Pictograms are small symbols or icons that summarize complex information in a clear, visual form, making it immediately understandable. Pictograms make something visible that would otherwise only exist as an abstract idea. They condense many explanatory words into a single, powerful image.
We are all familiar with pictograms because we encounter them everywhere, at airports, in road traffic or in instruction manuals. I started working with pictograms at no2DO in 2013.
(Πλάτων Plátōn, latin: Plato; * 428/427 AC; † 348/347 AC) ancient Greek philosopher.
Life force, energy, breath, fluidum; central concept of Daoism and Chinese culture, which still shapes the world view of many people today. Alternative spellings: ch’i (China), ki (Japan) or gi (Korea).
In traditional Chinese culture qi is believed to be a vital force within every living being and must flow unhindered. Therefore qi is the central basic principle of traditional Chinese medicine and also plays an important role in Chinese martial arts. The practice of cultivating and balancing qi is called Qigong.
Read more: https://en.wikipedia.org/wiki/Qi
Modern Interpretation: Clarity and coherence; expression, passion, spontaneity; warmth, love; spirituality
Qian represents the zenith of our human potential, a state of mind of clarity and coherence, undisturbed by worries, desires, thought loops. When our mind is clear, if we are simultaneously one with ourselves and with our goal, we become creator: the constellating power of our coherent mind, our own living consciousness is able to act upon the unstructured potential that surrounds us, to organize and form it according to our will.
Phase (Element): Fire
Functional Circuit: Heart (HE)
Read more: I Ching Study Guide: Qian, the Heaven
The model Follow the Path of Dao distinguishes individual trigrams according to their qualitative dynamics. At the two quiet points, Qian, the heaven (pure yang) and Kun, the earth (pure yin), movement seems to pause for a moment.
The two quiet points consist of identical lines, either exclusively yang lines (Qian) or yin lines (Kun). In Qian, the encounter with the world reaches completion in the sense that one knows about one’s own self-efficacy in the world. In Kun, the individual completely becomes one – one with himself – and has found peace within himself by integrating conscious and (formerly) repressed parts which now become a valuable source.
Read more: landmark point, test point
Relational means concerning the relationship, especially the way a person behaves in relationships with other people. There are often recurring patterns that involve, for example, closeness, distance, dependency, control, etc. Specifically, these patterns may manifest themselves in persistent behaviors such as constant withdrawal, the urge to help, avoidance of intimacy, etc.
In the context of Traditional Chinese Medicine, Shén refers to the human mind or human psyche; Shen refers to the fundamental force or instance within a person that is responsible for life, and in order to promote life to its full potential, the mind must grow and be cultivated.
Read more: https://en.wikipedia.org/wiki/Shen
Citations: Shen
Shoshin or “beginner’s mind” is a concept from Zen Buddhism and refers to an attitude of openness, enthusiasm, and lack of preconceptions, similar to that of a beginner. The practice of Shoshin serves as a counter to the hubris and closed-mindedness often associated with considering oneself an expert.
Shoshin also acts as an antidote to the “Einstellung effect”, which is a predisposition to solve a particular problem in a specific way, even if better or more appropriate methods exist. It is the negative effect of previous experience when approaching new problems.
Read more: https://en.wikipedia.org/wiki/Shoshin
and: https://en.wikipedia.org/wiki/Einstellung_effect
The “Book of Documents” or “Classic of History” (Shūjīng, Shu Jing, formerly: Shu King; also known as Shàngshū) is one of the Five Classics of ancient Chinese literature. The compendium itself contains, among other, texts that were written 1000 years before the Book of Documents was elevated to the status of a “classic”. Most of the chapters, however, date from later times. Due to its heterogeneity, Shūjīng has long been the focus of great philosophical debates.
The signifier refers to the expressive side of a linguistic sign – that is, its material or perceptible form, such as a sound, a written character, or a symbol. The signifier points to a meaning, known as the signified, which is the content or concept being referred to. Both the signifier and the signified must be distinguished from the real object, which is the actual thing in the world.
Example: The signifier “tree” (the word) refers to the signified “tree” – that is, the concept or mental image of something “tree-like”. But it does not refer to any specific tree in physical reality.
In everyday communication, signifier and signified often appear to be firmly connected. However, linguistics (e.g., in the work of Ferdinand de Saussure) shows that this connection is not natural, but arbitrary and based on cultural conventions. A signifier gains its meaning not through similarity to the signified, but through its position within the system of other signifiers.
Function in Lacan’s theory: In the psychoanalytic theory of Jacques Lacan, the signifier becomes a fundamental element of the unconscious. The meaning of a single signifier is never fixed, but always in motion – it unfolds through its relation to other signifiers, in what Lacan calls the chain of signifiers.
