Introduction
The complexities of the I Ching begin in the name. Together, the words “I” and “Ching” translate as the “Book of Changes.” However, when the terms are studied in depth, we gain a deeper understanding of the meaning of I Ching. “I” (易) implies change. It is made up of two characters: the sun (日) and the moon (月), and like the celestial bodies, “I” implies clarity and change. It means clarity because of the purity and brilliance of the sun and moon. It denotes change because of the transformation of day into night and night into day. Some have said that the word “I” represents a chameleon that changes its color according to its environment. Looking carefully at the character (易), you can see a chameleon’s image, which also implies change.
“Ching” (經) intimates strings or threads vertically arranged when weaving cloth. It can also imply the longitudinal lines of a map. The longitude serves as a demarcation of particular regions of the Earth or, by extension, the universe. Though a map is only a rough estimation of a specific area, it indicates our location on Earth or the universe. The I Ching tells of our position in the totality of existence by the same token. By observing the I Ching, we can roughly know the phenomena of nature or the universe. Though there may be many complex theories to explain the forms and wonders of the universe, “Ching” indicates those that connect only the essential principles.
The word “Ching” also implies a road or path. In Chinese, there are three primary characters for the road: Tao (道), Ching (經), and Lu (路). Tao is a big road or path, Ching is a medium-sized road or path, and Lu is a small one. Tao indicates the great road or path that all things in the universe travel. Ching signifies all the paths smaller than Tao but larger than Lu.
According to the I Ching, heaven alludes to the truth (Tao) through symbols or images sent down to earth. We understand the meaning of the vertical lines of the word “Ching” to imply a book that recorded the truth emanating from heaven. “Ching” can also be translated as a bible or holy text. I Ching, therefore, may be translated as the “Bible of Change.”
Moreover, “Ching” can be interpreted as “sutra.” The Sanskrit word for a holy text, scripture, or bible is “sutra.” The English word “suture” stems from the same word. The meaning of “suture” is twofold. In one context, it refers to the material connecting two surfaces, much like the stitches one gets after a severe injury or surgery. Another meaning describes the process of joining separate entities together. Either translation would expand the definition of “Ching” to imply the system or web that is the force binding things together. According to the Eastern view, everything in the universe comprises intimately interconnected patterns, and I Ching’s words illuminate this force.
Eastern custom teaches that only a supremely enlightened being or god can write a book called Ching. Regardless of education or expertise, no man or woman can write a Ching or sutra because human beings are limited in their experience and understanding. Only an enlightened being or god has the omniscient perspective necessary to create a sutra. Therefore, the I Ching is considered more sacred than any other book and is regarded as the most critical work in Eastern philosophy.
Any change or modification of the I Ching was a capital crime in the past. The royal court would execute the offender and four generations of his or her family! The same holds for other Ching, such as the Tao Te Ching, translated as the “Book of Way and Virtue.” Though this may seem excessive, it is a good illustration of the importance and purity of the ideas in texts of this nature and the I Ching.
The I Ching is the most profound and challenging to understand among the many Eastern classics. It explains the principles of a changing universe with two symbols: yin () and yang (). These two symbols constitute the binary code of the universe. While other classics utilized words, the I Ching used this binary code to express the mysteries of the universe.
The reason for using symbols is that they are more inclusive. The principles of change that apply to all things, even those in remote areas of the universe that are inconceivable to the human mind, cannot be expressed in words. Only in symbolic form can they be represented.
Like a gem buried deep in the ground, the I Ching’s meaning is extraordinary, and its acquisition requires significant effort. Because the I Ching is a book about the principles of a changing universe, it was a secret text in the East in ancient times. Only those who recognize the importance of the I Ching and strive to make endless inquiries into its teachings may understand its profound meaning.
Because of the powerful and sacred ways illustrated by the I Ching, enlightened masters did not teach it to people with evil intentions—selfishness, greed, or malice. Misuse of its theories could disrupt the natural order of the universe. The masters were clearly aware of this and took precautions to keep the lessons among those who would use them for self-cultivation and growth rather than harm or destruction. Even today, the most profound truths of the I Ching remain incomprehensible to all but the most cultivated and purified of spirits.
