Flux Tome or I Ching is Unique Magic Now Made Simple

Flux Tome or I Ching or Yi Jing or Confucian Classic Book of Changes is more than just an ancient Chinese text describing the 64 possible patterns or hexagrams of Yang and Yin lines. How much more this Flux Tome offers depends upon how one approaches its wisdom. The text is highly fluid, many translations and other derivatives have emerged. The power of Flux Tome (I Ching) resides in its Oracle when used to answer your personal question. It is this subjective use of the Yi Oracle which is unique magic transcending all limitations.

The Oracle of the Yi or I Ching or Flux Tome has the unique magical ability to answer each individual’s personal questions in ways meaningful to them regardless of the technique invoked to cast the Oracle or text used to interpret. My Flux Tome perspective explains how to interpret the Oracle just by looking at the unbroken or Yang lines involved in the hexagrams. It also explains the meaning of each hexagram also from its numbering in the standard King Wen Sequence. From that simple background Flux Tome interpretation continues on through the trigrams, lines, and all other technical details of advance Oracle interpretation.

The difference between my Flux Tome perspective and the standard I Ching assumptions involves only a very few interpretative distinctions. Where the conventional I Ching views the hexagrams as composed of sets of six lines of two kinds, unbroken male Yang and broken female Yin: Flux Tome uses a gestalt perspective where the set of lines is a Yin context, background or matrix of all broken lines. The Yang lines form as special focus filling in the open space of those lines which are highlighted. Moving lines in an Oracle represent an extra dynamic where this Yang focus is either forming (moving Yin line) or dissolving (moving Yang line).

The unique magic of the Yi Oracle from any and all perspectives is that anyone who needs an answer to their personal question receives a response that makes sense to them and resolves their question. This is independent of the text or translation or technique one might use. Some read the established paradigm text by Wilhelm, taking its words literally. Others use other translations or make complex interpretations—and all of them also work.

It also makes no difference what technique one uses to find a specific oracle answer from the Flux Tome (I Ching) to your question. The standard method is to throw three coins which results in only 4 possible outcomes. Either all three show all heads or tails; or else there are two of one and one of the other. Since the oracle is a gestalt process (whether folks try to ignore it or not) the two similar coins form a background highlighting the one unique coin. There is a choice to take heads as Yang and thus tails for Yin or the reverse. The results work either way. If all three coins fall the same, there is no stable background, so the result is a moving line that starts out the same as the three but moves towards the opposite value.

I associate heads with Yang and tails to Yin, putting the result of the first toss as the bottom line of my oracle and each subsequent toss above it until the 6th or final toss is the top line. I once noticed a friend of mine did the total opposite, taking tails as Yin and putting her first toss as the top line. She found her oracle results completely successful in answering her questions. I personally didn’t agree, they didn’t seem to work, in my view, at all. So I rewrote her lines using my rules. The result was that my oracle results gave me an answer to her questions that made sense to me very well. The magic of the oracle of Flux Tome or I Ching is that it serves all people in their own way.

Eventually, I came to develop an even simpler technique where someone only needed to think of their question and just state two natural numbers 1 to 64. I would then interpret those numbers as hexagrams numbered by the King Wen Sequence with any line places that were different in the second hexagram being moving lines in the first. Universally, the response came back that my comments which were solely based upon the hexagrams and the moving lines exactly answered their question. The magic of the oracle is without limit or objective explanation—it just works absolutely for all who need answers.

The Meaning of the King Wen Sequence for the 64 hexagrams of the Flux Tome or I Ching has long been considered an insoluble mystery since it didn’t fit into any of the facile assumptions of established scholars. Everyone agrees that each even numbered hexagram is the opposite in its line values (Yang for Yin) of the preceding odd numbered hexagram. The disagreement starts between those who insist this must mean the Sequence is like a 8 x8 checkerboard rather than the actual text with has a first section of 30 hexagrams with the rest in a second section. All of Chinese philosophy speaks of three fundamental realms, the World, human society and Heaven. The Chinese number system has 10 digits and then counts larger numbers by counting how many sets of 10 and which digits makes up any number, so 34 is 3 sets of 10 +4. However, this is not exactly like our decimal numbers formed by an algebraic power series of base 10. Rather, the Chinese numbers are based upon units and sets of 10 units.

The set of 10 units does not resolve into 5 pairs. Rather it follows the ancient thinking (reflected in the West by the Pythagorean Tetratkys) where 10 = 1+ 2+ 3+4. Thus the unit is established as the hallmark of the entire set or Monad. Then two hexagrams, whose numbers end in 2 and 3 form the Dyad or polar opposites. Then the three hexagrams numbers 4,5,6 are a narrative process of beginning, development and final product. And finally, the last 4 hexagrams of the set form a double dichotomy, like our X,Y Cartesian axes with 7 & 8 describing the beginning to final in terms of time and space; while 9& 10 express first the highest energy or intensity and then the final quiescent completion of the whole set of 10.

The greatest divergence of my simple Flux Tome explanation of the King Wen Sequence shows up in the first two hexagrams numbered One and Two and composed of all Yang lines and then all Yin lines. This is usually taken as the simple dichotomy of Heaven and Earth, but that leads nowhere. Hexagram One composed of 6 Yang lines is the Monad of the first set of 10 that describes the entire dynamic process of our living Earth. Hexagram One is all about Sunshine which is the controlling force of the Water Cycle which determines everything humans care about our Planet Earth. Hexagram Two, composed of six Yin lines, that is the total background matrix or context of this first set of our living Planet Earth is the first polar opposite or background structure or the six levels of topographical elevations from sea level to mountain tops that controls how the dynamics of the water cycle forms the living Planet Earth and controls the rainfall, lakes, rivers, growing fields, and snowy peaks. The second part of the polar opposite of the Earth with its various elevations is not the Heavens, but the dynamic beginning or energetic spring thunderstorms of hexagram Three.

As Hexagram One Sunshine defines the first set of ten, Hexagram 11 defines the second set about human society. Hexagram 11 is made up of the trigram of Sunshine under the trigram of Planet Earth noting that the work of human society is agriculture where the energy of sunshine is infused into the ground to bring forth crops essential to human survival. The final third set of ten in the first part of the KWS begins with hexagram 21 with the trigrams of thunder and lightning illustrating the Law of Heaven or cause and effect as these two heavenly phenomena are always paired and powerful.

The second section of the Sequence moves from the objective external reality to the subjective human experience. Hexagram 31 is about the courtship of the youngest son and youngest daughter or how individuals pair up into a stable couple defining monogamous love as the foundation of the subjective human reality. Hexagram 41 has the Flux Tome name of Sacrifice representing the subjective human experience of reaching out to find the Divine in life defining the second set of the second part. The third set is all about the subjective manifestation of the power of the Divine in individual human life. Hexagram 51 composed of the trigram representing thunder double defines this as the experience of many lightning strikes upon the individual.

The final four hexagrams all outside the sets of ten, they are four hexagrams whose structure describes their symbolism. Hexagram 61 defines this set with its clear symbolic structure of the Inner with an open core of two Yin lines within four Yang lines at the beginning and end.

To go at once to the Flux Tome Oracle Interpretation Technique

FLUX TOME (I Ching) Perspective:
Unique, Novel and Revolutionary !

New work in any field can either fill in details within Established assumptions or break out new insights challenging them completely. The most radical challenge is simply to reject the ‘modern’ conformity and return to universal ancient perspective that supports independent insights from many cultures and symbol systems. My Flux Tome version of the I Ching, is based upon solving the ancient mysteries in Pythagorean, Taoist and King Wen’s Chinese symbolism.

Merely stepping out of doors to make your own observations in the natural world of sunshine and Planet Earth shadows opens the portal to unified science and magic. Viewed with an open heart and keen eye: Science is Magic! And Magic is simply timing analysis. Every vertical object indicates by its shadow, as the sun appears to cross the zenith of that spot, exactly the direction to the geographical pole, the latitude, the placement of that day relative to the seasons (equinoxes), and true local noon. Figuring out how to notices all that took various cultures different various eons of development. In our own culture such knowledge has been ignored to promote the marketing of various clocks, calendars, satellites, and other alternatives to personal observation or understanding.

The straight forward timing counsel of the Chinese Oracle of the Book of Changes or I Ching or Flux Tome manages to exquisitely answer each person’s personal questions as makes sense to them in whatever terms they are framed or from whatever text or perspective used for interpretation. This is a remarkable achievement that separates the academic publications that avoid any mention of divination or the Oracle from individuals of all backgrounds (even established academics) who personally consult the Flux Tome or I Ching Oracle.
The great mystery of I Ching studies, generally considered unsolved and insoluble until my Flux Tome work, is why the 64 hexagrams are numbered as they are in the standard origin of the Flux Tome or I Ching in the King Wen Sequence of 1100 B.C.E. Even the structure of the arrangement of the 64 hexagram is a matter of controversy. The official texts, in Chinese or in Western translation such as the Wilhelm, all arrange the 64 hexagrams into two parts, the first of 30 hexagrams and the rest in the second part.

However, Western interpretation insists the KWS is an 8x8 checkerboard since each even numbered hexagram is the graphical opposite of the preceding odd-numbered hexagram. Viewed only in terms of the Western checkerboard the numbering sequence makes no sense. Even analysis by the older Shang dynasty collection of trigram symbolism it still just can’t quite be forced into place. Some had insisted their complex computer analysis must be the true explanation, but these only make sense to their developers ignoring large logical flaws in their analysis.

Flux Tome perspective differs from traditional I Ching or Yijing or Classic Chinese Tome (Jing) of Flux (dynamic process and development) or Book of Changes scholarship in terms of six independent dimensions:

1. Objective Facts vs. Subjective Impressions—and symbolic synapse patterns
2. Concrete Details vs.Symbolic System –sequence first to top and diffusion Yang towards Yin
3. Yang-masculine/Yin feminine vs Gestalt focus Yang/Yin background matrix
4. Confucian formal morality vs. Taoist personal development alternatives
5. Translated Chinese texts vs. Universal Timing Symbolism—Dice Cubes, Zodiac
6. Ancient Chinese imagery vs. Contemporary American terms

The Flux Tome perspective violates the cherished assumptions and fundamental expectations of all the old I Ching hands, especially those who cling literally and slavishly to their Wilhelm/Baynes books. Over the years I have found that every perspective used by anyone to cast the Yi Oracle works for them sometimes in ways that make no sense at all to anyone else.

Eventually I came to the conclusion that the operative principle was within each of us, not objectively in any text or technique. Releasing the concrete notions of yin and yang lines for the symbolic process of gestalt perception made the Yi hexagrams the result of a six place matrix where each place could be focus or background, static or developing change. Then it hit me that this was a symbolic analog to mental process in terms of brain synapse patterns that can be firing or quiescent which gives rise to everything we perceive, experience or know in our minds.

My first introduction to the Yi was by a friend in the applied math dept working on early mainframe computers at the university who showed me how to cast the oracle and interpret it from the pages of the Wilhelm book. This was my final year, just before I graduated in my own concentration of: Chemistry and Other Religions, having applied my analytical skills and total scientific dedication to thermodynamics and modern science to find them not objective empirical enquiry at all. At the same time I also developed through my college experience the insights that Romanticism is closer to actual human experience than the conventional wisdom expectations of “realism.” I found the romantic and the mystical were completely equivalent in their empirical verification to the scientific and probabilistic.

Even from my first oracle, my subjective impression was not of reading a formal book. My subjective impression was that an ancient Chinese spirit was personally speaking to me, answering my individual question—and sometimes teasing me and giving me a hard time for asking an imprecise or imperfect question. Other times the Oracle Sprite would cheer me up and support me as needed rather than just answering the specific question I asked. Later I discovered that no one could come up with just random numbers in terms of the Oracle. Any two natural numbers—1 through 64 would result in a valid Yi Oracle describing whatever that person had to contribute to the discussion or situation most pertinent to their inmost concerns and reality.

