The I Ching,a text that embodies the ancient wisdom of China’s great sages,has long been misunderstood as merely a fortune-telling book.However,with the advancement of science and the blending of Eastern and Western cultures,the I Ching has gained increasing recognition from the global scientific and cultural communities.Western scholars have even hailed it as”a fascinating work of futurism.”
So,what exactly is the I Ching?It is a book that is at once ancient yet innovative,unfamiliar yet recognizable,profound yet simple.Faced with these seemingly contradictory descriptions,one can’t help but ask:What is the I Ching?How can we unlock the mysteries of this ancient and enigmatic text?And once we understand its teachings,what significance does it hold for our lives?
To understand the I Ching,we must first ask,“What is the I Ching?”Historical records are unanimous:the I Ching is regarded as the most important of the Chinese classics.Whether it’s the Five Classics or the Six Classics,the I Ching is always placed at the forefront.In fact,this statement is too modest.It should be said that the I Ching is the origin of all Chinese classics because it is the fountainhead of Chinese culture and the starting point of all philosophical schools in China.
But asking“What is the I Ching?”is a question only a Chinese person would typically ask.Westerners may not favor such a question because,while any answer might be partially correct,none can fully encapsulate its essence.The I Ching is vast and all-encompassing,much like the city of Beijing.Whether you arrive by plane,train,or car,you can enter the city,but no one can claim to have fully understood all of Beijing just by stepping inside.
Understanding the Varied Interpretations of the I Ching
Why is it that opinions about the I Ching differ so widely,with everyone holding their own perspective?The reason lies in the fact that each person approaches it from a unique angle,seeing only one facet of its vastness.Everyone may capture a part of the truth,but it’s difficult for anyone to grasp it in its entirety.This is why studying the I Ching requires a broad,inclusive mindset.
How was the I Ching completed?According to traditional accounts,the process spanned three great sages over three eras,often summarized as“three sages,across three ancient times”(Han Shu,Yi Wen Zhi).These sages were Fuxi,King Wen of Zhou and his son the Duke of Zhou(who are considered as one),and Confucius,whom we are most familiar with.Fuxi lived in the earliest times,King Wen and the Duke of Zhou in the middle period,and Confucius in the later era.
But why do we refer to only three sages when there were clearly four people involved?This has a lot to do with the symbolism within the I Ching.The number“three”is an odd number,associated with yang(the masculine,active principle),while“four”is even,associated with yin(the feminine,passive principle).That’s why we say three sages.A similar idea can be seen in traditional Chinese attire,where buttons on Tang suits are usually in odd numbers like five or seven,never even numbers like four or six.
In reality,the I Ching took a very long time to come together,involving not just these three figures but many others.It is the collective work of ancient sages and scholars.In fact,most of China’s great achievements were the result of collective effort,with very few created by individuals alone.The I Ching is vast and profound,encompassing everything:“Its greatness has no exterior;its minuteness has no interior”(Lüshi Chunqiu).These phrases are well known to many.It is so great that nothing lies outside of it and so small that nothing lies within it.Today,we often talk about systems,but the greatest system of all is the I Ching.All the great systems we know,like the solar system or the galaxy,aren’t as vast as“its greatness has no exterior,”and all the smallest things we know,like molecules,atoms,protons,and electrons,aren’t as small as“its minuteness has no interior.”
Unlocking Cosmic Code:The Profound Utility of I Ching
So,what is the real value of a book as vast and intricate as the I Ching?Some may doubt it and others may be startled by the claim,but anyone who truly reads and understands it will come to a realization:the I Ching is a key to unlocking the secrets of life and the universe.
Some might find this assertion exaggerated.After all,scientists around the world are tirelessly working with advanced instruments and cutting-edge technology to unravel the mysteries of the cosmos.Even they don’t claim to have all the answers.So how could an ancient book,written thousands of years ago,achieve such an incredible feat?Naturally,this raises a lot of questions:has the code really been cracked?
