Essentials for Getting Started with the I Ching

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This post was last edited by wang*neng on 2018-4-25 at 10:03. Selected Introduction to the I Ching: The I Ching states, “Yin and yang together constitute the Dao; to carry it forward is virtue, and to bring it to completion is nature.” ”Obviously, a culture that embodies the meaning of harmonious interaction between yin and yang is naturally rooted in the principles of the I Ching. The fundamental principle that guides human society, inherited from the ways of heaven and earth, is expressed as “goodness,” that is, virtue. Therefore, according to the logic of the I Ching, the foundation of culture must be morality. 　　The I Ching states: “The principle that underlies heaven is yin and yang.” ； The principle of adapting to one’s circumstances is flexibility and firmness ； The way to cultivate a person lies in benevolence and righteousness. ”It can be seen that, corresponding to the ways of heaven and earth, the I Ching even regards the great human virtues of benevolence and righteousness as the ways of human society. This kind of humanity encompasses both compassionate kindness and rational righteousness. In terms of essence, benevolence is yang, while righteousness is yin ； In practical terms, benevolence is gentleness, while righteousness is firmness. Thus, the cultural concept of harmonious interaction between yin and yang, as well as the complementarity of hardness and softness, permeated the fundamental framework of the moral philosophy expressed in the I Ching, endowing the morals outlined in it with a cultural flavor; meanwhile, the culture advocated by the I Ching is imbued with moral significance. The I Ching tells us that what follows the Way is “virtue,” and what realizes the Way is “nature.” The “nature” referred to here is, of course, human nature; more specifically, it is the good nature that enables one to attain enlightenment, that is, virtue. Virtue is embodied in the “Four Virtues”: Yuan, Heng, Li, and Zhen. The I Ching says: “The primordial is the essence of goodness.” ； Heng means a gathering of joy ； Benefit is the harmony of righteousness ； Chastity is essential to handling matters. A gentleman with benevolence is sufficient to nurture others, a harmonious gathering is sufficient to uphold propriety, concern for others’ welfare is sufficient to promote righteousness, and steadfastness is sufficient to accomplish tasks. ”Put simply, “yuan” refers to supreme goodness, manifested in benevolence ； “\"Heng\" means perfection, manifested through propriety ； “\"Benefit\" means bringing advantage to others, which is reflected in righteousness ； “\"Integrity\" means upholding correctness, as reflected in one’s career. 　　The manifestation of virtue is virtue itself. The virtues advocated in the I Ching form a relatively complete system, historically known as the “Nine Virtues”. The I Ching states: “Li (ritual) is the foundation of virtue.” ； Modesty is the foundation of virtue ； Replication is the foundation of virtue ； Permanence is the solidity of virtue ； Loss is the cultivation of virtue ； Benefit is the abundance of virtue ； Struggle is the distinction between virtue and vice ； A well is a place of virtue ； Xun is the regulation of virtue. ”It also provides concise and clear explanations for their specific manifestations and actual functions one by one. Since the “Nine Virtues” are based on the nine trigrams, they naturally possess a cultural flavor characterized by the harmonious interaction between yin and yang. In the network of virtues woven by the I Ching, if the “Nine Virtues” serve as the framework, then the specific guidelines for behavior outlined in the commentaries on each hexagram and line constitute the details that extend from this framework. Here, the 64 hexagrams expound on the Dao through their symbols, while the 384 lines illustrate virtue through their words. It is both reasonable and compelling, truly wonderful. Among them, the most famous quote nowadays is undoubtedly the message conveyed through Tsinghua University’s motto: \"As heaven changes through constant movement, a gentleman should strive for self-improvement without cease.\"” ； “The earth’s nature is receptive; thus, a gentleman should use his profound virtue to carry all things. The cultural pattern in which Heaven and Earth are in harmonious correspondence is also fully visible here. 　　The Essence of Culture The I Ching defines culture as the harmonious interaction between yin and yang, leading to a wonderful world. The term “the world” here refers not only to the natural world but also to the social world. The so-called “transformation” is traditionally interpreted as resulting from “education and guidance,” but it should actually be understood as occurring through subtle, gradual influence. Since culture manifests as a gradual process, \"the benevolent see it as benevolence, the wise see it as wisdom, while ordinary people use it in their daily lives without realizing it.\" ”It is particularly important to note that the ultimate goal of this subtle influence is not merely to rule the world, but rather to secure a central position within it. While improving people’s ways of living and their living environment, it is also necessary to enhance their moral character and qualities as well as their human nature, in order to achieve sustainable and positive development of human life from generation to generation. It is for this very reason that the I Ching uses the tones of Huangzhong and Daliu to remind the world: \"The greatest virtue of heaven and earth is life.\" ； ”And it provided a comprehensive overview from a high vantage point: “The flow of life is called the I Ching.” ”　　In the history of I Ching studies, there have been a wide variety of interpretations of “generating life”. Xun Shuang of the Han dynasty explained: “Yin and Yang alternate, giving rise to each other in turn.” ”Han Kangbo of the Jin dynasty commented: “Yin and Yang transform and interchange to bring about transformation and creation.” ”Sima Guang of the Northern Song Dynasty explained: “Form and nature succeed one another, with endless changes.” ”Zhang Zai believed: “To give birth to life is, in other words, to move forward continuously.” ”Cheng Yi believed: “Life continues in succession, changing endlessly.” ”Yang Wanli of the Southern Song Dynasty held the view that: “What is the I Ching?” It is the principle of endless generation. ”Zhu Xi put it succinctly: “Yin gives rise to yang, and yang gives rise to yin; their transformations are endless.” ”Thereafter, Lai Zhide and others of the Ming dynasty followed his theory. The various analyses mentioned above each have their basis and their rationale. However, based on the principle in the I Ching that \"what is simple is easy to understand, and what is straightforward is easy to follow,\" the concept of \"birth after birth\" can actually be explained very simply as \"to give birth again and again.\" The first \"birth\" refers to the emergence of life; in the case of humans, this means reproduction. Confucius’ praise for the two trigrams of Qian and Kun originated from this: “Great is Qian Yuan; it is the source of all things!” ”“Great is the Earthly Principle, from which all things are born! ”The second meaning of “sheng” is the continuation of life; in the case of humans, it refers to survival, living, growth, and development.