The Book of Changes

A Modern Adaptation & Interpretation

Paul G. Fendos, Jr.

Vernon Series in Philosophy

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Table of Contents

Major periods of Chinese history v

Divisions of the Book of Changes (Yijing 易經) vii

Hexagram names ix

List of tables xi

Foreword xiii

1. Introduction 1

2. Origins of the Book of Changes 5

3. A philosophy of change 21

4. Hexagram line texts 33

5. Application and explanation 169

6. Summary 181

Works cited 185

Notes 189

Index 269

Major periods of Chinese history

Xia Dynasty 2100-1600 BCE

Shang Dynasty 1576-1045 BCE

Zhou Dynasty 1045-256 BCE

(Western Zhou 1045-771 BCE)

(Eastern Zhou 771-256 BCE)

(Spring and Autumn Period 771-476 BCE)

(Warring States Period 403-221 BCE)

Qin Dynasty 221-206 BCE

Han Dynasty 206 BCE-220 CE

(Western Han 206 BCE-9)

(Eastern Han 25-220)

Three Kingdoms Period 220-265

Northern & Southern Dynasties 220-589

Sui Dynasty 581-618

Tang Dynasty 618-907

Five Dynasties 907-960

Ten Kingdoms 902-979

Northern & Southern Song Dynasty 960-1279

Yuan (Mongol) Dynasty 1279-1368

Ming Dynasty 1368-1644

Qing (Manchu) Dynasty 1644-1911

Republic of China 1911-present

People’s Republic of China 1949-present

Divisions of the Book of Changes

((((Yijing 易經易經易經易經))))

Zhouyi (周易周易周易周易) Basic Text (Jing 經經經經））））

64 Hexagrams (Liushisi gua 六十四卦)

Hexagram Names (Gua ming 卦名)

Decisions/Judgments/Tuan 彖. (Hexagram Texts Gua ci 卦辭)

Line Texts (Yao ci 爻辭)

Ten Wings (Shi yi 十翼十翼十翼十翼) Commentaries (Zhuan 傳傳傳傳)

Commentary on Decisions (Tuan zhuan 彖傳), Parts 1 & 2

Commentary on Images (Xiang zhuan 象傳), Hexagram Images & Line Images

(Da xiang 大象 & Xiao xiang 小象)

Great Treatise (Da zhuan 大傳), Parts 1 & 2 (Also called Commentary to Ap-

pended Judgments/Xici zhuan 繫辭傳)

Commentary on Words of Text (Wenyan zhuan 文言傳)

Commentary on Trigrams (Shuogua zhuan 說卦傳)

Commentary on Hexagram Sequence (Xugua zhuan 序卦傳)

Miscellaneous Commentaries (Notes) on Hexagrams (Zagua zhuan 雜卦傳)

