I Ching 1

I Ching
I-Ching Book of Changes

The I Ching

Author(s) Fu Xi

Country China

Publication date 1988

Media type Book

I Ching
Traditional Chinese 易經
Simplified Chinese 易经
Hanyu Pinyin Yì Jīng

Literal meaning "Classic of Changes"

Transcriptions
Mandarin
- Hanyu Pinyin Yì Jīng
- Wade–Giles I4 Ching1
Min
- Hokkien POJ e̍k-keng
Wu
- Romanization yi cin
Cantonese
- Jyutping jik6 ging1
- IPA Cantonese pronunciation: [jɪ̀k kɪ́ŋ]

The I Ching (Wade-Giles) or "Yì Jīng" (pinyin), also known as the Book of Changes, Classic of Changes, and
Zhouyi, is one of the oldest of the Chinese classic texts.[1] The book contains a divination system comparable to
Western geomancy or the West African Ifá system; in Western cultures and modern East Asia, it is still widely used
for this purpose.
The earliest extant version of the text, written on bamboo slips, albeit incomplete, is the Chujian Zhouyi, and dates to
the latter half of the Warring States period (mid 4th to early 3rd century BC), and certainly cannot be later than
I Ching 2

223 BC, when Chu was conquered by Qin. It is essentially the same as the standard text, except for a few significant
variora.
During the Warring States Period, the text was re-interpreted as a system of cosmology and philosophy that
subsequently became intrinsic to Chinese culture. It centred on the ideas of the dynamic balance of opposites, the
evolution of events as a process, and acceptance of the inevitability of change.
The standard text originated from the ancient text (古文經) transmitted by Fei Zhi (费直, c. 50 BC-10 AD) of the
Han Dynasty. During the Han Dynasty this version competed with the bowdlerised new text (今文經) version
transmitted by Tian He at the beginning of the Western Han. However, by the time of the Tang Dynasty the ancient
text version, which survived Qin’s book-burning by being preserved amongst the peasantry, became the accepted
norm among Chinese scholars.

History

Traditional view
Traditionally it was believed that the principles of the I Ching originated with the mythical Fu Xi (伏羲 Fú Xī). In
this respect he is seen as an early culture hero, one of the earliest legendary rulers of China (traditional dates
2800 BC-2737 BC), reputed to have had the 8 trigrams (八卦 bā guà) revealed to him supernaturally. By the time of
the legendary Yu (禹 Yǔ) 2194 BC – 2149 BC, the trigrams had supposedly been developed into 64 hexagrams
(六十四卦 lìu shí sì gùa), which were recorded in the scripture Lian Shan (《連山》 Lián Shān; also called Lian
Shan Yi). Lian Shan, meaning "continuous mountains" in Chinese, begins with the hexagram Bound (艮 gèn), which
depicts a mountain (¦¦|) mounting on another and is believed to be the origin of the scripture's name.
After the traditionally recorded Xia Dynasty was overthrown by the Shang Dynasty, the hexagrams are said to have
been re-deduced to form Gui Cang (《歸藏》 Gūi Cáng; also called Gui Cang Yi), and the hexagram responding
(坤 kūn) became the first hexagram. Gui Cang may be literally translated into "return and be contained", which
refers to earth as the first hexagram itself indicates. At the time of Shang's last king, Zhou Wang, King Wen of Zhou
is said to have deduced the hexagram and discovered that the hexagrams beginning with Initiating (乾 qián)
revealed the rise of Zhou. He then gave each hexagram a description regarding its own nature, thus Gua Ci (卦辭
guà cí, "Explanation of Hexagrams").
When King Wu of Zhou, son of King Wen, toppled the Shang Dynasty, his brother Zhou Gong Dan is said to have
created Yao Ci (爻辭 yáo cí, "Explanation of Horizontal Lines") to clarify the significance of each horizontal line in
each hexagram. It was not until then that the whole context of I Ching was understood. Its philosophy heavily
influenced the literature and government administration of the Zhou Dynasty (1122 BC-256 BC).
Later, during the time of Spring and Autumn (722 BC-481 BC), Confucius is traditionally said to have written the
Shi Yi (十翼 shí yì, "Ten Wings"), a group of commentaries on the I Ching. By the time of Han Wu Di (漢武帝
Hàn Wǔ Dì) of the Western Han Dynasty (c. 200 BC), Shi Yi was often called Yi Zhuan (易傳 yì zhùan,
"Commentary on the I Ching"), and together with the I Ching they composed Zhou Yi (周易 zhōu yì, "Changes of
Zhou"). All later texts about Zhou Yi were explanations only, due to the classic's deep meaning.
I Ching 3

Modernist view
In the past 50 years a "Modernist" history of the I Ching emerged
based on research into Shang and Zhou dynasty oracle bones, Zhou
bronze inscriptions and other sources, (Marshall 2001, Rutt 1996,
Shaughnessy 1993, Smith 2008). In the 1970s, Chinese archaeologists
discovered intact Han dynasty-era tombs in Mawangdui near
Changsha, Hunan province. One of the tombs contained the
Mawangdui Silk Texts, a 2nd century BC new text version of the I
Ching, the Dao De Jing and other works, which are mostly similar yet
in some ways diverge from the received, or traditional texts preserved
historically. This version of the I Ching, despite its textual form,
belongs to the same textual tradition as the standard text, which
suggests it was prepared from an old text version for the use of its Han
patron.

Rather than being the work of one or several legendary or historical

figures, the core divinatory text is now thought to be an accretion of
Western Zhou divinatory concepts. As for the Shi Yi commentaries
traditionally attributed to Confucius, scholars from the time of the 11th
Replica of an oracle turtle shell
century AD scholar Ouyang Xiu onward have doubted this, based on
textual analysis, and modern scholars date most of them to the late
Warring States period (403 or 475 BC-256 or 221 BC), with some sections perhaps being as late as the Western Han
period (206 BC-220 AD).