If it hadn’t,wouldn’t all this talk be pointless?No matter how ancient or profound,if it doesn’t yield practical results,what use is it?But we can confidently say:it has been cracked.
When Confucius unlocked this cosmic code,over 2,500 years ago,the world didn’t fully grasp its potential.We’ve only used it in small ways,never fully realizing its grander application.Confucius once lamented,“Man can expand the Way,but the Way cannot expand man”(The Analects,Book XV).We’ve memorized this phrase for exams,but we still don’t grasp its true meaning.“Man can expand the Way”means that people have the ability to apply this cosmic code effectively.“The Way cannot expand man”means you can’t just sit back and wait for the Way to help you;it’s up to you to bring it to life.Confucius was saying that the code to the universe had been deciphered,but it’s up to humanity to use it,not to wait for it to solve everything for us.
But how can we claim that by Confucius’time,this cosmic code had already been unlocked?
For millennia,humans have been trying to uncover the mysteries of the universe through various means.Yet,even in today’s highly advanced scientific world,the cosmos remains a vast enigma.So,how did our ancestors,thousands of years ago,manage to crack this cosmic code?
Because they were handed three essential keys.The first key is Fuxi’s Bagua(Eight Trigrams).In China,almost everyone has seen a Bagua diagram,and many households hang it up,though few understand its purpose.Little do people know,it is actually a golden key to the universe’s secrets.We’ve held onto this key for over 7,000 years but have never fully realized its true potential,often seeing it as a talisman or good luck charm.Even foreigners now hang Bagua diagrams without really knowing why,simply saying,“It’s something Chinese,how would I know?”
Fuxi’s Bagua reveals the most fundamental secret of the universe,which can be summarized in two words:Yin and Yang.Modern scientists are still searching for the smallest building blocks of matter.They’ve talked about atoms,quarks,and more,yet they’ve never quite arrived at the concept of“Yin and Yang.”We,on the other hand,talk about Yin and Yang all the time,yet we’ve forgotten that these are the fundamental components of all things in the universe.
The second key is King Wen’s 64 hexagrams.These hexagrams show us that there are exactly 64 codes that make up the universe.You might wonder:why 64?Why not 63 or 82?The I Ching speaks extensively about numbers,but if we try to interpret these numbers using modern mathematical concepts,we’ll fall short.That’s because the numbers in the I Ching are not just numerical;they are alive.They aren’t dead figures.There’s a crucial phrase that sums this up:“It’s nothing more than one becoming two,and two becoming one.”You’ve probably heard this before without paying much attention.What does“one becoming two,and two becoming one”mean?When we discuss the numerology of the I Ching,this will become clearer.
The 64 Hexagrams:The Cosmic Code Revealed
The 64 hexagrams of the I Ching represent the 64 codes of the universe,each symbolized by a number.Every code is rooted in numbers,much like the modern combination locks we use for safes.However,those numbers are static—1 is always 1,2 is always 2.In contrast,the numbers in the universe are dynamic and ever-changing.
The third key comes from Confucius and his work,the Ten Wings(Shi Yi).Confucius famously edited ancient texts like the Book of Documents(Shangshu)and the Book of Songs(Shijing),cutting out large portions.He also established rules for ritual and music,and compiled the challenging Spring and Autumn Annals.However,when it came to the I Ching,Confucius approached it with deep reverence.Many people throughout history have attempted to alter a single character of the I Ching,but none have succeeded.Confucius,too,would have corrected any errors if they existed,but after thoroughly reading the text,he stood in awe of it.Instead of editing it,he added ten commentaries,which we now call the Ten Wings.His hope was that the I Ching would“fly”with these wings,though,unfortunately,his vision has yet to fully materialize.