Hexagram names

1. Expansion 33. Withdrawal

2. Acquiescence 34. Overbearing Power

3. Initial Difficulty 35. Advancing Interests

4. Youthful Ignorance 36. Concealing Oneself

5. Danger 37. Family Order

6. Conflict 38. Estrangement

7. Waging Battle 39. Encountering Obstacles

8. Mutual Trust 40. Relief from Obstacles

9. Limited Sway 41. Cutting Back (Decrease)

10. Correct Conduct 42. Intensifying Effort (Increase)

11. Harmonious Prosperity 43. Resolute Action

12. Stagnation 44. Self Control

13. Community 45. Anxiety

14. Wealth 46. Advancement (Promotion)

15. Humility 47. Affliction

16. Excess 48. The Source (Well)

17. Following the Greater Good 49. Change

18. Honoring Parents 50. Political Power

19. Overseeing 51. Shock

20. Contemplation 52. Restraint

21. Reckoning 53. (Gradual) Exposure

22. Proper Demeanor 54. Binding Relationships

23. Self-Inflicted Harm 55. Abundance

24. Return to Rectitude 56. Wandering

25. The Unexpected (Chance) 57. Compliance

26. Greater Control 58. Expropriation

27. Subsistence 59. Dissolution

28. Over Extension 60. Limitations

29. Dangerous Pitfalls 61. Inner Trust

30. The Passing of Time 62. Lowering Expectations

31. Sway (Influence) 63. Completed Action

32. Social (Moral) Constancy 64. Incompleted Action

List of tables

Table 2.1: Examples of early numeric gua 12

Table 2.2: Ancient source materials on divination

and Book of Changes 13

Table 2.3: Timeline for development of Book of Changes 17

Table 3.1: ‘Five phases' correlations 30

Table 3.2: ‘Mutually producing’ order of Pre-Han rulers 31

Table 3.3: ‘Mutually conquering’ order of Pre-Han rulers 31

Table 3.4: Categories of line text materials 32

Table 5.1: Changing lines and Changing hexagrams 179

Table 6.1: Quality of line text interpretations in this book 183

Foreword

I have known Dr. Paul Fendos over thirty years, dating back to the Spring se-

mester of 1981 when he was a graduate student in East Asian Languages &

Literature at the University of Wisconsin – Madison and an enrollee in a

course I was teaching at that time—Chinese Philosophical Texts. He had re-

cently returned from East Asia, having finished a period of study at the Yonsei

University Graduate Department of Chinese in the Republic of Korea. Because

his main interests lay in the classical period of Chinese literature, specifically

philosophical prose, he chose me as his graduate advisor and a long period as

my student, colleague, and friend began.

From the beginning, it was clear that Paul had a special interest in the Book

of Changes. The central philosophical work of the Chinese tradition, I remem-

ber well the many discussions we had on it in my office. These discussions

laid the foundation for his main area of graduate research, research which

culminated in May of 1988 with the completion of his dissertation, Fei Chih’s

Place in the Development of I-ching Studies, for which he received a Doctorate

of Philosophy. It comes as no surprise to me, then, that Paul continued to be

engaged in studying the Book of Changes after graduation, or that it led to him

writing this new work, The Book of Changes: A Modern Adaptation and Inter-

pretation.

The Book of Changes: A Modern Adaptation and Interpretation takes a novel

approach to understanding the Book of Changes. Gone is the emphasis on

divination and the correlative Yin/Yang system that served as its foundations

during the last 2,000 years. In its place are a set of sixty-four newly fashioned

patterns of change that are the core of what Paul refers to as a modern Chi-

nese philosophy of change. The book sets out to give an account of what this

philosophy of change is in three stages: first by setting forth a clear timeline

explaining the origins and early development of the Book of Changes (chap-

ters 2-3); then by fashioning what Paul refers to as metaphorical interpreta-

tions of the line texts in the Zhouyi (or Basic Text) portion of the Book of

Changes (chapter 4); and finally by showing how the patterns of change em-

bodied in those interpretations might be used in better understanding the

dynamics of everyday situations and circumstances and the problems they

often engender (chapter 5).

The timeline on the origins and early development of the Book of Changes,

something I believe will be especially useful and interesting to readers with-

out a basic understanding of the background of the Book of Changes, is unlike

xiv Foreword

many such timelines because it takes some clear positions on important is-

sues that might not be attempted by others. A good example of this centers on

the question of when hexagrams in the Book of Changes transformed from

numeric diagrams to diagrams written using Yin/Yang lines. Extrapolating on

archaeological evidence from the Zhou Dynasty, Paul argues that this change

occurred sometime during the Eastern Zhou, perhaps as late as the 4th centu-

ry BCE—a unique if not bold assertion, one which upends a common belief in

the more ancient origins of the Yin/Yang and their place in the Book of

Changes.

However, the metaphorical interpretations of the Zhouyi line texts are the

centerpiece of this work and the part that will probably most interest students

and scholars of the Book of Changes. Drawing on primary source materials

that span the length of Chinese history, along with more recent modernist

ideas and theories on the meanings of the line texts, Paul has fashioned en-

gaging and documented explanations of these materials, explanations that

are easily adapted to different situations and circumstances—four examples

of which he provides.

During a period when knowledge of China and things Chinese is in increas-

ingly greater demand, it is clear The Book of Changes: A Modern Adaptation

and Interpretation is an attempt to instill new life into an ancient Chinese

text. I believe Paul has succeeded admirably in doing so, in a book that is both

stimulating and enjoyable to read.

