other · wisdom

I Ching (Book of Changes)

c. 1000–200 BCE · Western Zhou to Warring States · China

Introduction to the I Ching

1The I Ching, or Book of Changes, is the oldest of the Chinese classics.
2At its foundation are eight trigrams (ba gua) said to have been revealed to the sage Fu Xi.
3The Duke of Zhou combined pairs of trigrams to produce sixty-four hexagrams.
4Each hexagram consists of six lines, broken or unbroken,
5And carries a name, a judgment, and commentary on each line.
6The Ten Wings — philosophical commentaries — were attached later,
7Traditionally attributed to Confucius, though scholars date them to the 4th–3rd century BCE.

Hexagram 1 — Qian (☰☰): The Creative, Heaven

8QIAN: Supreme success. Beneficial through correct and firm conduct.
9The first nine, undivided:
10A dragon lies hid in the deep. It is not the time for active doing.
11The second nine, undivided:
12A dragon appears in the field. It will be advantageous to see the great man.
13The third nine, undivided:
14The superior man is active and vigilant all the day,
15And in the evening still careful and apprehensive.
16The situation is dangerous, but there will be no mistake.
17The fourth nine, undivided:
18He is as a dragon on the point of leaping up and still in the deep.
19There will be no mistake.
20The fifth nine, undivided:
21A dragon on the wing in the sky. It will be advantageous to meet with the great man.
22The sixth nine, undivided:
23A dragon exceeds the proper limits. There will be occasion for repentance.
24Commentary: Great is the Qian — the originating!
25All things receive their beginning from it,
26And it comprises all that is beneath the sky.
27The clouds move and the rain is distributed;
28All kinds of things appear in their developed forms.
29Its grand harmony and tranquility are advantageous.
30The superior man acts accordingly in the morning hours;
31The inferior man acts thus at the evening hours.

Hexagram 2 — Kun (☷☷): The Receptive, Earth

32KUN: There will be great progress and success.
33Advantageous is the perseverance of the mare.
34The superior man, proceeding to do anything,
35Will find it advantageous to take the initiative.
36But if he take the initiative he will go astray.
37He should follow without taking the lead.
38The first six, divided:
39There is hoarfrost. The ice will come by and by.
40The second six, divided:
41Straight, square, great. Without purpose, yet nothing remains unadvantaged.
42The third six, divided:
43He keeps his excellence under restraint, but will maintain it.
44If he should have occasion to engage in the royal service, he will not make an effort to accomplish it,
45But will bring it to a close.
46The sixth six, divided:
47Dragons fight in the wild. Their blood is purple and yellow.
48Commentary: The nature of the Kun hexagram is to be most gentle and yielding.
49In movement, it is unbounded.
50It contains all things in its spacious capacity.
51Its comprehensive excellence is in accordance with the will of Heaven.

Hexagram 11 — Tai (☷☰): Peace

52TAI: The smaller beings gone, the greater come.
53There will be good fortune, with progress and success.
54Commentary: Heaven and earth are here represented as in communication with each other,
55And all things are accordingly complete in their nature.
56The upper and lower parts are in communication with each other,
57And one in their aims.
58When the intelligent and unintelligent have their respective places,
59And the will of the subject of the hexagram is fully carried out —
60Then is the time of great peace and flourishing.

Hexagram 29 — Kan (☵☵): The Abyss, Water

61KAN: There is sincerity in maintaining virtue.
62The mind of the subject is penetrating.
63To act will be of high value.
64Commentary: Water is here flowing on and on without accumulating.
65Going through all peril and not losing its good faith:
66The mind penetrating below the surface.
67Honour and distinction will come in the end.

Hexagram 64 — Wei Ji (☵☲): Not Yet Complete

68WEI JI: There will be progress and success.
69A young fox that has nearly crossed the stream
70Gets its tail in the water.
71There will be no advantage in any way.
72The first six, divided:
73He gets his tail in the water. Humiliating.
74The fifth nine, undivided:
75With firm correctness there will be good fortune and no occasion for repentance.
76The brightness of the superior man will be trusted,
77And there will be good fortune.
78Commentary: Wei Ji shows that the onward progress of affairs has not yet been completed.
79But the young fox, when it has nearly crossed the stream,
80Gets its tail in the water — there is a want of care.
81Although the lines are not in their correct places,
82They still stand in the relation of the strong to the weak.
83By the use of the light in the situation that is analogous to darkness,
84There will be good fortune in the end.

The Great Treatise (Da Zhuan) — On the Nature of the Book

85The I Ching is a book vast and great, complete in its nature.
86It speaks of what is far distant, yet correct in its intimations.
87It speaks of what is hidden, and yet clear.
88It assists all things to their proper fulfilment.
89Heaven and earth being established in their places, the changes take effect between them.
90Heaven and earth being established in their places,
91It is in such an arrangement that the holy sages discovered how to act.
92The superior man, studying these changes,
93Finds in them the path to success.
94The Master said: Is not the I Ching supreme? By means of it the holy sages exalted their virtue
95And extended their sphere of action.
96Wisdom leads to its fullest development,
97And acts as a constant guide to that development.
98There is largeness and grandeur of aim in the Book — every aim is right,
99And there is the utmost sincerity going along with the aim.
100This is its nature.

notes

The I Ching (Yìjīng, "Book of Changes") is one of the oldest of the Chinese classics and one of the oldest extant texts in any language, with its core divination system dating to the Western Zhou dynasty (c. 1050–771 BCE) or earlier. It consists of 64 hexagrams — each a stack of six broken or unbroken lines — accompanied by textual judgments and commentaries. The system works by generating a hexagram through a randomising process (traditionally yarrow stalk divination, later coin tosses) and reading the associated text as oracular guidance. Unlike Western divination systems, the I Ching does not claim to predict a fixed future but to describe the current configuration of change (the meaning of yi/易) in a situation, suggesting how to respond wisely. The text exists in layers: the core hexagram names and judgments (guaci) are attributed to King Wen of Zhou (c. 1050 BCE); the line statements (yaoci) to the Duke of Zhou; and the Ten Wings (Shi Yi) — ten appendices of philosophical commentary — are traditionally attributed to Confucius, though modern scholarship dates them to the Warring States period (475–221 BCE). The I Ching profoundly influenced Chinese philosophy, cosmology, and statecraft for over three thousand years. It is the only text to have shaped both Confucian and Daoist thought equally. In the 17th century, Leibniz recognised in its binary system of broken and unbroken lines a precursor to binary arithmetic. Translation after James Legge, The Yi King (Sacred Books of the East, Vol. 16, 1882). Public domain.

currently held: Manuscript tradition; Mawangdui silk manuscripts (c. 168 BCE)

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