What would the world look like once the I Ching“flies”?It would be a world of great harmony,a vision that aligns with both Eastern and Western ideals.Today,we speak of the“global village,”which is essentially the same as the Confucian ideal of world harmony.The Western vision of global unity mirrors our own.While we are currently following a Western path to achieve this global village,there’s no issue with that.As Confucius himself said,“Success need not be mine,”meaning as long as peace,progress,and human harmony are achieved,the method doesn’t matter.
However,looking at the current state of the world,it’s clear that the next steps are up to us.And what will guide us on this path?It is the I Ching,now equipped with ten wings,ready to take flight.We possess such a valuable treasure,but we’ve been asleep,unaware of its potential.After centuries of slumber,it’s time for us to wake up.
Fuxi and the Origins of I Ching:The First Cosmic Code
The I Ching as we know it today is the collective creation of three ancient sages:Fuxi,King Wen of Zhou,and Confucius.Fuxi is credited with creating the eight trigrams(Bagua);King Wen developed these into the 64 hexagrams,forming what became known as the I Ching;and Confucius added the Ten Wings,or commentaries,also known as the Yizhuan.But who was Fuxi,and why did he create the eight trigrams?
Fuxi lived in a time when people had not yet entered the agricultural age and survived primarily through fishing and hunting.One of the greatest concerns for these early people was the unpredictable weather.Imagine going on a hunt or fishing trip only to be caught off guard by a sudden storm—this could mean life or death.People began to ask Fuxi about the weather:”What will it be like tomorrow?Will it be safe to go out?”Fuxi,as if he were the first meteorologist in human history,could predict the weather.He would tell people,“Tomorrow will be clear,go ahead,”or“There’s a storm to the south,be cautious,”and over time,his predictions proved to be remarkably accurate.☵
As more people came to seek his advice,Fuxi needed a system to communicate these predictions more efficiently.Instead of answering each individual,he began to use symbols.For example,he would hang a symbol “☵” on a tree to represent the weather for the next day.One of the earliest codes he created was a simple pattern:“2-1-2,”which represented rain.This was the first known human code,a precursor to what we now understand as data or information encoding.
Fuxi’s system of symbols gained the trust of the people,and he gradually expanded it,creating different patterns to represent various natural phenomena.These symbols evolved into the eight trigrams,which remain familiar to us even today.However,Fuxi didn’t initially explain the deeper meaning behind these symbols;he only told the people to memorize the basic patterns.Like a modern computer code,“1-2-1”meant one thing,“1-2-2”another,and so on.Just as telegrams once used numeric codes to convey information,Fuxi’s trigrams were essentially the birth of the digital age—thousands of years before computers.
The earliest Chinese characters were based on images,which is why they are called“pictographs.”A symbol for rain,for example,might evolve into the character for water.Many of these characters were derived from Fuxi’s trigrams.Fuxi’s real intention was to provide humanity with a way to understand the universe and adapt to its changes.This mission continues even today.
Later on,people began to ask Fuxi for the reasoning behind these symbols.“You’ve taught us to memorize the numbers,”they said,“but sometimes we make mistakes.Can you explain the meaning behind them?”Fuxi responded,“If you want to know the principles,just understand the images,and you will grasp the entire system.”
So,what exactly is the Fuxi Bagua?It is often referred to as the“Heavenly Book Without Words.”As children,many of us have heard of this mystical“book without words,”and Fuxi’s trigrams are exactly that.During Fuxi’s time,there were no written characters yet,so the I Ching was entirely composed of images.It wasn’t until much later that words were added to explain these images.Even then,the I Ching only contains a little over 4,000 characters,a remarkably concise text.
Because it has no written language or rigid rules,the I Ching is boundless—it connects to the entire world and universe.Fuxi’s creation of the trigrams is often described with great reverence,and the phrase“one stroke creates heaven”(yi hua kai tian)reflects this.The I Ching begins with the creation of the universe—what modern science calls the Big Bang—and traces the development of humanity to its ultimate destiny.We are still unraveling its mysteries,and there is a long road ahead.Generations to come will continue to draw from this infinite well of wisdom,as the I Ching is a timeless and inexhaustible guide.sextoy
Fuxi’s Eight Trigrams:Ancient Wisdom Behind the Universe
Fuxi’s creation of the Bagua,or Eight Trigrams,has endured for over 7,000 years,a testament to the timelessness of truth.But how did Fuxi,living in a primitive era,manage to uncover the secrets of the universe and create such a profound system?