Tsai-fa Cheng 鄭再發鄭再發鄭再發鄭再發

Emeritus Professor

University of Wisconsin – Madison

To

Cheng Tsai-fa

鄭再發鄭再發鄭再發鄭再發

Special thanks go out to a number of people for their help with this book. For

taking the time to read and comment on my manuscript – Professor Edward

Shaughnessy (University of Chicago), Emeritus Professor Kidder Smith

(Bowdoin College), Emeritus Professor Yang Lee (Gyeongsang National Uni-

versity [ROK]/Haskins Laboratories, Yale University), and Dr. Ronald Roberts

(retired, University of San Francisco). For facilitating the publication of this

book – Carolina Sanchez, Argiris Legatos, and Javier Rodriguez, all of Vernon

Press. And for their comments and suggestions on preparing my manuscript –

Dr. Catherine Marie Pulling (Normandale Community College) and Dr. Justin

Eric Fendos (Fudan University [PRC]).

The hexagrams represent situations, the lines the stages of these

situations. Separated into three, then doubled, they suffice to include

the many patterns. Extended and expanded on, drawing analogies and

increasing, all possible things in the world are encompassed in them.

夫卦者，事也。爻者，事之時也。分三而又兩之，足以包括衆理。引而

伸之，觸類而長之，天下之能事畢矣。

Cheng Yi’s (1033-1107) Commentary on the Changes

Hexagram 3, Zhūn, Image commentary to Line 6

易程傳易程傳易程傳易程傳1.22b, 1.22b, 1.22b, 1.22b, 屯卦上六象屯卦上六象屯卦上六象屯卦上六象

1.

Introduction

Joseph Needham once referred to Richard Wilhelm’s translation1 of the Book

of Changes as a “sinological maze.” He was, of course, talking about the organ-

izational structure of Wilhelm’s translation and how “unnecessarily compli-

cated and repetitive” he thought it was.2 But he could just as easily have been

talking about the content of the Book of Changes. In any form, but especially

in translations meant for the non-specialist Western reader, the Book of

Changes is an enigma. Full of cryptic textual material and burdened by a sys-

tem of correlative associations connecting hexagrams and their constituent

trigrams and lines with a variety of natural or social phenomena and imagery,

this work is of such complexity and difficulty that many Western readers,

unable to really understand it, simply see and use it as a divinatory text. A

manual for fortune telling, if you would, something that lies open on the liv-

ing room floor as interested readers sit and toss coins or count out yarrow

stalks3 in their search for answers to pressing questions.

As will be shown, the Book of Changes did indeed originate in ancient China

as a divinatory text. And throughout its history, the vast majority of Chinese

scholars of this work, recognized and otherwise, espoused its divinatory func-

tion. Nevertheless, the Book of Changes today is not seen just as a manual for

fortune telling. Its origins can be traced back almost three millennia. For

scholars and students of Chinese civilization, therefore, it serves as a window

to the past, a repository of culture and customs waiting to be discovered.

Generally considered the central classic of Chinese philosophical literature, it

also functions as a door to better understanding traditional Chinese philoso-

phy, especially Confucianism and Daoism, the disparate systems of thought

which are reflected in the three most prominent traditional Chinese commen-

taries of this text that have survived to this day.4

Yet, in spite of its age, the Book of Changes is far from being a mere relic of

years gone by, and much more than simply a source on China’s past. In fact, to

the present-day readers inhabiting our rapidly shrinking world, a world in

which interactions with others can increasingly impact if not directly deter-

mine the advantages or disadvantages that are to be found in everyday situa-

tions or circumstances, the Book of Changes is as useful as—if not more useful

than—it has ever been, especially if one is looking for the kind of knowledge

2 Chapter 1

or wisdom that will contribute to deciding how best to respond to and adapt

to change. It is from just such a vantage point that this book looks at the Book

of Changes, aiming, along the way, to introduce to the reader a philosophy of

change, albeit one that takes a somewhat different approach to understand-

ing and responding to such change than might normally be associated with

this ancient work.

