For the last year or so, I have wanted to offer the I Ching -- Book of Changes -- in serialized form, but I was a bit uncertain as to how to do it. After toying with several ideas, I just decided the time had come to push forward and so, beginning on January 1, there will be two entries per day, one at 7:30 am and the second at 8:30 pm. The serialized version should be completed by the end of the year.
I am utilizing the 1950 translation by the German sinologist Richard Wilhelm that has been rendered into English by Cary F. Baynes. The full text can be found at numerous websites and I will be utilizing the text as found here. Each post will feature a graphic of the corresponding hexagram (from Wikipedia) and each hexagram will be broken down into various posts which explain the image, judgment and the lines per Wilhelm.
To learn more about the history and structure of the I Ching, check out the Wikipedia entry. Here is the introduction of Wilhelm's translation rendered into English by Baynes and into html by Dan Baruth (with footnotes removed).
The Book of Changes -- I Ching in Chinese -- is unquestionably one of the most important books in the world's literature. Its origin goes back to mythical antiquity, and it has occupied the attention of the most eminent scholars of China down to the present day. Nearly all that is greatest and most significant in the three thousand years of Chinese cultural history has either taken its inspiration from this book, or has exerted an influence on the interpretation of its text. Therefore it may safely be said that the seasoned wisdom of thousands of years has gone into the making of the I Ching. Small wonder then that both of the two branches of Chinese philosophy, Confucianism and Taoism, have their common roots here. The book sheds new light on many a secret hidden in the often puzzling modes of thought of that mysterious sage, Lao-tse, and of his pupils, as well as on many ideas that appear in the Confucian tradition as axioms, accepted without further examination.
Indeed, not only the philosophy of China but its science and statecraft as well have never ceased to draw from the spring of wisdom in the I Ching, and it is not surprising that this alone, among all the Confucian classics, escaped the great burning of the books under Ch'in Shih Huang Ti. Even the common-places of everyday life in China are saturated with its influence. In going through the streets of a Chinese city, one will find, here and there at a street corner, a fortune teller sitting behind a neatly covered table, brush and tablet at hand, ready to draw from the ancient book of wisdom pertinent counsel and information on life's minor perplexities. Not only that, but the very signboards adorning the houses --perpendicular wooden panels done in gold on black lacquer -- are covered with inscriptions whose flowery language again and again recalls thoughts and quotations from the I Ching. Even the policy makers of so modern a state as Japan, distinguished for their astuteness, do not scorn to refer to it for counsel in difficult situations.
In the course of time, owing to the great repute for wisdom attaching to the Book of Changes, a large body of occult doctrines extraneous to it -- some of them possibly not even Chinese in origin -- have come to be connected with its teachings. The Ch'in and Han dynasties saw the beginning of a formalistic natural philosophy that sought to embrace the entire world of thought in a system of number symbols. Combining a rigorously consistent, dualistic yin-yang doctrine with the doctrine of the "five stages of change" taken from the Book of History, it forced Chinese philosophical thinking more and more into a rigid formalization. Thus increasingly hairsplitting cabalistic speculations came to envelop the Book of Changes in a cloud of mystery, and by forcing everything of the past and of the future into this system of numbers, created for the I Ching the reputation of being a book of unfathomable profundity. These speculations are also to blame for the fact that the seeds of a free Chinese natural science, which undoubtedly existed at the time of Mo Ti and his pupils, were killed, and replaced by a sterile tradition of writing and reading books that was wholly removed from experience. This is the reason why China has for so long presented to Western eyes a picture of hopeless stagnation.
Yet we must not overlook the fact that apart from this mechanistic number mysticism, a living stream of deep human wisdom was constantly flowing through the channel of this book into everyday life, giving to China's great civilization that ripeness of wisdom, distilled through the ages, which we wistfully admire in the remnants of this last truly autochthonous culture.
What is the Book of Changes actually? In order to arrive at an understanding of the book and its teachings, we must first of all boldly strip away the dense overgrowth of interpretations that have read into it all sorts of extraneous ideas. This is equally necessary whether we are dealing with the superstitions and mysteries of old Chinese sorcerers or the no less superstitious theories of modern European scholars who try to interpret all historical cultures in terms of their experience of primitive savages. We must hold here to the fundamental principle that the Book of Changes is to be explained in the light of its own content and of the era to which it belongs. With this the darkness lightens perceptibly and we realize that this book, though a very profound work, does not offer greater difficulties to our understanding than any other book that has come down through a long history from antiquity to our time.