I Ching: A Modern Interpretation

Author: Gao Heng
Publisher:
Publishing Date: 2000-06-02
Features:
`The I Ching (Book of Changes), briefly titled Zhou Yi, consists of sixty-four hexagrams, with six lines (qián and kūn each having an additional "use" clause). Each hexagram has a name and a corresponding text (the hexagram name often does not fully represent the meaning of the entire hexagram), and each line has a title and its own text. It is a work from the early Western Zhou Dynasty. Originally intended as a divination book, its hexagram and line texts were used to predict the auspicious and inauspicious aspects of human affairs. However, objectively, it reflects various aspects of ancient society, expressing the fragmented philosophical thoughts of its authors, containing rudimentary philosophical elements. It often employs figurative language, carrying a simple literary quality. Thus, this book holds certain value as ancient historical material.
The Great Commentary on the I Ching, briefly Yi Zuan, is the earliest commentary on the I Ching. It comprises seven parts:
(1) Tuan, explaining the names, meanings, and texts of the sixty-four hexagrams;
(2) Xiang, explaining the names, meanings, and texts of the lines;
(3) Wenyan, explaining the texts of the qián and kūn hexagrams;
(4) Xisi, a general treatise on the I Ching;
(5) Shuogua, describing the things symbolized by the eight trigrams;
(6) Xushu, explaining the order of the sixty-four hexagrams;
(7) Zagua, offering miscellaneous discussions on the meanings of the sixty-four hexagrams.
All were written during the Warring States period and were not the work of a single author. The authors often extended, distorted, or even misinterpreted the I Ching to articulate their worldview. It can be said that Yi Zuan is like "new wine in old bottles."
Although Yi Zuan is a commentary on a divination book, it transcends the scope of divination and enters the realm of philosophical texts. Although the authors are not a single person, their worldviews are free of contradictions. They complement each other, forming a unique philosophical system. Its main feature is the presence of archaic dialectical elements, which are more prominent than those of the Pre-Qin philosophers. Thus, Yi Zuan is a highly important philosophical record of the Pre-Qin era, particularly the most significant source for dialectical thought of that time. However, the authors stood on the side of the feudal ruling class, defending its interests. The "new wine" they put into the "old bottles" of the I Ching was largely brewed with feudalism, containing no small amount of toxicity.
The interpretations in Yi Zuan often deviate greatly from the original meaning of the I Ching. Therefore, when studying these two books, one should interpret the I Ching through the I Ching and the Yi Zuan through the Yi Zuan. To interpret the I Ching, one must approach it from the perspective of a divination book, determining its original meaning while disregarding the extended interpretations in the Yi Zuan and not being misled by the embellished facade of the Yi Zuan as an authoritative text. Only in this way can one uncover the truth of the I Ching. To interpret the Yi Zuan, one must approach it from the perspective of a philosophical text, seeking its original intent, exploring its understanding of the I Ching, and discerning where it aligns with or contradicts the I Ching, where it adds or lacks in meaning. Only thus can one fully grasp its significance.
Since the Han Dynasty, over two thousand years later, approximately a thousand scholars have commented on the I Ching, all blending the I Ching and the Yi Zuan together. They interpret the I Ching according to the Yi Zuan, and if the Yi Zuan explains the I Ching correctly, the scholars are correct; if it explains incorrectly, the scholars are wrong. They fail to grasp the original meaning of the I Ching and lose the essence of the Yi Zuan.
The sixty-four hexagrams of the I Ching each have hexagram images, and each line has an image (the yin-yang nature) and a line number (the positional rank). This is called "xiang shu" (images and numbers). Since the I Ching is a divination book, diviners naturally use the images and numbers of hexagrams and lines to judge the auspiciousness and inauspiciousness of human affairs. Naturally, some phrases in the hexagram and line texts of the I Ching are related to these images and numbers. However, it is not the case that every phrase is connected to them. Images and numbers were used by diviners as a form of magical sorcery to deceive people. When we study the I Ching, our goal is to examine ancient historical facts. If we can understand its hexagram and line texts and grasp their original meaning, that is sufficient. Pursuing ancient sorcery is useless. I believe that when commenting on the I Ching, all discussions about images and numbers should be excluded.