Structure
The text of the I Ching is a set of oracular statements represented by 64 sets of six lines each called hexagrams (卦
guà). Each hexagram is a figure composed of six stacked horizontal lines (爻 yáo), each line is either Yang (an
unbroken, or solid line), or Yin (broken, an open line with a gap in the center). With six such lines stacked from
bottom to top there are 26 or 64 possible combinations, and thus 64 hexagrams represented.
The hexagram diagram is composed of two three-line arrangements called trigrams (卦 guà). There are 23, hence 8,
possible trigrams. The traditional view was that the hexagrams were a later development and resulted from
combining the two trigrams. However, in the earliest relevant archaeological evidence, groups of numerical symbols
on many Western Zhou bronzes and a very few Shang oracle bones, such groups already usually appear in sets of
six. A few have been found in sets of three numbers, but these are somewhat later. Numerical sets greatly predate the
groups of broken and unbroken lines, leading modern scholars to doubt the mythical early attributions of the
hexagram system, (Shaugnessy 1993).
When a hexagram is cast using one of the traditional processes of divination with I Ching, each yin and yang line
will be indicated as either moving (that is, changing), or fixed (unchanging). Sometimes called old lines, a second
hexagram is created by changing moving lines to their opposite. These are referred to in the text by the numbers six
through nine as follows:
• Nine is old yang, an unbroken line (—θ—) changing into yin, a broken line (— —);
• Eight is young yin, a broken line (— —) without change;
• Seven is young yang, an unbroken line (———) without change;
• Six is old yin, a broken line (—X—) changing into yang, an unbroken line (———).
The oldest method for casting the hexagrams, the yarrow stalk method, was gradually replaced during the Han
Dynasty by the three coins method and the yarrow stalk method was lost.[2] With the coin method, the probability of
I Ching 4

yin or yang is equal while with the recreated yarrow stalk method of Zhu Xi (1130–1200),[3] the probability of old
yang is three times greater than old yin.[4]
There have been several arrangements of the trigrams and hexagrams over the ages. The bā gùa is a circular
arrangement of the trigrams, traditionally printed on a mirror, or disk. According to legend, Fu Xi found the bā gùa
on the scales of a tortoise's back. They function like a magic square with the four axes summing to the same value,
using 0 and 1 to represent yin and yang: 000 + 111 = 101 + 010 = 011 + 100 = 110 + 001 = 111.
The King Wen sequence is the traditional (i.e. "classical") sequence of the hexagrams used in most contemporary
editions of the I Ching.

Trigrams
The solid line represents yang, the creative
principle. The open line represents yin, the
receptive principle. These principles are also
represented in a common circular symbol
(☯), known as taijitu (太極圖), but more
commonly known in the west as the
yin-yang (陰陽) diagram, expressing the
idea of complementarity of changes: when
Yang is at top, Yin is increasing, and the
reverse.

In the following lists, the trigrams and

hexagrams are represented using a common
textual convention, horizontally from The eight trigrams

left-to-right, using '|' for yang and '¦' for yin,

rather than the traditional bottom-to-top. In a more modern usage, the numbers 0 and 1 can also be used to represent
yin and yang, being read left-to-right. There are eight possible trigrams (八卦 bāguà):

Trigram Binary Image in Direction Family Body Attribute Stage/ State Animal
Translation:
Figure Value Name [5] Nature (p. 269) Relationship Part (p. 273) (pp.l-li) (p. 273)
Wilhelm
(pp.l-li) (p. 274) (p. 274)

1 ☰ 111 乾 the Creative, heaven, sky northwest father head strong creative 馬
qián Force 天 horse

2 ☱ 110 兌 the Joyous, swamp, west third daughter mouth pleasure tranquil 羊
duì Open marsh (complete sheep,
澤 devotion) goat

3 ☲ 101 離 the Clinging, fire south second eye light-giving, clinging, 雉

lí Radiance 火 daughter dependence clarity, pheasant
adaptable

4 ☳ 100 震 the Arousing, thunder east first son foot inciting initiative 龍
zhèn Shake 雷 movement dragon

5 ☴ 011 巽 the Gentle, wind southeast first daughter thigh penetrating gentle 雞
xùn Ground 風 entrance fowl

6 ☵ 010 坎 the Abysmal, water north second son ear dangerous in-motion 豕
kǎn Gorge 水 pig

7 ☶ 001 艮 Keeping Still, mountain northeast third son hand resting, completion 狗
gèn Bound 山 stand-still wolf, dog
I Ching 5

8 ☷ 000 坤 the Receptive, earth southwest mother belly devoted, receptive 牛

kūn Field 地 yielding cow

The first 3 lines of the hexagram, called the lower trigram, are seen as the inner aspect of the change that is
occurring. The upper trigram (the last three lines of the hexagram), is the outer aspect. The change described is thus
the dynamic of the inner (personal) aspect relating to the outer (external) situation. Thus, hexagram 04 ¦|¦¦¦|
Enveloping, is composed of the inner trigram ☵ Gorge, relating to the outer trigram ☶ Bound.

Hexagram lookup table

Upper → ☰ ☳ ☵ ☶ ☷ ☴ ☲ ☱
Lower ↓ 乾 震 Zhèn 坎 艮 Gèn 坤 巽 離 Lí 兌 Duì
Qián Thunder Kǎn Mountain Kūn Xùn Flame Swamp
Heaven Water Earth Wind

☰ 01 ䷀ 34 ䷡ 05 ䷄ 26 ䷙ 11 ䷊ 09 ䷈ 14 ䷍ 43 ䷪
乾 Qián
Heaven

☳ 25 ䷘ 51 ䷲ 03 ䷂ 27 ䷚ 24 ䷗ 42 ䷩ 21 ䷔ 17 ䷐
震 Zhèn
Thunder

☵ 06 ䷅ 40 ䷧ 29 ䷜ 04 ䷃ 07 ䷆ 59 ䷺ 64 ䷿ 47 ䷮
坎 Kǎn
Water

☶ 33 ䷠ 62 ䷽ 39 ䷦ 52 ䷳ 15 ䷎ 53 ䷴ 56 ䷷ 31 ䷞
艮 Gèn
Mountain

☷ 12 ䷋ 16 ䷏ 08 ䷇ 23 ䷖ 02 ䷁ 20 ䷓ 35 ䷢ 45 ䷬
坤 Kūn
Earth

☴ 44 ䷫ 32 ䷟ 48 ䷯ 18 ䷑ 46 ䷭ 57 ䷸ 50 ䷱ 28 ䷛
巽 Xùn
Wind

☲ 13 ䷌ 55 ䷶ 63 ䷾ 22 ䷕ 36 ䷣ 37 ䷤ 30 ䷝ 49 ䷰
離 Lí
Flame

☱ 10 ䷉ 54 ䷵ 60 ䷻ 41 ䷨ 19 ䷒ 61 ䷼ 38 ䷥ 58 ䷹
兌 Duì
Swamp
I Ching 6

The hexagrams
The text of the I Ching describes each of the 64 hexagrams, and later scholars added commentaries and analyses of
each one; these have been subsumed into the text comprising the I Ching.
In the table below, each hexagram's translation is accompanied by a form of R. Wilhelm translation (which is the
source for the Unicode names), followed by a retranslation.

