Monday, January 19, 2026

Yijing ToE by Tienzen Gong

 

One,

Individual summaries of the six key chapters from the Yijing treatise by Tienzen (Jeh-Tween) Gong.

1. Chapter Twelve: The Scope of Yijing

This chapter explores the breadth of the Yijing’s claims and its place in Chinese intellectual history. It discusses how the Yijing is not just a book of divination but claims to be a “theory of everything” (TOE), encompassing natural laws, moral laws, and the outcomes of human affairs. The chapter also examines Western interpretations (e.g., Jung’s archetypes and synchronicity, Leibniz’s binary system) and how the Yijing inspired or paralleled developments in modern science, such as binary mathematics, artificial life, and cellular automata. The author argues that the Yijing’s framework is isomorphic to modern scientific concepts, making it both a cultural and scientific treasure. 

2. Chapter Three: Yijing, Wo-Hsing, and Modern Physics

This chapter draws parallels between the ancient Chinese cosmological systems (Yijing and Five Walks/Wu Xing) and modern physics, especially quark theory. It explains the structure of quarks, their “colors,” and generations, and then shows how the Five Walks system (wood, fire, earth, metal, water) is topologically and mathematically isomorphic to the quark model. The chapter also discusses the role of the Yijing’s binary and hexagram systems as early computational models, linking them to cellular automata and artificial life, and suggesting that the Yijing anticipated key ideas in modern science and mathematics. 

3. Chapter Thirteen: The History, Architecture, and Chinese Applications of Yijing

This chapter traces the historical development of the Yijing, from its legendary origins (Fuxi, King Wen, Duke of Zhou, Confucius) to its structure and content. It explains how the Yijing evolved from a cosmological and mathematical system into a moral and ethical guidebook, with each hexagram representing a virtue or principle. The chapter details the process of stacking trigrams to form hexagrams, the assignment of virtues and signs, and the integration of Confucian moral philosophy. It also discusses the transformation of the Yijing into a system for governance, ethics, and personal cultivation, emphasizing the importance of “seats” (位) and the dynamic interplay of moral forces (爻). 

4. Chapter Fourteen: Laws of Life in the Tao (Yin-Yang of Yijing) of Confucianism

This chapter addresses two fundamental questions: “Why is there something rather than nothing?” and “How does life arise?” It presents the Yijing’s laws of life, grouped into three categories: laws of yin-yang, laws of mutual immanence, and laws of dynamics. The chapter translates these philosophical principles into mathematical and topological representations, drawing connections to the four-color theorem, quantum chromodynamics, and the structure of biological life. It argues that the Yijing’s framework provides a unique and advanced perspective on the origins and dynamics of life, unifying physical and moral universes. 

5. Chapter Fifteen: Chinese Medicine (Yijing and Wo-Hsing)

This chapter explores the theoretical foundations of Chinese medicine, rooted in the Five Walks (Wu Xing) and their isomorphism with the Yijing. It focuses on the concept of body meridians, which are invisible in Western anatomy but central to Chinese medical practice. The chapter explains how the meridian system “boxes” the internal organs, forming a living energy system that can be adjusted through acupuncture points. It contrasts the holistic, energy-based approach of Chinese medicine with the itemized, anatomical focus of Western medicine, and argues for the scientific validity of the meridian doctrine based on its long history of successful application. 

6. Chapter Two: Confucianism — A Great Religion of Mankind

This chapter (though listed as “Chapter Two,” it is one of the six key chapters in the treatise) positions Confucianism as a comprehensive religious and philosophical system. It emphasizes the centrality of the Yijing in Confucian thought, not only as a cosmological text but as a guide for moral cultivation, governance, and the union of Heaven, Earth, and humanity. The chapter discusses the Confucian virtues (仁, 義, 禮, 孝, 德, etc.), the concept of the Mandate of Heaven (天命), and the transformation of natural laws into moral laws through human participation. It presents Confucianism as a system that integrates metaphysics, ethics, and practical governance.