In no2DO trigram Li, the fire, is associated with the functional circuit small intestine (SI), The small intestine is considered the alchemist of the inner being, the instance that is able to distinguish the important from the unimportant. This is not only about digestive processes and energy production, but also about the clarification of facts, relationships and feelings, i.e. about issues of mental health. The small intestine nourishes our heart (HT) and protects it from all that is unimportant and disturbing.
Read more: Citations regarding the Functional Circuit Small Intestine
Read more: Trigrams, Elements, Functional Circuits
In no2DO trigram Kun, the earth, is associated with the functional circuit spleen (SP). The functional circuit spleen is about making that what comes from outside, foreign influences and food, one’s own, to incorporate it. Foreign matter is converted into the body’s own substrate, it is distributed and stored. When our stores are filled and the distribution of nourishing substances is ensured, we feel well supplied and in balance.
Read more: Citations regarding the Functional Circuit Spleen
Read more: Trigrams, Elements, Functional Circuits
The Stone Classics are a collection of stone carved books on various Confucian classics.
The stelae that were elaborated over an eight year period (AD 175 to 183) during Han dynasty (BC 206 to AD 200) contained 200,000 characters across 46 stelae. They covered the seven classics recognized at the time: the Book of Changes, Book of Documents, Book of Songs, Book of Rites, Spring and Autumn Annals, Classic of Filial Piety and Analects. Each stelae was about 2.5 meters high and 1 meter wide.
The Stone Classics of Han dynasty were mostly destroyed in the fighting following the collapse of the Han dynasty in 207, and only a few fragments have survived. They were the first of several enterprises through history that tried to provide correct and authoritative versions of the classics texts.
https://en.wikipedia.org/wiki/Xiping_Stone_Classics
http://www.chinaknowledge.de/Literature/Terms/shijing_stone.html
Central notion of the traditional interpretation of the I Ching. Meaning: origin, beginning, the starting point of all things, the creative impulse, that is: Qian.
Often symbolized as rain
Central notion of the traditional interpretation of the I Ching. Meaning: fertilization, things that simply land at one’s lap without voluntary accomplishment; the receptive, feminine principle, Kun.
Also represented as clouds.
Modern Interpretation: Assertiveness; thinking, planning, acting; mental skills, insight
Sun, the Wind / Tree, stands for a lively, pushing growth from within. Like the landscape’s greening in the spring: self confident, powerful, without hesitation. Strategical, relentless, unstoppable. Like the wind: passing through every opening, into every corner.
Phase Element: Wood
Functional Circuit: Liver (LIV)
Read more: I Ching Study Guide: Sun, the Wind / Tree
Śūnyatā. The Buddhist teaching of the emptiness of things.
Read more: https://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
Central notion of the traditional interpretation of the I Ching. Meaning: an ideal personality with good character that strives towards a life in harmony with circumstances and time quality, without losing sight of his own objectives.
German: “der Edle”
Symbolization refers to the psychological process by which inner experiences – such as a feeling, a memory, or a mental image – are translated into language.
According to psychoanalytic theory, it is only through symbolization that something emotionally significant becomes graspable, communicable, and workable. What we can put into words can be reflected upon, shared with others, and integrated. Without symbolization, experiences often remain diffuse, overwhelming, or incomprehensible – and they continue to affect us without being named. For example, an unconscious feeling of fear or loss may manifest itself in physical symptoms or repetitive behaviors until it is symbolized.
Language, in this context, is not just a label applied after the fact – it is the very medium through which psychic reality takes shape.
Function in Lacan‘s theory: For Jacques Lacan, symbolization is a central element in the formation of the subject. The subject enters the order of the Symbolic – that is, language, law, and meaning – through the act of symbolization. Only what has been symbolized can be psychically processed.
The unconscious, according to Lacan, is structured like a language – it consists of signifiers, linguistic-like units that form chains and networks. In this sense, symbolization means that something initially experienced as bodily or affective – raw and unformed – is transferred into a field mediated by language, where it can be thought, interpreted, and processed.
“The Real can only be inscribed in the Symbolic if it is symbolized.”
(paraphrased from Lacan, Seminars XI and XIII)
What cannot be symbolized – perhaps because it was experienced too early, too overwhelming, or not yet linguistically accessible – remains within the subject as a symptom or a gap. Symbolization is therefore not only a linguistic act, but also an ethical and therapeutic one: it creates structure, makes meaning possible . and forms the basis of any psychic integration.
A systematized (objectifying) combinatorial system is an oracle that provides a fixed set of rules to establishes the relationships between individual elements of the divination. In astrology, for instance, these elements include the signs of the zodiac, planetary constellations, and houses. The underlying set of rules enables the rational understanding of the “random“ initial situation, such as the time of birth in astrology, while still allowing for interpretation. This flexibility ensures that systematic conclusions can be applied to to the questioner‘s individual situation.