Hexagram R. Wilhelm Modern Interpretation

01. |||||| ䷀ Force (乾 qián) The Creative [6]

Possessing Creative Power & Skill

02. ¦¦¦¦¦¦ ䷁ Field (坤 kūn) The Receptive Needing Knowledge & Skill; Do not force matters and go with the
[7] , [8]
flow

03. |¦¦¦|¦ ䷂ Sprouting (屯 zhūn) [10]

Difficulty at the Beginning Sprouting
[9]

04. ¦|¦¦¦| ䷃ Enveloping (蒙 méng) Youthful Folly [11] , [12]

Detained, Enveloped and Inexperienced

05. |||¦|¦ ䷄ Attending (需 xū) Waiting [13]

Uninvolvement (Wait for now), Nourishment

06. ¦|¦||| ䷅ Arguing (訟 sòng) Conflict [14]

Engagement in Conflict

07. ¦|¦¦¦¦ ䷆ Leading (師 shī) The Army [15]

Bringing Together, Teamwork

08. ¦¦¦¦|¦ ䷇ Grouping (比 bǐ) Holding Together [16]

Union

09. |||¦|| ䷈ Small Accumulating (小畜 xiǎo Small Taming Accumulating Resources
chù)

10. ||¦||| ䷉ Treading (履 lǚ) Treading (Conduct) Continuing with Alertness

11. |||¦¦¦ ䷊ Pervading (泰 tài) Peace Pervading

12. ¦¦¦||| ䷋ Obstruction (否 pǐ) Standstill Stagnation

13. |¦|||| ䷌ Concording People (同人 tóng Fellowship Fellowship, Partnership

rén)

14. ||||¦| ䷍ Great Possessing (大有 dà yǒu) Great Possession Independence, Freedom

15. ¦¦|¦¦¦ ䷎ Humbling (謙 qiān) Modesty Being Reserved, Refraining

16. ¦¦¦|¦¦ ䷏ Providing-For (豫 yù) Enthusiasm Inducement, New Stimulus

17. |¦¦||¦ ䷐ Following (隨 suí) Following Following

18. ¦||¦¦| ䷑ Corrupting (蠱 gǔ) Work on the Decayed Repairing

19. ||¦¦¦¦ ䷒ Nearing (臨 lín) Approach [17]

Approaching Goal, Arriving

20. ¦¦¦¦|| ䷓ Viewing (觀 guān) Contemplation The Withholding

21. |¦¦|¦| ䷔ Gnawing Bite (噬嗑 shì kè) Biting Through Deciding

22. |¦|¦¦| ䷕ Adorning (賁 bì) Grace Embellishing

23. ¦¦¦¦¦| ䷖ Stripping (剝 bō) Splitting Apart Stripping, Flaying

24. |¦¦¦¦¦ ䷗ Returning (復 fù) Return Returning

25. |¦¦||| ䷘ Without Embroiling (無妄 wú Innocence Without Rashness

wàng)

26. |||¦¦| ䷙ Great Accumulating (大畜 dà chù) Great Taming Accumulating Wisdom

27. |¦¦¦¦| ䷚ Swallowing (頤 yí) Mouth Corners Seeking Nourishment

28. ¦||||¦ ䷛ Great Exceeding (大過 dà guò) Great Preponderance Great Surpassing
I Ching 7

29. ¦|¦¦|¦ ䷜ Gorge (坎 kǎn) The Abysmal Water Darkness, Gorge

30. |¦||¦| ䷝ Radiance (離 lí) The Clinging Clinging, Attachment

31. ¦¦|||¦ ䷞ Conjoining (咸 xián) Influence Attraction

32. ¦|||¦¦ ䷟ Persevering (恆 héng) Duration Perseverance

Hexagram R. Wilhelm Modern Interpretation

33. ¦¦|||| ䷠ Retiring (遯 dùn) Retreat Withdrawing

34. ||||¦¦ ䷡ Great Invigorating (大壯 dà Great Power Great Boldness

zhuàng)

35. ¦¦¦|¦| ䷢ Prospering (晉 jìn) Progress Expansion, Promotion

36. |¦|¦¦¦ ䷣ Brightness Hiding (明夷 míng yí) Darkening of the Light Brilliance Injured

37. |¦|¦|| ䷤ Dwelling People (家人 jiā rén) The Family Family

38. ||¦|¦| ䷥ Polarising (睽 kuí) Opposition Division, Divergence

39. ¦¦|¦|¦ ䷦ Limping (蹇 jiǎn) Obstruction Halting, Hardship

40. ¦|¦|¦¦ ䷧ Taking-Apart (解 xiè) Deliverance Liberation, Solution

41. ||¦¦¦| ䷨ Diminishing (損 sǔn) Decrease Decrease

42. |¦¦¦|| ䷩ Augmenting (益 yì) Increase Increase

43. |||||¦ ䷪ Parting (夬 guài) Breakthrough Separation

44. ¦||||| ䷫ Coupling (姤 gòu) Coming to Meet Encountering

45. ¦¦¦||¦ ䷬ Clustering (萃 cuì) Gathering Together Association, Companionship

46. ¦||¦¦¦ ䷭ Ascending (升 shēng) Pushing Upward Growing Upward

47. ¦|¦||¦ ䷮ Confining (困 kùn) Oppression Exhaustion

48. ¦||¦|¦ ䷯ Welling (井 jǐng) The Well Replenishing, Renewal

49. |¦|||¦ ䷰ Skinning (革 gé) Revolution Abolishing the Old

50. ¦|||¦| ䷱ Holding (鼎 dǐng) The Cauldron Establishing the New

51. |¦¦|¦¦ ䷲ Shake (震 zhèn) Arousing Mobilizing

52. ¦¦|¦¦| ䷳ Bound (艮 gèn) The Keeping Still Immobility

53. ¦¦|¦|| ䷴ Infiltrating (漸 jiàn) Development Auspicious Outlook, Infiltration

54. ||¦|¦¦ ䷵ Converting The Maiden (歸妹 guī The Marrying Maiden Marrying
mèi)