Much has already been written about the Book of Changes. Countless Chi-

nese commentaries on this work have been authored since it became a focus

of the Chinese mind. Like Laozi’s (fl. 6th cent. BCE) Daodejing and the Ana-

lects of Confucius (551-479 BCE), it is a text that many Chinese can either

quote from or know something about. Scholarly theses aiming to clarify or

expound on some aspect of Book of Changes studies, as well as translations or

interpretations of the text itself, can also be found in many different non-

Chinese languages. So, whether one looks at a list of the most popular or the

most influential works ever written, this classical Chinese text is sure to be

somewhere in the mix. One might, of course, quite naturally then ask what

another book can add to all that has already been written. The answer is a

simple one. China is again on the rise and China and things Chinese have

become the object of more and closer examination. Consequently, now seems

the best of times to look at the Book of Changes from the different perspective

that this book offers.

One final matter, this on the use of the word “modern” in the title of this

book. In their early dealings with China, especially during the 19th century,

Western countries generally viewed China and its culture as backwards, if not

semi-barbarous or heathen, and in need of major reform (even proselytiza-

tion). Clearly, this was part of a rationalization to subjugate China and incor-

porate it into their expanding empires. These countries and the people who

represented them brought to China an attitude of arrogance and self-

righteousness, an obstinate smugness perhaps exceeded only by China’s over-

confidence in its own moral and cultural preeminence. Ultimately, steam-

powered Western gunships settled the contest, and China was dragged along

unwillingly by the West in an attempt to create a country more in the West’s

own image. During this era of imperialism, the West equated its own culture

and much that was associated with it to all that was desirable and good. This

struggle for cultural hegemony stopped after the Revolution of 1949 when

China closed its doors to the outside world. But it has only really been since

1978—when China began to implement new economic policies and slowly

reopened those doors—that this condescending attitude of superiority among

many Westerners has started to change.

In much of the argument surrounding this clash of cultures, the word “mod-

ern” has often been bandied around as if it was one of the defining character-

Introduction 3

istics of Western superiority, its concomitant “lack” in China being the reason

for China’s own backwardness. In this book the term modern is used in a

much more narrowly defined way, as reflecting a standard of rationality

wherein the ‘mysterious’ (or ‘mystical’) numerological system on which Book

of Changes divination is based is not seen as a reliable index or method of

forecast for future events, and the Book of Changes itself is seen as something

more than that manual of divination mentioned above. Such a standard pre-

cludes the possibility of explaining Book of Changes divination—yarrow stalk

counting or coin tossing—even within the context of “chance hits” and the

principle of “synchronicity” that is sometimes used to explain them,5 i.e.,

“[as] coincidences of events in space and time…[as] something more than

mere chance…[but states of] peculiar interdependence of objective events

among themselves as well as with the subjective (psychic) states of the ob-

server or observers [interpreting them].”6 Nevertheless, this more reasoned

approach does contribute to bringing the Book of Changes back to life as

something relevant to our time and day, not as a reliable barometer of future

events, but as a guide of sorts, a semi-codified system that helps one under-

stand change in one’s life, even if that system is centered around the limited

number of models or patterns for such change that will be introduced in this

book.

PAGES MISSING

FROM THIS FREE SAMPLE

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shuju ed. Vols. 1-4 of Xin jiaoben Shiji sanjia zhu bing fubian er zhong 新校

本史記三家注幷附編二種, in Zhongguo xueshu leibian 中國學述類編. Yang Jialuo, ed. Taibei: Dingwen Books, 1986.

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Tianxingguan Divination Bamboo Strips (Tianxingguan bushi zhujian zhong

suo jian Yi gua 天星觀卜筮竹簡中所見易卦). See Pu Maozuo, Vol. 2, 507-510.

Waley, Arthur. “The Book of Changes.” Bulletin of the Museum of the Far East-ern Antiquities 5 (1933): 121-142.

Wangjiatai Qin Bamboo Strip Guicang (Wangjiatai Qin jian Guicang 王家臺秦

簡歸藏). Pu Maozuo, Vol. 2, 773-778.

Wang Xianqian 王先謙. Xunzi jijieh 荀子集解. Wang Xianqian jijieh 集解,

Yang Jing 楊倞zhu 注. From Vol. 1 of Zengbu Zhongguo sixiang mingzhu 增補

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名著第一輯. Yang Jialuo, ed. Taibei: World Books, 1987.