Before I ever heard of the I Ching Oracle I took a course in Chinese political philosophy, learning about Lao Tzu. I found I understood this mystical thinker better than my Chinese speaking American teacher, son of Christian missionaries to China. I met Gia-Fu Feng and his wife Jane English as the authors of a new, popular translation of Lao Tzu’s Tao Te Ching. In my interaction with Gia-Fu I came to experience his Taoist ways and we worked together on his Taoist Translation of the I Ching.

In working with Gia-Fu, I found myself strangely comfortable with the Chinese ideograms. I learned the actual Yi text was very different from the processed narrative of the Wilhelm, and the Taoist commentary was far more personal and less moralistic than the Wilhelm based upon Confucian commentary further seen through German Protestant expectations.

Next came my realization that the Chinese ideogram name of the first hexagram, did not at all mean “the creative”; but rather it referred to the entire process of sunshine vaporizing swamp mist to produce rain clouds to water the growing fields of crops. Then, as I was explaining the Yi to my astrologer friend in Belgium, the entire structural analysis of the hexagrams from just their line patterns and line place positions tumbled out complete. The relationship of the line patterns of the hexagrams to their meaning no longer required reading/translating ancient Chinese texts.

This insight gave rise to the fundamental Flux Tome perspective that the meaning of the hexagrams themselves could just as easily be originally expressed in American imagery as in the ancient Chinese ideograms. The ideogram for “Yi” is generally stated in traditional I Ching books as being untranslatable exactly. It is a picture of a chameleon, or of the sun and moon, or of the phases of the moon with meanings including quick and also easy and more. However, I noticed the simple American term Flux had all those meanings and a range of more scientific terms referring to the process of changing fields and development of various conditions.

The term “ching” in Chinese or the translation of I Ching as Book of Changes referred to the Yi being one of the five Confucian classics, books of great antiquity and reverence which were studied as part of official Imperial examinations to become a government bureaucrat in traditional China, similar to the official status of the Books of the Bible in Christendom for the medieval Scholastics. Thus I coined the term Flux Tome to express my version of the Yi or I Ching or ancient Tome describing all possible process Flux.

In the late 1970’s I began publishing a number of books of my metaphysical insights, Yi studies, and structural analysis of the Oracle of the Yi. At the time I was also an Applesoft BASIC Certified developer and found my new Flux Tome names and line place structural analysis allowed my 64 kb Apple \\\\e computer to input a user’s name, question and use two keystrokes to use an internal counter to cast the Yi Oracle and then interpret it in term of a select set of slogans stored in memory following my Oracle Blank.

The slogans of the Oracle blank interpreted the overall message of the Yi Oracle as the Flux Tome names of the Oracle and Resultant hexagrams connected by >>> to show directionality, either as the Oracle name becoming the Resultant name or the Resultant name arising from the Oracle name. The oracle of hexagram 11 Dream land moving all its line to become hexagram 12 No Exit thus would yield the Oracle:
Dream Land >>>No Exit.
The Oracle Blank format allows simple slogan answers for the state of the Heart, Will, Environment of the situation being described. Also simple trigram sketches to illustrate How Desires are seen and felt (two components of the Nuclear Hexagram); what are the feelings, goals, actions and hopes involved.

The 6 dimensions of the
Flux Tome Perspective

Subjective Impressions—synapse patterns

The Yi Oracle is able to describe any and all patterns of Flux or process development since it is an analog of the brain architecture that expresses all language, meaning and perception. This is the bedrock reality of subjective mental functioning that underlies everything we eventually publish or express as words or facts.

Symbolic System –sequence and diffusion

The gua patterns (trigrams and hexagrams) have inherent meaning based upon the simple interaction of focus or Yang places to the inherent sequence from bottom or first line place up through the top or final line place.

Gestalt focus/ background matrix

Instead of a fundamental dichotomy of Yang (masculine) and Yin (feminine) the Flux Tome perspective sees the entire gua or matrix as a Yin background in which the gestalt image forms in terms of those (if any) of the places that have Yang focus. This allows for a standardized form, the Oracle Blank, to analyze Yi Oracles in detail based solely upon the lines at each Oracle hexagram line place number from 1 to 6 and Resultant hexagram number r1 to r6.

Taoist –individual development

The Taoist Interpretation is only available through living with a Taoist Sage. My personal experience with Gia-Fu Feng at his Stillpoint Foundation working on his Taoist Translation of the I Ching is described under the Taoist I Ching pages on the Nav Bar.

Universal correspondence—Dice Cubes, Zodiac

My wider perspective upon the Yi as part of the Global Insights of the 6th Century B.C.E. is covered through the Nav Bar as the Stars and Dice Perspective. The Gestalt structural analysis of the hexagrams explains the meaning of the trigram and hexagram patterns without any coding, language, or interpretation text of any kind which then can be used to help illustration whatever text or translation one wishes to use.

The 360 SABIAN SYMBOLS for 360 degrees of the astrological Zodiac (of Marc Edmond Jones and his Sabian astrology on the Nav Bar) correspond to the 60 Core Hexagrams (Hex3-Hex 62)of the Yi when the two circles are properly aligned to account for the difference between astrology which begins at the Eastern Horizon or left most point and the Yi hexagrams which grow from the bottom up.

When I first corresponded the Rudhyar version of the Sabian Symbols to the Wilhelm I Ching text I was struck by the clear disparity between the advice given. What Wilhelm described as misfortune and danger, the Rudhyar New Age imagery stated as great opportunity for new initiatives and personal expression. The Wilhelm was a Confucian interpretation for use by Imperial bureaucrats where any personal initiative was cause for grave concern and danger of being blamed for ensuing results.

The patterns of the dice cube represent the metaphysical eidos of the Pythagorean computer which illustrates the universal patterns underlying the horoscope and zodiac, the Yi gua, as well as the philosophical analysis of the Monad, Dyad, Triad, and Tetrad which is called the Tetraktys and explained commonly as the equation 1+2+3+4 = 10 and opens the Portal to deep analysis of the King Wen Sequence of Yi. The analysis of the King Wen Sequence of the 64 hexagrams in terms of sets of 10 hexagrams in light of the Monad, Dyad, Triad and Tetrad of the Pythagorean Tetraktys adds to Flux Tome studies the depth and richness of this philosophical analysis.

Contemporary American terms

This Flux Tome page is its own unique perspective upon the I Ching as Flux Tome where the Ancient Chinese terms Yi or I and Ching or Jing are pronounced in American idiom as Flux and Tome. Although controversial for sinologists, the gestalt structural analysis enables the fundamental meaning of the trigrams and hexagrams to be gleaned from the line patterns and their correspondence to the Sabian Symbols.

King Wen Sequence Explained
For First Time Since 1100 B.C.E

King Wen Sequence in terms of Overall structure of the I Ching:

King Wen Sequence in terms of Overall structure of the I Ching:The Yi or Flux Tome is divided in half after hexagram 30. The first half is simply three decads or sets of ten hexagrams. In all of Chinese Philosophy, there are 3 realms The Planet Earth, Human Society, and Heaven’s Realm or the Divine Principles ruling all.

The traditional Chinese ideogram for King had three horizontal lines for these 3 levels of reality and then a vertical line representing the King’s role understanding and unifying all three. These are the 3 decads or sets of ten hexagrams of the first half of the Chou Yi or I Ching that is known nowadays. It is represented by the Imperial Edition of 1716 (virtually today in Chinese timeframe) or its paradigm text the Wilhelm.

After the first part composed of 30 hexagrams of the overall three realms or levels of Chinese philosophy; comes the second part with all the other possible hexagrams, 2^6 or 64-30= 34. This part consists of another 30 hexagrams focused in the individual perspective. These are hexagrams 31 to 40 about formal courtship between a loving couple which establishes the basis of the Family and thus of traditional Chinese society. Hexagrams 41 to 50 are all about the individual reaching out to the Divine and spiritual values in human life. And finally, hexagrams 51 to 60 represent the impact of the Divine Thunderbolt upon the human heart. This completes the six sets of 10 of the Chou Yi or I Ching.

The final four hexagrams are abstract universal symbolism clearly visible in the line patterns. Hexagram 61 represents the inner by four Yang lines outside and the inner line pair of the heart as open Yin line places. The next two hexagrams, 62 and 63 show the symbolism of the full heart isolated and alone in all the universe; and then the situation when everything has its place and is in its place (Yang lines in odd numbered line places, Yin line places in the even numbered ones). This is the hexagram symbolizing reality after everything is complete, but the Flux of reality continues. The 64th hexagram is what ties the end back to the beginning again. It is the hexagram of Eve or the night before Completion when all is possible and nothing is certain. It is the 6 lines of the hexagram with Yang lines in the even numbered places and open Yin spaces in the odd numbered places.

To understand the sets of 10 requires looking at the Symbolism of the T’ai Chi or Yang/Yin Symbol with its four perspectives within that one symbol. It is a monad or holistic emblem overall. Within its form are the famous two swirls of Yang and Yin. Further analysis indicates a three part process narrative of the two eyes of different colors that grow into the two swirls forming the entire T’ai Chi symbol within its encompassing outer circle. And finally, the double dichotomy perspective of the two pairs, the eye and swirl of one color contrasted to the swirl and eye of the other.

From this T’ai Chi symbolism and its four internal perspectives arises the meaning context of the decads or sets of 10: The Monad Whole; the Dyad pair of opposites; the Triad of narrative process (beginning conditions, middle development and final product); and then the Tetrad of two distinct and interdependent opposites like the x and y axes of Cartesian co-ordinates.

These four perspectives, 1+2+3+4 = 10 form up the ten hexagrams of each decad and that context gives meaning to the special place of each hexagram within its numbering of the King Wen Sequence. The first number in Chinese numbering system is the appropriate set of 10 overall. The final number is the digit indicating each hexagram this is of decad.

The usual description of the King Wen Sequence is done in terms of an 8 x 8 checkerboard, which has no relevance to the Chou Yi at all. Next folks tend to be fascinated by the detail that all the even numbered hexagrams have a line pattern somehow the opposite to that of the prior odd numbered hexagram. This is like being transfixed by the rhyme scheme of a sonnet without noticing the meaning of the whole.

Most folks, especially computer types, deal only with the lines and trigrams and hexagram pairs and the Earlier Heaven arrangement of the trigrams. All this is from the Shang era divination which was done with computer math. It used pairs of tortoise shells with questions that were Will X happen? Will not-X happen? A good oracle clearly indicated a positive answer to one and a negative answer to the other.

The I Ching or Chou Yi of 1100 B.C.E. made all this thinking obsolete with its ability to give meaningful answer with a single oracle hexagram possibly with moving lines. By 1000 B.C.E. the vast heaps of tortoise shell oracle bones disappeared from China.

When will Western philosophy and computer science make the vital transition from binary code to meaningful oracles? Who knows?

Here is the overall explanation of the hexagrams of the King Wen Sequence in detail starting with the hexagram pairs as most folks know them and going through the detailed analysis of the 4 perspectives that explain the decads or sets of ten that actually make up the I Ching, Flux Tome or Chou Yi.

The Yi or Flux Tome is divided in half after hexagram 30. The first half is simply three decads or sets of ten hexagrams. The very first two hexagrams are the primal pair of all Yang lines and all Yin lines.

This makes three decads with the final four hexagrams 27,28, 29, and 30 being symmetrical to tumbling and therefore the inverse achieved by changing all their lines Yang-to-Yin and Yin-to-Yang.

The second half begins with hex 31 and consists of 3 more sets of 10 to hexagram 60. All these hexagrams form their inverse pair by tumbling the odd numbered hexagram to achieve the following even numbered hexagram. There are four extra final hexagrams, all symmetrical by tumbling and these pairs are formed again by changing all their lines.

