Decoding the Source of Chinese Culture: The Wisdom and Legacy of the I Ching

In the long river of traditional Chinese culture, the I Ching (or Yijing) stands like a majestic monument at the source, revered as the “foremost of all classics” and the “origin of the Great Dao.” Far from a mere divination text, it is a comprehensive masterpiece integrating philosophy, astronomy, calendar systems, ethics, and life wisdom. It has profoundly influenced major ideological schools such as Confucianism and Taoism, shaping the Chinese way of thinking and values for over two millennia. From the ancient legend of Fuxi creating the Eight Trigrams, to King Wen of Zhou developing the 64 Hexagrams as a accumulation of civilization, and Confucius composing the Ten Wings to elevate its philosophical depth, the I Ching has undergone refinement across three eras (ancient, medieval, and near-ancient) to become a timeless treasury of wisdom. Today, let us step into the world of the I Ching and explore the cultural codes and modern insights it holds.

I. The Origin and Evolution of the I Ching: From Eight Trigrams to 64 Hexagrams

(1) Fuxi’s Creation of the Eight Trigrams: Ancient Ancestors’ Understanding of Nature

The origin of the I Ching can be traced back to the legendary era of Fuxi. As recorded in Zhouyi・Xici Xia (Appendix Below of the Zhou I): “In ancient times, when the Sage Bao Xi (Fuxi) ruled the world, he looked up to observe celestial phenomena, bowed down to examine earthly patterns, studied the markings of birds and beasts and the suitability of the land. He drew inspiration from his own body and the world around him, then created the Eight Trigrams to connect with the virtues of the divine and categorize the essence of all things.” Bao Xi here refers to Fuxi, regarded as one of the cultural ancestors of the Chinese nation.

In ancient times, humans felt awe and curiosity toward natural phenomena: the alternation of sun and moon, the change of seasons, wind, rain, thunder, lightning, birth, aging, illness, and death. To comprehend these complex laws, Fuxi drew inspiration from nature and himself through “observing heaven above and earth below,” creating the “Eight Trigrams.” Using “—” (yang line, representing positive energy) and “–” (yin line, representing negative energy) as basic symbols, the Eight Trigrams combine in pairs to form eight distinct gua (trigram) images, corresponding to eight natural phenomena: Heaven (Qian), Earth (Kun), Thunder (Zhen), Wind (Xun), Water (Kan), Fire (Li), Mountain (Gen), and Marsh (Dui).

The creation of the Eight Trigrams marked the first systematic categorization of the universe by ancient ancestors. With its minimalist symbolic language, it abstracted complex natural phenomena into a perceivable and deducible model: the Qian trigram symbolizes the resolute Heaven, Kun the embracing Earth, Zhen the stirring Thunder, Xun the agile Wind, and so on. This “expressing meaning through images” way of thinking laid the foundation for the later Chinese philosophical concept of “unity of man and nature.”

(2) King Wen of Zhou’s Development of the 64 Hexagrams: A Leap from “Eight Trigrams” to “I Ching”

While Fuxi’s Eight Trigrams laid the foundation, they were initially only used to record and explain natural phenomena, lacking a complete theoretical system. It was not until the late Shang Dynasty (c. 1600–1046 BCE) that Ji Chang, King Wen of Zhou, who was imprisoned by King Zhou of Shang in Youli (present-day Tangyin, Henan), revolutionized the Eight Trigrams: he stacked each pair of trigrams to create 64 distinct hexagram images, known as the “64 Hexagrams.” Each hexagram consists of six yao (lines), totaling 384 lines.

King Wen not only expanded the number of hexagram images but, more importantly, added “gua ci” (hexagram statements) and “yao ci” (line statements) to each hexagram and line. These texts, which record historical events, depict life scenarios, or elaborate on life principles, gave concrete meaning to the originally abstract hexagram images. For example, the hexagram statement of Qian (“Qian, yuan heng li zhen”) translates to “beginning, prosperity, smoothness, steadfastness,” summarizing the positive process of a thing from germination to maturity. The hexagram statement of Kun (“Kun, yuan heng, li pin ma zhi zhen”) uses a female horse as a symbol of gentleness, emphasizing the importance of tolerance and perseverance.