55. |¦||¦¦ ䷶ Abounding (豐 fēng) Abundance Goal Reached, Ambition Achieved

56. ¦¦||¦| ䷷ Sojourning (旅 lǚ) The Wanderer Travel

57. ¦||¦|| ䷸ Ground (巽 xùn) The Gentle Subtle Influence

58. ||¦||¦ ䷹ Open (兌 duì) The Joyous Overt Influence

59. ¦|¦¦|| ䷺ Dispersing (渙 huàn) Dispersion Dispersal

60. ||¦¦|¦ ䷻ Articulating (節 jié) Limitation Discipline

61. ||¦¦|| ䷼ Centre Confirming (中孚 zhōng Inner Truth Staying Focused, Avoid Misrepresentation
fú)

62. ¦¦||¦¦ ䷽ Small Exceeding (小過 xiǎo guò) Small Preponderance Small Surpassing

63. |¦|¦|¦ ䷾ Already Fording (既濟 jì jì) After Completion Completion

64. ¦|¦|¦| ䷿ Not-Yet Fording (未濟 wèi jì) Before Completion Incompletion
I Ching 8

Hexagram table references

[1] Wilhelm, R. I Ching Introduction (http:/ / www. iging. com/ intro/ introduc. htm). English translation by Cary F. Baynes; HTML edition by
Dan Baruth. Retrieved on: January 20, 2008.
[2] Shih-chuan Chen: (1972). "How to Form a Hexagram and Consult the I Ching" (http:/ / www. biroco. com/ yijing/ Shih-chuan_Chen. pdf).
Journal of the American Oriental Society, 92:2 (April–June). pp. 237–249. .
[3] "The Oracle: Journal of Yijing Studies, Vol. 2, No. 9 (August 1999)" (http:/ / www. biroco. com/ yijing/ stick. htm). 1999. pp. 43–45. .
Retrieved 19 May 2010.
[4] "Yijing Dao - Probabilities with coins and yarrow stalks" (http:/ / www. biroco. com/ yijing/ prob. htm). 4 January 2010. . Retrieved 19 May
2010.
[5] Wilhelm, R. & Baynes, C., (1967): "The I Ching or Book of Changes", With foreword by Carl Jung, Introduction, Bollingen Series XIX,
Princeton University Press, (1st ed. 1950)
[6] Wilhelm (trans.), Richard; Cary Baynes (trans.). "The I Ching or Book of Changes" (http:/ / deoxy. org/ iching/ 1). . Retrieved 30 March
2010.
[7] Xiaochun, Tan (1993). The I Ching: An Illustrated Guide to the Chinese Art of Divination (http:/ / books. google. com. au/
books?id=GQblA-A0LcUC& pg=PA80& lpg=PA80& dq=The+ Receptive+ "Hexagram+ 2"& source=web& ots=azZJRpTSV-&
sig=b4-YqdcUw8xiVi_nyzRre_2OS8k& hl=en& sa=X& oi=book_result& resnum=7& ct=result#PPA80,M1). . Retrieved 16 October 2008.
[8] Legge, James. "The I Ching" (http:/ / www. sacred-texts. com/ ich/ ). . Retrieved 16 October 2008.
[9] Wilhelm, R.. "The I Ching on the Net" (http:/ / pacificcoast. net/ ~wh/ Index. html). . Retrieved 16 October 2008.
[10] Kinnes, Tormod. "I Ching Hexagram Drawings" (http:/ / oaks. nvg. org/ q5. html). . Retrieved 16 October 2008.
[11] Benson, Robert G. (2003). I Ching for a New Age (http:/ / books. google. com. au/ books?hl=en& lr=& id=hDtupOjFjAoC& oi=fnd&
pg=PA1& dq="hexagram+ 5"+ "I+ Ching"& ots=xUD4D-tXxG& sig=OjaucJ-FHS2tgAPV7BQlwLg2umA#PPA72,M1). . Retrieved 16
October 2008.
[12] Merritt, Dennis L.. "Use of the I Ching in the Analytic Setting" (http:/ / www. dennismerrittjungiananalyst. com/ China_paper. htm). .
Retrieved 16 October 2008.
[13] Lofting, Chris J.. "05 Waiting (Nourishment)" (http:/ / members. iimetro. com. au/ ~lofting/ IChingPlus/ x010111. html). . Retrieved 16
October 2008.
[14] Michael Drake, Michael Drake (1997). I Ching: The Tao of Drumming (http:/ / books. google. com. au/ books?hl=en& lr=&
id=GI8ne8iqQjwC& oi=fnd& pg=PA5& dq="hexagram+ 6"+ "I+ Ching"& ots=vuHmGwIpgO&
sig=7a3QJ4KivkAUfwoLWEKp2vWoH0Y#PPA79,M1). . Retrieved 16 October 2008.
[15] Secter, Mondo; Chung-Ying Cheng (2002). The I Ching Handbook: Decision-Making with and Without Divination (http:/ / books. google.
com. au/ books?hl=en& lr=& id=l_P6ZWF7X3wC& oi=fnd& pg=PR13& dq="hexagram+ 6"+ "I+ Ching"& ots=CoouSSuwTA&
sig=qQOrkoWoz1OWyhhkwQbrKPDIscI#PPA100,M1). . Retrieved 16 October 2008.
[16] Sloane, Sarah Jane (2005). The I Ching for Writers: Finding the Page Inside You (http:/ / books. google. com. au/ books?hl=en& lr=&
id=nVXAf7zQSicC& oi=fnd& pg=PR13& dq="hexagram+ 6"+ "I+ Ching"& ots=F51T3kxqW0&
sig=8iAm4MIKYLFlW4ZG-cwRyCZNgpQ#PPA48,M1). . Retrieved 16 October 2008.
[17] Moran, Elizabeth; Joseph Yu (2001). The Complete Idiot's Guide to the I Ching (http:/ / books. google. com. au/
books?id=1CK2efLIY7sC& pg=PA104& dq="hexagram+ 9"+ "I+ Ching"+ "Idiot's"& lr=#PPA124,M1). . Retrieved 16 October 2008.

The hexagrams, though, are mere mnemonics for the philosophical concepts embodied in each one. The philosophy
centres around the ideas of balance through opposites and acceptance of change.