The last of the 64 hexagrams is about new beginnings, thus there is a hopeful final hexagram. The final pair, hexagrams 63 and 64 are the total opposite of the first pair. Rather than all Yang and all Yin, they are totally mixed Yang and Yin with the opposite hexagram being the nuclear hexagram of each of them.

The Flux Tome perspective offers a template to explain the meaning of each individual hexagram in light of its numbered position within sets of ten. The key to this template is the philosophical definition of the Tetraktys equation as ‘the full exposition of a subject requires the combination of the detailed analysis in terms of the Monad, Dyad, Triad, and Tetrad or in dot math 10= 1+2+3+4.

Many have noted that the 64 hexagrams of the King Wen Sequence are arranged with each even numbered hexagram being the inverse (either tumbled or line values reversed) of the prior odd numbered hexagram. However, no one realized that like the rhyme scheme of sophisticate poetry these details had absolutely nothing at all to do with the meaning or explanation of the King Wen Sequence—just another layer of technical detail. It is the arrangement of these 32 pairs by structure into 6 sets of 10 hexagrams with four final patterns left over which is the key to the explanation of the sequence.

Many have concluded there is no logical explanation of the details of the King Wen Sequence since they were unable to fit the sequence into their expectations and assumptions. Few have realized the tumbling pairs of 12 lines total reflect the casting of a pair of dice cubes but have only an ornamental relationship to the meaning of the sequence. In fact, the detail that it was the Pythagorean origins of the dice cubes that explained everything in astrology, oracles and the Yi was my ultimate insight in my Flux Tome perspective.

The Flux Tome perspective notes that the King Wen Sequence is broken into two halves. The first composed of 3 sets of 10 hexagrams representing the Planet Earth or Water Cycle, human relations overall and human ideals as symbolized by natural process. The rest of the hexagrams are in the second half with another 3 sets of 10 and then a final four hexagrams with universal symbolism: inside, outside, completing, and beginning.

The meaning of each hexagram of the Flux Tome is expressed in two independent ways. The first is the gestalt image of the interplay from first to final line places with the focus of Yang lines in the overall Yin Matrix. The meaning is also expressed by the sequence number following the Chinese system with sets of 10 counted separately from the meaning of the specific digits from 1 to 10. In Chinese number, hex 61 is 6 sets of 10 then the digit One or the Monad of the final four beyond the complete six sets of 10.

Monad

The entire set within a single, holistic circle such as the traditional T’ai Chi or Yang/Yin symbol or hexagram one Sunshine as the entire process of the Water Cycle expressing the interaction of sunshine celestial mechanics with the Planet Earth topography which controls rainfall, runoffs, crops, rivers, streams and the oceans.

Dyad

The entire set framed as polar opposites such as hexagrams two and three in the first set of the Planet Earth water cycle. Hexagram two represents the various levels of elevation in global topography which determine what happens to rainfall when it hits the ground. Hexagram three is the other pole of the negative or static topography represented by the first thunderstorms of spring that begin the growing season.

Triad

The overall set in terms of the three stages of process perspective. Hex 4 is the beginning situation of rainfall at the higher elevation that results in water pressure that can produce a spring. Hexagram 5 is the middle or intermediate situation of clouds in the weather patterns and fronts of active global water cycle dynamics. Hexagram 6 is rain falling, the final product of the process of sunshine generating weather and rainfall.

Tetrad

The double dichotomy, such as the Cartesian axes of Western analytical geometry, that is able to chart the overall set in two dimensions—from bottom to top perspective as well as beginning to final state. Hexagram 7 is the rain water fallen upon the land and absorbed by the topography forming the bottom or deep ground water reserves. Hexagram 8 is the rain water not absorbed into the topography that runs down along the lines of elevation forming streams and rivers as it flows to sea level. This is the top of the interaction of rain water with Planet Earth topography.

Hexagram 9 represents the high energy of the water cycle process in terms of the conversion of Sunshine into the winds and weather patterns that control where water vapor is moved along and where it becomes clouds and rainfall. Hexagram 10 represents the quiescent end of the water cycle process when the rainfall was followed the Planet Earth topography to its resting place in a deep lake or the sea under the continuing rays of sunshine that evaporates water vapor from the surface to begin the entire cycle all over again.

Overall the first ten hexagrams of the Flux Tome by King Wen Sequence give a sophisticated and detailed exposition of the Water Cycle in terms of the interaction of the celestial mechanics of Sunshine with the details of Planet Earth topography. The second set of ten, starting with its Monad hexagram 11 (Dream Land) describes social relations in terms of the necessity that energy (sunshine) become the animating force of a living growing society. Although the sunshine is always high above the Planet Earth topography, human society only works when human energy is invested deep into the social fabric.

The third and final set of ten in the first half of the Flux Tome begins with its Monad, hexagram 21 (Digging In) the natural laws of justice and karma expressed in the absolute reality of cause and effect as seen in the pairing of thunder and lightning. The second half begins with hex 31 (Moonshine) expressing the foundation of Chinese society in the channeling of the personal relationships of man and woman into the formal marriage courtship.

The next set begins with its monad, hexagram 41 (Sacrifice) describing how the humans strive toward the Divine. The next and final set of 10 begins with its monad hexagram 51 (Swoops Swooping)which represents not just objective phenomenon of thunder; but the subjective experience of the Divine Thunderbolt striking within the individual human bringing the power of the Cosmos to bear upon the person.

This set of ten finds its final quiescent expression in hexagram 60 (Lining) where the interaction of flowing water and natural topography brings all to peaceful calm in the relationship of rushing river water to its surrounding Planet Earth topography that constrains the rushing waters into the quiet lake or ocean.

After the six Decads of the King Wen Sequence, the second half of the Yi ends with the final four cardinal hexagrams whose meaning arises from their overall structure. Hex 61 clearly indicates the openness Within as the Monad of this short set. Its dyad of hex 62 and 63 represents the contrast between structure of the overflowing heart within focused upon and isolated by the other four Yin line places; against the energy of hexagram 63 where each line place is perfect and the hexagram overall represents completion itself. This leaves only one further hexagram, the final hexagram of the Yi to represent the opportunities and possibilities of what is developing Next.

The Seven Monads of the King Wen Sequence of Hexagrams

The Seven Dyads of King Wen Sequence of the I Ching Hexagrams

The Six Triads of the King Wen Sequence of the I Ching Hexagrams

The Six Tetrads of the King Wen Sequence of the I Ching Hexagrams

The detailed analysis of King Wen Sequence to I Ching and the Pythagorean Tetraktys

The Six Novel Principles of the Flux Tome Perspective

This Flux Tome perspective for I Ching has a set of very simple premises that make up its unique new way to understand the Stars-n-Dice insights applied to the ancient oracle of the Yi. Overall it is based on the notion that the Yi describes how the human mind is structured and how we perceive our situation, meaning, and timing.

This universal human perception of our objective experience is the basis of all relevant subjective process techniques which are also known as occult or hidden since they are based upon internal brain function or subjective experience. Our brains produce symbolic images from our experience through our sense organs which is all that we are capable of perceiving as reality.

These general principles of the human mind and its perceptions are the essence of all Stars-n-Dice discoveries. In terms of the Flux Tome or I Ching interpretation this results in a number of novel, innovative and distinct principles. There are six independent insights packed into this unique development:

1. Hexagram meaning overall determined from only the Yang lines within the 6-place Yin gua or matrix or trigram/hexagram.
2. Using simple American terms as if a dialect of ancient Chinese to express the overall hexagram meaning.
3. Correspondence of the 360 degrees of the Zodiac to the line judgments of hexagrams 3 to 62. The first line of hexagram 3 corresponding to the first degree of Cancer while the first degree of Aries equates to the first line of hexagram 48 since the circle of the zodiac begins at the left or Eastern horizon and the circular set of Yi hexagrams starts at the bottom or midnight position.
4. The King Wen Sequence explained by Pythagorean Tetraktys and Lao Tzu poem 42 as sets of 10. In Chinese number there are 10 digits and a separate number for the number of sets 10 to form the total number. Within those ten digits, the digit one is the overall monad. The digits two and three are polar opposites such as day and night. The digits 3,4,5 represent the beginning, middle and end product of the set as a process. The final 4 digits, 7&8, 9&10 represent the double dichotomy of bottom to top and finally beginning to end.
5. Structural interpretation of I Ching Oracles from my text-- The Oracle Book of 1982 and my Oracle Blank of 1979. The line places each have their own meaning. The hexagram can be analyzed in terms of its three component line pairs—the heart pair at places 3 &4, the will pair at places 2& 5 and the environment pair at the end places, first and top. This gives hexagrams an analogous structure to the dice cube. Trigrams can be seen as independent units whose meaning arises from just their line patterns. Their position in an oracle unpacks details of information different from the overall meaning of the oracle hexagram, moving lines, and resultant hexagram.
6. Integrated Stars-n-Dice perspective reviving the Global Awareness of the 6th Century BCE through dice cubes, astrology and the Flux Tome illustrated in the work of Lao Tzu, Confucius, Pythagoras and the Sumerians who developed the horoscope at that time.

Explanation of the
Hexagrams’ meaning from just the Yang lines

The essence of understanding the meaning of the hexagrams from just the Yang lines is three simple principles:

• There is a natural sequence in the Yi hexagram process starting in the first line which is on the bottom and moving in order up to the top or 6th line.
• Yang lines are full and they have a natural attraction or potential directing them toward open Yin spaces.
• The interaction of line place sequence and Yang to open Yin space potential determines the overall hexagram meaning.

The natural sequence of the hexagram matrix is:

1. This sequence starts with the roots or first appearance upon the field of this process. It is the point focus where this situation or process begins to arise from prior conditions.
2. The second place is the growth of structure where more than just its existence begins to manifest.
3. The third place is the passion of this new situation or process. It is the line of development that establishes a relationship from inside this hexagram out into the world.
4. The fourth place is the heart’s feeling or the image of the soul of this situation or process. Here development has marked out its boundaries, established its inner space and taken its principled stand.
5. The fifth place is the Crown or the overall organization as a complete entity with its own form and center.
6. The 6th, top, or final place is the transition from this process to the Next. It is the flower of its development and the seed pod carrying its next generation of new beginnings into subsequent conditions.

That is all that is required to look at a hexagram and figure out its meaning. A few examples will demonstrate the technique:

This is a hexagram of the Flux Tome with all Yang lines. The only background here is the open space in the overall matrix or between the line places. Without any open Yin lines, the only direction in this hexagram process is up the sequence of line places from first through 2nd and 3rd and on up in order to the 6th or top place. Overall, this is the hexagram of pure process itself operating in natural sequence and order as determined by the fundamental dynamics of Planet Earth.

Thus it is the Flux Tome hexagram of Sunshine which is the energy process that animates and motivates all life on Earth. With the interaction between Planet Earth topography and the celestial mechanics of solar flux (sunshine) comes the water cycle. Sunshine evaporates water from seas to form clouds that bring rain to the fields and runs off through the streams and rivers to return to the seas.

This is the hexagram matrix of the Flux Tome without any Yang lines. It is pure background. It is the contour of Planet Earth topography expressed as the various elevations and depths of the terrain. The water cycle is energized by sunshine; however, it is the various elevations of Planet Earth topography which determine how local weather becomes nourishing rains for the well-drained and prepared fields as well as runoff to feed the rivers. This is the Flux Tome hexagram of Home Land with its physical topography and depth of human feeling developed in the relationship of local villages with their native land.

Hexagram 2 is a totally special hexagram, describing the depths of the Planet Earth quite literally. It is the image of the topography in terms of elevation above sea level and how just that elevation is an important factor in determining what human reality at each level is all about.

