The four functions of the Book of Changes (I Ching) are image, number, reason, and divination. What is an image? Astronomy and geography are all images. The numbers in the Book of Changes (I Ching) are not the fixed numbers that people often say; they are alive. What does reason mean? Reason is reasoning, which is closest to science. So, is divination a superstition? Professor Zeng Shiqiang emphasized that having a belief in divination is not necessarily a sign of superstition. Overbelief is superstitioPeople have regarded the Book of Changes (I Ching) as a book of divination since ancient times, but why does divination sometimes predict the future and sometimes not? e? How should we correctly understand the role of divination? The Book of Changes (I Ching) has four functions: image, number, reason, and divination. The first function that no one will deny is imagWe Chinese have a fondness for images, which is understandable given that astronomy and geography are both visual fields. s. Astronomy symbolizes the sky, and geography symbolizes the earth. Observing astronomy and geography is akin to examining images. The sky possesses astronomy, the earth possesses geography, and similarly, people possess a human appearance that cannot be falsified. The heart influences the transformation of people’s appearance, a phenomenon known as “appearance following the heart.” When a person’s heart changes, their appearance also changes, resulting in constant change. Don’t think that your tongue must always be straight when you stick it out. You can use a mirror to stick out your tongue and see if it can be straight. Many people stick out their tongues, either to the left or to the right. People who exhibit crooked tongues when sticking them out have experienced a change in their hearts. They need to adjust themselves, not rely on doctors. You need to correct your heart and adjust it. It is essential to have a correct heart. Once the heart is correctly aligned, the facial features will also align correctly. From this, you can understand that face reading is not superstition; people who don’t know how to read face and talk nonsense, or people who know a little bit of face reading use it to cheat money and sex—that is superstition. Everyone should understand this concept clearly. The second function is a numbeThe number of the “Book of Changes (I Ching)” is not a function of mathematics. s. Mathematics is dead, while the number of “Book of Changes” is alive. If you say that everything has a fixed number, most people will be disgusted and say that this is fatalism, but it is actually wrong. The fixed number refers to the final result. For example, if you only get 60 points in the final exam, then this 60 is a constant. The teacher’s grade is unchangeable. So the constant is the result, not the process. How can the process be fixed? Any process is changing. After studying for a semester and adding and subtracting, the final constant is the total score. Failure is also the final constant. So, the constant is about the end, not the process.
The third function is reason. The rationale behind the “Book of Changes (I Ching)” is reasoning, which is actually the closest to science. If a person follows the reason, he can predict the future and know what the result will be without divination. Since the “reason” remains constant, following it should also yield a consistent result. This is not magical, but natural and inevitable. The current situation necessitates a specific outcome; adhering to this reasoning will lead to the desired outcome. This is a relatively simple task, not at all difficult.
The fourth function is divination. The “Book of Changes (I Ching)” contains many terms related to good and bad luck, which are used in divination. You may get “good luck” or “bad luck.” So many people think that the Book of Changes advocates determinism, but they are actually wrong. The Book of Changes (I Ching) does not advocate determinism. The most commonly used word in it is “如.” “如” means if this is the case, what will happen to you; if that is the case, what will happen to you. The Book of Changes (I Ching) presents conditional and changeable good and bad luck. People who know how to tell fortunes will not make a definite prediction. Those who make a definite prediction are not very good at telling fortunes, but we like those people who make a definite prediction now. When you tell fortunes, the process is enigmatic, allowing you to formulate a precise forecast and earn money. However, if you adhere to the principles of the Book of Changes (I Ching) and assert that a certain action will lead to a favorable outcome, and a different action will result in a negative outcome, everyone will perceive you as merely making a definitive statement. Who would be willing to pay? Most people find this concept incorrect.

The ancients said: If you don’t learn the Book of Songs, you can’t speak; if you don’t learn the Book of Changes (I Ching), you can’t tell fortunes. People have positioned the Book of Changes (I Ching) as a book of divination since ancient times. People’s blind belief in divination has shrouded the Book of Changes (I Ching) in mystery and tarnished its reputation as a feudal superstition. So why did the Book of Changes (I Ching) become a book of divination?
