Research on the Relationship between I Ching and Taoist Thought

Author: Zhan Shichuang
Publisher:
Publishing Date: 2001-03-01
Features: One of the key features of this book is its interdisciplinary approach to studying the I Ching and Taoism. In recent years, numerous books on the I Ching have been published, and works on Taoism have also appeared frequently. However, high-quality academic monographs that systematically connect the two disciplines have yet to emerge. Unique academic experiences and sharp scholarly insight have inspired Professor Zhan, who has diligently explored this interdisciplinary gap and ultimately achieved groundbreaking discoveries. The book is divided into three parts: The Foundation of the Relationship Between the I Ching and Taoist Thought, The Establishment of the Relationship Between the I Ching and Taoist Thought, and the Expansion of the Relationship Between the I Ching and Taoist Thought. "Starting with an overall grasp of the structural framework of the I Ching system, it traces the connections between the pre-Taoist school of Taoism, traditional Chinese medicine, and the I Ching. On this basis, it analyzes the influence of the I Ching's symbolic and numerical school and the rationalist school on Taoist thought, as well as the application and development of the fundamental principles of the I Ching by Taoist practitioners" (as quoted in Professor Qing Xitai's preface to the book). Through a comprehensive and in-depth horizontal and vertical examination of the I Ching and Taoist thought, the author finds that the relationship between Taoism and the I Ching is "holographic." Professor Zhan's research on this "holographic" connection undoubtedly holds great significance: First, in terms of I Ching studies, only by combining Taoist thought and cultural phenomena can the development of the I Ching's history be truly understood; second, in terms of the study of the Taoist thought system, only by connecting it to the I Ching can the essence of the Taoist thought system be revealed from a deeper and broader perspective; third, in terms of the exploration of the history of Chinese science and technology, only by starting with the I Ching can one understand the series of metaphorical terms used in Taoist scientific and technical texts, truly grasp their essence, and thus make objective and thorough evaluations. We believe that the significance of high-level academic works lies not only in their academic achievements but also in their ability to guide readers in the path of scholarship. The book Studies on the Relationship Between the I Ching and Taoist Thought tells us that the gaps between interdisciplinary fields are filled with inexhaustible academic resources and wisdom for survival and development. Another key feature of this book is its incorporation of some Western research methods. The I Ching has long been considered difficult to interpret, and the Taoist classics within the Dao Zang are even more challenging. The difficulty lies in the symbolic nature of the hexagram and line signs of the I Ching, which are heavily used and elaborated upon in Taoist texts. Professor Zhan employs semiotic methods to reinterpret the hexagrams of the Zhou Yi and various symbols in the Taoist system, uncovering their deeper meanings and shedding light on their mysterious facade. For example, regarding "Kan and Li," the author explains: "In the Can Tong Qi, Kan and Li become the two most important symbolic representations of the inherent aspects of primordial energy. Sun, male, and fire (summer) also symbolize the yang aspect, while moon, female, and water (cold) symbolize the yin aspect. The presence of multiple symbolic elements in the Can Tong Qi is intended to embody the abstract within the concrete, using tangible forms to illustrate the intangible, and inspiring people to recognize the categories of yin and yang through accumulated perceptual materials" (as quoted on page 111 of the book). Such interpretations transcend literal understanding and uncover deeper implications of esoteric practices. When discussing the origins of the Eight Trigrams in the Zhou Yi system, the author employs cultural anthropology methods, analyzing it from the perspective of human "self-awareness," thereby moving beyond the simplistic approach of previous scholars who sought the reasons in external "objects." In summary, the author is adept at introducing new methods, but this does not mean abandoning the proven traditional Chinese academic methods. Dedicated readers will surely discover the author's subtle insights.