Fuxi used three methods that profoundly influenced Chinese culture.The first is called looking upward.At first glance,this might seem simple—just lift your head and observe the sky.But think about it:animals can’t gaze at the heavens.Only humans have the ability to look up and study the patterns of the stars and the sky.Everything has a celestial sign,so why not look at it?Why rely solely on our minds when the answers are written in the heavens?
While Chinese people are skilled at looking up,over time,their gaze shifted lower—to the expressions of their superiors.Many now focus on reading the faces of their leaders instead of observing the signs of nature.But if your leader’s decisions are aligned with the natural order,follow them.If they aren’t,reflect carefully on whether to obey.It’s a matter of conscience and understanding the balance between human authority and the cosmic order.
The second method is looking inward.It’s about taking care of others and yourself.The I Ching is a reflection of humanity—“All things are within me,”as the saying goes,because humans are miniature universes.In nature,there are mountains;in our bodies,our noses are mountains.Everything in the cosmos has a counterpart in us.Humanity is not to be seen as mere animals—rather,we are the essence of all creation.This idea was beautifully expressed by King Wu of Zhou when he said,“Man is the spirit of all things.”This awakened many people to their higher purpose,though some remained unmoved.
The third method is what we might call wide-angle vision in modern terms.Just as we use a wide-angle lens in photography to capture more of the scene,Fuxi taught that we should not limit our vision to a single focus.When observing the celestial signs,one must consider all directions,seeing the bigger picture and thinking comprehensively.This thoroughness is what the name Zhouyi(the I Ching)reflects.The“Zhou”in Zhouyi doesn’t necessarily refer to the Zhou Dynasty.While King Wen of Zhou did compile the I Ching,the“Zhou”in the title means“comprehensive,”“cyclical,”and“ever-flowing.”It signifies the perpetual motion and interconnection of all things in the universe.
So,why did Fuxi create the Bagua?Some say it was to invent characters or promote literacy,but this is unlikely.If his goal had been to create a writing system,his achievement would be on par with Cangjie,the creator of Chinese characters.However,Fuxi’s legacy far surpasses that of Cangjie.He did not invent words because he understood that the entire system of the universe was based on images and numbers.
The Bagua is composed of numbers,just like modern computers.Some even say Fuxi,who lived 7,000 years ago,can be considered the ancestor of the digital age.So what is the relationship between the ancient I Ching and modern science?
Let’s put it in contemporary terms:“0 and 1 form the foundation of the vast,infinite internet.”We all understand and accept this—it sounds scientific and modern,in line with global advancements.But 7,000 years ago,our ancestors said,“One yin and one yang create all things in the universe.”These two statements mean the same thing;they just use different terminology.However,if we misunderstand“one yin and one yang”as simply a pair of opposites,we miss the deeper,dynamic interplay between the two.This subtle misinterpretation can lead to significant errors.It’s crucial that we clarify these nuances to avoid distorting the wisdom of the I Ching,a precious text that unlocks the mysteries of the universe and human existence.
The I Ching is a quiet and unassuming text.If you ignore it,it won’t force its wisdom upon you.But if you engage with it,it will not turn you away either.How much you gain from it is entirely up to you—it offers no shortcuts.This is the essence of true nature.The I Ching is a system fully grounded in the natural world and its unceasing cycles.It is a tool for those who are ready to explore and understand the patterns of life and the universe.