Let’s look back at history. During the era of Xia, Shang, and Zhou, individuals lacked enlightenment, leading to the natural use of the Book of Changes (I Ching) for divination. However, divination at that time was conditional. First, it could only be used to predict major national events. The division of whether the country would go to war, whether there would be good weather this year, whether the country would be peaceful, whether the people would be safe, and what kind of changes would happen is OK. However, it is not possible to predict whether your stock will generate profits, nor can you leverage your personal interests. Second, you can use divination when you are unable to make In ancient times, when ministers were unable to make a decision despite careful consideration and numerous attempts, they turned to divination. divination. If the decision has a clear intention and direction, divination becomes impossible.
Thirdly, you are not required to listen after the divination. If you firmly believe in the outcome of the divination after it has been conducted, you are engaging in fatalism.
Jiang Taigong was a military strategist who assisted the Zhou Dynasty in establishing the country. At that time, King Wu wanted to attack King Zhou, but he was hesitant and turned to divination. The result was a bad hexogram. Jiang Taigong persuaded King Wu not to believe the hexagram, as the overall situation favored the Western Zhou Dynasty, and he should not forfeit a favorable opportunity due to the divination’s outcome. In the end, King Wu of Zhou dispatched troops and effectively destroyed King Zhou of Shang, establishing Zhou as the new ruler. Jiang Taigong lived three thousand years ago. He said at that time that divination uses grass and tortoiseshells. Isn’t it strange that people don’t rely on their own brains to think but believe in these tortoiseshells and grass? Jiang Taigong understood this truth at that time.
We are very fortunate that the book “Book of Changes (I Ching)” survived the Qin Dynasty’s burning of almost all books. Why? Someone informed Qin Shi Huang that the book “I Ching” held no value for burning, as it served as a divination tool that the general public could utilize. Therefore, there was no reason to destroy it. Qin Shi Huang responded, “Since it is a useless book, don’t burn it.” The fact that the “I Ching” managed to survive the great disaster of Qin Fire has led many people to believe that it is a god, capable of predicting their own escape from the same disaster. Later generations have widely circulated this interpretation, but we advise you not to believe it.
The Han Dynasty divided the “I Ching” into two schools. One school discusses the principles of Yi, which involves philosophizing the “I Ching” and considering it as a form of philosophy. Since nature serves as its object of reference and summarizes the truth, we can refer to it as natural philosophy. The other school discusses physiognomy, a specialty in fortune-telling or divination.

Throughout Chinese history, there have been many recorded stories about divination. Whether they were emperors, generals, or ordinary people, they always liked to consult the oracle when they encountered something. However, the oracle would sometimes provide a correct answer, while at other times it would not. Given that the oracle’s predictions were not always accurate, why did people continue to consult it? What was the true purpose of divination?
What is the purpose of divination? Most people would say that the purpose of divination is to know the outcome, but is completely wrong. One cannot ask what the outcome will be before doing something. If a man wishes to marry a woman, should he consider the possibility of inheriting her $30 million fortune? No, he must never think about that! Can he consider marrying her because she will help him succeed in the future? No, he cannot. These are all the wrong motives.
One should refrain from acting solely for the outcome, as this implies that the motivation behind the actions is not pure. One should do what is right, even if it means not making money. If someone solely pursues their actions for financial gain, they are already viewed as a villaFrom this perspective, we understand that many concepts in today’s society actually contradict the principles of the I Ching, meaning they are incompatible with the principles of nature.ure.
A tree grows as long as possible without considering its future. When a tree considers its future, it chooses not to grow, knowing that it will undoubtedly face destruction. Anyone who contemplates the future should refrain from taking any action, as the outcome of life is always the same, akin to a coffin. As soon as we are born, we have a common goal—to step by step walk towards death. Life is a process of walking toward death, step by step. Is there an exception? It seems not. If you think long-term and realize that you will die in the end, then you should do nothing. This is obviously not the right way of thinking.
