Cosmological Construction and Rational Essence of the Original Functions of the *Book of Changes* Based on Divination Tracing

Chapter 6: "Heaven and Earth Established Their Positions, and the Yi Operated Within Them" — A Comprehensive Reconstruction of the Original Function of the Yi

Section 6.1: From "Bu" to "Guan" — A Revolution in Cognitive Methods

Synthesizing the above investigations, we can attempt to reconstruct the basic features of the original function of the Zhouyi.

The birth of the Zhouyi represents a fundamental revolution in ancient cognitive methods—a shift from "Bu" (divination) to "Guan" (observation).

The cognitive model of "Bu" is: Human → Ask → Spirit → Answer → Human Obeys. Humans are passive recipients, spirits are the sole source of knowledge, and human roles are limited to asking questions and executing answers.

The cognitive model of "Guan" is: Human → Observe → Heaven, Earth, and Myriad Things → Principles → Human Application. Humans are active cognitive subjects, Heaven, Earth, and the myriad things are the source of knowledge, and human roles are to observe, categorize, abstract, and apply.

The Xici Zhuan provides the most concise expression for this:

"Looking up, one observes the astronomical phenomena; looking down, one examines the terrestrial patterns. Thus, one understands the causes of obscurity and clarity." (仰以观于天文，俯以察于地理，是故知幽明之故。)

"Understand the causes of obscurity and clarity" (知幽明之故)—to understand the fundamental reasons for the causes and effects between the hidden and the manifest. This is cognition, not prediction; it is understanding, not prying.

"Tracing back to the origin and returning to the end, thus one understands the discourse on life and death." (原始反终，故知死生之说。)

"Tracing back to the origin and returning to the end" (原始反终)—to trace the origin of things, to investigate their end, and thus to understand the principles of life and death. This is a philosophical inquiry, not a utilitarian pursuit of advantage or avoidance of harm.

"The essential qi becomes matter; the wandering soul becomes change. Thus, one understands the forms and conditions of spirits and ghosts." (精气为物，游魂为变，是故知鬼神之情状。)

"Understand the forms and conditions of spirits and ghosts" (知鬼神之情状)—to understand the internal logic of the operation of spirits and ghosts. Note: not "seek the protection of spirits," not "ask for the will of spirits," but "know" their "forms and conditions"—to understand spirits from the perspective of a cognizer, rather than looking up to them from the posture of a petitioner.

These three phrases, "know" (知), clearly outline the scope of the original function of the Zhouyi: it is a book of "knowing" (知)—a systematic cognition concerning Heaven and Earth, life and death, and spirits and ghosts.

Section 6.2: The Zhouyi as the Core of Ancient "General Education"

If we synthesize the descriptions of the functions of the Yi in pre-Qin literature, we find a clear picture: The Yi was a core subject in the aristocratic education system of the pre-Qin period, and its function extended far beyond divination.

"Pure, tranquil, subtle, and minute—this is the teaching of the Yi" (洁静精微，《易》教也)—this is its educational function. "In speech, the emphasis is on the words" (以言者尚其辞)—this is training in rhetoric and expression. "In action, the emphasis is on change" (以动者尚其变)—this is guidance for decision-making and action. "In making artifacts, the emphasis is on images" (以制器者尚其象)—this is inspiration for technological creation. "In divination, the emphasis is on prognostication" (以卜筮者尚其占)—this is the application of divination and prediction.

Among the four functions, divination accounts for only one, and is listed last. The first three functions—rhetoric, decision-making, and creation—are unrelated to divination; they point towards a comprehensive cultivation of character and wisdom training.

The Xici Zhuan states:

"The Yi, it is through this that the sage deeply probes and minutely examines. Because it is deep, it can connect with the aspirations of all under Heaven. Because it is minute, it can complete the tasks of all under Heaven. Because it is spiritual, it is swift without haste, arrives without moving." (夫《易》，圣人之所以极深而研几也。唯深也，故能通天下之志。唯几也，故能成天下之务。唯神也，故不疾而速，不行而至。)

"Deeply probes and minutely examines" (极深而研几)—to probe the deepest parts of things, to examine the subtlest signs of change. What kind of ability is this$44 It is penetration—a keen wisdom that can see the deep principles through surface phenomena, and perceive the slightest hint of change before it becomes significant.

