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I Ching

By Verónica Matta

Since immemorial times, the I Ching has been considerated the great book of the Chinese thinking. In fact, the denomination "ching", situates it between the classic and principal texts of the ancient culture. Because of the different reading levels of this book, was possible that the central ideas that gave developement to the philosophy and the science of other towns of Asia, could be summarized in it. Between its spreaded knowledge in the west we can find:
The acupuncture sustained in a theorical practical framework that sees in man, an energetic biology that connects him with nature strengths, in the social environment and the emotional and psychical predispositions.
This integral conception led to other discipline: The Feng Shui; art that turned into the empirical study of a mayor framework than the human. The one of the celestial and telluric strengths that affect in a primordial way the vital points of a man. They observed the earth, mountains, rivers, winds and climates as the shapes, colours and densities in which the energy was materialized.
In its celestial aspect, they looked to the sky and counted the cycles of the constellations and the stars. They mold it into a calendar of logs and branches, of days yin and yang, and they divided them into five mutant processes : wood, fire, earth, metal and water.
Some combinations were fortunate and others unfortunate. They calculate the alternative of abundance and misery and situated the wise and nobel man above the cyclical fluctuation.
From its chamanic origin, gave soul to the archetypal animals, that they applied in an astrology of conflicts and compatibilities.
But the I Ching went further. In its cosmic philosophical vision, disemboweled the last basis of the universe, and in it recognized the laws of changing as an immutable principle that rules all the states of the manifestation. Meanwhile in its teleological aspect formed the Tao notion, as the first and last sense of creation. Depending on this vision, the Tao precedes to what its created, but it goes revealing and being in the become of what it creates.

It's an idea of the being ( that at the same time is a non being) because it doesn't stay pached to its manifestation. And as a river, gives its sense to ravines and beds on its trip through unforseen river-bed. Is a be that non being conforms in the do. But how is that do for the man?
It's a natural do and patient that waits for the realization of the Tao. It's a do that let's himself guide by the observation and the respect of the cosmic laws. As Lao Tzu says "If you want that something decrease you must first let it expand. If you want to liberate yourself from something, you must first let it blossom."
And it's in this philosophy that the I Ching turns out oracular, because as it knows the laws of changing, leads the man through where the universe flows, aligning him with the creative tide of life,what is eternally transmuted. 
To know the laws of changing is the predictive advantage of the I Ching, because whatever the place might be or moment we are, it will open the map of the happening phenomenons. Although, also, as every oracular knowledge, the I Ching has a magical aspect. The magic, is the observant's potentiality that as he observes corrects and creates opening the course of new events, and in this way, acts without doing. In the non stopping dance of the yin and the yang we find the strength of mystery, figuring in images and giving sense to the incommensurable universe of an hexagram.