Unicode
I Ching trigrams were added to the Unicode Standard in June, 1993 with the release of version 1.1. The other
encoded I Ching symbols were added to the Unicode Standard in April, 2003 with the release of version 4.0.
The symbols are spread out between Unicode blocks:
• Miscellaneous Symbols (U+2600–U+26FF):
• Monograms: U+268A (⚊) and U+268B (⚋)
• Digrams: U+268C–U+268F (⚌ ⚍ ⚎ ⚏)
• Trigrams: U+2630–U+2637 (☰ ☱ ☲ ☳ ☴ ☵ ☶ ☷)
• Yijing Hexagram Symbols (U+4DC0–U+4DFF):
• Hexagrams: U+4DC0–U+4DFF
I Ching 9

Yijing Hexagram Symbols[1]

Unicode.org chart (http://www.unicode.org/charts/PDF/U4DC0.pdf) (PDF)

0 1 2 3 4 5 6 7 8 9 A B C D E F
U+4DCx ䷀ ䷁ ䷂ ䷃ ䷄ ䷅ ䷆ ䷇ ䷈ ䷉ ䷊ ䷋ ䷌ ䷍ ䷎ ䷏
U+4DDx ䷐ ䷑ ䷒ ䷓ ䷔ ䷕ ䷖ ䷗ ䷘ ䷙ ䷚ ䷛ ䷜ ䷝ ䷞ ䷟
U+4DEx ䷠ ䷡ ䷢ ䷣ ䷤ ䷥ ䷦ ䷧ ䷨ ䷩ ䷪ ䷫ ䷬ ䷭ ䷮ ䷯
U+4DFx ䷰ ䷱ ䷲ ䷳ ䷴ ䷵ ䷶ ䷷ ䷸ ䷹ ䷺ ䷻ ䷼ ䷽ ䷾ ䷿
Notes
1. As of Unicode version 6.0

There is an extension of the "Yi Jing" Unicode characters for the Tài Xuán Jīng (太玄經: Cannon of Supreme
Mystery) by Yáng Xióng (揚雄/扬雄; 53 BC-18 AD), from U+1D300 through U+1D356. Their Chinese aliases most
accurately reflect their interpretation;[1] for example, the Chinese alias of code point U+1D300 (ᴰ) is "rén", which
translates into English as man and yet the English alias is "MONOGRAM FOR EARTH". Five additional digrams
cover code points U+1D301 to U+1D305 (ᴰ ᴰ ᴰ ᴰ ᴰ) and eighty–one tetragrams cover code points U+1D306 to
U+1D356.

Implications of the title

• 易 (yì) used as an adjective, means "easy" or "simple", whilst as a verb it indicates "change" or "the exchange or
substitution of one thing for another".
• 經 (jīng) here means "classic (i.e. text)". It is a post-Qin Dynasty term later added to any text that had been
officially canonised, hence the same character was later appropriated to translate the Sanskrit word 'sūtra' into
Chinese in reference to Buddhist scripture. In this sense the two concepts, in as much as they mean 'treatise,' 'great
teaching,' or 'canonical scripture,' are equivalent.
The I Ching is a "reflection of the universe in miniature". The word "I" has three meanings: ease and simplicity,
change and transformation, and invariability.[2] Thus the three principles underlying the I Ching are the following:
1. Simplicity - the root of the substance. The fundamental law underlying everything in the universe is utterly plain
and simple, no matter how abstruse or complex some things may appear to be.
2. Variability - the use of the substance. Everything in the universe is continually changing. By comprehending this
one may realize the importance of flexibility in life and may thus cultivate the proper attitude for dealing with a
multiplicity of diverse situations.
3. Persistency - the essence of the substance. While everything in the universe seems to be changing, among the
changing tides there is a persistent principle, a central rule, which does not vary with space and time.
— 易一名而含三義：易簡一也；變易二也；不易三也。 commented on by Zheng Xuan (鄭玄
zhèng xúan) in his writings Critique of I Ching (易贊 yì zàn) and Commentary on I Ching (易論 yì lùn)
of Eastern Han Dynasty.
I Ching 10

Philosophy
Yin and yang, whilst common expressions associated with many schools of classical Chinese culture, are especially
associated with the Taoists.
Another view holds that the I Ching is primarily a Confucianist ethical or philosophical document. This view is
based upon the following:
• The Wings or Appendices are attributed to Confucius.
• The study of the I Ching was required as part of the Civil Service Exams in the period that these exams only
studied Confucianist texts.
• It is one of the Five Confucian Classics.
• It does not appear in any surviving editions of the Daozang.
• The major commentaries were written by Confucianists, or Neo-Confucianists.
• Taoist scripture avoids, even mocks, attempts at categorizing the world's myriad phenomena and forming a static
philosophy. However, Taoist ritual frequently uses the eight trigrams, and they are fundamental for alchemical
practice, both internal and external.
• Wú wéi (无为), is an important concept of Taoism with regard to understanding when to act and when not to act.
The understanding is one of instinctive wisdom rather than exemplified by natural action, such as the planets
orbiting the Sun; they do without doing — without ends or means, effort or error. Thus, understanding when and
how to act is not knowledge in the sense of calculating the right time and way, what is free of toil and care does
not hesitate and cannot falter. Action without action, "wu wei wu", is effortless action.
These views show that the I Ching was at the heart of early Chinese philosophical thought, serving as a common
ground for the Confucian and Taoist schools. Partly forgotten due to the rise of Chinese Buddhism during the Tang
dynasty, the I Ching returned to the attention of scholars during the Song dynasty. This was concomitant with the
reassessment of Confucianism by Confucians in the light of Taoist and Buddhist metaphysics, and is known in the
West as Neo-Confucianism. The book, unquestionably an ancient Chinese scripture, helped Song Confucian thinkers
to synthesize Buddhist and Taoist cosmologies with Confucian and Mencian ethics. The end product was a new
cosmogony that could be linked to the so-called "lost Tao" of Confucius and Mencius.

Binary sequence
In his article Explication de l'Arithmétique Binaire (1703) Gottfried Leibniz writes that he has found in the
hexagrams a base for claiming the universality of the binary numeral system.[3] He takes the layout of the
combinatorial exercise found in the hexagrams to represent binary sequences, so that ¦¦¦¦¦¦ would correspond to the
binary sequence 000000 and ¦¦¦¦¦| would be 000001, and so forth.
The binary arrangement of hexagrams is associated with the famous Chinese scholar and philosopher Shao Yung (a
neo-Confucian and Taoist) in the 11th century. He displayed it in two different formats, a circle, and a rectangular
block. Thus, he clearly understood the sequence represented a logical progression of values. However, while it is true
that these sequences do represent the values 0 through 63 in a binary display, there is no evidence that Shao
understood that the numbers could be used in computations such as addition or subtraction.
Richard S. Cook states that the I Ching demonstrated a relation between the golden ratio (aka the division in extreme
and mean ratio) and "linear recurrence sequences" (the Fibonacci numbers are examples of "linear recurrence
sequences") :
...the hexagram sequence, showing that its classification of binary sequences demonstrates knowledge of
the convergence of certain linear recurrence sequences ... to division in extreme and mean ratio... that
the complex hexagram sequence encapsulates a careful and ingenious demonstration of the LRS (linear
recurrence sequences)/DEMR (division in the extreme mean ratio relation), that this knowledge results
from general combinatorial analysis, and is reflected in elements emphasized in ancient Chinese and
I Ching 11