We Chinese do not judge heroes by their success or failure. The most typical example is Guan Gong. Guan Gong did not succeed, but we worship him. What types of individuals do we Chinese hold in high regard? We admire people who do worthwhile things. Guan Gong set an example for loyalty and righteousness, and we worship him for his loyalty and righteousness, not for his outstanding achievements. Therefore, those who worship Guan Gong reciprocate his loyalty with their own. We are merely using the worship of Guan Gong to inspire our own loyalty and motivate us to work towards loyalty.
We respect everyone’s choice. However, regardless of one’s beliefs, it is sufficient to hold them to a certain degree, and persisting in such beliefs is considered superstition. Superstitions are a matter of degree; it’s not a matter of saying which things are superstitions. Where in the world is there such a thing as superstition? Superstition does not exist when someone believes more than they should, and it does not exist when someone believes more or less.
The I Ching categorizes everything in the universe into 64 situations known as hexagrams. When you get a certain hexagram, you know what situation you are in. If you revisit that hexagram, it will alert you to potential dangers in that situation, allowing you to act accordingly and remain vigilant, thereby preventing harm and pursuing benefits. Therefore, we use the I Ching not for predicting outcomes, but for looking things up. It is normal to use divination to learn about each hexagram. It is also reasonable to use divination as an additional reference for how to behave and act. It is not appropriate to blindly follow the results of divination. The purpose of divination is not to tell you the result but to give you a possible result for reference. Only by understanding and applying the I Ching in this way can you be considered a true diviner.

There are 64 hexagrams in the I Ching, each with corresponding hexagram words. Scholars believe that these hexagram words all speak of the principles of governing the country and nurturing the people, while those who use the I Ching to tell fortunes say that these hexagram words are your future destiny. So how should we understand these hexagram words?
The I Ching mentions a saying many times: “From heaven comes blessings; nothing goes amiss.” Most people interpret it incorrectly, thinking that there is a blessing from heaven, so whatever you do is auspicious and nothing goes amiss.
To be honest, the heavens will not bless anyone. The heavens represent nature, and how can nature bless anyone? If it blesses one side, it cannot bless the other side. Nature is like this: it rains when it should rain, and it is dry when it should be dry. It has nothing to do with benevolence. If the heavens bless anyone, it is partial and unfair. No matter what you do, the sky will rain, the sun will shine, and the wind will blow.

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Don’t think that the heavens will bless you; there is absolutely no such thing. The character “zi” does not mean “from,” but “self.” The sentence means “if you work hard yourself, the heavens will help you,” connecting man with the heavens. I believe that connecting man with the heavens, also known as the unity of man and nature, is one of Confucius’s greatest contributions. The heavens will only help those who deserve help and will not help those who don’t. We refer to this as the law of nature. The heavens will never bless you just because you pray more; that would be the same as bribery. What are the heavens if gifts and blessings can sway them and you can pray more to reap their blessings? Just corrupt officials! Therefore, the heavens will refrain from such actions. The heavens will say, “If you do well, I will help you according to the laws of nature; if you don’t, I will also punish you according to the laws of nature. How could I be selfish?
The law of nature is the sole truth that exists in the world. If people follow the law of nature, they will be blessed with favorable fortune; if they do not, sooner or later they will face misfortune. This is inevitable. Therefore, it is incorrect to interpret “自天佑之” as “blessing from heaven” in many books. Why would heaven bless you? Heaven has no hands, feet, or mouth. Nature is a cycle of phenomena, a kind of change, and there is no god in it. If you work hard, follow the right path, obey the rules, and follow the laws of nature, the heavens will help you. It’s not that the heavens are being kind to you; it’s just that you’re following the laws of nature. It’s the same: if you get on this train, you’ll naturally arrive in Chengdu, and if you get on that train, you’ll naturally arrive in Xi’an.
