Not totally. The *particular* oracle is a specialisation, rooted in the local properties and methods of the culture BUT ALL specialisations have their roots in the generalisation that is the manner in which all species-members derive meaning. The Chinese and other cultures who use tonal languages do think differently than Westerners, whose languages uses only the left brain. Our brains may all have the the same structure, etc., but there are definite differences in left-brain thinking and right-brain thinking, and that the Chinese use both left and right brains makes their thinking necessarily different. Shen's polysemous meanings developed diachronically over three millennia. The Hanyu dazidian, an authoritative historical dictionary, distinguishes one meaning for shēn ("a deity ( 神名)) and eleven meanings for shén 神 translated below:

At Qi Men Oracle, we help business owners and investors strategize, identifyfavourable RIGHT TIME for their specific task. By placing one at the most auspicious energy, strategically at the RIGHT TIME, RIGHT PLACE, one could ultimately achieve higher probability rate of success to their intended goals. SMITH Richard J. - Royal Economic Society Annual Conference 2016 Special Issue on Model Selection and Inference, pp. Ci–Cii Chen C, Xi Z (1993) The Yáo diăn 堯典 and the origins of astronomy in China. In: Ruggles CLN, Saunders NJ (eds) Astronomies and cultures. University Press of Colorado, Niwot, pp 32–66

Meaning

All of this said, the disadvantage of the 21AD model is its generality in that our consciousness is instinctively seeking 'high precision' such that it needs to label 'wholes and wholes' into 'apples and pears', it is driven to differentiate BEYOND the species-level BUT the advantage is understanding the CORE of the I Ching, HOW it developed 'instinctively' and how those general feelings have been labelled to give us the 10BC 'I Ching' in that the perspective grounds the I Ching in our species-nature, it is part of us and as such reflects us as a species, not just as a local collective. When singing a rhyme these patients CANNOT stop halfway through and take-up where they left-off, they MUST start at the beginning again. What we see here is chunk size, the 'dot' of the left is the size of the whole object when in the right, as we move more left so we unravel the PARTS and these in turn can be interpreted as if WHOLES but fine grain not corse grain. Other times the Yi is just too subtle, and I fail to understand fully. The Shenshu is not so kind, and I already understood a very important lesson the Yi was telling me for a long time (with that line "if he let himself be led like sheep", is it #43?) In fact with a couple of answers from the shenshu it became apparent what I was doing wrong.

There are many different methods of divination ranging from crystal balls to tarot cards to the use of dice, but one of the most revered and popular methods for Buddhists around the world has its roots in Mahayana Buddhism. Invoking the wisdom of Manjushri, the Buddha of Knowledge, one can use mala beads – the Buddhist rosary – to give a reading on any question one may have regarding a course of action. The accuracy of this oracle is enhanced the more you practice and the greater your belief. Tie Ban Shen Shu is associated with Shao Yong, the metaphysician of the Northern Song dynasty, as he is often credited as author of the 12,000 lines of texts used in Tie Ban Shen Shu divination. Those texts were regarded highly enough by Qing Dynasty scholars as to have been included in the Qing Dynasty archive, the Four Treasures Siku Quanshu 四库全书 collection. There is one most intriguing question, whether each answer would be appropriate (or as Chris says, the top of a link of successively less appropriate answers), and we just use selective thinking, or if there is indeed a best possible answer being layed before us, by which means it is irrelevant for now. This question is at play under the Yi, the tarot, or whatever oracle that works (and opinions may vary as to which do and which dont). But answering this (possibly impossible) question is mentally stimulating to me, maybe like a hua tou, and I am irresitibly drawn to it like a moth to the flameSpirit; mind, mental faculties; consciousness. Like: concentrated attention; tire the mind; concentrate one's energy and attention. ( 精神.如: 凝神; 劳神; 聚精会神.) Choi, J., Gu, J., and Shen, S. "Weak Instrument Robust Inference for Two-sample Instrumental Variables Regressions", Journal of Applied Econometrics (2018).