King Wen’s development of the 64 Hexagrams marked the transformation of the I Ching (then called Zhouyi, with “Zhou” referring to the Zhou Dynasty and “Yi” meaning change, simplicity, and constancy) from a “trigram symbol system” to a “philosophical classic.” By this time, it already served dual functions of divination and moral education: on one hand, people could deduce hexagrams to predict good or bad fortune; on the other hand, the ethical concepts and life wisdom contained in the hexagram and line statements became guidelines for regulating behavior.

(3) Confucius’ Composition of the Ten Wings: The Philosophical Elevation of the I Ching

If King Wen gave the I Ching its “framework,” Confucius and his disciples infused it with a “soul.” During the Spring and Autumn Period (770–476 BCE), Confucius devoted himself to compiling ancient classics in his later years, holding the I Ching in high regard. He once lamented: “If I could have a few more years to live, I would study the I Ching at the age of fifty and avoid major mistakes” (The Analects・Shu Er). He not only studied the I Ching repeatedly but also led his disciples to write annotations for it, creating seven types of commentaries in ten chapters: Tuan Zhuan (Judgment), Xiang Zhuan (Image), Wen Yan Zhuan (Words of Literature), Xi Ci Zhuan (Appendix), Shuo Gua Zhuan (Explanation of Trigrams), Xu Gua Zhuan (Sequence of Trigrams), and Za Gua Zhuan (Miscellaneous Trigrams). Collectively known as the Shi Yi (Ten Wings), the term “Wings” implies support, symbolizing that these commentaries “gave wings to the I Ching,” elevating its ideological depth.

The core contribution of the Ten Wings was transforming the I Ching from a divination text into a philosophical work. For instance, Xi Ci Zhuan put forward the proposition “One yin and one yang constitute the Dao,” regarding the interaction of yin and yang as the fundamental law of the universe—a concept that became a core tenet of traditional Chinese philosophy. Through interpreting the symbolic meaning of hexagrams, Xiang Zhuan emphasized: “Heaven moves vigorously; the superior man strives ceaselessly” and “The earth’s virtue is receptive; the superior man carries virtue extensively,” linking natural laws with the moral cultivation of junzi (noble persons) and laying the foundation for Confucianism’s ideal of “inner sageliness and outer kingliness.”

By this point, the I Ching had completed its three-stage development—”Fuxi creating the Eight Trigrams, King Wen developing hexagram statements, and Confucius composing the Ten Wings”—forming a complete system combining the “Jing” (Classic: hexagram images, hexagram statements, line statements) and “Zhuan” (Commentaries: Ten Wings). It thus became a cultural classic integrating natural laws, ethics, and life wisdom.

II. Core Ideas of the I Ching: Three Principles and the Wisdom of Yin-Yang and Trigrams

(1) The Triple Meanings of “Yi”: Change, Simplicity, and Constancy

The character “Yi” (易) in I Ching is key to understanding its ideas, encompassing three core meanings:

Change (Bian Yi): The Dynamic Law of All Things

“Change” is the most fundamental idea of the I Ching, which holds that everything in the universe is in eternal motion and change. Xi Ci Zhuan states: “The sun sets and the moon rises; the moon sets and the sun rises. The alternation of sun and moon gives birth to light. Cold departs and heat arrives; heat departs and cold arrives. The alternation of cold and heat forms the year.” The alternation of sun and moon, cold and heat, all embody “change.” In the I Ching, the order of the 64 Hexagrams (e.g., Qian followed by Kun, Tai followed by Pi) also implies the logic of “extremes lead to opposites”—when a thing develops to its peak, it will inevitably transform into its opposite. This aligns with the later Taoist idea that “reversal is the movement of the Dao.”