Wen Yiduo 文一多 . Wen Yiduo quanji 文一多全集 . Vol. 2. ? : San Lian Books , 1982.

Wilhelm, Richard. The I Ching or Book of Changes. Translated from German into English by Cary F. Baynes. Princeton, New Jersey: Princeton University Press, 1981.

Xincai Geling Chu Bamboo Strips (Xincai Geling Chu mu zhujian zhong suo

jian Yi gua 新蔡葛陵楚墓竹簡中所見易卦). See Pu Maozuo, Vol. 2, 501-507.

Yu pian 玉篇 (Daguang yihui 大廣益會 ). Sibu congkan jingbu 四部叢刊經部，Vols. 1-3.

Zhang Liwen 張立文. Zhouyi sixiang yanjiu 周易思想研究. Hubei: Hubei Peo-ple’s Publishing 1980.

Zhang Zhenglang 張政烺. “Shi Zhou chu qingtongqi mingwen zhong de Yi

gua” 試釋周初青銅器銘文中的易卦. Kaogu xuebao 考古學報 4 (1980): 404-415.

Zhouli zhushu 周禮注疏. Zheng Xuan 鄭玄 zhu 注 and Jia Gongyan 賈公彥

shu 疏 (Ruan Yuan ed.). From the Zhouli zhushu ji buzheng 周禮注疏及補正,

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xueshu mingzhu diliu ji 中國學述名著第六輯. Yang Jialuo, ed. Taibei: World Books, 1980.

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補正. In Zhongguo xueshu mingzhu diliu ji 中國學述名著第六輯. Yang Jialuo, ed. Taibei: World Books, 1987.

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duben 諸子小學及四書五經讀本. In Zengding Zhongguo xueshu mingzhu diyi

ji 增訂中國學述名著第一輯. Yang Jialuo, ed. Taibei: World Books, 1987.

PAGES MISSING

FROM THIS FREE SAMPLE

Index

1

100 Schools of Philosophy, 21

A

Annotations on the Zhouyi background information on, 16

B

Baoshan Chu Bamboo Strips summary of materials in, 13

Book of Changes archaeological evidence on

origins of, 10 as a door to the past, 1 as a guide, 3 as an enigma, 1 background of period when

compiled, 9 collection of patterns that

explains real life situations and offers prescriptions for action in dealing with them, 29

compilation of, summarized, 11

divisions of, vii jump from Zhouyi to, 9 more than a relic of the past, 1 oldest received version of, 11 origins of, 6 relevance of today, 3 symbolic representation of the

world, 23 time line for development of,

17 traditional theories on

development of, 5 underlying value system,

situational, dealing with benefit/advantage and harm/loss, 29

C

canonical classic oldest reference to Book of

Changes as in Han shu, 11 change

author's philosophy of, and practical application, 169

author's philosophy of, basic guidelines, 169

changing hexagram in author's philosophy of

change, 169 Cheng Yi

and the yi li school, 24 author of Yi Cheng zhuan, 16

Confucianism and Book of Changes

commentaries, 1 Confucius

reputed author of commentaries with moralizing interpretations, 10

reputed author of Ten Wings, 5 Cui (Hexagram #45)