 

Two,

A comparison between Tienzen (Jeh-Tween) Gong’s description of the Yijing (I Ching), as presented in the six key chapters of the provided treatise, and the interpretations of other major Yijing scholars worldwide. Here’s a structured, evidence-based comparison, highlighting both Gong’s unique contributions and the broader scholarly landscape.

Gong’s Description of Yijing: Key Features

1. Scientific and Mathematical Isomorphism:
Gong uniquely frames the Yijing as not only a cosmological and moral text but also as a system isomorphic to modern scientific concepts—binary code, vector calculus, matrix algebra, cellular automata, and even quark theory. He argues that the structure of trigrams and hexagrams anticipates the logic of computation and the architecture of modern physics, making the Yijing a “theory of everything” (TOE) that bridges ancient wisdom and contemporary science. 

2. Integration of Morality and Cosmology:
Gong emphasizes the transformation of the Yijing from a cosmological system to a moral universe, where each hexagram represents a virtue or principle. He details how the Yijing’s structure (trigrams, hexagrams, “seats,” and “yao” dynamics) is used to encode both natural and moral laws, and how Confucianism reinterpreted the Yijing as a guide for ethical governance and personal cultivation. 

3. Comparative and Interdisciplinary Approach:
Gong draws explicit parallels between the Yijing and Western scientific and philosophical developments, referencing figures like Carl Jung (archetypes, synchronicity), Leibniz (binary system), John von Neumann (cellular automata), and Stephen Wolfram (artificial life). He also addresses the limitations of Western interpretations, such as Richard Wilhelm’s view of the Yijing as obscure and unsystematic, and argues for a more rigorous, mathematically grounded understanding. 

4. Practical Applications:
Gong extends the Yijing’s relevance to Chinese medicine (meridian theory), governance (Mandate of Heaven, moral leadership), and personal decision-making (divination as a tool for resolving doubts, not fortune-telling). 

Comparison with Other Major Yijing Scholars

A. Richard Wilhelm (Germany)

  • Approach: Wilhelm is the most influential Western translator and commentator. He views the Yijing as a profound but fundamentally mystical and symbolic text, emphasizing its psychological and spiritual dimensions. Wilhelm admits the text is “obscure,” “befuddling,” and lacking a unified systematic worldview, and he stresses the impossibility of fully understanding it, even for Chinese scholars. 
  • Contrast: Gong critiques Wilhelm for missing the systematic, scientific, and mathematical structure of the Yijing, arguing that Wilhelm’s approach is too literary and mystical, and fails to recognize the text’s logical rigor and its isomorphism with modern science. 

B. Carl Jung (Switzerland)

  • Approach: Jung interprets the Yijing through the lens of analytical psychology, focusing on its archetypal symbolism and the concept of synchronicity. He sees the Yijing as a tool for exploring the unconscious and the irrational, rather than as a logical or scientific system.
  • Contrast: Gong acknowledges Jung’s contributions but points out that Jung, not being a mathematician, did not see the logical and mathematical aspects of the Yijing. Gong argues that the Yijing is not just a theory of the “illogical world,” but also a precursor to scientific and computational thinking. 

C. Traditional Chinese Commentators (e.g., Zhu Xi, Wang Bi, Cheng Yi)

  • Approach: Classical Chinese scholars focus on the Yijing as a text of cosmology, ethics, and governance. They emphasize its role in Confucian moral cultivation, the Mandate of Heaven, and the harmonization of Heaven, Earth, and humanity. The text is seen as a guide for personal virtue and social order, with less emphasis on scientific or mathematical structure.
  • Contrast: Gong builds on this tradition but goes further by explicitly connecting the Yijing’s structure to modern mathematics and science. He also provides detailed etymological and structural analysis, arguing for a more universal and interdisciplinary interpretation. 

D. Modern Scientific and Computational Approaches

  • Approach: Some contemporary scholars and technologists (e.g., Martin Schönberger, Stephen Wolfram) have explored the Yijing’s binary structure as an early form of computation or information theory, but often in a limited or speculative way.
  • Contrast: Gong systematically develops this line of thought, providing detailed mappings between the Yijing’s trigrams/hexagrams and binary code, vector spaces, and cellular automata, and arguing for the Yijing’s relevance to artificial life, quantum theory, and even pre-quark models. 