Simplicity (Jian Yi): Simplified Expression of Complex Laws

“Simplicity” refers to how the I Ching uses minimalist symbols (yang lines, yin lines) and hexagram images to summarize complex natural and social laws. As Xi Ci Zhuan puts it: “What is easy is easy to understand; what is simple is easy to follow.” With only two symbols, the Eight Trigrams encompass eight basic natural phenomena (Heaven, Earth, Thunder, Wind, etc.); through changes in line positions, the 64 Hexagrams can deduce the entire process of a thing from germination, development, prosperity to decline. This “governing complexity with simplicity” way of thinking not only made the I Ching accessible and applicable to ordinary people but also influenced the “great Dao is simple” aesthetic and cognitive orientation in traditional Chinese culture.

Constancy (Bu Yi): The Eternal Truth Behind Change

Although all things in the universe are constantly changing, the I Ching holds that the laws governing change themselves are eternal—this is “constancy.” For example, the law of yin-yang opposition and unity, the transformation rule of “extremes lead to opposites,” and the holistic concept of “unity of man and nature” have always been fundamental to understanding the world, regardless of the era. This “change within constancy” idea helps people acknowledge the inevitability of change while guiding them to find a stable value compass amid change, avoiding confusion and restlessness.

(2) Yin-Yang Theory: The Foundation of the I Ching’s Cosmology

Yin-Yang theory is the core pillar of the I Ching’s ideology, permeating every aspect of hexagram images, hexagram statements, and line statements. As Xi Ci Zhuan states: “One yin and one yang constitute the Dao.” Yin and yang are the basic elements composing all things in the universe and the fundamental driving force behind their change.

Opposition and Unity of Yin and Yang

In the I Ching, the yang line (“—”) represents qualities such as resoluteness, initiative, warmth, and brightness, while the yin line (“–“) represents gentleness, passivity, coldness, and darkness. Yin and yang are not absolute opposites but interdependent and mutually conditional—without yang, there is no yin; without yin, yang has no basis for existence. For example, Heaven is yang and Earth is yin—only through their interaction can all things be nurtured; men are yang and women are yin—only through their union can life continue. This “opposition and unity” relationship is the basic perspective through which the I Ching views the world.

Waxing and Waning, Transformation of Yin and Yang

Beyond mutual dependence, yin and yang are constantly waxing (growing) and waning (declining) and transforming into each other (extremes lead to opposites). Take the change of seasons: in spring, yang energy gradually grows while yin energy fades, warming the climate; in summer, yang energy peaks and yin energy weakens, bringing hot weather; in autumn, yin energy grows as yang energy converges, creating clear skies and cool air; in winter, yin energy dominates and yang energy lies dormant, leading to cold and dry conditions. When the waxing and waning of yin and yang reach an extreme, transformation occurs—for example, the Tai hexagram (symbolizing smoothness, as Heaven and Earth interact) will eventually turn into the Pi hexagram (symbolizing stagnation, as Heaven and Earth are separated) when it reaches its peak, and vice versa. This “dynamic balance” idea teaches people to view things from a developmental perspective: stay alert to crises in good times and seek hope in adversity.

(3) Eight Trigrams and 64 Hexagrams: A Model for Categorizing and Deducing Things

The Eight Trigrams and 64 Hexagrams are the core tools of the I Ching for categorizing things and deducing laws, essentially a “symbolic logical system.”

Eight Trigrams: Categorization and Symbolism of Natural Phenomena

The Eight Trigrams (Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui) correspond to eight basic natural phenomena, each with unique symbolic meanings and attributes that can be extended to social and life contexts:

Trigram Name	Symbol	Natural Symbol	Attribute	Social / Life Symbolism
Qian (Heaven)	☰	Heaven	Resolute	Ruler, father, noble person, proactive striving
Kun (Earth)	☷	Earth	Gentle	Common people, mother, tolerance, carrying virtue extensively
Zhen (Thunder)	☳	Thunder	Dynamic	Eldest son, reform, opportunity, vigilance against crises
Xun (Wind)	☴	Wind	Agile	Eldest daughter, humility, communication, going with the flow
Kan (Water)	☵	Water	Perilous	Middle son, difficulty, wisdom, staying true to one’s original aspiration
Li (Fire)	☲	Fire	Bright	Middle daughter, civilization, passion, distinguishing right from wrong
Gen (Mountain)	☶	Mountain	Stable	Youngest son, obstacle, calmness, knowing when to stop
Dui (Marsh)	☱	Marsh	Joyful	Youngest daughter, interaction, harmony, treating others sincerely

This “drawing analogies from images” way of thinking allows the I Ching to connect natural laws with life situations. For example, when facing difficulties, one can refer to the line statement of Kan: “Repeated peril (Xi Kan), with sincerity (You Fu), the heart is open (Wei Xin Heng), and action will be praised (Xing You Shang).” This conveys that “difficulty is a test of the heart; as long as one remains sincere and keeps an open mind, one will eventually overcome hardship.”