Western mathematical traditions. [4]

Divination
In China the I Ching had two distinct functions. The first was as a compendium and classic of ancient cosmic
principles. The second function was that of divination text. As a divination text the world of the I Ching was that of
the marketplace fortune teller and roadside oracle. These individuals served the illiterate peasantry. The educated
Confucian elite in China were of an entirely different disposition. The future results of our actions were a function of
our personal virtues. The Confucian literati actually had little use for the I Ching as a work of divination. In the
collected works of the countless educated literati of ancient China there are actually few references to the I Ching as
a divination text. Any eyewitness account of traditional Chinese society, such as S. Wells Williams The Middle
Kingdom, and many others, can clarify this very basic distinction. Williams tells us of the I Ching, "The hundreds of
fortune- tellers seen in the streets of Chinese towns, whose answers to their perplexed customers are more or less
founded on these cabala, indicate their influence among the illiterate; while among scholars, who have long since
conceded all divination to be vain..". (The Middle Kingdom, vol. 1, p. 632)

Symbolism
The Flag of South Korea contains the Taiji symbol, or tàijítú, (yin and
yang in dynamic balance, called taegeuk in Korean), representing the
origin of all things in the universe. The taegeuk is surrounded by four
of the eight trigrams, starting from top left and going clockwise:
Heaven, Water, Earth, Fire. In addition, the Republic of Korea Air
Force aircraft roundel incorporates the Taiji in conjunction with the
trigrams representing Heaven.

The flag of the Empire of Vietnam used the Li (Fire) trigram and was
The flag of South Korea, with Taegeuk in the
known as cờ quẻ Ly (Li trigram flag) because the trigram represents centre with four trigrams representing Heaven,
South. Its successor the Republic of Vietnam connected the middle Water, Earth, and Fire (beginning top left and
lines, turning it into the Qián (Heaven) trigram. (see Flag of the proceeding clockwise).

Republic of Vietnam).

Influence
The I Ching has influenced countless Chinese philosophers, artists and
even businesspeople throughout history. In more recent times, several
Western artists and thinkers have used it in fields as diverse as
psychoanalysis, music, film, drama, dance, eschatology, and fiction
writing.[5]
Flag of the Empire of Vietnam used Trigram Li -
Prior to the Tokugawa period (1603–1868 AD) in Japan, the I Ching Fire

was little known and used mostly for divination until Buddhist monks
popularized the Chinese classic for its philosophical, cultural and political merits in other literate groups such as the
samurai.[6] The Hagakure, a collection of commentaries on the Way of the Warrior, cautions against mistaking it for
a work of divination.[7]
I Ching 12

Commentary
Early Chinese civilization, as with western civilization, accepted various pre-scientific explanations of natural
events, and the I Ching has been cited as an example of this. As a manual of divination it interpreted natural events
through readings based on symbols expressed in the trigrams and hexagrams. Thus any observation in nature could
be interpreted as to its significance and cause. This might be compared to the Roman practice of basing decisions on
the state of animals' livers. While usually sympathetic to the claims of Chinese culture and science, Joseph Needham,
in his second volume of Science and Civilization in China (p. 311) stated: "Yet really they [Han dynasty scholars]
would have been wiser to tie a millstone about the neck of the I Ching and cast it into the sea".[8]
Abraham (1999) states that Confucius' ten commentaries, called the Ten Wings, transformed the I Ching from a
divination text into a "philosophical masterpiece". It was this form of the I Ching that inspired the post-Warring
States Taoists. It has influenced Confucians and other philosophers and scientists ever since.[9] However, Helmut
Wilhelm in his Change/Eight Lectures on the I Ching, cautions: "It can no longer be said with certainty whether any
of the material—and if any, how much—comes from Confucius' own hand".[10]

Translations

Part of a series on

Taoism
Fundamentals

Dao (Tao) · De
Wuji · Taiji
Yin-Yang · Wu xing
Qi · Neidan
Wu wei

Texts

I Ching
Laozi (Tao Te Ching)
Zhuangzi · Liezi
Daozang

Deities

Three Pure Ones

Guan Shengdi
Eight Immortals
Yellow Emperor · Xiwangmu
Jade Emperor · Chang'e
Other deities