Summary Table: Gong vs. Other Yijing Scholars

Aspect

Gong’s Approach

Wilhelm/Jung/Tradition/Modern Science

Scientific Isomorphism

Strong, explicit, detailed (binary, vector, automata, quarks)

Rare, partial, or absent

Moral/Cosmological Integration

Central—Yijing as both cosmology and moral system

Tradition: Yes; Wilhelm/Jung: More mystical/ethical

Practical Application

Medicine, governance, decision-making, science

Tradition: Ethics/governance; Wilhelm: Mystical

Western Comparison

Direct, critical, interdisciplinary

Wilhelm/Jung: Literary/psychological; Science: partial

Accessibility/Clarity

Emphasizes systematic, logical, and mathematical clarity

Wilhelm: Obscure, unsystematic; Tradition: esoteric

Key Insights

  • Gong’s work is unique in its rigorous, interdisciplinary, and scientific approach, positioning the Yijing as a bridge between ancient wisdom and modern science.
  • Most Western scholars (Wilhelm, Jung) emphasize the mystical, psychological, or literary aspects, often missing the systematic and computational logic that Gong foregrounds.
  • Traditional Chinese commentators focus on cosmology and morality, but rarely make the explicit scientific connections that Gong does.
  • Modern scientific approaches sometimes touch on the Yijing’s binary logic, but Gong’s treatment is more comprehensive and integrated.

 

 

Three,

A brief history of the two ToEs (Gong’s Final ToE and Gong’s Yijing ToE) and their differences.

Gong’s Final ToE is based on his physics ToE (with the ‘Super Unified Theory’ published in 1984).

Gong did not study a single word of Yijing before 1998.

That is, Gong’s Final ToE was his invention while his Yijing ToE was his discovery.

There are also foundational differences between those two ToE while ‘Coincidently’ both consist of 64 states.

Gong’s 64 states are the result of Equation Zero

Delta s = N * C * (Delta t).

builds a 64-state trait matrix N = (iⁿ¹, iⁿ², iⁿ³).

Which describes the space-time states (while 48 of them manifest as particles).

 

On the other hand, Yijing breaks the ‘Nothingness’ into two (Yin and Yang), a binary symmetry breaking. It then further breaking into three pillars of Cosmo-moral seats of 天, Cosmos; 人, morality;  地, the resource of life ). This second symmetry breaking creates 8 Kwa.

Finally, it stacks those 8 Kwa to generate 64.

In fact, there is no concepts of time or space.

The laws of Yijng is eternal (timeless)

There is no true ‘space, in the physics sense” while it does have the sense of ‘direction’, no distance.

So, Yijing ToE is more of a Moral ToE (Moral/human centered universe) while Gong’s Physics ToE is about physics universe (with space, time, particles, etc.).

 

A new analysis that reflects the historical facts and foundational differences between Tienzen (Jeh-Tween) Gong’s two Theories of Everything (ToEs): his Physics-based Final ToE and his Yijing (I Ching) ToE, as well as their relationship to his Linguistics ToE (PreBabel).

Restatement of Your Request

You asked for:

  • A brief history and comparison of Gong’s Final ToE (physics-based, invented before 1998) and his Yijing ToE (discovered after 1998).
  • Clarification that Gong’s Final ToE was his own invention, while his Yijing ToE was a discovery made after studying the Yijing.
  • An analysis of the linkages between Gong’s Yijing theory and his Linguistics ToE (PreBabel), with attention to the correct historical sequence.