It is not just trigram K'un doubled. It is not just hexagram 1 with all its lines changed from Yang to Yin. It is a primary perspective of the King Wen Sequence giving meaning to hexagram patterns by their sequence number.

Hexagram two is a matrix of a topography map. The six lines represent various elevations starting with sea level. The zero point for land elevation. Sea level is a constant and events at that level run with general principles like the cycle of the seasons.

Hexagram One overall expresses the entire energy process of the Water Cycle. Its individual lines simply describe the 6 double hours of the day from before dawn when it is difficult to see clearly to finally after sunset when it is time to unclutch, let go and allow the night to take over and the stars to shine.

Hexagram Two, however, is the depths of the Earth which controls the background and the context of all Earthly events and situations. The Planet Earth is structured by its topography, with the elevation above sea level being the essential determining feature of all situations.

The first line of Hexagram Two is the transition from all prior to this situation. This is the environment of the land mass where humans live and develop. This is sea level, the final destination that draws all water from the land and completes the Water Cycle.

Its elevation is a universal constant like the celestial dynamics that creates the seasons and determines their continuing angular momentum that controls and maintains all tradition. Therefore the judgment upon this line place TREADING ON FROST HE KNOWS THE ARRIVAL OF THICK ICE. The early steps show the way. The seasons change in regular and dependable order.

The second line place is a low elevation, but above sea level, this is the topography of a major river mouth which would be a port and trade center where a great city will naturally develop. Thus the ruler of the hexagram and its judgment.

The third line place is the elevation of bottom land where the fertile silt in the runoff water helps with the development of good crop land. That is the place of lots of work in the fields with control of the harvest not important until the season is over and the best possible harvest brought in.

The fourth place is the higher elevations, like hillsides... not mountains yet, but still inconvenient for the best fields. Thus it has the judgment of the tied up sack--could be fertile land, but will require special preparation that is only worth the hassle in special circumstances.

The fifth line place is a high though not ultimately high mountain elevation. This is where the elite spend the summer. It is not an area for simple cropland, rather a place of lovely views suitable for those with golden to spare seeking the ideal second home location.

The six line place is the spectacularly high mountain elevation which is an awesome sight of Divine presence. Here the majesty of the great mountain challenges the grandeur of the celestial heavens--however, it remains still just elevation down on Earth. Thus the judgment that the earth dragon fights with the celestial dragon.

The other hexagrams represent specific situations and processes, beginning with hexagram three the first thunderstorm of spring that begins the growing season.

This is the hexagram of the Flux Tome with only two Yang lines in the first and fifth places. It is the situation where only the first beginning and the overall organization or plan is focus. All else is open background to become important only later. Thus, this is the hexagram of the first beginning action in a plan. It is the sculptor putting the first mark in the marble with his chisel. It is the first thunderstorm of spring that begins the growing season.

The Yang line in the first line place is powerfully attracted toward the three open Yin lines above it in the sequence of the hexagram matrix. Action is beginning with a strong momentum. The Yang line in the fifth place has a potential that is attracted by the open Yin spaces both above and below it. This Yang line is progressing on while also connecting downward toward the other Yang line in the first line place. They will move together in their process as the situation develops further and fills in. The Flux Tome hexagram of STRIKES — or the action that begins things but has to wait to see its results before it can be fully judged.

This is the Flux Tome hexagram with only two Yang lines, in the second and top places. It is the situation where only the structure and the transition to the Next is focus. Everything else is open Yin available for new development or total change. This is the hexagram of the chrysalis or cocoon where a structure exists to support the transformation from PUPAL caterpillar to its complete metamorphosis into the butterfly. It is also the young school child or pupil sitting at their desks in the classroom being trained or the pupil of the eye which is the structure that adjusts to changing light conditions.

The Yang line at the top place is powerfully attracted by the three Yin lines below it, resisting the natural movement on to the Next. The Yang line in the second place is attracted both by the open Yin place below it and the three Yin lines above it. This structure is being pulled apart internally as it is tending to join the Yang transition above it and move on to the Next. This is the hexagram of the student or youth cadet being trained for future service as a part of a whole overall social system.

This is the hexagram of the Flux Tome with all Yang lines, except for the 4th place or inner space and soul’s image. It is process moving powerfully on with its only defining character the open Yin space within its inner boundaries. This is where the minute details of the inner state controls the overall situation as this process proceeds along its clear path.

This is the weather system whose roots, defining structure, energy, overall frontal organization and powerful transition to the next set of weather conditions are all clear cut. However, whether this systems brings just clouds that scuttle along the jet stream leaving the fields parched or drops nourishing rain or develops severe thunderstorms of damaging winds, rains, floods, or more is all determined by the chaotic local details of the micro conditions.

The three Yang lines of the first three places are attracted to the one open Yin space in the fourth place, encouraging and developing their focus. The two Yang lines in the final two places are attracted back toward the open 4th line place as well, resisting their focus upon overall organization and transition to the Next.

The overall process is focused upon what is going on inside the soul and inner space of this hexagram where the development of the Next will appear and grow eventually. This is the Flux Tome hexagram of the OPEN FIELD of great potential and active process but so far nothing is being seen of any of its future.

This is the hexagram of of the Flux Tome with all Yang lines, except for the open Yin in the third place of personal passion. It is process without current energy which still continues to connect its roots, structure, inner space, overall organization and transition to the Next moving on together. This is where the defining condition of the process is its current quiescence and lack of inner energy.

This is the deep lake or world seas where the situation and structure of the Planet Earth topography has released and exhausted the kinetic energy of elevation to make a stable reservoir soaking up the current rays of the sunshine to generate water vapor to start the water cycle all over again.

The beginning two Yang lines of prior conditions and structure are attracted toward the open Yin space of the third line place. The upper three Yang lines are pulled back, their forward progress resisted to fill in the open Yin line in the third place of local energy. This is the Flux Tome hexagram of Contents where what is gathered up into this reservoir forms a secure surplus which contents all who can draw upon it.

This is the technique of seeing the meaning of the hexagram from just the Yang lines in the six place matrix. Once the hexagram meaning is liberated from the traditional Chinese texts a whole new universe of meaning opens up. First comes the notion of what is a hexagram, an oracle of the Yi, the fundamentals of what is Yang and Yin.

A Novel Look at the Oracle of
the Flux Tome (I Ching or Yi)

The result of this insight was that I realized the hexagrams were just graphical symbolism to highlight these six phases or stages of overall process in a standardized format. A hexagram or oracle actually was born and developed in the narrow channel in the core of the line pattern.

The pair of highlighting marks, or the pattern of hexagram 2 were not fundamentally part of the hexagram itself. They were the matrix of the whole system of gestalt images which were only descriptive background for philosophical analysis.

This was the original Insight that the meaning of the hexagrams can be seen in the pattern of Yang lines in this hexagram matrix. It was a major departure from traditional I Ching studies where the duality of Yang and Yin lines as both composing the hexagram patterns. Yin wasn’t just feminine and therefore subservient to Yang, it was a totally different concept without connection to actual human gender at all.

Rather the Yi was a universal symbol system reducing the complete analysis of any and all perceivable situations or processes in terms of a standard graphical matrix of six line places. These line places projected out from personal center deep within the circumference of inner Self to form 3 pairs of sensitive points counting from the absolute, and unperceived Source in the middle and center of the graphical format.

The innermost circle, whose circumference is represented by line places 3 and 4 was the realm of the Heart or your personal inner feelings. Line 3 shows the personal passions coming up from below. Line 4 is the realm of the soul’s image or heart’s feelings coming down from above to become the vision that one follows. The Center of this circle is absolute Cosmic Source which is shared equally by us all.

The middle circle represented by line places 2 and 5 are the realm of the conscious Self. The lower line place 2 is the structure, where you stand, the legs and skeleton by which an individual controls their position and situation. The upper line place 5 is the overall organization, where your conscious minds plans, administers and controls the entire situation within your control.

An oracle of the Flux Tome or Yi is thus a gestalt image of how things were in YOUR perception and how they were developing in terms of this relevant process perspective. The line patterns were actually slices of these concentric circles marking out various distances from YOUR absolute Center or Source. They show which of these six absolute stages are currently a clear focus (Yang line) and which remain part of the general matrix or background (Yin place).

The outer circle, represented by line places 1 and 6 or the two transitional stages-- first perceived roots and final flower launching the Next. These two form the realm of the total external environment as it impinges upon your perceived situation and process. This environment at the beginning contains all the roots and prior realities which have brought your situation and process to this stage. The final line place is the transition to the next generation of your current situation and process. This 6th stage contains everything that will develop out of YOUR current situation and process though it is not part of your relevant perceived process at this point.

The matrix patterns (gua) of the Flux Tome or I Ching are unique because they are pure gestalt images whose meaning arises from their structure. It is easier to see in the three line or trigram patterns which still have first, middle and final lines. The lines sequence moves from first to final overall while Yang or focus tends to diffuse out toward open Yin space.

The trigrams of the Flux Tome follow the simple rules of gestalt meaning: Yang lines are solid focus that tends to move in a natural sequence upwards from first to middle to final matrix place. They also have a natural affinity to diffuse into the open Yin spaces around them in the matrix.

The trigram with one Yang line in the first or bottom place and two open Yin spaces above thus has strength moving upward into an open channel or chimney. This is the image of powerful thrust or Swoops also related to the natural force of thunder which in Chinese philosophy roars out of the earth producing lightning that precipitates the spring rains for the new growing season.

The trigram of the Flux Tome with Yang lines in the first and final places and open Yin space in the center has a more complex meaning. The natural trend of these Yang lines is to move upward through their sequence. They are both also attracted toward the open Yin space between them. The top line is thus teased downward to cling to that open space. The bottom line has an open space to thrust up into. The result is that this trigram takes on the image of flames that reach upward and also cling below to their fuel.

This Flux Tome trigram also has the secondary meanings associated with flames: light or clarity from its open weave structure of Yang lines with a distinguishing Yin place at core. Also, the transitional first and final lines or stages are focus although the central subject is empty or open Yin space. This highlights the essence of flames as a symbolic process that destroys what is only clearly focusing upon the process of change from initial to subsequent.

With two Yang lines in the middle and final places, this gua or trigram pattern of the Flux Tome finds itself hindered in its simple progression by the attraction it feels to diffuse into the open Yin space in the first line place. A strong process teased or tempted to dally with the open initial space. This forms the Flux Tome trigram Streaks or the Wind which expresses power overall and eventually; however, at the moment or instantaneously it is easily influence and controlled by whatever might be in the terrain right here-and-now.

When this principle is extended to a full hexagram, the result is hexagram 44 or Lady Luck where 5 strong lines are powerfully marching along toward the next although at the moment they are being enticed and attracted by the available open space at the beginning. In this way the trigram streams grows into a full hexagram and as the details of the line places develop their own dynamic changes a complete I Ching Oracle comes into play.

Actual oracles of the Flux Tome or Yi have an additional feature of the moving lines. Everything is in flux even the perceived matrix patterns of the Flux Tome oracle. Some focus or Yang lines may be expressing and exhausting their independent focus, burning their energy and sinking back into the overall matrix. These are the moving Yang lines.

Other open Yin line places may be developing out of the background to become clear focus points. These are the moving Yin lines. As these gestalt perceptions changes, the current situation or process will change in terms of the relevant process perspective for the entity for which the oracle has been cast.

These changes demand that a full Flux Tome or I Ching oracle involves two hexagrams: the original oracle hexagram and the resultant hexagram which will form when all the moving lines have completed their change between focus and background.

The oracle hexagram is what the situation or process feels like now as your question is asked and the oracle answers. The moving lines indicate active changes in the various ling place stages of the matrix which are currently developing. The second or resultant hexagram represent where these line places changes would eventually lead to if allowed to completely go off on their tangent of development.