Bringing Nature into Science:The Timeless Wisdom of the I Ching
In Chinese philosophy,all principles are derived from nature.We learn from nature and take it as our teacher.Arrogance,doing whatever one pleases without regard for natural laws,is contrary to this.Some might ask,“Can modern science not continue to develop?”Of course,it can.Science is essential to humanity,but the key difference is that Western approaches often lack a method of aligning science with nature.We must remember that the value of anything—whether good or bad,right or wrong—should be judged by whether it conforms to the laws of nature.
Why is the 21st century considered the”Chinese Century”?It’s because Chinese thinkers are starting to apply natural principles to guide modern science,steering it in a direction that supports human well-being and happiness.
The I Ching,an ancient treasure developed through the efforts of our ancestors,has never been subject to intellectual property rights.We believe it belongs to everyone and should be freely available—this reflects a sense of generosity and magnanimity that defines our culture.
The I Ching is a system entirely rooted in nature,which is why it became the foundation of Chinese philosophy.But how did the symbols Fuxi originally used for weather forecasting evolve into a tool for unlocking the mysteries of the universe and life?And what practical significance does studying the I Ching hold for us today?
Originally,Fuxi used symbols to communicate weather changes.Over time,he discovered that these symbols could be applied to much more than just weather—they could also reveal insights about life itself.In modern terms,the I Ching could be considered a form of natural science.However,after Confucius,the text expanded to include an additional layer—moral and ethical teachings.The combination of natural science and ethics is what constitutes the complete I Ching.
So,what practical relevance does studying the I Ching have for modern people?This is an important question.If it has no practical value,why invest time in it?While there are many benefits,in line with the I Ching’s tradition,we will focus on three key points for your reference.
First,the I Ching can help correct many of our misguided beliefs.There are numerous misconceptions that cloud our judgment,yet we are often unaware of them.For example,people today commonly believe that self-confidence is inherently good.But should one always have self-confidence?The answer isn’t as simple as“yes”or“no.”The I Ching teaches that those blessed by the heavens will enjoy prosperity,which includes self-confidence.However,Chinese tradition speaks of self-awareness,self-reflection,self-discipline,and self-restraint—never of self-confidence alone.
Today’s youth are often too self-assured,which can prevent them from leading happy lives.This is because there are aspects of life we can control and others we cannot.What we can control is“in our hands,”but what we cannot is“in the hands of heaven.”Therefore,Chinese confidence lies not in oneself but in the belief that heaven will protect those who follow its principles.We must pause and reflect:if heaven does not protect people like us,who will it protect?Without this higher trust,self-confidence can easily turn into arrogance,leading to poor relationships and an inability to succeed.Many so-called“universal values”are debatable,and only through studying the I Ching can we gain clarity on these issues.
Second,the I Ching holds both mystery and morality.The mystery arises because,in the past,science was not advanced enough to explain certain aspects of the text,so people wrapped it in mysticism.However,with the development of modern science,we can now use scientific methods to demystify the I Ching.Despite this,its moral teachings remain irreplaceable.The ethical lessons of the I Ching will continue to flourish in the 21st century.
Third,the I Ching’s philosophy of”seeking harmony while preserving differences”is the key to realizing globalization.Globalization is an inevitable trend,yet it faces strong resistance because people fear it will erase local cultures.No region wants to see its cultural heritage disappear.The I Ching,with its broad,inclusive philosophy,offers a solution to this dilemma.It encapsulates this idea in four words:qiu tong cun yi—seeking common ground while respecting differences.This means we pursue unity,but we preserve diversity.We respect the cultures of every region while identifying a universal commonality that can bring harmony to all.Only the I Ching can achieve this balance.
Influence of I Ching in Western Thought
I Ching,also known as the”Book of Changes,”emerged in Western awareness in the late 17th century through the efforts of Jesuit missionaries in China.These missionaries deciphered the ancient Chinese text,interpreting hexagram symbols with Christian themes:hexagram one represented God,hexagram two symbolized Jesus as the second Adam,hexagram three the Trinity,and hexagram eight the family of Noah.Influential philosopher Gottfried Leibniz found alignment between his binary system and the I Ching’s alternating solid and broken lines,while Hegel criticized the text as lacking philosophical depth,dismissing it as“superficial.”
