When it comes to the study of Yi, a fundamental understanding is essential: it is a philosophical doctrine. In recent times, scholars in the philosophical realm, influenced by the amalgamation of Eastern and Western cultures, have placed increasing emphasis on the analysis and refinement of philosophical inquiries. They meticulously examine the arrangement of Yi’s hexagrams, contemplate the correctness of its yin-yang alchemical ideas, and discuss its assertions about the changes in all things. The more they delve into it, the more they realize its theoretical alignment with the fundamental principles of human existence. Through earnest examination of its propositions aimed at elevating human character, resolving human dilemmas, and enhancing human welfare, its value becomes apparent. Eventually, they awaken to the realization that Yi is not merely a traditionally mystified divination art but rather a study deeply embedded in rational contemplation. Although longstanding conventions are challenging to overturn due to ingrained habits of thought, many still perceive Yi as originating from diviners and the Yi Jing as a diviner’s manual. This paper, therefore, delves into this theme to elucidate why the study of Yi is rooted in philosophical thought, aiming to dispel common misconceptions.
1. The Origin of the Eight Trigrams in Philosophical Contemplation
The genesis of Yi, rooted in the eight trigrams, is documented earliest and most reliably in the text of “Xici Zhuan.” The original passage reads as follows:
“In ancient times, when Paoxi, the Lord of Sacrificial Animals, ruled the world, he observed the phenomena in the heavens above and the laws on the earth below. He studied the patterns of birds and beasts and the suitability of the land, drawing insights from close observations of himself and distant observations of objects. It was then that the eight trigrams were first created, to communicate the virtues of the divine and reflect the sentiments of all things.”