 

The I Ching makes it very clear: everyone should take full responsibility for their actions. In the olden days, when families were large and people had many children, how could they take care of them all with the attitude that parents have toward their children nowadays? In reality, raising a single child can be extremely challenging, whereas raising five or six children can be relatively easy. When a child falls ill, it can seem like the biggest problem in the world, but when you have five or six children, you tend to feel differently, as if it doesn’t matter if one or two of them die. In the past, when a child fell ill, adults would often assume that it was normal for children to become unwell. They’ll be fine after a few days of rest.” That’s not the case anymore. Now if a child gets sick, the whole family will be on edge. This is also an incorrect mentality. People must undergo various experiences and overcome various illnesses before they can no longer feel fear. The person who has never experienced illness before is the most vulnerable. This type of person is particularly dangerous, as once they fall ill, they may not be able to recover. Individuals must adjust to a multitude of concepts.

No matter what you do, you must be careful. If you are not careful, you will have to bear the consequences. If you choose this path, the outcome will be as follows; if you choose that path, the outcome will be as follows.
This is inevitable, a law of nature, and there has been no exception since ancient times. There are always two paths in front of you, both of which you choose yourself. If you want to go this way, go this way; if you want to go that way, go that way. Regardless of the path you choose, once you complete this journey, you will still have two options to choose from, and this cycle will continue forever.
Confucius, deeply moved and full of praise, read the I Ching. He wrote ten commentaries on the I Ching, which came to be known as the “I Ching Commentaries” and had a profound influence on later generations, almost as significant as the I Ching itself. Scholars of the I Ching believe that the I Ching Commentaries are a must-read for studying and learning the I Ching. So, what was Confucius’s attitude toward divination?
We thought that the Analects best represented Confucius’s learning, but in fact, we were wrong. Confucius’s greatest learning was in the I Ching.
Confucius read the I Ching very late in life. After reading the I Ching, he organized it thoroughly, treating it as if it were a treasure. This was Confucius’s major contribution to Chinese culture. Confucius transformed the I Ching from a mere physiognomy into a profound philosophy. However, did Confucius reject divination? He did not reject it. Let’s analyze it. Given Confucius’ personality, his statement “no divination” (“no more divination”—”The” “Analects of Confucius: Zilu”) implies that he would and often did engage in divination. How can someone who lacks knowledge of divination and has never engaged in it legitimately deny it?
Confucius understood that while divination is reasonable, its accuracy is not always reliable. Today, we can easily understand divination from a mathematical perspective, which we refer to as probability. There may be a 30% probability or a 70% probability. Therefore, if you wish to perform divination, you must first carefully consider the situation and have a general understanding of the answer, after which you can base your divination on that answer. The result of the divination will guide you as you think about these issues. Each additional divination will give you an additional direction to think about. Therefore, after reviewing a few more divinations, you will become more thoughtful in your consideration of issues, which is the ultimate goal of divination. Xunzi said, “Those who are proficient at the Book of Changes do not consult the oracle,” meaning that people who really understand the Book of Changes will consult the oracle, but there is no need to do so. One must always remind oneself to use reason to guide one’s emotions and not let emotions dictate reason. Everyone has emotions, but one must not be emotional. Once someone becomes emotionally charged, they are the only one who will ultimately suffer. Reason guides most of one’s actions, making one remarkable and reducing the chances of making mistakes.
The I Ching tells us that everything is conditional. There are several ways to achieve a goal, but each way has its own conditions. It doesn’t mean that the way you choose is necessarily the best way. There is no certainty in life. From the perspective of the I Ching, there are both favorable and unfavorable conditions in any situation—there are favorable and unfavorable conditions within favorable conditions, and favorable and unfavorable conditions within unfavorable conditions. From the perspective of yin and yang, there is yin and yang within taichi, and there is yin and yang within yang, and there is yin and yang within yin. Yin and yang coexist at the same time and change all the time.