A fairy tale is told in China, called Journey to the West,1 which illustrates the perils of using the powers described in the I Ching. The story tells of a Monkey King who has unlimited superpowers. This monkey, however, is very mischievous. One day a friend of his accidentally drinks some poison and dies. Extremely upset about his friend’s death, the Monkey King flies up to heaven and turns back the hands of time to a few moments before his friend’s fatal mistake. He then returns to earth and warns the friend not to drink the poison, thus sparing his life.
For this act, the Monkey King was locked up in a prison cell (under a rock) for one thousand years. Then, fortuitously, a Buddhist monk released him on his way to India to receive a Buddhist scripture (sutra). The Monkey King subsequently became his disciple and accompanied him on the long journey involving many mishaps and adventures.
The tale’s lesson is that we cannot manipulate the universe’s workings for personal gain. While the situation may seem beneficial (in this story, it was the return of the life of the Monkey King’s friend), such an action creates chaos in the fabric of the universe. It was this type of event that the masters of the East feared if the I Ching principles unfolded to the masses, especially to the uncultivated.
In the East, the principles of politics, economics, astronomy, and other social and natural sciences all have the yin-yang theory of the I Ching as their foundation. With the introduction of the I Ching into Western society, many people began to study the text. As a result, the ideas encompassed in its pages began to seep into the works of a few eminent Western minds. The following are a few examples:
Friedrich Hegel, a famous German philosopher, was best known for his dialectical method—thesis, antithesis, and synthesis. His ideas became the foundation for communism. He studied the I Ching under his grandfather, who learned it while serving as a missionary in China. Hegel explicitly states in his autobiography that he got his ideas from the I Ching.The great German mathematician and philosopher Gottfried Wilhelm Leibniz created the binary system, the digital foundation of the binary code used by all computers. He did intensive studies on the I Ching. He even wrote a book explaining the parallels between the I Ching and his binary code.Albert Einstein is reputed to have studied the I Ching for seven years. His theory of relativity accurately reflects the yin-yang theory’s polar nature and mutual transformation, the basis of the I Ching.Niels Bohr’s theory of complementarity, a pillar of modern quantum physics, also closely resembles the yin-yang theory or the I Ching. He was so impressed by the I Ching that he put a Tai Chi (or yin-yang) symbol on his coat of arms when he received his knighthood in 1947. Its motto affirms the influence of Eastern philosophy: “Opposites are complementary.” He also said, “A great truth is a statement whose opposite is also a great truth.”Carl Jung, the famous psychologist and disciple of Sigmund Freud, is best known for his theories of the archetype and the collective unconscious. He related his concepts to the sixty-four hexagrams of the I Ching. He was so involved in studying the I Ching that he wrote the introduction to Wilhelm’s German translation of the I Ching.Fundamental concepts of I Ching, such as yin and yang, either closely resemble some of the just-mentioned historically noted people’s discoveries or directly helped them understand the universe’s natural order.
The I Ching is a challenging book to understand for most people. It is equivalent to a college-level textbook. Thus, studying many basic books must precede reading the I Ching. Reading it without taking the proper steps is like presenting an elementary schoolchild with Einstein’s theory of relativity to read and understand.
Imagine the I Ching as a calculus book. When a person learns mathematics in school, there is a particular order to study. So a program trying to teach calculus before trigonometry, geometry, algebra, and elementary arithmetic would fail. Likewise, learning the I Ching requires understanding certain fundamental principles, such as Tao, Tai Chi, yin-yang, Sasang, and so forth.
Without the basics, learning the I Ching would be as foolish and futile as studying calculus without knowing how to add or subtract. Moreover, just as knowing the basics of calculus—addition and subtraction—may be applied to many other things besides the study of calculus, we can utilize the understanding of the I Ching basics in many different aspects of our lives.
To fully understand the theories of the I Ching, we must practice the basics and apply them to various situations. The more they can be related to personal experience, the greater the understanding.
Unfortunately, no books currently teach the basics necessary to understand the I Ching. Most books in the United States are little more than translations used for divination. Such a trend is discouraging because the I Ching principles are much more than tools for predicting the future. They explain the changing universe through the expression of symbols rather than the limitation of words.