64 Hexagrams: Comprehensive Deduction of Things’ Development

The 64 Hexagrams are formed by stacking two trigrams, with each hexagram containing six line positions (from bottom to top: initial line, second line, third line, fourth line, fifth line, top line). These six lines symbolize the six stages of a thing’s development: germination, growth, prosperity, and decline. Take the Qian hexagram as an example:

Initial Yang Line (Chu Jiu): “Hidden dragon, do not use” (Qian Long Wu Yong) — At the germination stage, strength is weak; one should lie low and wait for the right time, not act rashly.
Second Yang Line (Jiu Er): “Dragon appearing in the field, beneficial to meet noble people” (Jian Long Zai Tian, Li Jian Da Ren) — Strength gradually emerges; one begins to stand out and should seek help from virtuous mentors.
Third Yang Line (Jiu San): “The noble person strives ceaselessly day and night, remains vigilant even in the evening as if facing danger, thus avoiding blame” (Jun Zi Zhong Ri Qian Qian, Xi Ti Ru Li, Wu Jiu) — At a critical development stage, one must work diligently and stay alert to avoid mistakes.
Fourth Yang Line (Jiu Si): “Dragon leaping or remaining in the abyss, no blame” (Huo Yue Zai Yuan, Wu Jiu) — Facing a choice, one may attempt to make a breakthrough or lie low temporarily; as long as one maintains proper restraint, there will be no risk.
Fifth Yang Line (Jiu Wu): “Flying dragon in the sky, beneficial to meet noble people” (Fei Long Zai Tian, Li Jian Da Ren) — At the peak of development, like a dragon soaring in the sky, one achieves success in career and should recruit talents to create greater glory.
Top Yang Line (Shang Jiu): “Arrogant dragon, regret” (Kang Long You Hui) — When development reaches an extreme, failure is inevitable if one refuses to be modest; this warns against “extremes leading to opposites.”

The six-line changes of the Qian hexagram vividly demonstrate the universal laws of things’ development and provide practical guidance for life: adopt different strategies at different stages—lie low in low times, be cautious during growth, stay humble at the peak, and avoid the “arrogant dragon’s regret.”

III. Traditional Applications of the I Ching: Divination, Philosophy, and Life Wisdom

(1) Divination: The Original Function and Rational Interpretation of the I Ching

When people mention the I Ching, divination often comes to mind first. In ancient times, divination was the primary use of the I Ching. People derived hexagrams through the “yarrow-stalk method” (calculating with yarrow stalks) or “coin method” (casting coins), then predicted good or bad fortune by combining hexagram and line statements.

For example, if one casts the “Initial Yang Line of Qian,” the line statement “Hidden dragon, do not use” indicates that it is not the right time to act and one should wait for opportunities. If one casts the “Fifth Yang Line of Qian,” the line statement “Flying dragon in the sky, beneficial to meet noble people” suggests that one’s career will reach a peak and active efforts are advisable. However, it is important to note that I Ching divination is not “superstition” but a “probabilistic wise guide”—it does not directly give “yes or no” answers. Instead, it reminds people to pay attention to the laws of things’ development and the consequences of their actions, guiding them to make rational choices.

Confucius’ attitude toward divination also reflected this rationality: he believed the value of the I Ching lay not in “predicting the future” but in “reflecting on oneself and correcting behavior through divination.” As Xi Ci Zhuan states: “When at rest, the noble person observes the hexagram images and contemplates the statements; when acting, they observe changes and study divination. Thus, they receive divine protection and achieve good fortune without mishap.” The term “contemplate” (wan) here does not mean “play” but “study in depth”—studying hexagram images and statements in daily life to understand laws, and referring to divination results before acting to reflect on oneself. Ultimately, through correct actions, one achieves “good fortune without mishap.”