Let’s talk about a real-life problem. Today’s meteorological stations are so well-equipped and their staff so highly specialized, but they often get the forecast wrong: they predict it will be hot, but it turns out to be cold; they predict it will be cold, but it turns out to be tasty. This shows that even meteorological stations can’t get the forecast right. Let’s not get the wrong idea and think that it’s because the staff at the meteorological station aren’t paying attention or the equipment there isn’t sophisticated. There’s a crucial law in modern physics called the uncertainty principle. After a measurement, the situation undergoes a transformation. Today it is measured to be 16 degrees, but tomorrow it suddenly changes to 8 degrees. The situation has completely changed overnight. Who can be blamed for this? The natural conditions have shifted once more after the measurement. Please consider: should we measure if it’s impossible to measure accurately? My answer is that we must measure even if it is impossible to measure accurately. However, if we can measure accurately, we don’t need to measure at all; we can simply wait.

Whether ancient or modern, the purpose of divination is to predict the future. If such predictions are inaccurate, then what is the point of making forecasts? If predictions are useless, then why is it said that studying the I Ching can enable one to avoid misfortune and seek good fortune?
Division is conditional.
First, divination is only possible when there is insufficient information and incomplete data. During my time in the United States, my American friends inquired, “Since you have the ability to perform divination, are you able to predict the weather tomorrow?” I responded, “You should just call the weather station and ask them why you’re asking me.” If a scientific instrument can provide the information you need, why should you resort to divination? When there is insufficient information and incomplete data, do you want to make a decision? Of course you still have to make a decision; otherwise, how will you know which way to go? Choosing a traffic-free road to go out is one example. But even if you are familiar with these roads, you will often make mistakes. Despite your calculations predicting no congestion, the road ended up experiencing gridlock. Why? When many people believe that the road will not be congested, they rush there, resulting in gridlock. So when everyone makes a prediction, it is often inaccurate. This is a very clear rationale. Another example is the stock market. If someone tells you that a certain stock will rise to the limit today, will it work? The answer is simple: if you believe it, it will work. Or not. What is the reason for this? If everyone believes in it and purchases that stock, it will undoubtedly reach its limit. It’s not that he measured it accurately; rather, it rose to the limit because you bought it. It won’t rise if no one buys his stock prediction that it will reach the limit. Confucius did not oppose divination, recognizing it as a tool rather than an absolute source of trust. Divination can serve as a reference, but it cannot serve as a decision-making tool. After we have divined it, we should not give up our own efforts but still find a way to solve the problem. We should try to solve it no matter how difficult it is. This is the correct concept of divination.
Secondly, if you are unsure and unable to make a decision after careful consideration, you have the option to use divination. Even if you lack information or data but have a strong opinion, you shouldn’t consult the oracle. Why do you have such a clear opinion? Because you have a sixth sense.
We often trust our five senses but ignore our sixth sense. In fact, our five senses often deceive us: what you see with your own eyes, you sometimes see wrongly; what you touch with your own hands, you sometimes touch wrongly; what you hear with your own ears, you sometimes hear wrongly. I’m afraid that if ten people pass on a sentence, it no longer remains the original one. Our five senses are the most deceptive, yet we trust them the most. There is a sense that we don’t pay much attention to, but it never deceives us: our sixth sense. Women’s sixth sense is even more acute than men’s, so don’t be surprised if you find a woman’s words very insightful, even though she rarely gets involved in things outside the home. The divination process is to arouse your sixth sense and then choose a corresponding hexagram to represent your current situation. Therefore, if you are able to awaken your sixth sense, you will be able to form your own opinion, which eliminates the need for divination altogether.

Third, only ask one question at a time. You cannot ask several questions at once; otherwise, you will not get an answer. You cannot ask the gods, “What will happen to me in the future?” The gods can only say, “In the future, you will die; what else can happen?” How can the gods answer such a general question? You must ask a very specific question: “What will happen to me in this matter?” Your sixth sense will only activate in this manner, providing you with a potential outcome for reference. I added the word “possible” to the previous sentence because the I Ching is all about “possibilities”.