There are a great variety of philosophical and spiritual ideologies in the West. Although the theories of the I Ching have been integrated into many Western works, the basic concepts are not commonly known. It is, therefore, important for people of the West to initiate themselves in a “primer course” that explains the fundamental notions of the I Ching before undertaking the work itself. This book will help, in such a sense, to simplify the task of understanding the I Ching by applying its theories to various aspects of everyday life: arts, scientific phenomena, human physiology, foods, herbs, and so on. With some effort into studying the concepts defined in this book, the reader will gain insight into the theories of the I Ching and apply this knowledge to social, professional, and daily experiences.
In the East, sutra teaching traditionally begins with reading and rote memorization. Explanations of the writings are typically unavailable, and those that exist are unclear. This lack of clear explanation allows for mistakes and misunderstandings of the meanings of the texts. The student has no choice but to slowly discover the significance of the poetic and enigmatic writings by him-or herself through daily life; the same holds for the I Ching. Words may serve as a guide, but in the end, only experience can truly illuminate its theories.
Despite humanity’s remarkable scientific, technological, and social advancement, we are still struggling to answer many of the fundamental questions of our existence. Man has an inherent need to make sense of the universe. Scientific theories attempt to unravel universal uncertainties, successfully discovering and assigning explanations for tangible phenomena. They have not, however, even begun to explore the depths to discover the underlying natural patterns, nor are they equipped to give meaning to things without substance.
The chaos theory acknowledges the changing patterns, but even this recent and advanced theory lacks the tools to give meaning or understanding to their existence. Only the I Ching articulates the answers to these questions by revealing the universal principles that weave through all matter and phenomena.
What You Will Find in This Book
The key to grasping the meaning of the I Ching lies in understanding the interrelatedness of its numbers and symbols. The I Ching is essentially a book about numbers and symbols. Numbers and symbols are universal. Unlike language and words, their meanings are unhindered by time and space. The I Ching utilizes this universality of numbers and symbols to describe all changes in the universe. As outlined in this book, a strong understanding of Eastern principles and concepts is essential for understanding numbers and symbols.
Chapters 1 and 2 describe Tao and Tai Chi, two profoundly essential ideas in studying I Ching. These terms define the universal nature of all things, material and energetic. For many, these concepts are difficult to understand because the nature of what they attempt to portray is elusive. Nevertheless, they are the essential concepts in Eastern philosophy and the I Ching and must be understood. Therefore, throughout chapters 1 and 2, Tao and Tai Chi are presented in their most basic form to be well understood. In addition, scientific and general examples will help relate them to everyday life.
Chapters 3 through 13 introduce two correlative facets of Tao and Tai Chi—the principles of yin and yang, the energetic axes of the universe. These are polar yet complementary forces that affect every aspect of existence. These chapters apply the yin and yang principles to various phenomena in physics, chemistry, sociology, economics, politics, physiology, food, sex, and many other aspects of daily life. These chapters will enable you to apply the theories to your own experiences.
Chapter 14 discusses the trinity principle of the I Ching. This chapter interprets the reason for trinary classifications according to the principles of I Ching. Examples from numerology, the xyz or three-dimensional coordinate system, colors, the human body, DNA, alchemy, and religion elucidate this concept. This chapter also introduces trigrams and hexagrams of I Ching.
Chapter 15 deals with Sasang, the Four Symbols, and Feng Shui, the art of placement that applies Sasang theory to directions. When yin and yang subdivide into four parts, the outcome is Sasang. Feng Shui is the art of arranging all facets of a person’s environment to create a harmonious energy flow. There are numerous examples of practical advice for readers to apply to their lives. They include advancing their children’s intellect, enhancing their sex lives, improving their business dealings, and learning how to sleep better. Additionally, this chapter outlines the natural patterns of sound, color, orientation, and time, which function according to the Sasang theory.
In chapter 16, humans are classified into four constitutions based on personality, physical characteristics, and frequently occurring illnesses. The chapter also discusses the most effective treatment methods for each body type. This classification is the foundation of Sasang medicine, a form of constitutional medicine created in Korea more than a hundred years ago.