Ultimately, Yang and Yin are simply what it is that we are focused upon or ignoring as we experience reality from ourselves as center of our perceived universe. They have no independent existence or meaning beyond their ability to symbolically represent each of us in our own experience.

The Yang and Yin perceptual gestalt moves from first to final place in the hexagram sequence coming up to the third line place where our relevant personal absolute center or Source is the vital point that determines the circumference of the symbolism but isn’t any part of any of the hexagram symbolism.

Ancient Chinese Conceptual ideograms become simple American terms
as a dialect of Universal Symbolism

Ancient Chinese terms or imagery cannot be expected to speak directly to modern folks globally. The government officials (Imperial bureaucrats called mandarins) needed to administer a vast empire where their people spoke different dialects which quickly became unintelligible to one another over a distance of a few hundred miles. Their solution was to create a system of ideograms or graphical images which conveyed concepts that could be understood by all even though they would pronounce them differently.

These conceptual graphics of the ancient ideograms offer great insight into the deep meaning of many of the technical terms of the Flux Tome or I Ching or Yi Jing as it is actually pronounced. The next insight of the Flux Tome Perspective is to find simple American terms which could be seen as another dialect pronunciation of the ancient Chinese ideograms.

The result is not a translation of the Chinese terms as an expression of the original symbolic concepts in current American terminology. I was told there was a theory that Chinese and English shared some fundamental linguistic properties in their history and usage since these were the only two major language cultures where the spoken terms of the common people remained the language of the elites.

All land masses and nations have been conquered or overrun by foreign invasion. Most cultures have adopted the language forms of their occupiers, leaving their original language of the common people as a minority relic. The Chinese have absorbed their conquerors and kept their culture.

The Anglo-Americans maintain a dual system of formal language which is based both on the language of the Roman Empire that occupied Britain for centuries and the simplified combination of the various languages groups who lived together forming this alloyed culture of the Anglo-Americans and their joint English language.

The fundamental technical terms of the Flux Tome or I Ching are:

• I or Yi whose ideogram is described as a chameleon lizard, or the sun and moon, or the moon in its various phases. It is translated as change, easy, the metal tin.
• Ching or Jing with the ideogram of a Confucian classic book published and bound with silk.
• Yang whose ideogram is composed first of an element for a mountain and then another for a pennant or flag.
• Yin whose ideogram begins with this same element of a mountain and then another for a dark valley.

The American terms chosen for the Flux Tome perspective version of these technical terms:

• Flux which has the meanings of change, flow, the smelting material which helps slag separate from newly formed metal, and convenient, fluid metal of solder which is 85% tin, as well as a range of other meanings including solar flux or the energy of sunshine, celestial mechanics, and the unceasing tides of change in events.
• Tome a massive and revered book or volume of ancient lore.
• Focus or the gestalt image which appears upon a background.
• Background or the ignored graphic area which controls what image can be seen overall.

Flux Tome Names in Flux Tome Perspective

This Flux Tome perspective also involves finding American terms to be the names of the 64 hexagrams (and 8 trigrams). This required coming to a structural source rather than merely a translation of the received Chinese texts.

After working with Gia-Fu Feng on his Taoist translation of the I Ching I had become comfortable working with the individual Chinese ideograms which made up essential terms and slogans of the I Ching. We had found American terms to substitute for the ancient Taoist mystical concepts involved.

For me the Flux Tome perspective was simply the next step in my I Ching research and development from the work with Gia-Fu. My next step in my life quest was to enter law school. Rather than finish that adventure, I visited my astrologer friend in Belgium and while teaching him about the I Ching I learned the secret of the fundamental structure of the hexagrams.

The use of these hexagrams as an Oracle is greatly clarified if they have names that both accurately describe their process or situation and convey insightful connotations to the folks casting the oracle. Finding these new names required two sets of sources. One was the meaning of the hexagram from the Yang line place patterns. The other would be the original Chinese concept ideograms in the ancient text.

Flux Tome became the pair of American terms chosen to represent the concepts in the Chinese ideograms known as the I Ching. Replacing the Chinese term Yi with the notion of Flux and that of Ching with Tome were part of a use of the conceptual, non-phonetic structure of the Chinese language.

Ezra Pound had attempted to translate the Confucian Classic The Book of Odes (the Hymn Tome as it were) through his musings upon the possible meanings of the graphic elements in the ancient Chinese characters or ideograms. His work was greatly resented by the Chinese academics.

How much of their upset was from the errors in his translation and how much a reaction to general Chinese resentment of their Alien imperial British overlords is open to debate. In any event any attempt at original translation without going through the Chinese texts and scholars became an academic NO-NO!

But the academics never were able to see beyond their medieval cloistered library to observe the actual reality of the world we live in. Beyond them were the dynamics realities of a living independent adult standing between the Solar System exploding through space from the Big Bang and their own symbolic timing maps.

It is the interplay of celestial mechanics of the Solar system with the skewed orientation of Planet Earth which creates our entire Cosmic reality animated and regulated by the interaction of solar flux with the Planet Earth topography. This is the shared universal reality of all traditional indigenous peoples which was abandoned in the aftermath of the Dark Ages and Black Plague in the West.

It is the timing tides of the entire solar system which was once a single spinning cloud from the Big Bang which develops the basis and mapping potential of the astrological horoscope. It is the universal abstract symbolism of the Flux Tome or I Ching which so elegantly brings us oracle answers to our personal questions through the relevant process symbolism also described by Pythagoras and built into the patterns upon the dice cube.

The 64 Flux Tome Hexagram Names in Order by the King Wen Sequence:

1. Sunshine
2. HomeLand
3. Strikes
4. Pupal
5. Watering
6. Striving
7. Corps
8. Filling In
9. Open Field
10. Treads
11. DreamLand
12. No Exit
13. Love Song
14. True Gold
15. Churning
16. Singing
17. Tracking
18. Ferment
19. Coming Together
20. Models
21. Digging In
22. High Lights
23. Fall's Down
24. Spring's Back
25. Naivete
26. Virgin Land
27. Nursing
28. High Over-Head
29. Deep Depths
30. Flaming Bright
31. Moon Shine
32. Old Faithful
33. Flight
34. Plows
35. Rising Son
36. Setting Sun
37. Homing
38. Screens
39. Valley Forge
40. ReLease
41. Sacrifice
42. Blessing
43. Over-whelming
44. Lady Luck
45. Deep Feeling
46. Un-Furling
47. Missing
48. Mine
49. Molten Goals
50. Altar
51. Swooping
52. Peaked
53. Diamond Cutting
54. Chasing Rainbows
55. FireWorks
56. Just Passing
57. Streaks
58. Contents
59. Solution
60. Lining
61. Love's Root
62. Razor's Edge
63. Morning After
64. Eve

The Flux Tome Line Pair Interpretation Slogans:

Two Yang Lines:

• The Heart is (lines 3 & 4): Full, Explosive
• The Will is (lines 2 & 5): Firm, Intense
• The Environment is (lines 1 & 6): Framing, Squeezing

Two Yin Lines:

• The Heart is (lines 3 & 4): Receptive, Sensitive
• The Will is (lines 2 & 5): Open, Quiet
• The Environment is (lines 1 & 6): Isolating, Clarifying

Yang Under Yin Lines:

• The Heart is (lines 3 & 4): Pushing, Questing
• The Will is (lines 2 & 5): Driving, Demanding
• The Environment is (lines 1 & 6): Evolving, Flowing

Yang Over Yin Lines:

• The Heart is (lines 3 & 4): Embracing, Desiring
• The Will is (lines 2 & 5):Questioning, Balancing
• The Environment is (lines 1 & 6): Resisting, Developing

Flux Tome Hexagram Line Places:

• 6th Line Place: Flower, Seed Pod, Top Knot or hairdo of
• 5th Line Place: Crown or Organization of
• 4th Line Place: Soul or Heart of
• 3rd Line Place: Passion or Ego of
• 2nd Line Place: Structure or Legs of
• 1st Line Place: Roots or Origin of

Correspondence of the K W S
to the Sabian Symbols for
360 degrees of the Zodiac

The overall sequence of the traditional I Ching was structured as a set of 32 pairs. Each even hexagram was the opposite structure of the preceding odd pattern. The whole set of 64 began and ended with special hexagrams made up of only the same line pairs repeated three times. Those 4 corner hexagrams would be the nuclear hexagram to every other nuclear hexagram in the I Ching.

This meant the I Ching or Flux Tome with its King Wen sequence was composed of 60 hexagrams of general process with another 4 hexagrams which were Corners composed of special meaning. Sixty hexagrams with six lines each is 360 lines, exactly like the 360 degrees of the astrological Zodiac. This insight allows correspondence between the I Ching or Flux Tome and the Sabian Symbols by Marc Edmund Jones. .

Thinking in terms of the graphical symbolism of the Zodiac, the 4 corner hexagrams would be like the cardinal points of the Zodiac, describing Heaven, Earth, Sunrise, Sunset. Then the question became how to correspond hexagram 3 to some degree of the Zodiac and Aries 1 to some line of the I Ching Flux Tome. .

I made that correspondence in terms of the graphics of the circles. The Zodiac begins at the Eastern horizon or left side. The I Ching grows up from a bottom root to a top flower. That made 1 Aries at the far left point which is hexagram 48 line one. And hexagram three line 1 at the bottom which is the first degree of Cancer in the Zodiac. .

Using those correspondences worked very well. The next step came when I added in my Stars and Dice insight explaining the signs of the Zodiac as the first to twelfth dot-patterns of the dice cubes. I looked at the 6 lines of the Flux Tome hexagram and compared them to the six dot patterns of the dice cube. The dice patterns explained the traditional line place meanings. .

I noticed the dice dot patterns also explained the line pairs of the traditional hexagram commentaries. The first and sixth as transitional, the second and fifth as controlling, and the third and fourth as internal transitional. These line number pairs all add to seven. They fit in all ways to the positioning of the dot-pattern numbers to the dice cube. .

Finally, I realized that the Pythagorean Eidos of the dice were not a separate system at all. Rather they were the universal 6th century BCE global awakening symbol system that explained any and all natural timing analog--dice, Zodiac, I Ching--Flux Tome, etc.

Applying this insight to the King Wen Sequence itself I remembered a line of commentary in Willhelm/Baynes noting that the hexagrams were ordered into sets of 10 (with 4 extras). Looking at Pythagorean metaphysics, their fundamental principal was based upon the notion that a complete set of 10 was formed by the monad, the dyad, the triad and the tetrad. These were each described by their dice face pattern--1, 2, 3, 4. .

This universal integration of timing analog mapping systems allows each of the line places from the hexagrams #3 to 62 of the King Wen Sequence to correspond to each of the 360 Sabian Symbols for the degrees of the Zodiac. This is its own major subject to be discussed upon its own page.

Sabian Symbols for 360 degrees of Zodiac
and Flux Tome line correspondence

Ultimate Flux Tome Explanation of the King Wen Sequence

Gia-Fu’s Tao Te Ching poem 42:The Tao begot ONE. [MONAD]One begot two. [The Dyad]Two begot three. [the Triad or narrative process]And three begot the ten thousand things.Starting with the T’ai Chi of two contrasting swirls with two contrasting eyes, this graphical symbolism embodies this Taoist development and also, the Pythagorean Tetraktys which adds on a final The Tetrad or double dichotomy. .

The Chinese T’ai Chi does not show any perpendiculars at all. However, in order to construct the T’ai Chi with its two contrasting eyes requires knowing where the perpendicular bisectors of each radius of the diameter would be, in order to place the eyes and the centers of the two swirls. .

Looking at the T’ai Chi as a symbolic representation of the Pythagorean Tetraktys shows how the graphic symbolism illustrates the principles involved:

• First, the Tao is the outer circle that contains and organizes everything within its circumference. It is the great void in Chinese philosophy or the Monad in Pythagoras.