Fourth, one must perform divination with sincerity. Sincerity is not superstitiOne can only activate their sixth sense when they are sincere; otherwise, it remains unactivated. ed. In fact, the sixth sense is within everyone. Your sixth sense will emerge when you find calm and avoid external distractions. Usually, people who are too busy do not have a sixth sense. Too busy to have a sixth sense? You’re just paying for your actions.
In this way, divination is actually a process of fully triggering one’s potential while at the same time seeking more information as a reference for one’s own judgment and decision-making. But why did Confucius say, “No more divination,” after carefully studying the I Ching?
Confucius said, “No more divination,” and he had three principles.
The first point is that believing in divination goes against one’s ethical stance. No one should ask for the outcome before acting because one should follow their conscience. If one consults the oracle for every matter, one trusts the outcome and violates conscience. If the divination’s outcome is unfavorable, an individual will refrain from carrying out the prescribed action. Does such a person still have a conscience? If one believes completely in divination, one goes against one’s ethical stance. This is the initial premise of Confucius’s teaching.
The second point is that one should solely inquire about the work, not the reward. You ask the oracle about the reward: if it makes money, I’ll do it; otherwise, I won’t. This is basically wrong. For example, business is about serving customers. If you claim to be serving customers, but it doesn’t generate revenue, can you still call it serving? Our buses have many routes, some of which make money and some of which lose revenue. Will we stop operating the routes that are clearly losing money? No. Use the profitable routes to subsidize the unprofitable ones. That’s what being a successful businessman is all about.
Third, our motives for doing things should be pure. You’re thinking about fortune-telling before you’ve even started. Your motives are not pure.
From now on, the focus should be on asking if it’s the right thing to do, rather than worrying about the outcome. Find a way to overcome a million obstacles if it’s right. Even if it’s miserable, you must persevere—that’s your job! In the past, Wen Tianxiang and Shi Kefa could have escaped by simply riding a fast horse. It was easy. But why didn’t they escape? They both held the conviction that they should not flee, leading them to opt for a heroic demise. When undertaking any task, motivation takes precedence over the outcome, and the process also holds greater significance than the outcome. However, we have become entirely engrossed in the theory of results, a topic on which everyone should ponder.
Before the Spring and Autumn Period, we Chinese were very superstitious. After the Spring and Autumn Period, people gradually became more rational, thanks to Confucius. There is a saying in the Analects of Confucius that goes, “The Master spoke not of strange powers and gods.” This is what it means. If people believe in ghosts and gods instead of humans, what will happen? We must cherish the living and resist succumbing to the influence of invisible ghosts and gods.

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Let’s talk about Confucius’ views on ghosts and gods. What Confucianism values is whether people have a connection with ghosts and gods, which is more important. Do ghosts and gods exist? What do ghosts and gods wear? What happens to ghosts and gods? None of this matters. When we worship our ancestors, it’s as if they’re right in front of us, as if we have a connection with them. It’s impossible to prove what happens to them after they die. Therefore, we should adopt a more rational approach to life, refraining from rejecting or believing in everything, as we lack the necessary skills to do so.
Confucius’ attitude was to “honor the gods and spirits but keep your distance” (Analects of Confucius: Yongye). Honor the gods and spirits, but keep your distance. You cannot worship your ancestors every day, as this may irritate them: “I’ve been dead for so long, and you’re still looking for me every day.” But you should go worship a few times a year, especially during Qingming. In fact, the Chinese perform acts of worship for both the dead and the living. The whole family goes to the grave site on Qingming Festival. You don’t need to say it directly, but your actions are telling your children: I will be buried here in the future, and you all have to come; you can’t not come! This is how we pass it down from generation to generation, ensuring we never forget our ancestors and, more importantly, the precious spirit they instilled in their actions and deeds. That’s it; everything else is copyright.
So, did Confucius do divination? I’ll give you the answer first: Confucius did divination. Otherwise, why would he study the I Ching? In our upcoming lecture, we will discuss the purpose of divination.