagram and the lower hexagram are each taken from one of the eight trigrams. What are the eight trigrams? The eight trigrams refer to Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui.

In order to remember the symbols of the Eight Diagrams, the ancients summed up a jingle:
Qian has three connected ( ☰ ), Kun has six disconnected ( ☷ ).
Zhen represents an inverted bowl ( ☳ ), and Gen represents an inverted bowl ( ☶ ).
The center of Li is empty ( ☲ ), and the center of Kan is full ( ☵ ).
The top of Dui is missing ( ☱ ), and the bottom of Xun is broken ( ☴ ).

The most basic symbols of the Eight Trigrams are eight natural objects:
Qian represents heaven, Kun represents earth, Zhen represents thunder, Xun represents wind, Gen represents mountain, Dui represents marsh, Kan represents water and Li represents fire.

Commonly used words and meanings in the interpretation of hexagrams and lines in the Book of Changes:
Ji (good, auspicious)
Li (smooth, suitable)
stingy (very difficult)
Li (dangerous)
Regret (regret, poverty)
Disaster
Disaster (calamity, great disaster)

The arrangement of the sixty-four hexagrams in the Book of Changes has its own internal basis. According to the ancients, this arrangement reflects the process of the world's generation, development, and change. Qian and Kun are at the top, symbolizing that all things in the world begin with the yin and yang of heaven and earth. Qian is yang, representing heaven; Kun is yin, representing earth. After Qian and Kun, there are Tun and Meng. Tun and Meng symbolize that things are just beginning and in the period of ignorance. The upper classics end with Kan and Li. Kan represents the moon and Li represents the sun, which means brightness, symbolizing that all things are presented vividly.

The lower classic begins with Xian and Heng, symbolizing that after the heaven and earth created all things, people, family, and society appeared. Xian means sympathy. It refers to the sympathy between men and women and marriage. Heng means permanence, which refers to the couple living together until old age. After the society was formed, it was full of contradictions until the end, which was Ji Ji and Wei Ji. Ji Ji means success and completion. Wei Ji means that things develop endlessly and have no end. The author of Zhou Yi tried to make the arrangement of the sixty-four hexagrams of Zhou Yi conform to the evolution of the world.

The first line represents the beginning of things; the second line represents the emergence of things; the third line represents the completion of things; the fourth line represents the entry of things into a higher level; the fifth line represents the success of things; the top line represents the ultimate of things. Qian Gua is a typical example.

The position of a Yao is called Yao position. Yao position has a certain rule: the first is Yang position, the second is Yin position, the third is Yang position, the fourth is Yin position, the fifth is Yang position, and the top is Yin position, that is, odd is Yang position, even is Yin position, the first, third, and fifth are Yang position, and the second, fourth, and top are Yin position. In the "Book of Changes", the Yin and Yang positions and Yin and Yang Yaos are not one-to-one corresponding, that is, Yin Yao is not in Yin position, and Yang Yao is not in Yang position. Instead, Yin and Yang are mostly mixed, such as Yang in Yin position and Yin in Yang position. Therefore, there are problems of proper position and improper position (or gain or loss of position) in the "Book of Changes". Generally speaking, Yang in Yang position and Yin in Yin position are proper positions. Yang in Yin position and Yin in Yang position are out of position. Among the sixty-four hexagrams in the "Book of Changes", the one that is completely in the proper position is Ji Ji hexagram, and the one that is completely out of position is Wei Ji hexagram.

Bagua Algebra:
Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, Kun eight.

Bagua Five Elements:
Qian and Dui (metal); Zhen and Xun (wood); Kun and Gen (earth); Li (fire); Kan (water).

Table of Contents
Zhouyi Shangjing
1. Qian represents heaven
2. Kun represents the earth
3. Shuileitun
Zhouyi Xiajing
1. Zeshan Salt
2. Lei Fengheng
3. Tianshan Escape

Wen Kang, a Manchu writer in the Qing Dynasty, wrote in The Heroes of Children and Daughters that "one is fate, two is luck, three is feng shui, four is accumulating good deeds, and five is studying." However, the first two ("one is fate" and "two is luck") are often not easily changed by our personal will; as for "feng shui", it has gradually become less valued in the process of modernization. In addition, contemporary people generally view the world from a "purely material" perspective, and the matter of "accumulating good deeds" seems to have been ignored. As a result, most people are only concerned about "studying" - or pursuing those visible and tangible diplomas and achievements. I heard a social media blogger talking about Wu Zetian. He said that some people think that Wu Zetian's fate is in line with the development trend of the "Qian Gua", but the blogger himself is more inclined to the "Kan Gua". The Qian Gua symbolizes a strong and upright way; while the Kan Gua represents a hexagram of survival in difficult situations or even desperate situations. In fact, we humans are not only physically fragile, but also psychologically fragile. We often have various doubts and then need to find answers. The basic idea of divination is actually very simple: get a hexagram through a certain fixed form. In the early days, it could be burning tortoise shells, and later on, yarrow and drawing lots were used. From a purely physical point of view, this is just a random process; but from an "unknowable" perspective, it can be understood as gaining enlightenment through communicating with some kind of spiritual power between heaven and earth, and then analyzing the problem based on the hexagram.