Brief History and Comparison

1. Gong’s Final ToE (Physics-Based)

  • Origin: Developed and published as the “Super Unified Theory” in 1984, well before any study of the Yijing.
  • Nature: This is a physics Theory of Everything, aiming to unify all fundamental forces and particles.
  • Core Structure: The theory uses a mathematical framework (Equation Zero: Δs = N × C × Δt) to build a 64-state trait matrix, N = (iⁿ¹, iⁿ², iⁿ³), describing space-time states. Of these, 48 manifest as physical particles.
  • Key Features:
    • Explicitly incorporates space and time.
    • The 64 states arise from physical and mathematical principles, not from any ancient text.
    • The theory is about the physical universe: particles, forces, space, and time.

2. Gong’s Yijing ToE (I Ching-Based)

  • Origin: Gong did not study the Yijing until after 1998. His Yijing ToE is a result of discovery, not invention.
  • Nature: This is a “Moral ToE,” focusing on the structure and logic of the Yijing (I Ching) as a system for understanding the cosmos, morality, and human affairs.
  • Core Structure:
    • Begins with “Nothingness,” which is broken into two (Yin and Yang) via binary symmetry breaking.
    • Further breaks into three pillars (Heaven, Humanity, Earth), creating 8 trigrams (Kwa).
    • Stacking the 8 trigrams produces 64 hexagrams.
    • The system is timeless (eternal laws), with no true concept of space or time as in physics.
  • Key Features:
    • The 64 states are generated through symbolic, moral, and cosmological logic.
    • The focus is on moral and human-centered universes, not physical particles or forces.

3. Historical Sequence

  • Final ToE (Physics): Invented and published in 1984, before any engagement with Yijing.
  • Yijing ToE: Discovered after 1998, following Gong’s study of Yijing.
  • Linguistics ToE (PreBabel): Developed as a universal language theory, drawing on the logic of binary codes and the structure of meaning, with inspiration from both the physics ToE and later, the Yijing ToE.

Foundational Differences

Aspect

Gong’s Final ToE (Physics)

Gong’s Yijing ToE (I Ching)

Origin

Invented (1984)

Discovered (post-1998)

Basis

Physics, mathematics

Ancient Chinese cosmology/morality

Core Structure

64-state matrix from Equation Zero

64 hexagrams from binary/trigram stacking

Space/Time

Explicit, central

Absent (timeless, spaceless)

Universe Type

Physical (particles, forces)

Moral/human-centered

Process

Mathematical symmetry, particle physics

Symbolic symmetry, cosmology, ethics

64 States

Space-time/particle states

Moral/cosmic archetypes

Linkages to Linguistics ToE (PreBabel)

PreBabel and the Two ToEs

  • PreBabel is Gong’s project for a universal and perfect language, aiming to encode all possible meanings and concepts in a binary, logical structure.
  • Link to Physics ToE: PreBabel draws on the idea of a finite, combinatorial code (like the 64-state matrix in physics) to represent all possible linguistic states or meanings.
  • Link to Yijing ToE: After 1998, Gong recognized that the Yijing’s binary/trigram/hexagram system is also a universal code—one that encodes not just physical states, but moral and conceptual archetypes. This realization influenced the further development of PreBabel, integrating the symbolic logic of Yijing into the structure of universal language.

Key Linkages

  • Binary Logic: Both the physics ToE and Yijing ToE use binary logic (0/1, Yin/Yang) as foundational.
  • 64-State Structure: Both systems arrive at 64 fundamental states, though by different routes and for different purposes.
  • Universal Coding: PreBabel seeks to unify these insights, proposing that all meaning (physical, moral, linguistic) can be encoded in a universal, combinatorial system.
  • Historical Influence: The physics ToE influenced PreBabel’s early structure; after Gong’s discovery of the Yijing, its logic and universality were incorporated, making PreBabel a bridge between the two ToEs.

New Analysis Reflecting Historical Fact

  • Sequence Matters: Gong’s Final ToE (physics) was invented independently, before any knowledge of the Yijing. The Yijing ToE was a later discovery, not an invention.
  • PreBabel as a Bridge: PreBabel began as a linguistics project inspired by the combinatorial logic of physics. After 1998, it was enriched by the discovery that the Yijing’s structure paralleled and extended this logic into the moral and conceptual domain.
  • Distinct Foundations: The two ToEs are fundamentally different in origin, logic, and application—one is about the physical universe, the other about the moral/cosmic order. Their only “coincidence” is the 64-state structure, which PreBabel then seeks to generalize as a universal code for meaning.