• The two contrasting swirls of the T’ai Chi are the Dyad. These swirls are based in the two half circles drawn upon the midpoints of the two radii of the diameter, expanded to divide the whole circumference into equal halves.
• The centers of the circles that determine these swirls are also the source of the eyes. This is the Triad of the Tetraktys showing the narrative process beginning with the eyes, developing the two swirls and expressing its final product in the total symbolism within the outer circumference.



• The Tetrad focuses upon the two swirls of contrasting colors and the two contrasting eyes at the centers of the two swirls. These are the representation of the double dichotomy along the single central diameter of the T’ai Chi.

The first 10 hexagrams of the Flux Tome or Yi are the decad of the water cycle. These are the simplest and most concrete examples to demonstrate the Tetraktys analysis technique applied to the Flux Tome hexagram sequence. .

The monad would be the entire set of ten in a single image or process. The dyad would be the set as a pair of polar opposites. The triad would be the set as a process with a beginning, middle and end. The tetrad would be a double dichotomy, in two dimensions perpendicular to each other.

The first 10 hexagrams begin with hexagram One which has the ideogram of sunshine burning off the [change to] miasmal mist to form clouds to water the fields. This is a statement of the water cycle. I applied my dice patterns to the first ten hexagrams and they all exactly and neatly fit this concrete description of the water cycle.

King Wen Sequence Explained for Each of the 64 Hexagrams

Structural interpretation of Flux Tome
Oracles from The Oracle Book.

For now let’s just jump to the meaning of YOUR personal Flux Tome or Yi Oracle. With a calm and clear mind you somehow determine the number for your Oracle hexagram and that for the resultant hexagram when all your moving lines have changed the focus and background of the process.

Interpreting your oracle as a beginner in my Flux Tome Perspective requires that you find the Flux Tome Name for your Oracle hexagram number. Then you find the name for the Resultant Hexagram number. The two names are then written as a slogan sentence like this:

Oracle Hexagram Name >>> Resultant Hexagram Name

This can be interpreted as the first term becoming the second or the Second Arising From the First. Generally folks know what this means but everyone prefers to be told over a longer set of words then just being shot between the eyes with a bolt from the blue.

I will use the information in the section after the next headline to work on this Flux Tome Oracle I just cast on how to allow those of us who know the hexagrams numbers well to still watch the Oracle process in our own minds.That Gives a quick Flux Tome Oracle of:

Coming Together >>> Springs Back

which clearly gives a process dynamic of bringing things into concentration and letting them explode out from that concentration.

The next step is to notice which line places or stages are being highlighted by moving lines. They will be the root, structure, passion, soul, crown or flower (next development) of the Oracle situation. Further interpretation requires knowing the line place values in terms of Yang and Yin lines.

There is one moving Yang line in my Flux Tome Oracle, the second line place so the structure is being highlighted, expressing and exhausting itself and changing Coming Together to Springs back. At this moment that suggests to me that the aficionado look at the set of 64 line patterns and notice which ones jump out.

It is early in the Flux Tome interpretation, but at least that is one alternative. Those who feel the need for more Flux Tome advice for their own use can keep on with this Oracle. For the rest, Let's plow on (hexagram 34) and rejoin the viewers of first impression.

Once you have the line places as Yang or Yin you can find the meaning of the line pairs. These pairs are traditional in the structure of the Flux Tome or I Ching hexagram. They are also the same values as the dice-faces. The environment places, the heart places and the will places each add to seven, just like the dot-patterns of the standard dice cube.

If you have moving lines, then the line pair meanings of the Oracle hexagram is becoming the line pairs of the Resultant hexagram. That is the basics of interpreting an I Ching or Flux Tome Oracle. Hopefully, this brief introduction will make it easier to understand and appreciate whatever I Ching (Flux Tome) text or technique you choose.

The introduction to the Flux Tome perspective makes most sense through the interpretation of an oracle of the I Ching. In that way the reader may see the practical application of this novel approach and also compare its insights to the traditional insights available from their own or others I Ching oracle work.

I cast an I Ching or Yi Jing oracle by the three coin method for what would be a good example to use. The result was Hexagram 07 with moving lines for the first, fifth, and sixth places. Three line places filling in to join the yang line in the second place. The structure focus expanding to fill in the grounding and highlight (focus) upon the total organization and next development. Giving a resultant of Hexagram 61.

When I first grabbed my coins and threw them, I received a different oracle. As I worked on it and pondered, I realized the Yi was saying--slow down you are trying too much too fast. However, it gave me the opportunity to find my old pad of Oracle Blanks, return to using that form and complete other connections. So, my original oracle (52>>>41 Sacrifice from the Peaks) remains my private communication from the Yi reminding me not to jump off into the unknown quite yet.

Now having set up my Oracle Blank form again, taken a bit of time to center my request I got this more appropriate Oracle to Interpret for the Internet. It also comes across in the form of the Resultant arising from the Oracle hexagram. This implies that it is future results that are forming, not a current situation that is working itself out.

Overall that gives the Flux Tome Oracle of:

Love's Route (Root) from the Core.

FLUX TOME as the
Classical I Ching From a
Radically New Perspective

Flux Tome (I Ching) becomes an intriguing Oracle when you can use its patterns to answer questions. What is the current situation described in terms of all the possible patterns of universal, cyclical change? Are some stages of the current situation being highlighted in a way that they are altering the process to become a different one?

Flux Tome (I Ching) is about the 64 possible binary patterns in a 6-place matrix (hexagram). As abstract graphics few folks would have much interest in the subject. However, if you can describe all the possible patterns of Earthly process in one set of symbolism, you can describe everything that could possibly happen.

The line patterns (hexagrams) of the Flux Tome (I Ching) become oracles when a method is chosen to associate these line patterns to personal questions. The traditional techniques also have a means to designate which lines or process stages are changing the overall pattern and which are stable within their pattern.

The Flux Tome perspective differs from other traditional I Ching commentary by relying mostly upon the actual line patterns rather than the Chinese commentary developed over the millennia. Since the line patterns themselves are primary, they can be given American expression as well as ancient Chinese imagery.

The guide used to organize this new American Flux Tome perspective of the I Ching or Classic Chinese Book of Changes is the correspondence of the lines of the to both the Pythagorean Eidos of the dice cube and the Sabian Symbols for the 360 degrees of the Zodiac.

The six line patterns of the Flux Tome (I Ching) called hexagrams are composed of two three line patterns (trigrams)one on top or later in sequence than the other. These trigrams are simple enough that their symbolic meaning can be readily developed from the sequence of their line places and the focus (yang) or background (yin) value of the individual places.

The background places are open or yin lines. The focal places are solid or yang lines. This symbolism is set into the general context of the interaction of sunshine and local topography which controls the water cycle and all energy, location, weather, process and development upon this Planet Earth.

Thus the trigram of three open places is Planet Earth or Heartland the same as the hexagram of 6 open (Yin) places. Since the aspect of the Earth which is vital is its topography, the three open lines depict the depths and striations of the local homeland, heartland or Mother Earth.

Similarly, the trigram of three solid lines (Yang) is Sunshine--the pure energy process that animates and develops everything we know. In ancient Chinese the ideogram for this trigram (and hexagram of 6 yang lines)is an image of the sun's rays burning off swamp mist to create clouds to water the fields and replenish the rivers.

In Flux Tome perspective, this trigram is called Sunshine. In more traditional translations of the Chinese commentary it is called The Creative. The other six trigrams have two sets of symbolism. One is family imagery of 3 sons and 3 daughters. The other is water cycle imagery of mountains, rushing water, wind, etc.

Flux Tome perspective adds two more sets of symbolism--a line pair sandwich with a single line core and a line pair sequence with a final line product. These abstract symbolic interpretations highlight the two fundamental concepts:

First, the sequence is always from the bottom line up through the second line and on to the top line place. And second, that there is a natural tension or energy from the solid or Yang lines toward the background or Yin lines.

A second or top trigram of Heartland, all open or Yin Lines, would be in Flux Tome perspective a chimney or canyon focusing the momentum of the lower trigram as it moves along from first stage to top or final stage.

A lower trigram with solid (Yang) lines in the first and second stage and an Open (Yin)line in the third stage would express a strong process with an openness as its final result or line pair process (lines first and third) moving along its core solid line to give a trigram of Contents.

From whatever description of the trigram of two yang lines followed by a yin line is Contents or the Lake or the bubbly and adventurous youngest daughter. Lots there as well as an openness to what can come next--either the lake which moves next by evaporating or overflowing or the youngest daughter meeting new opportunities.

Flux Tome perspective takes the combination of a lower Contents trigram with an upper Heartland trigram to form the hexagram 19 Coming Together. The traditional Wilhelm translation calls this hexagram Approach. It is a simple hexagram pattern with all yang lines at first and then all yin lines after that.

Oracles are answers to YOUR personal questions from sources you can’t see with your own eyes. Some folks feel they should be cryptic and difficult to interpret to highlight their apparent magical source. They consider the Wilhelm I Ching the paradigm for access to the Oracle of the I Ching by westerners.

I believe Oracles arise like most everything else on Planet Earth from the interplay of Sunshine and local topography which expresses the timing patterns we live with all the time but don’t notice easily. Our brains are organized to adjust to everything constant or regular in our environment so that we can attend more fully to what is unexpected and unusual, like the immediate danger we face at the moment.

In order to focus upon our timing we need reach beyond our immediate perceptions. The timing cycles and tides of Planet Earth are regular and universal. They do not impinge upon our direct perception themselves. What we see and feel is the way they cause things to come together or fall apart.

Our Planet Earth timing contains within it all the answers to all the questions we can think of right NOW. Getting a clear picture of what is the ultimate situation of our timing requires a bit of calm open space in our minds and a system to read the timing patterns revealed.

The most obvious system to interpret the Timing cycles of Planet Earth is astrology which quite literally maps the planets for their timing relationships. The more abstract symbol system based upon sunshine and topography, the I Ching or Flux Tome is best known through its Chinese commentary.

The words Flux and Tome are my choice of simple Anglo-American terms to express the meaning of this Oracle System used for millennia in China and called the I Ching. I will discuss the whole I Ching and Flux Tome name question later further down the page.

The Flux Tome Perspective offers YOU the opportunity to understand the Oracle of the I Ching (Flux Tome) without needing to interpret ancient Chinese poetry or texts. The Flux Tome perspective offers an original explanation of the hexagrams from first principles.

There are 64 possible binary patterns of a 6-place matrix. Each place can either be part of the background matrix (Yin) or a clear focus itself (Yang). The 6 places of the overall matrix or hexagram are counted from the bottom or first line up to the top or 6th line.

The meaning of each hexagram is determined by the interaction of the points of focus in the matrix with the overall process development through the six places in order growing up from its root at the beginning place to its final flower in the top or 6th place.

Since looking at the hexagrams is never the easiest way to see their meaning, names and numbers are assigned to each of them to make them easier to work with. The complete explanation of these names and the number sequence for the 64 hexagrams and other component technical details takes up vast hours for those of us into that sort of thing.

For those not so focused on those details, let me explain the Oracle of the I Ching or Flux Tome to the rest of the Planet. Six is the natural number of Process, the perfect number of the Pythagoreans and the number of equal segments into which a circumference is divided by a compass set to its radius.

The Flux Tome (I Ching or Yi) expresses the 64 possible graphical representations of dynamic process in terms of six stages. After the 6th stages comes the first stage of the next process. Any beginning is also the 7th stage after the completion of prior process.

This is the totally general and absolute abstract fundamental premise of the Flux Tome or I Ching. Its generality and abstraction make it possible to fit exactly the specific details of YOUR situation or question right NOW.

The abstract and general becomes concrete and specific when it is given a context and metaphor. Any understanding of the technique begins by making an acquaintance with the Oracle of the I Ching, the Spirit of the Yi, the comments of the Flux Tome.