I dont mind that at all, in fact I wander how much I can progress without following some school, or a teacher or some sort of correct practice (ie, without labeling it). My problem is I dont know what the correct pratice is, I dont know what I should be doing in meditation terms (although Ive heard most of the practices that are preached around), and since I dont know, I dont even try to find it (anymore): I just do what I feel like doing. But there are pitfalls in this approach, I can tap into the force, but then I dont know what to do with it... I wish someone could enlighten me, but I dont know any real masters and I cant move to india or china in search of one. My only guide is the oracle and my own intuition. And if the answers are inside, then theyre bound to appear, sooner or later, just by asking for them Chinese shen 申 "extend" was anciently a phonetic loan character for shen 神 "spirit". The Mawangdui Silk Texts include two copies of the Dao De Jing and the "A Text" writes shen interchangeably as 申 and 神: "If one oversees all under heaven in accord with the Way, demons have no spirit. It is not that the demons have no spirit, but that their spirits do not harm people." (chap. 60). [8] The Shuowen Jiezi defines shen 申 as shen 神 and says that in the 7th lunar month when yin forces increase, bodies shenshu 申束 "bind up". His author Zhuge Lian is supposed to have been some great mystic living in century 1 AD or something. His feats seem impressive, and he has gained quite a reputation in the likes of Fu Hsi and similar characters. Xia Shang Zhou duandai gongcheng zhuanjia zu (2000) Xia Shang Zhou duandai gongcheng 1996–2000 nian jieduan chengguo baogao. Shijie tushu chuban gongsi, Beijing You can see here the improvement in perception that comes with being able to flesh-out details and this is reflected in how the eye works where in the brain the 'left' perception is more 'fovea-like', precise, and the 'right' perception more 'parafovea-like', approximate.The character 神 for shen exemplifies the most common class in Chinese character classification: xíngshēngzì 形聲字 "pictophonetic compounds, semantic-phonetic compounds", which combine a radical (or classifier) that roughly indicates meaning and a phonetic that roughly indicates pronunciation. In this case, 神 combines the "altar/worship radical" 礻or 示 and a phonetic of shēn 申 "9th Earthly Branch; extend, stretch; prolong, repeat". Compare this phonetic element differentiated with the "person radical" in shen 伸 "stretch", the "silk radical" in shen 紳 "official's sash", the "mouth radical" in shen 呻 "chant, drone", the "stone radical" in shen 砷 "arsenic", the "earth radical" in kun 坤 "soil", and the "big radical" in yan 奄 "cover". (See the List of Kangxi radicals.) In the traditional Chinese theory of sanbao, shen is associated with the yin side of yin and yang ( Heaven and Earth; Earth tied to jing in particular in traditional Chinese medicine). Heaven is the origin of the spiritual aspect of humanity and provides ongoing spiritual influences, and therefore, it is associated with the heart, while Earth is the origin of the physical aspect of humankind/nature and is traditionally related to our kidneys or lower dantian. The ongoing harmonious interaction of Heaven and Earth creates qi in this case human and therefore is associated with the spleen, stomach and liver in the middle Jiao, which is essential to create balance and harmony therefore maintaining a good standard of health and creating life. Our MINDS will notice this distortion and focus on this sense of the 'eternal' that can come with the distortion and, ignorant of the physiology and its consequences, will create a story to 'rationalise' the experience of the 'eternal'. From that sense has developed a lot of 'interesting' interpretations of reality (and so welcome to the concept of maya). I think the structure came with the text. From what I know of it, the Zhouyi comes from a kind of numeric oracle of which we find accounts on some oracle bones. These numbers form the structure, and possibly that structure became the hexagrams in later times. This is mostly speculation, but because the text of the Yi resembles for a large part the inscriptions on oracle bones, ánd because of the numbers which are found on some oracle bones, I assume they came together from the beginning. And numbers <=> structure <=> philosophy.