Chapters 17 through 20 discuss another primary theory of Eastern philosophy called the five-element theory. Sasang deals with four elements—wood, fire, metal, and water. In contrast, the five-element system incorporates the earth as the fifth element. Earth is the center that regulates and mediates all changes of the Sasang elements. Yin-yang and five-element theories make up all Eastern philosophy. It is impossible to understand Eastern philosophy without a sufficient understanding of these two theories. These chapters explain the five elements and compare them to the theories of yin-yang and Sasang.
Chapters 21 and 22 discuss the eight trigrams of the I Ching in detail. A trigram is a pattern of three lines, with each line representing yin or yang, symbolizing matter or phenomena on a three-dimensional plane. All events occurring in space and time categorize into three facets. These chapters clarify the individual trigrams’ characteristics and their associations with the environment. Furthermore, there is a detailed discussion of Fuxi, or “Earlier Heaven” arrangements of trigrams, and King Wen, or “Later Heaven” arrangements.
The final chapter explains hexagram formations. A hexagram is made by pairing two trigrams, and sixty-four hexagrams explain all matter and phenomena in the universe.
A diagram of 64 I Ching hexagrams sent to Gottfried Wilhelm Leibniz by Joachim Bouvet, a French missionary in China, on April 2, 1703. Leibniz added the Arabic numerals, while Bouvet added the Greek letters.
The Tai Chi Diagram and the Theory of Relativity [E=mc2]. The Tai Chi diagram depicts the very essence of the I Ching, the principles of yin (dark gray) and yang (red). Just as energy transforms into matter and matter into energy, yin and yang constantly transform into one another.
1 Tao
The alternation of yin and yang is called Tao.
—Confucius, I Ching
The Tao that can be called Tao is not the real Tao.
That which can be named is not the genuine name.
—Lao-tzu, Tao Te Ching
The study of the I Ching begins with the concept of one. One signifies the beginning that is whole and undivided. One can also indicate the end and everything in between. This concept of totality is called Tao, according to the I Ching. The principle of Tao is the foundation of the I Ching and Eastern philosophy. It is the all-encompassing totality and interconnectedness of all things.
Interestingly, number one is used in Korea to translate the word “God.” Hananim is the Korean equivalent of the word “God.” Hana means “one,” and Nim is an honorific title. It translates as “the Supreme One.”
Tao, translated as a “way,” is the path everything must travel to fulfill its true nature. Tao is the way things are. All differing paths ultimately lead to one pathway called Tao. And the totality of all differing ways is the Tao. According to Eastern philosophical tradition, there is only one path called Tao. Tao is a unique path because it is the source of all phenomena, and all phenomena are but manifestations of Tao.
Tao is of everything; the beginning and the end; one and all things; the cause and effect; existence and nonexistence; tangible and intangible; concrete and abstract; known and unknown; past, present, and future; space, time, and beyond. Tao is also the guiding principle of all phenomena, yet nothing remains fixed. The only constant in the universe is change. Therefore, the only absolute of Tao is that it is constantly changing.
No matter how small or large, each entity is a manifestation of Tao, as it is complete in and of itself. Macroscopically, we can view the entire universe as a single entity that corresponds to the concept of oneness and Tao. Microscopically, an atom is a single, complete entity corresponding to oneness and Tao. Whether it is the entire universe or a single atom, each is an expression of totality or, in other words, Tao.
Because Tao makes up the totality, it is present everywhere and all the time. Tao is omnipresent and ever present. From the simplest to the most complex entity, Tao is part of all phenomena. But Tao is also the pattern of change and the changing patterns. In short, everything is of the Tao.
Tao is difficult to understand because it is a noun, verb, and adjective. We cannot see, hear, smell, taste, touch, or feel it. Therefore, when we look for Tao, we cannot find it. Because of its elusive nature, it is impossible to describe. As no words can define it, Lao-tzu, the founder of Taoism, wrote, “The Tao that can be called Tao is not the real Tao.” By calling it Tao, people hear the word “Tao” and associate it with something other than Tao.
Tao should be easy to grasp because it is everywhere and part of everything. But we often miss what is right under our noses. In the same way, Tao is elusive because it is so apparent. The following dialogue between Chuang Tzu, the second-leading figure in Taoism next to Lao-tzu, and Master Tong Kuo, a fictional character, illustrates why Tao is so hard to grasp.1
Copyright © 2023 by David S. Lee and Joseph K. Kim