(2) Philosophy: The I Ching’s Influence on Confucian and Taoist Thought

The I Ching is the “source of wisdom” for traditional Chinese philosophy, exerting a profound influence on major schools such as Confucianism and Taoism.

Influence on Confucianism

Confucianism integrated the I Ching’s ideas of “yin-yang balance” and “unity of man and nature” with ethics, forming the ideological system of “cultivating oneself, governing the family, ruling the state, and bringing peace to the world.” For example:

Confucius proposed in Xiang Zhuan: “Heaven moves vigorously; the superior man strives ceaselessly,” linking the “resolute” nature of Heaven with the “proactive spirit” of noble people—a spiritual benchmark for Confucianism’s “active engagement in society.”
Mencius’ theory of “innate goodness of human nature” was essentially an extension of the I Ching’s “Qian Dao changes, each thing attains its proper nature” (Qian Dao Bian Hua, Ge Zheng Xing Ming). He believed humans are born with a “good” nature, just as all things grow in accordance with natural laws.
Dong Zhongshu’s theory of “interaction between Heaven and man” also originated from the I Ching’s “unity of man and nature,” emphasizing the interconnectedness of humans and nature, rulers and people, and providing a philosophical basis for Confucianism’s “benevolent governance.”

Influence on Taoism

Taoism drew inspiration from the I Ching’s ideas of “change” and “simplicity,” developing the theories of “Dao follows nature” (Dao Fa Zi Ran) and “governing by non-interference” (Wu Wei Er Zhi). For example:

Laozi’s proposition in Dao De Jing that “reversal is the movement of the Dao” (Fan Zhe Dao Zhi Dong) highly aligned with the I Ching’s idea of “extremes lead to opposites.”
Zhuangzi’s statement that “Heaven and Earth coexist with me, and all things are one with me” (Tian Di Yu Wo Ju Sheng, Er Wan Wu Yu Wo Wei Yi) was a further elevation of the I Ching’s “unity of man and nature,” emphasizing the harmonious unity of humans and nature.
Taoism’s “governing by non-interference” can also be traced to the I Ching’s “simplicity”—it holds that governing a state should follow natural laws and minimize man-made interference, just as the I Ching summarizes complex laws with minimalist symbols.

(3) Life Wisdom: The I Ching’s Guide to Living

The hexagram and line statements of the I Ching contain rich life wisdom that remains valuable in modern society, not just in ancient times.

Humility and Modesty: As Exemplified by the Qian Hexagram (Humility)

The Qian hexagram (Humility) is the only hexagram in the I Ching where all six lines are auspicious. Its hexagram statement reads: “Humility leads to prosperity; the noble person will achieve a good end” (Qian Heng, Jun Zi You Zhong). Xiang Zhuan explains: “A mountain within the earth symbolizes Humility. The noble person gathers the abundant to supplement the scarce and distributes fairly according to the nature of things.” A mountain, though higher than the earth, hides beneath it—symbolizing a “humble noble person” who, despite talent, does not flaunt it. They understand “reducing excess to supplement deficiency” and treat others fairly. This humble and modest attitude earns respect in interpersonal relationships and avoids jealousy in career development, making it one of the core virtues advocated by the I Ching.

Flexibility and Adaptability: As Exemplified by the Sui Hexagram (Following)

The hexagram statement of Sui (Following) reads: “Following brings beginning, prosperity, smoothness, steadfastness, and no blame” (Sui, Yuan Heng Li Zhen, Wu Jiu). Xiang Zhuan states: “Thunder within the marsh symbolizes Following. The noble person retires to rest at dusk.” Thunder in the marsh spreads with the marsh, symbolizing that people should adapt to natural laws (e.g., resting in the evening) and social changes, adjusting their behavior flexibly. In modern society, where the environment changes rapidly, clinging to old rules and refusing to adapt will lead to obsolescence. Only by “following the trend while upholding principles (steadfastness)” can one gain a foothold in competition.