application in author's system of change, 171

cyclical universe, 21

D

Daodejing reference to Yin/Yang in, 21

Daoism and Book of Changes

commentaries, 1 divination

early forms of, 5 types of used with Book of

Changes, 3 yarrow stalk, comparison with

author's philosophy of change, 178

Dong ZhongShu

270 Index

and correlative world view, 23

F

Fu Xi reputed author of eight

trigrams, 5 Fuyang Han Bamboo Strip Zhouyi, 9 summary of materials in, 15

G

Gao Heng leader of Skeptics of Antiquity,

5 Gu Jiegang

leader of Skeptics of Antiquity, 5

gui or oracle bone divination, 5

Guodian Chu Bamboo Strips, 10 and the Yin/Yang, 22 summary of Book of Changes

materials in, 14

H

Han Xiping Stone Classic Yijing, 11 background information on, 16

Hanshu earliest reference to Book of

Changes in, 16 hexagram and line texts

constituent materials of, 7 show organizational design or

structure, 26 hexagrams

author's names for, ix theories on creation of, 5

J

Jinshu summary of Book of Changes

related texts mentioned in, 14

K

King Xiang of Wei and the Zhouyi), 8

Kong Yingda zhengyi commentary to Book of

Changes, 16 Kunst, Richard

advocate of Modernist school, 5

L

Legge, James influence of Modernists on, 5

Li (Hexagram #10) as Correct Conduct, 52

Li Jingchi leader of Skeptics of Antiquity,

5 line texts

categories of materials in, 25 containing a system of patterns

of change, 27 imagery of can be read

metaphorically, 28 patterns of change and their

application by author, 169 primacy of, 25 theories on creation of, 5

M

Mawangdui Silk Manuscript and the Zhouyi, 9 date of, 11 earliest version of Book of

Changes clearly associated with Yin/Yang lines, 9

early example of a complete Book of Changes, 10

summary of Book of Changes materials in, 15

mei bu numerical manipulation of

sticks, 5 modern

meaning as used by author, 2 Modernist

scholars, 5

Index 271

Modernists contrasted with Traditionalists,

5 main goal of, 27

N

Needham, Joseph on Wilhelm, 1

number mysticism, 23 numeric gua

and attached divinatory statements, 7

and oracle bones, 7 as forerunners of hexagrams

and trigrams, 6 early examples of, 6, 13 numbers associated with, 7 opposite numbers and

similarities to Yin/Yang lines, 7

O

omens decline of significance of

meaning in Zhouyi text materials, 26

in line texts, 25 oracle bone

divination, 5 oracle bones

three parts of inscriptions in, 6 organismic world view

of Eastern Zhou, 21 original hexagram

in author's philosophy of change, 169

P

proto-Zhouyi text was there a, 9

Q

Qu Wanli

on relationships between oracle bones and hexagrams, 7

R

received version of Book of Changes, formation

of, 24 Rutt, Richard

advocate of Modernist school, 5

on line text materials, 25

S

Shang Dynasty wellspring of early divination,

21 Shanghai Museum Chu Bamboo

Strip Zhouyi, 10 summary of Zhouyi materials

in, 13 Shaughnessy, Edward

advocate of Modernist school, 5

on line text materials, 25 shi

milfoil (yarrow stalk) divination, 5

Shisanjing zhushu, 16 Song (Hexagram #6)

Eastern and Western attitudes on disputes, 44

synchronicity, 3

T

Tianxingguan Divination Bamboo Strips summary of materials in, 13

Traditionalists contrasted with Modernists, 5 focus of, 27

W

Waley, Arthur influence of Modernists on, 5

272 Index

Wang Bi and the received version of the

Book of Changes, 11 author of first real yi li

commentary, 24 Wangjiatai Qin Bamboo Strip Guicang, 9 summary of Zhouyi materials

in, 14 Western Zhou

human centered semi-feudal political order, 21

Wilhelm, Richard influence of Modernists on, 5 translation of Book of Changes,

1

X

xiang shu image and number school, 24 scholars, early examples of, 24

Xincai Geling Chu Bamboo Strips summary of materials in, 13

Y

yarrow stalk divination, 169 yi li

ethics and reason/meaning pattern school, 24

scholars, early examples of, 24 Yin/Yang

correlative system, 22 lines and how they developed

from numeric gua, 22 lines in the Zuo Commentary, 8 origins of terms, 21

Qian and Kun, 38

Z

Zhang Zhenglang on significance of numeric gua,

6 Zhong fu (Hexagram #61)

application in author's system of change, 173

Zhouyi and Jungian archetypes, 27 content and date of, 8, 9 example of intractable nature

of line text material in, 54 hexagram and line text

materials, 25 textual evidence in the

archaeological record, 9 Zhu Xi

author of Yi benyi, 16 central role in establishing

standard process for divination, 169

li and synthesis of xiang shu and yi li schools, 24

Zou Yan and Essential Natures of the

Five Emperors, 22 Naturalist philosopher, 22

Zuo Commentary examples and dates of Book of

Changes divination in, 8 moralizing nature of Book of

Changes materials in, 8, 10 summary of Book of Changes

materials in, 14