People

Laozi · Zhuangzi
Zhang Daoling · Zhang Jue
Ge Hong · Chen Tuan
Wang Chongyang

Schools
I Ching 13

Five Pecks of Rice

Celestial Masters
Shangqing · Lingbao
Quanzhen · Zhengyi
Xuanxue
Sacred sites

Grotto-heavens

• Anthony, Carol K. and Moog, Hanna. (2002). I Ching: The Oracle of the Cosmic Way. Stow, MA: Anthony
Publishing Company, Inc. (http://www.ichingoracle.com/), ISBN 1-890764-00-0.
• Balkin, Jack M. (2002). The Laws of Change: I Ching and the Philosophy of Life. New York: Schocken Books.
ISBN 0-8052-4199-X.
• Barrett, Hilary. (2010). Walking your path, creating your future. London: Arcturus Publishing Limited. ISBN
978-1-84837-453-9.
• Benson, Robert G. (2003). I Ching for a New Age: The Book of Answers for Changing Times. New York: Square
One Publishers.
• Blofeld, J. (1965). The Book of Changes: A New Translation of the Ancient Chinese I Ching. New York: E. P.
Dutton.
• Chang, Tuck (2008). Unveiling The Mystery of I Ching. Taiwan: www.iching123.com (http://www.iching123.
com/).
• Cornelius, J. Edward and Cornelius, Marlene (1998). Yî King: A Beastly Book of Changes, Red Flame: A
Thelemic Research Journal, Issue 5. Aleister Crowley's notes and comments.
• Huang, Alfred (1998). The Complete I Ching: the Definitive Translation From the Taoist Master Alfred Huang.
Rochester, VT: Inner Traditions.
• Hua-Ching Ni (2nd ed. 1999). I Ching: The Book of Changes and the Unchanging Truth. Los Angeles: Seven Star
Communications.
• Karcher, Stephen (2002). I Ching: The Classic Chinese Oracle of Change: The First Complete Translation with
Concordance. London: Vega Books (http://www.chrysalisbooks.co.uk/). ISBN 1-84333-003-2. Multiple
alternative translations.
• Legge, James (1964). I Ching: Book of Changes, With introduction and study guide by Ch'u Chai and Winberg
Chai. New York: Citadel Press. 19th century translation.
• Pearson, Margaret (2011). The Original I Ching: An Authentic Translation of the Book of Changes. Rutland, VT:
Tuttle Publishing. ISBN 978-0-8048-4181-8. Removes gender-based yin/yang abstractions added by later Chinese commentators
that do not exist in the original.
• Shaughnessy, Edward L. (1996). I Ching, The Classic of Changes. Ballantine. New York: ISBN 0-345-36243-8.
First English translation of the Mawangdui texts (c. 200 BC).
• Wilhelm, Richard and Baynes, Cary (1967). The I Ching or Book of Changes, With foreword by Carl Jung. 3rd.
ed., Bollingen Series XIX. Princeton NJ: Princeton University Press (1st ed. 1950). Very well respected.
• Lynn, Richard J. (1994). The Classic of Changes, A New Translation of the I Ching as Interpreted by Wang Bi.
New York: Columbia University Press. ISBN 0-231-08294-0.
• Wu Wei (revised 2005). I Ching, The Book Of Answers. Malibu, CA: Power Press. ISBN 0-943015-41-3.
• Cheng Yi (1988, 2003). I Ching: The Book of Change, Trans. by Thomas Cleary. Boston, London: Shambhala
Publications. ISBN 1-59030-015-7.
I Ching 14

Footnotes
[1] Unicode Charts (http:/ / www. unicode. org/ charts/ PDF/ U1D300. pdf)
[2] Dy, Manuel B., Jr. The Chinese View of Time: A Passage to Eternity (http:/ / www. crvp. org/ book/ Series03/ III-11/ chapter_xx. htm).
Chapter XX. Retrieved on: January 29, 2008
[3] Leibniz G., Explication de l'Arithmétique Binaire, Mathematischen Schriften, ed. C. Gerhardt, Berlin 1879, vol.7, p.223; engl. transl. (http:/ /
www. leibniz-translations. com/ binary. htm))
[4] Cook, Richard S. (2006). STEDT Monograph 5: Classical Chinese Combinatorics: Derivation of the I Ching Hexagram Sequence (http:/ /
stedt. berkeley. edu/ html/ publications. html#mng5). ISBN 0-944613-44-6.
[5] Nylan, M. (2001). The Five Confucian 'Classics'. Yale University Press. 204, 206. ISBN 9780300081855. The I Ching's influence is
summarized by Nylan, as follows: "Outside China, the Changes is without doubt the best-known Chinese book, in addition to being the most
familiar of the five classics. Beginning with Gottfried Wilhelm von Leibniz (1646-1716) and continuing through Carl Jung (1875-1961) and
Joseph Needham (1900-1995), the work has had considerable influence on intellectuals in Europe and America, who have mined it for
alternate theories of structural change in the natural world".
[6] Wai-ming Ng (2000). The I ching in Tokugawa thought and culture (http:/ / books. google. com/ books?id=fslGD5_AIboC& pg=PA3).
University of Hawaii Press. pp. 6–7. ISBN 9780824822422. . Retrieved 6 June 2010.
[7] Yamamoto Tsunetomo; William Scott Wilson (trans.) (21 November 2002). Hagakure: the book of the samurai (http:/ / books. google. com/
books?id=PSPUtgWH4bQC& pg=PA55). Kodansha International. pp. 144. ISBN 9784770029164. . Retrieved 6 June 2010.
[8] Snow, Eric. (June 27, 1999) "Christianity: A Cause of Modern Science?" (http:/ / www. rae. org/ jaki. html). Retrieved on: February 16, 2008
[9] Abraham, Ralph H. (1999) Commentaries on the I Ching. Chapter 1 Legendary History (http:/ / www. yarrowstalk. com/ iching/ bookplan/
ch1. html). Retrieved on: February 15, 2008
[10] Wilhelm, H. (1973) Change: Eight Lectures On The I Ching., p. 12. Princeton: Princeton University Press, Translated into English from the
German by Cary F. Baynes.

References
• Marshall, S. J. (2001). The Mandate of Heaven: Hidden History in the I Ching. Columbia University Press. ISBN
0-231-12299-3
• Rutt, R. (1996). Zhouyi: The Book of Changes. Curzon Press.
• Reifler, Samuel. (1974). "I Ching: A New Interpretation for Modern Times". Bantam New Age Books. ISBN
0-553-27873-8
• Shaughnessy, Edward L. (1993). "I ching 易經 (Chou I 周易) ", pp. 216–228 in Loewe, Michael (ed.). Early
Chinese Texts: A Bibliographical Guide, (Early China Special Monograph Series No. 2), Society for the Study of
Early China, and the Institute of East Asian Studies, University of California, Berkeley, ISBN 1-55729-043-1.
• Smith, Richard J. (2008). Fathoming the Cosmos and Ordering the World: The Yijing (I Ching or Classic of
Changes) and Its Evolution in China. University of Virginia Press. ISBN 978-0813927053

External links
• (English)/(French) Wilhelm, Baynes “The I Ching or Book of Changes” (http://wengu.tartarie.com/wg/wengu.
php?l=Yijing) (Association Française des Professeurs de Chinois)
• Yi Jing (http://ctext.org/book-of-changes/yi-jing) at the Chinese Text Project
• I Ching: An Annotated Bibliography (http://books.google.com.au/books?hl=en&lr=&id=S5hLpfFiMCQC&
oi=fnd&pg=PR7&dq="hexagram+8"+"I+Ching"&ots=lUdAowZT28&
sig=1CrYmKkhHj3GRUnrm7P4H64-LnY#PPP1,M1) by Hacker et al.
• I Ching (http://www.dmoz.org/Society/Religion_and_Spirituality/Divination/I_Ching/) at the Open
Directory Project
• I Ching: deoxy.org (http://deoxy.org/iching/)
• Chujian Zhouyi (http://www.i-tjingcentrum.nl/serendipity/archives/
83-Better-transcription-of-Chujian-Zhouyi.html)
Article Sources and Contributors 15