Vigilance in Prosperity and Hope in Adversity: As Exemplified by the Pi and Tai Hexagrams

The Tai hexagram (Peace) symbolizes “Heaven and Earth interacting, all things going smoothly,” but Xiang Zhuan warns: “No plain is without a slope; no departure is without a return. Through hardship and steadfastness, there is no blame.” There is no eternal smooth path or permanent prosperity—even in good times, one must uphold principles and stay alert to crises. The Pi hexagram (Stagnation) symbolizes “Heaven and Earth not interacting, trapped in difficulty,” yet Xiang Zhuan also notes: “Pulling up the thatch, roots connected, with steadfastness comes good fortune and prosperity.” In hardship, uniting with others and remaining sincere will eventually lead to breakthroughs. This “vigilance in prosperity” and “seeking hope in adversity” mindset prevents arrogance in good times and discouragement in bad times—an important insight the I Ching offers modern people.

IV. Modern Value of the I Ching: Insights for Individuals and Society

In a modern society with advanced technology and a fast-paced lifestyle, the ancient wisdom of the I Ching is far from outdated—it offers a new perspective for solving contemporary problems.

(1) Personal Growth: The I Ching’s Guide to Self-Improvement

Clarifying Life Stages and Finding One’s Position

The six-line changes of the I Ching’s 64 Hexagrams correspond to different life stages. For example, young people are in the “Initial Yang Line of Qian” (Hidden dragon, do not use) stage—they should focus on accumulating knowledge and improving abilities rather than pursuing quick success. Middle-aged people are in the “Fifth Yang Line of Qian” (Flying dragon in the sky) stage—they should seize opportunities to display their talents while remaining humble. Elderly people are similar to the “Top Yang Line of Qian” (Arrogant dragon, regret) stage—they should learn to let go, enjoy life, and avoid overworking. Clarifying one’s current stage and adopting corresponding strategies gives direction to personal growth.

Adjusting Mindset to Cope with Setbacks

Modern society is highly competitive, and people often face setbacks and pressure. The I Ching’s idea of “change” tells us that setbacks are a normal stage of development—just like the difficulty symbolized by the Kan hexagram. As long as one upholds “sincerity and an open heart,” one will eventually “act and be praised.” Meanwhile, the “yin-yang transformation” idea reminds us that “extreme hardship leads to good fortune” (Pi Ji Tai Lai)—when difficulty reaches its peak, it will inevitably turn into prosperity, helping people maintain a positive mindset in the face of setbacks.

Enhancing Moral Cultivation to Achieve “Inner Sageliness”

The I Ching emphasizes “the noble person carries virtue extensively” and “the noble person strives ceaselessly,” regarding moral cultivation as the core of personal growth. In modern society, where material abundance often coexists with spiritual confusion, the I Ching’s moral concepts guide people to focus on their inner selves—improving abilities through “striving ceaselessly,” cultivating tolerance through “carrying virtue extensively,” and maintaining caution through “remaining vigilant as if facing danger.” Ultimately, this leads to the ideal of “inner sageliness” (cultivating virtue within oneself).

(2) Family and Interpersonal Relationships: The I Ching’s Path to Harmony

Family Harmony: Guided by the Jia Ren Hexagram (Family)

The hexagram statement of Jia Ren (Family) reads: “Family brings good fortune; it is beneficial for women to remain steadfast” (Jia Ren, Li Nu Zhen). Xiang Zhuan explains: “Wind arising from fire symbolizes Family. The noble person speaks with substance and acts with consistency.” Wind emerging from fire symbolizes a family where “the father is strict and the mother is kind, and children are obedient,” forming a positive interaction. The I Ching emphasizes “each in their proper place” in the family—the father should be as resolute and responsible as the Qian hexagram, the mother as gentle and tolerant as the Kun hexagram, and children as humble and proactive as the Zhen and Xun hexagrams. Only when everyone fulfills their responsibilities can the family be harmonious and happy.