The first English translation was attempted by Canon Thomas McClatchie in Hong Kong in 1876.He speculated the I Ching had origins with Noah’s family,linking it to ancient myths.McClatchie’s views were contested by James Legge,another missionary and one of the earliest major translators of Chinese classics.Legge ultimately produced a more reliable translation in 1882,introducing the term“hexagram”for the six-line symbols of the I Ching.Though he disapproved of the text’s perceived idolatry,Legge admitted to its“powerful fascination,”leading him to explore a new translation approach where symbols represented ideas rather than direct words.
Later translators offered differing perspectives.Herbert Giles,who followed Legge,deemed the I Ching“apparent gibberish”yet acknowledged its cultural importance.In 1933,Arthur Waley described the I Ching as an assortment of divination practices,likening its omens to Western sayings like“red sky in the morning,shepherds take warning.”Waley categorized its divination signs into sensations,animals,and natural phenomena.
Joseph Needham,a modern scholar,critiqued the I Ching as a“pseudo-science”that,he argued,restrained scientific development in China by imposing mystical interpretations on natural events.Despite varied perspectives,the I Ching remains an enduring subject of fascination,blending philosophy,divination,and a unique lens on ancient Chinese wisdom in Western thought.
I Ching truly gained international prominence through Richard Wilhelm’s 1924 German translation and Cary F.Baynes’s 1950 English translation of Wilhelm’s work.Wilhelm,a missionary and a passionate advocate of Eastern wisdom,saw in the I Ching a profound antidote to the“relentless mechanization and rationalization of life in the West,”which he believed could benefit from the spiritual depth of Eastern traditions.His translation,infused with Neo-Confucian insights,was an effort to uncover the“common foundations of humankind”and find a universal core within the text.
Wilhelm’s I Ching was unique in its interpretation,blending Chinese philosophies with Western references,particularly Goethe,Kant,German Romanticism,and Biblical ideas,though these references were mostly removed in the English edition.Notably,the text was presented in two parts:first with short commentaries and then with more extensive explanations,merging traditional Chinese wisdom with Wilhelm’s own reflections.
The I Ching gained further recognition with an introduction by Carl Jung,who admired its capacity to reveal the synchronicity—Jung’s term for meaningful coincidences—that he saw as central to its function as a guide.Although some of Jung’s ideas may appear dated,his assertion that the I Ching operates beyond mere chance resonated with many readers.
The Wilhelm/Baynes Bollingen edition became a cultural sensation in the 1950s and 1960s,influencing artists,poets,and thinkers worldwide.Figures like Octavio Paz,Allen Ginsberg,and Borges drew inspiration from its poetic structure.Fritjof Capra,in The Tao of Physics,used it to explain quantum mechanics,while Terence McKenna observed parallels between its patterns and copyright experiences.Its binary line system even intrigued those in emerging computer science,suggesting the I Ching as a possible precursor to binary code.Philip K.Dick,Raymond Queneau,Jackson Mac Low,and John Cage used it to innovate in literature and music,blending artistic process with divination.
For the avant-garde and countercultural movements,the I Ching represented an ancient,authorless wisdom that provided a cycle of knowledge rather than rigid dogma.As Bob Dylan famously put it,it was“the only thing that is amazingly true,”offering a personal and accessible way to glimpse the future without formal religion,priests,or institutions.The I Ching became not only a text of wisdom but a self-guided journey into personal and universal truths—a timeless resource for anyone seeking insight beyond the bounds of traditional self-help.
To truly understand the I Ching,one must start with the concept of yin and yang.This is Fuxi’s greatest and most invaluable contribution.While we are familiar with the idea of yin and yang,we often misuse it.In the next section,we will explore what yin and yang truly mean.