Does cultivating this ability require divination$45 No. What is required is long-term observational training, in-depth thinking training, and keen perceptual training. This is completely consistent with Confucius's spirit of "devoting fifty years to the study of the Yi"—studying the Yi is a cultivation of the mind, not an operational technique.

Section 6.3: Why Did the Divinatory Function "Overshadow the Main Guest"$46

So, if the original function of the Zhouyi was not divination, why did it later come to be primarily regarded as a book of divination$47 This question is also worth deep consideration.

The reasons may be severalfold:

First, the inertia of the shamanic-historical tradition. In ancient society, all knowledge systems related to communication between Heaven and humanity tended to be classified under the category of "shamanism." Although the Zhouyi had spiritually surpassed shamanism, its form—using yarrow, operating Shi divination, generating hexagrams—still retained many external features of shamanic rituals. Ordinary people, seeing these external forms, naturally equated it with divination.

Second, the drive of social demand. Pre-Qin society (especially the Spring and Autumn and Warring States periods) was plagued by frequent wars and turbulent situations, leading to a strong psychological desire for "knowing the future." As a precise image-number system, the Zhouyi was easily borrowed as a tool for divination—because it indeed provided a complete symbolic system and operational procedure. But "can be used for divination" and "is essentially a book of divination" are two different things. A kitchen knife can be used to injure someone, but it is essentially a kitchen utensil, not a weapon.

Third, the divergence between "learning from below" and "reaching above." Confucius said: "Learning from below and reaching above." For most people, the entry point to the Zhouyi was divination—this is "learning from below." But true "reaching above" is grasping the Way of Change and cultivating the virtues of purity, tranquility, subtlety, and minuteness. Master Xunzi's statement, "The master of Yi does not divine," precisely describes the transition from "learning from below" to "reaching above." Unfortunately, most people remained at the level of "learning from below," so the divinatory function "overshadowed the main guest," obscuring the true spirit of the Zhouyi.

The Xici Zhuan itself was aware of this danger:

"The Master said, 'He who knows the Way of change, does he not know what the spirits do$48'" (子曰：“知变化之道者，其知神之所为乎！”)

"He who knows the Way of change" (知变化之道者)—only those who truly understand the Way of Change can know what "spirits" (here referring to the miraculous workings of the Way of Yi) are doing. As for those who do not understand the Way of Change$49 They can only attribute the miraculousness of Yi to the intervention of some supernatural force—this is the root of its superstitious and divinatory popularization.

Section 6.4: Inquiring into the Fundamentals: What Was the Original Function of the Yi$50

After layer-by-layer analysis, we can offer a comprehensive answer:

The original function of the Zhouyi was a symbolic system and thinking tool created by ancient peoples to understand and describe the laws of cosmic change.

Specifically, it included at least the following levels of function:

I. Cosmological Function—Establishing a cosmological model describing the birth, change, and demise of Heaven, Earth, and all things through the symbolic system of Yin and Yang, Eight Trigrams, and sixty-four hexagrams. "The Yi has the Supreme Ultimate, which generates the Two Modes. The Two Modes generate the Four Images. The Four Images generate the Eight Trigrams"—this is a complete cosmology.

II. Epistemological Function—Through the method of "observing images" (观象), abstracting universal laws of change from astronomy, geography, and human affairs. "Looking up, one observes the astronomical phenomena; looking down, one examines the terrestrial patterns. Thus, one understands the causes of obscurity and clarity"—this is a systematic epistemology.

III. Practical Function—Providing wisdom guidance for human actions in various situations through hexagram images and line statements. "In action, the emphasis is on change"—this is a guide for action and decision-making.

IV. Educational Function—Cultivating personal qualities of "pure, tranquil, subtle, and minute" and intellectual abilities of "deeply probing and minutely examining" through the process of studying the Yi. This is a course in mental cultivation.

V. Technological Function—Inspiring technological creation and social system construction through hexagram images. "In making artifacts, the emphasis is on images"—this is a tool for stimulating innovative thinking.

VI. Divinatory Function—Based on the above five functions, the Yi can indeed be used for divination—but this is only one of its many functions, and the most superficial one.

We can even boldly say: The Zhouyi is the earliest "meta-knowledge system" of Chinese civilization—a knowledge about knowledge itself, a study about change itself, an order about order itself. It does not answer specific questions, but provides a basic framework for answering all questions.