Let me offer a link to a website which offers all manner of interaction with the traditional I Ching. You can enter hexagram numbers (1 to 64) to get a full oracle with hexagram line patterns and moving lines. You can create your own hexagrams by clicking on the line places, once for Yang, twice for Yin and then clicking the check box for moving lines, Yang or Yin and get the hexagram numbers.

You can go from there to other pages to cast the oracle of the I Ching or get traditional commentary upon the oracle and a few of its moving lines. When there are many moving lines some traditional I Ching folks find that too confusing. The Flux Tome perspective is fine with all Yi Oracles.

Here you can meet the traditional I Ching Oracle Community

Now that you have the opportunity to visit other commentary let me share with you the Flux Tome Perspective. It has roots into the Taoist branches of the ancient Chinese commentary (see Taoist I Ching on the Nav Bar) and it has its own development in the work of Frank R. Kegan (this entire website included).

Let me begin with the first principles of process. The concept has been the bane of some and the delight of others over the centuries. Ibn Gabirol's Fons Vitae or Living Fountain (using translated Source of Life or Fountain of Life) is generally misinterpreted as a Neo-Platonist from his several hundred pages of medieval logical discussion.

Actually, the whole of Ibn Gabirol's thesis culminates in just a few lines. He is describing the creative process of sunshine animating and energizing Planet Earth. In the 11th century the idea of a concept was virtually to explain and the concept of process took several hundred pages of apparently Neo-Platonic mystical syllogism.

Process remains an abstract notion, it is ultimately the abstract symbolism of anything dynamic or developing. Anyone can see the concrete details, it is a more limited and sophisticate operation to appreciate the generalization of those details as a process or system.

Given any current process, it must develop, that is what a process is all about. It does not however, have to continue along its own lines of development. Any process has basically two options: it can continue along its own lines of development without changing its pattern of focus and background or it can change its total pattern by emphasizing certain parts of its process.

If some stages are highlighted as a particularly intense focus (moving Yang) they will express and exhaust themselves, blending back into the general background (becoming Yin lines). Any stage that starts out as background but becomes a focus (moving Yin lines) will emerge from the background pattern to a new pattern with that stage as a focus (Yang line).

Every Oracle of the Flux Tome (I Ching) involves two hexagrams, either the same hexagram twice or two hexagrams. In either event the Oracle has answered your question with these two processes. If it is the same hexagram twice, then your process is moving along from first root to its final flower as your oracle process.

The entire process and each of its stages is relevant to your answer. This does not mean you are stuck going through all these stages (or their line judgments). It does mean if that is not the process train you wish to ride, it is up to you to change something.

Yes, Ginny, no Oracle is obligatory, their process is never carved in stone. Often just casting a Flux Tome or I Ching Oracle will change the process right there. Things Change and Oracles do not interfere with that changing reality. They just tell you about what it is doing right NOW.

If two different hexagrams are involved, your oracle is starting out with the first Oracle hexagram process which is accentuating the stages indicated by moving lines. As these changes in emphasis develop the overall process is moving along toward the resultant hexagram process.

When will it get there? That is a very different issue. In terms of a Flux Tome Oracle it is just a goal which the tangent to your current place upon the circle of Now is looking at. Getting there would be a separate matter. If you are on a ballistic missile kind of personal process you will get to that second hexagram process unless you get shot down.

If you are on a more introspective personal process, the Resultant Hexagram of your Flux Tome Oracle is more like a prime time TV show playing in your bedroom. You are involved in the narrative but not committed to the same exact outcome or time line.

It makes no difference if there is zero, one, several, or all the lines moving in a Flux Tome oracle the reality remains the same. Your personal process answer is symbolized by the first or Oracle hexagram which is tending toward the Resultant.

The line pattern of the oracle hexagram becomes the line pattern of the resultant or final hexagram. In all Oracles, Flux Tome, traditional I Ching, whatever. What changes is the ease of using a standard text of hexagram line judgments to interpret your oracle. That is a limitation in the I Ching interpretation texts not the Flux Tome (I Ching) or the hexagrams or the Oracle.

The most important ingredient in an insightful oracle is YOUR calm open mind receptive to whatever the process pattern shows you. The second important ingredient is a genuine need felt right now to have an answer or advice from the Oracle. Given those two prerequisites the rest follows rather simply.

On the Psychic Reading Page (Be Your Own Psychic on the Nav Bar) there is a method to watch your own mind chose your oracle by allowing yourself to think of two natural numbers 1-64. You can also throw coins or break a bundle of yarrow stalks or generate the four possible kinds of lines any way you like.

Once you have your oracle hexagram with possible moving lines you need to interpret it. At this point you have access to a selection of techniques. The one option not yet dealt with is how do you use the two natural number technique if you know the I Ching hexagrams so well they are not numbers but dear friends.

In general, if you know the I Ching well and cast the Oracle often and knowledgeably you have one or more techniques you use all the time. That would be fine for any Flux Tome interpretation as well. However, if you want to watch the process happen in your own mind that is more subtle.

The simple solution for me right now is simply to ask the Yi and interpret its answer of a Flux Tome Oracle by the information I have available here. Hopefully, that will be helpful and insightful for us all.

My Flux Tome Oracle came out as Hexagram 19 moving toward hexagram 24. Now I need to go through interpreting that, which here on this page means presenting some Flux Tome Oracle Interpretation text.

For those familiar with the Yi and eager for more depth here is a link to a complete set of Flux Tome Oracle Interpretation Sketches.

The Oracle Blank Technique and Interpretation Sketches

For now let’s just jump to the meaning of YOUR personal Oracle. With a calm and clear mind you somehow determine the number for your Oracle hexagram and that for the resultant hexagram when all your moving lines have changed the focus and background of the process.

Interpreting your oracle as a beginner in my Flux Tome Perspective requires that you find the Flux Tome Name for your Oracle hexagram number. Then you find the name for the Resultant Hexagram number. The two names are then written as a slogan sentence like this:
Oracle Hexagram Name >>> Resultant Hexagram Name
This can be interpreted as the first term becoming the second or the Second Arising From the First. Generally folks know what this means but everyone prefers to be told over a longer set of words then just being shot between the eyes with a bolt from the blue.

I will use the information in the section after the next headline to work on this Flux Tome Oracle I just cast on how to allow those of us who know the hexagrams numbers well to still watch the Oracle process in our own minds.

That Gives a quick Flux Tome Oracle of
Coming Together >>> Springs Back
which clearly gives a process dynamic of bringing things into concentration and letting them explode out from that concentration.

The next step is to notice which line places or stages are being highlighted by moving lines. They will be the root, structure, passion, soul, crown or flower (next development) of the Oracle situation. Further interpretation requires knowing the line place values in terms of Yang and Yin lines.

There is one moving Yang line in my Flux Tome Oracle, the second line place so the structure is being highlighted, expressing and exhausting itself and changing Coming Together to Springs back. At this moment that suggests to me that the aficionado look at the set of 64 line patterns and notice which ones jump out.

It is early in the Flux Tome interpretation, but at least that is one alternative. Those who feel the need for more Flux Tome advice for their own use can keep on with this Oracle. For the rest, Let's plow on (hexagram 34)and rejoin the viewers of first impression.

Once you have the line places as Yang or Yin you can find the meaning of the line pairs. These pairs are traditional in the structure of the Flux Tome or I Ching hexagram. They are also the same values as the dice-faces. The environment places, the heart places and the will places each add to seven, just like the dot-patterns of the standard dice cube.

If you have moving lines, then the line pair meanings of the Oracle hexagram is becoming the line pairs of the Resultant hexagram. That is the basics of interpreting an I Ching or Flux Tome Oracle. Hopefully, this brief introduction will make it easier to understand and appreciate whatever I Ching (Flux Tome) text or technique you choose.

Flux Tome Background Concepts

Flux Tome insight:It was standard belief that the Chinese Ideogram for "Yi"or "I" in the more Anglicized transliteration of the Wade-Giles system (to make Chinese look more respectable to British casual readers and its proper pronunciation require training in this system) was untranslatable into English or any other language.

However, the word referred to a reality that could not be solely knowable in Chinese. The reality of China was that although everyone spoke Chinese, the actual language they spoke was totally localized. It was said at a short distance it was a different dialect and by a distance of 300 li(think miles) it folks could not understand each other.

The Imperial administration had to be able to send out official edicts everywhere and have them understood. This gave rise to the Mandarin Chinese, the language of these Imperial officials, but also to the system of writing Chinese as Ideograms, that is concepts, not just phonetic copying of the spoken language.

It was a huge innovation of ancient China. The pressure to use the phonetic associations in the written language crept back into the language in later centuries one way or another. However, ancient Chinese which is a totally different language from modern Chinese, much as Sanskrit is not modern Hindi although the same spelling of words appear in both.

My visiting professor of Indian Buddhism and the Atman concept made quite a point of how modern Indians made all sorts of mistakes through their use of modern terms just because they saw the same word as the ancient terms.

His knowledge of philology was impressive. He could see a term in our texts, chant the original verse, give his philology and explain the error in the term used and who first published that error in what text.

Ancient Chinese therefore, I surmised should be well and ably explained by the radicals and concepts in the ideogram and open to be pronounced with any sound whatsoever. Therefore, it should be possible to study the written form in the ancient script (back when the Chinese used a fountain pen, before they modernized to the faster brush) and find a word to pronounce that concept in say American English.

When I explained this notion to a Sabian Student who was born and raised in the U.S. but now taught Chinese at a University in the Netherlands. Clearly he enjoy complex linguistic challenges. He objected at once to the concept of my work telling me that the Britisher Ezra Pound had looked at the Chinese characters used in the Book of Odes and made a translation of that poetry into English.

Pound's translation, like most things British was rejected by the Chinese as a disrespectful affront to their independent culture. Therefore, it was inappropriate now in all academic circles to do any such work. I could agree and sympathize that the nation that had forced China to use their opium, even fighting several Opium wars about it was ugly.

The British looked down on the Chinese as the Texans looked down on Mexicans since they had been conquered by their ancestors. In history of technology class it was noted that the Chinese met the British invaders with bows and arrows (operated with both arms and both legs) that were the equal in range, accuracy and firepower of their explosive warheads of the British guns.

They lost as most wars are lost because they were poorly led under the distracted Emperor of the day, not from a lack of technology or a well-trained army. The Chinese Emperors also have had a remarkable disinterest in folks outside their huge realm (or even outside their Imperial enclave often).

China has sent fleets of explorers, conquerors and colonists to establish sophisticated iron works and trading posts far out in the Pacific in the swamps of New Guinea (great source of renewable charcoal to smelt iron). Reports of a Chinese monk visiting the Navajo before the year 1000 CE are now being re-interpreted.

I would not seek to translate Chinese, my insight was that the ancient Chinese could be pronounced in American English as it was pronounced in the various different phonetic languages of regions of China. This maintained that the fundamental concepts were universal and not just parochial Chinese.

It is a controversial idea, but it offers the path to a truly global written language which unlike Esperanto does not require everyone to learn a new linguistic metaphor. The concepts would be conveyed in the written forms and pronounced in the local terms. A different writing style would be useful, as ancient Chinese is unknown today by pretty much everyone.

This means we are all equal in coming to use it. It would have a somewhat limited vocabulary which would be pictographs but at least it is a start. Generally, what truly needs to be communicated is rather straightforward, simple stuff. The rest is all academic claptrap added to be elite or sophisticated.

That is the long way to explain I came to the notion of my Flux Tome perspective by assuming that there would simple (at least short) American English terms that would express the same concepts as ancient mystical Chinese.

One example would be the fundamental term Tao which is used by Taoist and Confucian sages as well as being on modern street signs to describe an "avenue" thus it got translated often as the "Way."

