The Book of Change(s)

The fundamental force of our ever expanding universe is change. The dissolve of day into night and spring into summer, the waxing and waning of the moon, the rise of tides and the fall of empires, all are manifestations and reflections of never ending change, the ongoing dance between order and chaos.

Our ability, or inability, to adapt to change—slow or rapid—is perhaps the greatest factor in determining our overall mental, physical, and emotional well-being. For thousands of years the I Ching, the Book of Change(s) in English, has been used by the people of China as a way of forecasting change and as a source of emotional comfort, personal guidance, and inspiration. Once the exclusive tool of the emperor this powerful resource is now available to all.

The word I (often Romanized as Yi and pronounced ee) is frequently translated as change, but it can also mean easy or easy changes. Ching or Jing refers to a classic of Chinese literature. Thus we have I Ching or Yi Jing. The I Ching as it exists today is both oracle and profound philosophical work. As either it can be an amazing tool for self-reflection and personal cultivation. For more than 2,000 years it has counseled prince and pauper, fascinating physicists, physicians, and politicians around the globe—Albert Einstein, Carl Jung, and Mao Tse Tung, to name a few.

There are numerous translations and interpretations, dozens in English alone. The book we now know as the I Ching was originally known as the Zhouyi or Changes of Zhou. Zhou is the name of the dynasty that gave prominence to the Yi. Confusingly so, it also refers to a region of China and happens to be the family name of the last emperor of the Shang dynasty—the dynasty overthrown by the Zhou (also known as Chou and sounding a lot like Joe). The word also means cyclical.

The scope of the Book of Change is said to cover every conceivable life situation, providing insight into the likely outcome of every action and reaction. Impossible? Be careful about deciding too quickly. The natural world has immutable laws and is full of observable, highly predictable patterns. Understanding these patterns and moving within them, allows one to do things today that will surely influence tomorrow. Eventually everything, science and technology included, bows to universal law—with birth there will eventually be death, with growth—decay, with day—night. This is easily observed. With each question posed to the Yi there is the implied query, "With a desired outcome in mind, how do I best act in harmony with the flow of the present moment?" The Yi does not decide our fate or deny free will, it assists us along our way from present to future on the basis of generally prevailing laws. This is a major distinction separating divination from fortune-telling.

For those with no interest in divination, there are still profound lessons to be had by reading the I Ching as a work of life philosophy. Most scholars now agree that this great writing originated as a tool for prognostication, and that it was used as such up until the time of Confucius. It is said that Confucius, who may or may not have believed in divination, frequently commented on the text, most often from a standpoint of morality and individual service to society. Many believe Confucius added his personal insights to the text just prior to his death, with his disciples later adding still more of the master's thoughts. Just as many deny this notion. Regardless, those additions, now known as The Ten Wings, though somewhat narrow in their Confucian perspective, transformed the Zhouyi into the I Ching and are now considered essential reading by many—but again, not all.

Virtually all authorities recognize the present day importance of the Change's symbols and added text. The nature of the Yi and its theme of acting in harmony with the times attracted Taoist as well, and they too added their thoughts to the ever-evolving text. Full speculation on its origins can be found in any comprehensive text and is here beyond our scope.

As a tool for self-examination the Book of Change is unsurpassed. When its wisdom is sought with an attitude of sincere appreciation, the I Ching illuminates endless potential. It shows the sensitive inquirer how to navigate life's tough times and dangerous currents. It shows how to make the most of opportunity and good fortune, divulging in equal measure our positive traits and our flaws. It reveals how perseverance and a ready openness can deliver prosperity and peace of mind.

The I Ching is the bedrock of Chinese wisdom and philosophy. Its influence pervades Chinese medicine—qigong, meditation, and acupuncture. It is a wise and gentle teacher, it provides clarity, speaking out on how to respond right here and right now to the task at hand. It does not offer a pat on the head nor comforting platitudes. It provides a wake-up call, a reminder to be present in this moment. It coaches us on the need for modesty, compassion, tolerance, acceptance, flexibility, patience, balance, and understanding.