Read more: https://www.no2do.com/synopse/en/hintergruende/oracle-system-or-cosmology#art-des-orakels
The Tàijí symbol shows how Yin and Yang blend into each other: when Yang reaches its greatest abundance it already contains the seed of Yin – and vice versa. Any human action should ultimately aim at (re)establishing of the balance of Yin and Yang.
see Dao. Dao is traditionally referred to as “the path”.
see Daoism
Traditional Chinese Medicine; originated in the 1st millennium BC and is still practiced worldwide. Therapeutic methods include Chinese drug therapy, acupuncture and moxibustion.
Read more: https://en.wikipedia.org/wiki/Traditional_Chinese_medicine
Oral transmission of the Dharma in lecture form. Cf. Deshimaru 1991, 144
The “Ten Wings” (also known as the “Commentaries”) are a part of the Textus receptus and were conceived from about 200 B.C. on. They consist of 10 text sections which, among other things, explain the hexagram names and texts, explain the symbolism of the trigrams and order of the hexagrams and include ethical-moral instructions and a philosophical-ethical interpretation. Especially the 9th Wing is attributed to Confucius and shows in which order the hexagrams follow each other.
The model Follow the Path of Dao distinguishes individual trigrams according to their qualitative dynamics. At the test points, Kan, the water, and Li, the fire, the focus abruptly shifts from self-relation to world-relation, or vice versa.
Test points are tipping points, the dynamic may change abruptly and suddenly. Here it becomes apparent to what extent both areas – inner integration and dealing with the outer world – have already developed and matured.
Read more: quiet point, landmark point
Received text (Latin).
The I Ching is mainly known as a canonical script of China engraved in stone and is one of the so-called “Stone Classics”, stone slabs with doctrinal texts, dated to year 175 AD. Scholars from all over the country were obliged to copy these texts and use them in their teachings.
The I Ching in the form of textus receptus consists of two text parts: the Classical Text (jingwen) and the Commentaries (zuhuan).
The Classical Text forms the basis of interpretation and serves as a manual of divination. It has two parts: The hexagram text – a general description of the situation – and the line texts, which consider different aspects of the situation. In terms of origin, the Classical text is dated to the 8th century BC. The traditional view is that the invention of the eight trigrams goes back to the mythical first Chinese emperor Fu Xi, the hexagrams are attributed to the Zhou king Wen Wang (1231-1135 BC), and the line texts are said to have come from his son, the Duke of Zhou (d. 1105 BC). In fact, however, it is more likely that the Classical Text is a collection of oracle vocabulary (such as the inscriptions on the oracle bones), ancient songs, and traditional folk wisdom that was later compiled by one or possibly more authors.
Remarkable in this context is a peculiarity of the Chinese language: Texts are automatically ambiguous and equivocal when heard – and thus awaken the association of a mystical language of the gods. The authors of the I Ching were certainly aware of this ambiguity of oral language and tried to adopt this phenomenon in writing. In return, when it comes to the interpretation of a (written) text, both, the figurative expressiveness of the character itself as well as the associative ambiguities and variations in meaning that arise during pronunciation, should be taken into consideration.
The Commentaries, also known as the Ten Wings, were written much later (from about 200 B.C. on) and consist of 10 text sections which, among other things, explain the hexagram names and texts, explain the symbolism of the trigrams and order of the hexagrams, include ethical-moral instructions and a philosophical-ethical interpretation according to Confucian moral concepts. (cf. Hertzer, 40-42)
The fact that the earliest parts of the I Ching date from the 8th century BC, but the Stone Classics were elaborated some 1000 years later, raises a number of questions: What changes in content and structure of the textual material occurred during these 1000 years? Has there really always been only one valid version of this text or were there several variants in circulation? And, should there have been variants: What political and socio-cultural influences ultimately led to the selection of the version of the I Ching that became part of the in the Stone Classics?
Against this background, the archaeological discoveries made 1972 in Mawangdui (near Changsha / Hunan; silk books) and 1977 in Shuanggudui (near Fuyang / Anhui; bamboo and wooden strips) are of particular interest: In Mawangdui a tomb library was discovered that also contained a copy of the I Ching, which, however, is much older than the textus receptus known so far. This version of the I Ching deviates to approx. 25% from the textus receptus, among other things in the order, how the hexagrams follow each other; the archaeological finds in Shuanggudui still need to be analyzed. (cf. Hertzer, 51-52)
— Hertzer, Dominique. 1996. Das Alte und das neue Yijing. Die Wandlungen des Buches der Wandlungen. München: Diederichs.
These words belong to the “Ten Wings” of the I Ching (a collection of texts which is attributed to Confucius), more precisely, to the 3rd and 4th wing; they refer to both trigrams and give clues as to what to do best.
However… also Wang Bi speaks about images…