Article Sources and Contributors

I Ching  Source: http://en.wikipedia.org/w/index.php?oldid=437981787  Contributors: -- April, 100110100, 23skidoo, 24630, 2over0, 47.81.253.xxx, 5-Track, 63.192.137.xxx, A. B.,
AdamJacobMuller, AdelaMae, Aeusoes1, Ajobin, Alanmak, Alansohn, America jones, Andonic, Andre Engels, Antandrus, Antifamilymang, Ask123, Astrologist, Athaenara, Auric, BF,
Backin72, Baghead462, Balthazarduju, Bcarlosf, Bddmagic, Benjwong, Bernopedia, Bgs022, Bignose, Black Knight takes White Queen, BlackTerror, Bloodmerchant, BoBrebyC, Bobo192,
Bogey97, BorgQueen, Bradeos Graphon, Bradford Hatcher, Brandon, Bryan Derksen, Bueller 007, CJLippert, Carbuncle, Cbogart2, Ced101, Ceoil, Charon, Chinasaur, Chris is me,
Chrishmt0423, Chronofied, Chuck Carroll, Clarknova, Closedmouth, Colipon, Conversion script, Cooltoye, Courcelles, Cyde, DHN, DJoeD, DVD R W, DaGizza, Danarmak, David.applegate,
Deeptrivia, Dennisng, Deor, Devinmonkey, Dflock, Diza, Dongwenliang, Dougweller, Dragonbones, Drmccreedy, DropDeadGorgias, ESkog, Easchiff, Eritain, Everyking, Ewlyahoocom, Fama
Clamosa, Fayenatic london, FiP, Flag over Japan, FlavrSavr, Frater5, Freddie Mercury, FullMetal Falcon, Gabbe, Gangasrotogati, Gbog, GeeJo, Ghidoran, Gimboid13, Gooldenwending,
Graham87, Grantb, GregAsche, GregorB, Gsklee, Guoguo12, Gurch, Hbent, Heah, Heidimo, HenryLi, Hflhomenl, HiramvdG, Hu12, Huaiwei, Hégésippe Cormier, INTELer, IRP, Iching88,
Ichingmaster, Ikiroid, Imnotminkus, Indexheavy, Instantnood, Iridescent, Iwanafish, J.delanoy, J04n, JGHowes, Jacob Poon, Japeo, Jdehan, Jdwtuttle, Jerch, Jiang, Jkash, Jogloran, John
Vandenberg, JohnI, JorgeGG, Jorjun, JoshuaZ, Julia Rossi, Jusdafax, Jyusin, K.C. Tang, Kaischwartz, Karen Solvig, Keahapana, Ken.Dickey, Kidlittle, Kirktidwell, KneeLess, Kowloonese,
Ktsquare, Kumkee, Kungming2, Kungtzu, Kutera Genesis, Kuyabribri, Kwamikagami, Landon1980, LedgendGamer, Leonard^Bloom, Lightdarkness, Llywrch, Love Krittaya, Lowellian,
Luckystar8888, Lulalela, Lunaibis, MC MasterChef, MPF, Ma'ame Michu, Machine Elf 1735, Magnus Manske, Mahaabaala, Managerpants, Mano1, MarkSweep, Martinphi, Maximaximax,
McSly, Mccready, Med, Mel Etitis, MementoVivere, Menchi, Mercurywoodrose, Mets501, Michael Hardy, Miguipda, Missylou2who, Modernist, Montereyham, Mp, Mr Robert & Mr Harold,
Mu5ti, Mxn, NSK Nikolaos S. Karastathis, Nad, Nescio, NeutralWriter, Neverquick, Nick Number, Nigelj, Nixdorf, Nlu, Noe, Noq, NovumTestamentum, NuclearWarfare, Ocean Shores, Olivier,
Paul Martyn-Smith, Pengyanan, PericlesofAthens, Peter, Peter.C, Petri Krohn, Philg88, Philosophy.dude, Pigman, Pigsonthewing, Plw, Pne, Pomte, Poterxu, Pseudo daoist, Psora, Python eggs,
Quest for Truth, RDF, Ralmin, Rboatright, Reedy, Revolus, Rich Farmbrough, RickK, Rigimoni, RisingSunWiki, Rjwilmsi, RobertG, Roberta F., Rosenknospe, RyanGerbil10, Ryuch, Ryulong,
Sandstorrm, Sardanaphalus, Saxbryn, Seqsea, Signalhead, Sionus, Sjc, Smithrjs, So God created Manchester, Sonjaaa, SpaceMoose, Spellcast, Squidfryerchef, Ssd, Sseay, Stwalkerster, Sunray,
Synchronizm, TAKASUGI Shinji, Taiichi, TakuyaMurata, Taomaster, Temporaluser, Tengu800, Thaddeus Slamp, The Anome, The Behnam, The Evil Spartan, TheLeopard, TheRingess,
TheSoundAndTheFury, Thomas Arelatensis, Thumperward, Thyroidpsychic, Tim1357, Tohuvabohuo, Toki sama, Tuckchang, Tzarnicholas, UtherSRG, Valentinian, Versus22, Vicki Virago,
Vihelik, Vyn, Wakablogger2, Wmahan, Wolfcm, Wwind, XP1, Xhienne, Yingzi99, Yossarian, Yuje, Yuming, Yworo, Zaslav, Zerokitsune, Zzedar, ㍐, 百家姓之四, 에멜무지로, 625 anonymous
edits

Image Sources, Licenses and Contributors

File:I-Ching-chinese-book.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:I-Ching-chinese-book.jpg  License: Creative Commons Attribution-Sharealike 3.0  Contributors:
User:Cooltoye
Image:OracleShell.JPG  Source: http://en.wikipedia.org/w/index.php?title=File:OracleShell.JPG  License: GNU Free Documentation License  Contributors: User Kowloonese on en.wikipedia
Image:Trigrams2.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Trigrams2.svg  License: Public Domain  Contributors: Frater5, Jusjih, 1 anonymous edits
Image:Flag of South Korea.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Flag_of_South_Korea.svg  License: Public Domain  Contributors: Various
Image:Old Flag Of Vietnam.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Old_Flag_Of_Vietnam.svg  License: Public Domain  Contributors: Cwbm (commons), DasRakel,
Fry1989, Gryffindor, Homo lupus, MS05L, Masturbius, Zeugma fr
Image:Yin yang.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Yin_yang.svg  License: Public Domain  Contributors: Gregory Maxwell

License
Creative Commons Attribution-Share Alike 3.0 Unported
http:/ / creativecommons. org/ licenses/ by-sa/ 3. 0/