The Chinese ideogram has the element for head following that for walking. In the style of these ideograms one would expect the walking process to be primary and the head to be an indication of chief, primary or central.

One might look closely at the actual ideogram for Tao and see to the left, a person walking along a trail that becomes quite prominent as the trail of that walking, and to the right a head with a drawn face in it.This might refer to head as prime or capital or to the head as the center of perception and philosophy.

Tao is the central concept of Taoism and Lao Tzu's Tao Te Ching (or Trail Spirit Tome). When Tao is taken as the overall context or background Trail or implicit expectations to each specific gestalt with its highlighted details upon the blank page of background matrix then it becomes possible to understand how important it is to turn inward in order to catch of glimpse of the perception process rather than just looking outward for objective data without noticing personal commitments and prejudices.

Longer comments upon the term Tao or Trail

The radical (partial element of an ideogram) for walking is a stick figure of a person with his path as he walks trailing off behind him. The head is just a head. In general head is used to signify most important, first, chief or central organizing and control. So the ideogram would indicate the process of ongoing seen in terms of the chief, main or central organizing principle.

I took this to mean the TRAIL as it was a natural path that one follows walking and the natural path that one forms by one's walking. A reasonable description of all the mystical connections of this term of context that controls and interacts with everything we do.

That seemed a good start. I next turned to the I Ching. The term TOME struck me as a good, antique, short word that would give the sense of a heavy book by reverence or weight. Tome is a bit out of use commonly today, but that means it is available to redefinition by specific use right now.

The final hurdle was to come up with the American English term that would convey the combination of radicals in the ideogram of "YI" which has a stylized picture of various things with various drawings. Some say it is the sun and the phases of the moon and of a lizard or chameleon scurrying by. Others say it is the sunshine and rain (water cycle).

I look at the at the drawing on the flyleaf of the Wilhelm and I see a nice grid box with squares within and marks in the squares that seems to indicate the organized database of the Yi text. The second part of the ideogram is easily either the moon going by changing phase or a little creature running along.

The sources I saw spoke of the meaning of YI being easy and changing. Having a background in my course in history of technology, the easing aspect suggested to me the Flux stone that is used to easy the flow of smelted metal away from the rocky slag.

Flux is also solar flux or magnetic flux, the flowing process of these energies. It can also refer to any sort of flow, like a river. The medical use of the term would today be diarrhea or the easing of control of the process of evacuating the bowels. A chameleon is famous for its ability to make its skin pattern flow into the background foliage and thus camouflage.

Thus was born my Flux Tome perspective upon the Yi Jing or I Ching. An older cousin of mine immediately took the Flux term to refer to diarrhea, but then she also took the term physics to refer to laxatives. It was more of the standard family dynamic to denigrate and belittle my work that anything else.

Today I would simply reply, people see what they are most focused upon. For me Flux Tome is the simple portal into a perspective on the ancient classic that ties it to solar flux and the process of sunshine and Planet Earth topography.

Flux Tome is clearly a new and different way to look at a revered ancient text which bypasses the traditional academic models of detailed translation and reliance upon historical dating by artifacts found in tombs (I call it grave robbing, but that upsets those demanding objective proof something was concretely established at some specific date).

It also abandons the primary emphasis upon the exact words in the Chinese text to instead focus upon the process being described by the line patterns. This came to a head with my correspondence of the 360 Sabian Symbols for the degrees of the Zodiac to the line judgments of the 60 core hexagrams (excluding the first pair 1 and 2 as well as the last pair 63 and 64 which work better on the angles of the Zodiac wheel).

The difference between reading poetry for deep meaning and studying the underlying structure which is being covered with a painted skin or hull of the current poetic imagery is the difference between worshiping a text and getting down to the nuts and bolts of an amazing working apparatus.

Flux Tome invites the engineering analysis of the ancient text to find how it conveys such powerful meaning in its oracles for so many millennia. It allows the comparison of so many of the ancient systems that were part of the global awakening and intellectual discoveries of the 6th century BCE.

In that century the horoscope appears in Sumeria, Pythagoras lives in ancient Greek Mediterranean islands, Lao Tzu writes his 81 poems and Confucius begins the modern commentary on the I Ching. Flux Tome is the portal to rediscover that global insight into the interaction of Sunshine and Planet Earth topography which is the essence of human understanding how to live in harmony with our Planet.

Medieval Scholastics rejected all prior learning as being non-Christian. Modern scholars decry the occult background of the I Ching, Taoism and everything else more sophisticated than their military technology and conquest mentality. That tangent is now running its course.

Global Warming is no accident. Like all so-called environmental problems it is the Tao of Planet Earth expressing itself by throwing back all the stuff our fossil fuel technology has exhausted out of sight. It was convenient to draw imaginary lines and say everything over that line is out of our concern and forget about it.

Taking imaginary lines as real, like thinking you can put things out of sight and therefore have them disappear is magical thinking of the lowest order. It is the essence of the isolated systems perspective of modern science and technology.

Yi Jing or Flux Tome is the wave of the future. Its ability to answer questions and give sage counsel to you as you can understand it and need it is a marvel for all to behold. Not that everyone gets it. However, that is true with everything. We each chose what we notice and what we ignore. This is not a property of anything external to ourselves. It is the reality of human perception.

I Ching Tao development narrative

The introduction to the Flux Tome perspective makes most sense through the interpretation of an oracle of the I Ching. In that way the reader may see the practical application of this novel approach and also compare its insights to the traditional insights available from their own or others I Ching oracle work.

I cast an I Ching or Yi Jing or Flux Tome oracle by the three coin for what would be a good example to use. The result was Hexagram 07 with moving lines for the first, fifth, and sixth places. Three line places filling in to join the yang line in the second place. The structure focus expanding to fill in the grounding and highlight (focus) upon the total organization and next development.Giving a resultant of Hexagram 61

When I first grabbed my coins and threw them, I received a different oracle. As I worked on it and pondered, I realized the Yi was saying--slow down you are trying too much too fast. However, it gave me the opportunity to find my old pad of Oracle Blanks, return to using that form and complete other connections.So, my original oracle (52>>>41 Sacrifice from the Peaks) remains my private communication from the YI reminding me not to jump off into the unknown quite yet.

Now having set up my Oracle Blank form again, taken a bit of time to center my request I got this more appropriate Oracle to Interpret for the Internet. It also comes across in the form of the Resultant arising from the Oracle hexagram. This implies that it is future results that are forming, not a current situation that is working itself out.

Overall that gives the Flux Tome Oracle of: Love's Route from the Core

The Full Explanation of the Oracle Blank format and its use to interpret this oracle will be its own Web page accessible here.

Oracle Blank Interpretation of 7>>61
Love's Route or Root from the Core or for the Corps

Integrated Stars-n-Dice perspective reviving the Global Awareness
of the 6th Century BCE

Flux Tome Perspective is clearly a new and different way to look at a revered ancient text which bypasses the traditional academic models of detailed translation and reliance upon historical dating by artifacts found in tombs (I call it grave robbing, but that upsets those demanding objective proof something was concretely established at some specific date).

It also abandons the primary emphasis upon the exact words in the Chinese text to instead focus upon the process being described by the line patterns. The received texts are one set of perspectives upon the prior texts written and transcribed many times. There is nothing in traditional I Ching scholarship to explain what was the structural basis of any of these commentary texts.

This came to a head with my correspondence of the 360 Sabian Symbols for the degrees of the Zodiac to the line judgments of the 60 core hexagrams (excluding the first pair 1 and 2 as well as the last pair 63 and 64 which work better on the angles of the Zodiac wheel).

The difference between reading poetry for deep meaning and studying the underlying structure which is being covered with a painted skin or hull of the current poetic imagery is the difference between worshiping a text and getting down to the nuts and bolts of an amazing working apparatus.

Flux Tome invites the engineering analysis of the ancient text to find how it conveys such powerful meaning in its oracles for so many millennia. It allows the comparison of so many of the ancient systems that were part of the global awakening and intellectual discoveries of the 6th century BCE.

Reviewing the individual hexagram meanings in light of the decad analysis based upon the final digit 1 to 0 in the King Wen Sequence and the monad concepts of the decad, results in an awesome appreciation of the sophistication and elegance of the King Wen Sequence.

In the sixth century BCE the horoscope appears in Sumeria, Pythagoras lives in ancient Greek Mediterranean islands, Buddha preaches in India; Lao Tzu writes his 81 poems; and Confucius begins the modern commentary on the I Ching.

Flux Tome is the portal to rediscover that global insight into the interaction of Sunshine and Planet Earth topography which is the essence of human understanding how to live in harmony with our Planet. It is an obvious perspective to those who live from the crops raised upon their family fields, observed the sun’s shadows during the day and the phases of the moon and the rising and setting of the stars at night.

Medieval Scholastics rejected all prior learning as being non-Christian. Modern scholars decry the occult background of the I Ching, Taoism and everything else more sophisticated than their military technology and conquest mentality. That tangent is now running its course.

As the climate crisis borne of their simplistic equations and assumptions run to ruin in the blind pursuit of 10 percent abstract gains without any notion what that meant in absolute terms now threatens true catastrophe within the next year. Hunks of polar ice the size of U.S. cities are already broken free. Larger hunks the size of states and small countries are threatened.

Not that anyone expects the oceans to swallow up entire continents. The salinity gradient that keeps Europe from having the climate of Siberia with glaciers forming each winter is in grave jeopardy every summer now. But that is just a bit of a new tipping point.

Global Warming is no accident. Like all so-called environmental problems it is the Tao of Planet Earth expressing itself by throwing back all the stuff our fossil fuel technology has exhausted out of sight. It was convenient to draw imaginary lines and say everything over that line is out of our concern and forget about it.

Taking imaginary lines as real, like thinking you can put things out of sight and therefore have them disappear is magical thinking of the lowest order. It is the essence of the isolated systems perspective of modern science and technology.

Yi Jing or Flux Tome is the wave of the future. Its ability to answer questions and give sage counsel to you as you can understand it and need it is a marvel for all to behold. Not that everyone gets it. However, that is true with everything. We each chose what we notice and what we ignore. This is not a property of anything external to us. It is the reality of human perception.

This human principle of ignoring some aspects of our experience and environment to focus upon others is what makes the Flux Tome such a powerful personal oracle. Casting the Flux Tome oracle is a bit of a mystery in probability or objective science perspectives; however that is another indication of the deficiencies of that foolishly simplistic view of reality.

There are two fundamental views of the Cosmos. One sees the vast expanse of the diverse Planet Earth topography; and the ultimate energy and regularity of patterns of sunshine within the swirling complexity of the ever churning heavens; saying everything that anyone needs is given by Father Sun and Mother Earth.

We are called upon to live in harmony with their regular rhythms and they will provide for our needs and delights! The rules are simple and clear. Treat everything you experience with respect and insist you are also treated with respect by all. Seek what you need, and find abundance that moves you to give thanks and be happy and content.

The other says that all True knowledge was given to only us and stored in our paradigm books in the official library that lasts through the silly mortal limitations of death and Plague and personal conflict. Everything belongs to those who seize power and declare themselves the direct representatives of the Divine in human life. Everyone else must bow or be killed, their views and ideas ignored.

This second view delights in the phrase, “There is no free lunch!” Everything must be paid for to those whose control of activities and profits allows them to rake in 10 percent growth in whatever it is that there accounting says it should be. They view everything and everyone as a source of revenue and advantage or interference in their process to be rolled over or destroyed.

Each of us gets to make our own choice, though the camps of the two perspectives are beginning to shift in this new millennium and Great Age. The modern millennium of the Dark Ages is finally over. Its worldview came to fruition in the technology and passion of World War I. Now the choice is to learn how to re-establish the global awareness of all indigenous peoples and the sages of the 6th century BCE or be the final casualties of PTSD nightmares of the modern folks.

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