In some cultures there is a word that is very difficult to translate into English. This word is similar to our "read". But other languages have other words that are identical to read. This unique read means to read but to read familiar material over and over again. This read refers to a ritual of sorts, one in which the material is patiently digested bit by bit. It refers to layered material—that which provides sustenance too bountiful and too rich to be consumed in a single sitting.

This sort of reading brings with it nuance and subtlety, the hidden, overlooked, and previously unappreciated; the same book, the same reading, now opens more fully under our returning gaze. The words slowly dance, offering a subtle glimpse of what was completely concealed only yesterday. This read adds flesh where there was previously only bone. Some writings take us to unexplored levels of Self with a capital S. Such writing and reading is inexhaustible. The I Ching is such a reading. That's why it still survives. I recommend you read this book, and then read it again, and again...

In no particular order, here are some of the better known versions with my personal thoughts.

Wilhelm & Baynes, The I Ching

Published in 1950 (English, original German, 1923), the standard by which all others are measured. For many English readers this is the top pick, at least academically, but likely because it was the first produced in modern times getting a big boast from the beat generation and later the hippie movement of the 60's. Wilhelm is thick reading at times, awkwardly put together, and unnecessarily complex. His work has been called "a sinological maze". The Ten Wings are broken up and scattered about like the feathers of a morning dove after an encounter with a red-shouldered hawk. Wilhelm gives little value to the idea of divination, and just as little to the Hetu (River map), Luo Writing, and the magic square — intriguing if not essential diagrams — likely because of their mythical origins.

James Legge, The I Ching

Published in the late 1800s, this version was the first in English (it was preceded by one in Latin); recent editions can easily be found on the new book market. The drawback is that even Legge admits to some 20 plus years of confusion, finally resolved after realizing that at least 600-700 years separated the original text and the appended wings. In my opinion Legge never really overcame his prolonged confusion. He had no understanding or appreciation of Five Element Theory, and actually thought several layouts of the hexagrams were done "promiscuously and at random". Addtionally, Legge wrote in Victorian English and often threw in more than a little Latin, a splattering of French, and — well — you get the picture. Legge had little respect for the Yi and is highly critical of it on several levels, especially as a tool for divination (which he termed "vain"). Like Wilhelm, he gives little attention to relevant charts and diagrams.

John Blofeld, I Ching, The Book of Changes

Surprisingly, this small publication holds a wealth of information. It's available on the secondary market only, but well worth the search. Blofeld wrote this in 1965 when the only English translations available were by Legge and Wilhelm and offers insight into the shortcomings of both. He also provides insight into the shortfalls of Confucius and why more weight should be given the main text with less placed on the Ten Wings. Additionally, Blofeld also does a nice job covering ritual and its place in inquiry. This is a nice compact edition with which to travel, but limited in scope.

Wu Jing-Nuan, Yi Jing

One of my favorite versions. Wu's version is now available only on the secondary market, but if you look closely at secondary sellers you will find new paperbacks sold by Wu's foundation — the title will be Yi-Jing. Wu's poetic introduction alone is worth the cost, and his translations are very literal, leaving the reader to decipher the Yi's messages largely on their own — the way it should be, but only with careful ongoing study.

Ritsema & Sabbadini, The Original I Ching Oracle

Ritsema was heavily influenced by Carl Jung's eloquent introduction to Wilhelm's earlier version. Toward the end of this volume's completion Ritsema received quite a bit of editorial aid from American poet Steve Karcher among others. Karcher, in turn, later produced a volume to which he gives co-authorship credit to Ritsema. Eventually Karcher also produced a solo effort. Confusing, I know (or is that supposed to be Confucius?). I point all this out so as to hopefully avoid confusion on the part of potential purchasers. Ritsema was born in the Netherlands and eventually served some 30 years as director of the Eranos Institute before passing away in 2006. Co-author Sabbadini was an Italian physicist.