Interpersonal Interaction: Following the Wisdom of Zhong Fu and Dui Hexagrams

The Zhong Fu hexagram (Sincerity) symbolizes “sincerity,” with its hexagram statement reading: “Sincerity brings good fortune even in small rituals (like sacrificing pigs and fish); it is beneficial for crossing great rivers and remaining steadfast” (Zhong Fu, Tun Yu Ji, Li She Da Chuan, Li Zhen). In interpersonal relationships, sincerity is the foundation—only by treating others sincerely can one gain trust. The Dui hexagram (Joy) symbolizes “joy,” with its hexagram statement reading: “Joy brings prosperity and smoothness; it is beneficial to remain steadfast” (Dui, Heng, Li Zhen). Xiang Zhuan states: “Two marshes connected symbolize Joy. The noble person studies and discusses with friends.” Two marshes 滋润 each other, symbolizing that friends should learn from and support one another rather than scheming against each other. These ideas offer important guidance for “building sincerity” and “fostering positive interactions” in modern interpersonal relationships.

(3) Corporate Management and Social Governance: The I Ching’s Systematic Thinking

Corporate Management: Drawing on the Wisdom of Qian and Kun Hexagrams

In corporate management, leaders should be as “resolute and striving” as the Qian hexagram—possessing strategic vision and decision-making abilities. As the Fifth Line of Qian suggests, they should “benefit from meeting noble people” and be good at appointing talents. Team members, on the other hand, should be as “tolerant and cooperative” as the Kun hexagram—obeying arrangements and collaborating with one another. Additionally, the I Ching’s “change” idea reminds enterprises to adapt to market changes and adjust strategies in a timely manner—as the Sui hexagram advises, “following the trend leads to no blame.” The “vigilance in prosperity” idea also warns enterprises to stay alert to market risks and make advance plans during profitable periods, avoiding the “arrogant dragon’s regret.”

Social Governance: Practicing “Unity of Man and Nature” and “Yin-Yang Balance”

The I Ching’s “unity of man and nature” aligns with the modern concept of “ecological civilization”—humans are part of nature and should respect natural laws rather than overexploiting resources. For example, the Kan and Li hexagrams (symbolizing water and fire) remind people to use resources rationally, avoiding water waste and fire hazards; the Gen hexagram (symbolizing mountains) urges people to protect forests and maintain ecological balance. Meanwhile, the “yin-yang balance” idea is also applicable to social governance—imbalances like the gap between rich and poor (yin-yang imbalance) can cause social instability. Measures such as “gathering the abundant to supplement the scarce” (e.g., tax regulation and poverty alleviation policies) are needed to restore balance, allowing society to thrive like the Tai hexagram (“Heaven and Earth interacting, all things smooth”).

V. Conclusion: Inheriting the I Ching’s Wisdom to Illuminate Modern Life

After thousands of years of vicissitudes, the I Ching has evolved from ancient divination symbols into an influential cultural classic. Its charm lies in the fact that it not only reveals the laws of the universe but also provides a complete system of wisdom for guiding life and society. It teaches us to view the world with the perspective of “change” and seek opportunities amid shifts; to understand complexity with the thinking of “simplicity” and simplify the intricate; to uphold our original aspirations with the belief in “constancy” and maintain focus amid restlessness; to handle relationships with the wisdom of “yin-yang balance” and achieve harmony; and to improve ourselves with the spirit of “striving ceaselessly and carrying virtue extensively” to fulfill our lives.

In modern society, we need not regard the I Ching as a mysterious “divination text” or blindly worship its “predictive power.” Instead, we should treat it as a “treasury of life wisdom”—studying hexagram images and statements to understand the laws of development; drawing on its life philosophy to enhance personal cultivation; and applying its systematic thinking to solve problems in family, work, and society.

As Xi Ci Zhuan states: “The I Ching aligns with Heaven and Earth, thus it encompasses the Dao of Heaven and Earth.” The wisdom of the I Ching is as vast as Heaven and Earth and coexists with all things. Inheriting this ancient wisdom is not only a safeguard for traditional Chinese culture but also an empowerment for modern life. Let us, under the guidance of the I Ching, learn to “recognize change” and “adapt to change” while “upholding integrity” and “innovating,” forging our own “path of good fortune” amid the tides of the times.