Yin and yang in the context of "I Ching divination"

The I Ching or Yijing (Chinese: 易經 Mandarin pronunciation:[î tɕíŋ] ), usually translated Book of Changes or Classic of Changes, is an ancient Chinese divination text that is among the oldest of the Chinese classics. The I Ching was originally a divination manual in the Western Zhou period (1000–750 BCE). Over the course of the Warring States and early imperial periods (500–200 BCE), it transformed into a cosmological text with a series of philosophical commentaries known as the Ten Wings. After becoming part of the Chinese Five Classics in the 2nd century BCE, the I Ching was the basis for divination practice for centuries across the Far East and was the subject of scholarly commentary. Between the 18th and 20th centuries, it took on an influential role in Western understanding of East Asian philosophical thought.

As a divination text, the I Ching is used for a Chinese form of cleromancy known as I Ching divination in which bundles of yarrow stalks are manipulated to produce sets of six apparently random numbers ranging from 6 to 9. Each of the 64 possible sets corresponds to a hexagram, which can be looked up in the I Ching. The hexagrams are arranged in an order known as the King Wen sequence. The interpretation of the readings found in the I Ching has been discussed and debated over the centuries. Many commentators have used the book symbolically, often to provide guidance for moral decision-making, as informed by Confucianism, Taoism and Buddhism. The hexagrams themselves have often acquired cosmological significance and been paralleled with many other traditional names for the processes of change such as yin and yang and Wuxing.

The Imperial Court in Kyoto was the nominal ruling government of Japan from 794 AD until the Meiji period (1868–1912), after which the court was moved from Kyoto (formerly Heian-kyō) to Tokyo (formerly Edo) and integrated into the Meiji government. Upon the court being moved to Kyoto from Nagaoka by Emperor Kanmu (737–806), the struggles for power regarding the throne that had characterized the Nara period diminished. Kyoto was selected as the location for the court because of its "proper" amount of rivers and mountains which were believed to be the most auspicious surroundings for the new capital. The capital itself was built in imitation of Chang'an, the Chinese capital of the Tang dynasty, closely following the theories of yin-yang. The most prominent group of people within the court was the civil aristocracy (kuge) which was the ruling class of society that exercised power on behalf of the emperor.

Kyoto's identity as a political, economic, and cultural centre started to be challenged in the post-1185 era with the rise of the shogunate system which gradually seized governance from the emperor. Minamoto no Yoritomo was the first to establish the post of the shōgun as hereditary, receiving the title in 1192. After Yoritomo launched the shogunate, true political power was in the hand of the shōguns, who were mistaken several times for the emperors of Japan by representatives of Western countries. The Kamakura shogunate (or Kamakura bakufu) would go on to last for almost 150 years, from 1185 to 1333.

The Han dynasty (202 BCE – 220 CE) was a period of Imperial China divided into the Western Han (202 BCE – 9 CE) and Eastern Han (25–220 CE) periods, when the capital cities were located at Chang'an and Luoyang, respectively. It was founded by Emperor Gaozu of Han and briefly interrupted by the regime of Wang Mang (r. 9–23 CE) who usurped the throne from a child Han emperor.

The Han dynasty was an age of great economic, technological, cultural, and social progress in China. Its society was governed by an emperor who shared power with an official bureaucracy and semi-feudal nobility. Its laws, customs, literature, and education were largely guided by the philosophy and ethical system of Confucianism, yet the influence of Legalism and Daoism (from the previous Zhou dynasty) could still be seen. Members of the scholarly-gentry class who aspired to hold public office were required to receive a Confucian-based education. A new synthetic ideology of Han Confucianism was created when the scholar Dong Zhongshu (179–104 BCE) united the Confucian canon allegedly edited by Kongzi, or Confucius (551–479 BCE), with cosmological cycles of yin and yang and the Chinese five elements.

Chinese astrology is based on traditional Chinese astronomy and the Chinese calendar. Chinese astrology flourished during the Han dynasty (2nd century BC to 2nd century AD).

Chinese astrology has a close relation with Chinese philosophy (theory of the three harmonies: heaven, earth, and human), and uses the principles of yin and yang, wuxing (five phases), the ten Heavenly Stems, the twelve Earthly Branches, the lunisolar calendar (moon calendar and sun calendar), and the time calculation after year, month, day, and shichen (時辰, double hour). These concepts are not readily found or familiar in Western astrology or culture.

Dualism or dualistic cosmology is the moral or belief that two fundamental concepts exist, which often oppose each other. It is an umbrella term that covers a diversity of views from various religions, including both traditional religions and scriptural religions.

Moral dualism is the belief of the great complement of, or conflict between, the benevolent and the malevolent. It simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and independent of how these may be represented. Moral opposites might, for example, exist in a worldview that has one god, more than one god, or none. By contrast, duotheism, bitheism or ditheism implies (at least) two gods. While bitheism implies harmony, ditheism implies rivalry and opposition, such as between good and evil, or light and dark, or summer and winter. For example, a ditheistic system could be one in which one god is a creator and the other a destroyer. In theology, dualism can also refer to the relationship between the deity and creation or the deity and the universe (see theistic dualism). That form of dualism is a belief shared in certain traditions of Christianity and Hinduism. Alternatively, in ontological dualism, the world is divided into two overarching categories. Within Chinese culture and philosophy the opposition and combination of the universe's two basic principles are expressed as yin and yang and are traditionally foundational doctrine of Taoism, Confucianism and some Chinese Buddhist Schools.

The King Wen sequence (Chinese: 文王卦序) is an arrangement of the sixty-four divination figures in the I Ching (often translated as the Book of Changes). They are called hexagrams in English because each figure is composed of six 爻 yáo—broken or unbroken lines, that represent yin or yang respectively.

The King Wen sequence is also known as the "received" or "classical" sequence because it is the oldest surviving arrangement of the hexagrams. Its true age and authorship are unknown. Traditionally, it is said that King Wen of Zhou arranged the hexagrams in this sequence while imprisoned by King Zhou of Shang in the 12th century BC. A different arrangement, the "binary sequence" named in honor of the mythic culture hero Fu Xi, originated in the Song dynasty. It is believed to be the work of scholar Shao Yong (1011–1077 AD). As mirrored by the 先天 Earlier Heaven and 後天 Later Heaven arrangements of the eight trigrams, or bagua, it was customary to attribute authorship to these legendary figures. Of the two hexagram arrangements, the King Wen sequence is, however, of much greater antiquity than the Fu Xi sequence.

In Chinese philosophy, fire (Chinese: 火; pinyin: huǒ) is one of the five concepts that conform the wuxing.

Fire is the old yang symbol of Yinyang character Its motion is expanded and its energy is fermenting, ripening and convective.