Stephen Karcher, I Ching

Karcher's I Ching is an interesting version. Having been so involved with Ritsema, Karcher is also heavily influenced by Carl Jung. His repeated references to the rational mind and the unconscious speak heavily to Jungian thought and Wilhelm's earlier text. Yet, his introduction has loads to say about spirits and the power of the Yi as an oracle. Perhaps this paradox is why his version seems confusing and overly complex. Some of the confusion, no doubt, results from Karcher's use of hexagram labels typically not used by others, Force where most use Creative, Field where others use Receptive, and so on. Add to this his use of Image of the Situation, Outer & Inner Aspects, Hidden Possibilities, Sequence, Contrasted Definitions, Attached Evidences, Symbol Traditions, Image Tradition, and Associated Contexts, and things really become overwhelming (all of these are actual text sections provided with each hexagram). It's literally impossible to tell who is saying what and how much is simply the insight of the author and his various influences. The included concordance might be handy for some, but is likely unneeded by most. Still, this book has its bright points, especially the use of numerous associated words to encourage a free-flow of thoughts, ideas, and interpretation on the part of the reader. It turns out that this is an update of the version Karcher penned with Ritsema. The two apparently had a major blowout and some legal posturing followed with an eventual agreement that both could have unlimited use of their joint effort.

Henry Wei, The Authentic I Ching

Secondary market only, but again well worth the hunt. Wei is insightfully critical of earlier editions, especially Legge and Wilhelm, who both thought divination was of little importance. Wei points out that Legge thought the idea of divination was "vain" and "absurd", and that Wilhelm confined it to the small final segment of his overly thick volume. Wei agrees with Blofeld that Baynes (Wilhelm's translator from German to English) made numerous mistakes, while also pointing out that Blofeld did a good job but was very narrow in scope (Blofeld readily admitted as much in his introduction, choosing to focus exclusively on divination). Wei also was (or is) fluent in both Chinese and English, and does an excellent job detailing what is original text and what was added by Confucius and his disciples. This is one of my must have editions. Wei's brother, Wei Tat (in the orient, the family name is placed first) also wrote an excellent work. It too can be found on the secondary market, but its very limited availability makes it extremely expensive.

Chung Wu, The Essentials of the Yi Jing

I really like Wu's introduction and I think his is one of the easiest to understand explanations on the use of yarrow sticks. For those reasons alone this version is another favorite. Though I really like Wu's work, he spends far too much time developing less important concepts such as "complimentary" and "antiparallel hexagrams". These concepts can go on forever and add more confusion than insight.

Brian Browne Walker, The I Ching or Book of Changes

The I Ching or Book of Changes is a very simple, unassuming, non-scholarly effort, but perhaps a bit too basic. It carries virtually no historical information, but could nicely serve as a complement to other more in depth versions. Walker is very thoughtful and expresses his insights in a very readable manner. His book would be a good way to double-check and measure your personal perceptions. This is also a good pocket version for traveling, but Blofeld's is smaller and offers more of everything.

Sarah Dening, The Everyday I Ching

The Everyday I Ching is very similar to Brian Browne Walker's version above. The two are roughly the same size (a travel friendly 5-1/2" x 8-1/4"). But like Walker's, Dening's carries almost zero background. As a working psychotherapist, Dening falls under the spell of Wilhelm and Jungian philosophy. For travel purposes and overall usefulness, I prefer Blofeld.

R. G. H. Sui, The Man of Many Qualities, A Legacy of The I Ching

This is a very different version written by an engineer at MIT. Only available on the secondary market, for the right reader this book is definitely worth the hunt. Sui has taken each hexagram, image, and line and added corresponding quotes from Western literature. For fans of Western literature, this is really nice. Sui's history and background information is very brief.