When explaining each hexagram, Takashima Ton-sho often cites some of his own divination cases in his early years, and almost all of them came true. However, if we have a little common sense of data analysis, it is hard not to be confused, because this is a bit like only selecting results that support the experimental hypothesis when doing an experiment. After all, readers cannot know whether he put all the divination records in the book, or whether he prefers to include those "verified successful" cases, so this book looks more like a "successful divination record". The book regards Kun hexagram as a "assistant" hexagram, which means that if you are in the position of a minister, you should do your assistant work with peace of mind, and not rashly replace the master. Once someone wants to be the "top leader", there will be a saying that "violates the hexagram" and leads to failure. The same is true for women. No matter how capable she is, it seems that she can only be an assistant, not a real leader. If you try to jump from the "assistant position" to a leader, the book will cite many failed historical cases to prove this point. I don't quite agree with this division that limits people's positions or roles based on gender or identity. For example, some people seem to be destined to be leaders, while others can only be ministers all their lives. Even if the latter are more capable, they cannot replace the former. Why? Is it just because of some kind of "destiny"? Even if someone fails in the end, it is more reasonable than being "destined" to be the second in command from the beginning. In modern society, our education is very different from that of the old society. The most important point is to break the "determinism". "Dragons give birth to dragons, phoenixes give birth to phoenixes, and mice give birth to mice. These proverbs can certainly be partially explained by genetics, environment and other factors, but if our most fundamental belief in our hearts is "Are there any kings, princes, generals and ministers born from the same species?", then we can't help but doubt whether there is really an absolute distinction between "natural monarchs" and "natural ministers" in the world? Are women destined to be subordinate to men in the family and social structure? Denying this fatalistic idea may be the core of modern thought.

In the "Tun Gua", the upper Gua is water (Kan Gua) and the lower Gua is thunder (Zhen Gua). If you imagine that the thunder is still below the water surface and has not yet risen to the sky, it is like the season when spring has not yet arrived, and everything is still dormant, waiting and forbearing. It is obvious from the sixty-four Gua of the Book of Changes that people in the pre-Qin period often used observations of natural phenomena to inspire the way of human affairs. When I read the Yellow Emperor's Classic of Internal Medicine before, I also had a similar feeling: it made a comparison and analogy between the operating system of the human body and the actual operating laws of nature. Another experience is that the Gua itself is actually not absolutely "lucky" or "bad", everything comes from human judgment: if it meets expectations, we call it "lucky"; if it does not meet expectations, it is considered "bad". However, "bad Gua" does not necessarily mean an inevitable disaster; and even if "lucky Gua" appears, we still need to act cautiously, otherwise it is easy to be overjoyed and sad. Therefore, the real fortune and misfortune may not lie in their appearance, but in how we deal with it. Perhaps this is the greatest revelation that the "Book of Changes" gives us: when good things happen, we must still maintain an attitude of "being on the edge of an abyss, treading on thin ice"; when bad things strike, we can continue to stick to the right path and not lose our original heart.

In the "Meng Gua", the outer Gua (upper Gua) symbolizes the mountain, and the inner Gua (lower Gua) symbolizes the water. The water rises from the bottom of the mountain, which corresponds to the initial stage of the germination of all things. The six lines of the whole Gua represent the six processes of the evolution of things. I think the key to understanding the Gua lies in how to interpret it. Even if the same person faces the same thing and gets the same Gua from the sixty-four Guas of the "Book of Changes", different people may give different interpretations. Just like our judgment on many things - it makes sense to say it the right way, it makes sense to say it the wrong way, the husband has his own reason, and the wife has her own reason. So, which interpretation is "appropriate"? Another question is: how to choose between "the right thing" and "what we want to do"? Sometimes, it is a good thing in the short term, but it may become bad in the long run. For example, when choosing a major, some people were transferred to the computer major, which they did not intend to do at the beginning, but when they graduated, the employment market in the computer field was very good; is this considered lucky? Or, some people cannot find a job in a big company, so they can only go to a startup company. After a few years, the company develops rapidly and even goes public, allowing them to unexpectedly achieve financial freedom. Is this good or bad? Now I feel more and more that our understanding of the world - or our rationality, can only predict one tenth or even one percent of it. Because we have too little information, there will always be things that exceed expectations. It's like sitting in a car driving or reversing, the field of vision is actually very limited, and many blind spots cannot be taken into account. The judgment of distance , obstacles, speed, and even sudden changes in road conditions may exceed our expectations. A friend once said that I lack "reverence". As I gained more experience, I began to understand the meaning of this sentence. Just as a teacher advised us in undergraduate school, "Don't be an actuary." My current understanding is that it is because our rationality and the information we have are not enough to make a "foolproof" prediction. Perhaps, facing the unknown with humility and awe is a more appropriate attitude.

In the "Xu Gua", water is above and the sky is below, which means that wind and clouds have not yet formed, and the yin and yang qi have not yet converged to the extent that it will rain. Therefore, the meaning expressed in the hexagram is mainly the defensive attitude of "waiting for the opportunity". The author gives many examples of hexagram interpretation in the book, but I wonder if I would not be able to draw the same conclusion as him if I got the same hexagram. After all, even the same hexagram can be interpreted from different angles. This situation reminds me of the oracles of ancient Greece and various prediction methods. The book mentions divination of the national destiny when Japan and the Qing Dynasty were at war many times, and the conclusions drawn by the author are almost all favorable to Japan and unfavorable to the Qing Dynasty. But, was there no expert divination in the Qing Dynasty? What were their results? Moreover, it was often said in the past that divination is "spying on the secrets of heaven", and the more important the divination is, the greater the price paid by the divination. However, from the book, it seems that this divination master has a life of wealth, fame and fortune, and there does not seem to be any "big price". I can't help but wonder: Is it possible that, like many prophecies or predictions

高岛易断:占断破解

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