Thomas Cleary, The Taoist Classics, Volume Four

Cleary, a prolific translator of Eastern texts has at least five published versions of the I Ching, including translations of interpretations by Buddhist, Taoist, and Confucian adepts. Of those I have read, the Taoist version holds the most for me. I say this because you can buy Cleary's Taoist I Ching, but for a few dollars more you can buy it in a combined text that marries it with his I Ching Mandalas. Mandalas in this context are patterns by which the traditional study of the text has been undertaken. For instance, one may read a yang (odd numbered) hexagram at dawn and the corresponding yin (even numbered) hexagram at night — one each until complete, thus gaining a deeper embodiment of the I Ching's overall philosophy. The variety of suggested study patterns goes on and on. I've never seen this suggested or even mentioned in other versions, but it sure makes sense. For serious students this alone makes it worth the cost; if you don't fit that criteria there are better versions. This combined version is from Shambhala Publications and is titled The Taoist Classics, Volume Four. Cleary has done more than 30 translations in roughly ten years. I think his attention to detail suffers because of this unbelievable pace.

Lui Ming, Changing Zhouyi: The Heart of the Yijing

I'm not sure exactly what to say about this translation. It appears that Lui Ming is a Westerner who elected to adopt a Chinese name. I point this out because it begs the question of whether Ming reads Chinese and drew his work based on earlier native texts or if he, like many, simply borrowed from the labor of previous English translations. My suspicion is the latter, and this is a bit of a put off because Ming specifically says in his intro that his students asked him to do a translation which he subsequently found to be easy. Even native translators find the original writings to be archaic and highly difficult — this was even the case by the time it reached the age of Confucius, just 700 years after it was first written. There is very little background provided in Lui Ming's version, but if you're looking for an easy to read text for the sole purpose of divination and have little interest in really learning about what the Yi is all about, this version should suffice. The layout makes sense and Ming also offers a bit of interesting medical divination.

Miki Shima, Medical I Ching

Miki Shima is well known and highly respected in the acupuncture community. His Medical I Ching however gives me pause. First, I have no idea how he came up with his medical images and prognostications, and his text offers no insight into the process. Second, this book is just depressing; every hexagram seems to speak of prolonged illness, suffering, and eventual death. I know we all have to go sometime, but geeeez! Give me a break Miki! This is a complete downer. I strongly recommend taking a pass.

Kerson & Rosemary Huang, I Ching

This particular work is primarily the effort of yet another MIT physicist, Kerson Huang (see Sui, above). Huang and his wife, Rosemary (a poet), first point out how the Taoist used the Yi's images while generally bypassing its text and how the Confucians, with their code of correct conduct, nearly destroyed the whole thing. While some blend the Ten Wings into the main text and others choose to clearly delineate the difference, Huang completely clips the wings. Huang's examples are sometimes every bit as confusing as those of the Confucians, and he has little to say about the value of ritual (a Taoist forte). This edition shares several commonalities with that of Wu Jing-Nuan but pales in comparison.

Joseph Wu, The Complete Idiot's Guide to the I Ching

Despite my personal feelings about the title, this is actually a pretty good book with which to begin. I stumbled across one up while wandering through a bookstore and found it to be very well done. The author does start out with the fact that the reader certainly is not an idiot — I was beginning to wonder, so I appreciated the reassurance. It provides a good general history, a good explanation of the divination process, and a good overview on how the original text was "corrupted" by the "in text" inclusion of the Ten Wings.

Jack M. Balkin, The Laws of Change

This book is apparently no longer in print and is available on the secondary market only, at a rather steep price to boot. Balkin is a widely published law professor at Yale. That and his ready admission that he approached the Yi strictly from its value as a life philosophy book left me a bit cold, but Balkin surprised me. His second chapter alone should be required reading for every person on the planet — I'll keep the why to myself. His explanation of how the oracle works doesn't quite cut it for me, but his detailing of the individual lines and possible interpretations is exceptionally well done. As stated, his main objective is to write about the Yi as a well developed philosophical work; his statement that the Changes incites thought, kindles the imagination, and stimulates self-reflection gets a big two thumbs up. I would love being able to say my favorite edition was some esoteric version written given to me by a mysterious sagely recluse I met out in Corkscrew Swamp but, truth be told, Balkin's might be it.

Richard Lynn, I Ching: the Classic of Changes as Interpreted by Wang Bi

Lynn's I Ching: the Classic of Changes as Interpreted by Wang Bi is a highly recommended version of the Yi. Wang Bi lived for only 23 years (226-249 AD), but his influence on the Book of Changes is still with us — virtually every present day version of the text takes its cue from the work of Confucian scholars Cheng Yi and Zhu Xi who in turn took their cue from Wang Bi, though both rejected the non-Confucian aspects of Bi's commentary (which actually blends three philosophies — Daoism, Legalism, and Confucianism). I like it.

Zhongxian Wu, Seeking the Spirit of the Book of Change

I first met master Wu in China in the year 2000, then again six years later in San Diego (there are six lines in a hexagram). These two meetings were seemingly unconnected and meeting Wu was in neither case the reason for my travel. Anyway, this, his second book, is titled Seeking the Spirit of the Book of Change. The method he shares is based entirely on an intuitive, shamanic approach and does not involve coins, yarrow sticks, or anything like that. It is similar to what is known as the Plum Blossom Method, though far from being the same. Wu's version may be worth reading but far from complete. It uses only the trigrams and no hexagrams are even listed. It does however make strong use of coincidence. Perhaps I'll someday use it to figure out why I met Wu — twice, without ever seeking him out...

Deng Ming-Dao, The Living I Ching

Deng Ming-Dao is the author of 365 Tao, a book from which I often read in our qigong class' opening ritual, so I was really looking forward to reading his interpretation of the Changes. I was not disappointed but I wasn't enthralled either. Okay, maybe I was a little disappointed. The book is just okay. If you are fond of poetry you will likely enjoy this particular interpretation. Deng Ming-Dao covers a lot of territory but spends too much time justifying his conclusions. This is fine if the reader needs convincing as to just how useful a book of divination or philosophy may be, but since I don't, I found much of it overkill. Still, this is a well written book with lots of detail.

Hua-Ching Ni, I Ching, the Book of Changes and the Unchanging Truth

The late Master Ni was a big influence on my early study of qigong, so I was really looking forward to reading his rendition of the Changes. Well, I'm not disappointed, but I'm not going to offer a strong endorsement either. The general text, as it relates to the actual hexagrams, is fine, and so is a lot of the introductory material, maybe too much. Many of the extras can be overwhelming and confusing. There is a lot of great information here, Master Ni's insights can be absolutely marvelous, but digging them out can be likened to excavating terracotta soldiers. Again, if you read it only for the hexagrams and judgments, fine, just be sure to pack a lunch for anything more!

Before going on allow me to mention two publications that are not translations per se, but rather valuable histories filled with additional insight and information. The first is Steve Moore's The Trigrams of Han. The second is S. J. Marshall's The Mandate of Heaven. Moore's small paperback is now selling at prices approaching the cost of gold. Marshall's work is still in print. Reviews of both can be found at most online booksellers.

There are many more versions of the Changes, but I doubt I'll ever get around to them. I'm still trying to read and really read what I already have. Much of what remains unread and unmentioned here is pretty superficial in nature and fails to carry with it the humility and respect required for the sincere study of the Changes, but there are still a few strong interpretations around.

There are also more than a few scholarly thesis, monographs, treatises, and critical writings available, and each year more and more foreign text is being translated into English, but unless there is some great discovery such as the Mawangdui tombs (excavated from 1972-1974), there seems to be little that can be added to today's renditions. Of course, much of the tombs of Qin Shi Huang — home of China's famous terracotta army — remain unexplored. Who knows...

Return to top