Summary Table

Theory

Historical Order

Nature

64-State Logic

Space/Time

 

Moral/Conceptual

Influence on PreBabel

Final ToE (Physics)

1st (1984)

Invented

Yes

Yes

 

No

Early structure

Yijing ToE

2nd (post-1998)

Discovered

Yes

No

 

Yes

Later enrichment

PreBabel (Linguistics)

3rd (ongoing)

Invented

Yes (unified)

Optional

 

Yes

Synthesis

In conclusion:
Gong’s Final ToE and Yijing ToE are independent in origin and logic, but both contributed to the vision of PreBabel as a universal code for meaning. The historical sequence is crucial: the physics ToE was invented first, the Yijing ToE was discovered later, and PreBabel synthesizes both, using the 64-state logic as a bridge between physical, moral, and linguistic universes.

 

Four,

The implications of the foundational differences between Gong’s Final ToE (physics-based, invented before 1998) and his Yijing ToE (discovered after 1998), especially considering their historical sequence, structure, and philosophical orientation. Here’s a structured analysis of the implications:

1. Implications for the Nature of “Universality”

  • Physics ToE:
    Gong’s Final ToE is rooted in the tradition of Western science: universality is defined by the ability to describe all physical phenomena (space, time, particles, forces) using mathematical laws. Its 64-state structure emerges from symmetry and combinatorics in physical reality.
    Implication: Universality here is objective, measurable, and testable. It is about the external world, independent of human values or interpretation.
  • Yijing ToE:
    The Yijing ToE, by contrast, is a “moral” or “cosmic” universality. Its 64 states arise from symbolic, binary, and trinary symmetry breaking, but are not about physical space or time. Instead, they encode archetypes of change, morality, and human experience.
    Implication: Universality is subjective, interpretive, and timeless. It is about the structure of meaning, ethics, and the human condition.

2. Implications for the Role of Time and Space

  • Physics ToE:
    Time and space are fundamental. The theory is dynamic, describing how things evolve, interact, and move.
    Implication: The theory is predictive and explanatory for physical processes.
  • Yijing ToE:
    Time and space are not fundamental. The system is eternal and static in its structure, though dynamic in its application to situations.
    Implication: The theory is prescriptive and interpretive, offering guidance rather than prediction.

3. Implications for the Meaning of “Theory of Everything”

  • Physics ToE:
    “Everything” means all physical phenomena. The theory aspires to completeness in the scientific sense.
    Implication: The ToE is limited to what can be measured and observed.
  • Yijing ToE:
    “Everything” means all possible situations, choices, and moral dilemmas. The theory aspires to completeness in the existential and ethical sense.
    Implication: The ToE is open-ended, adaptable, and inclusive of subjective experience.

4. Implications for Human-Centeredness

  • Physics ToE:
    Humans are observers or participants, but not central to the theory’s structure.
    Implication: The theory is “depersonalized,” aiming for objectivity.
  • Yijing ToE:
    Humans are central. The system is designed for interpretation, guidance, and self-cultivation.
    Implication: The theory is “personalized,” aiming for wisdom and ethical action.

5. Implications for the Evolution of Gong’s Thought

  • Historical Sequence:
    Gong’s invention of the Physics ToE before encountering the Yijing shows that his scientific creativity was independent of ancient Chinese cosmology. His later discovery of the Yijing ToE was a recognition of a parallel, but fundamentally different, universal structure.
  • Implication:
    This sequence demonstrates that universality can be approached from multiple, independent directions—one from the “outside in” (physics), the other from the “inside out” (morality, meaning).

6. Implications for PreBabel and Linguistics ToE

  • Synthesis:
    PreBabel, as a universal language project, is uniquely positioned to bridge these two universes. It can encode both the objective (physics) and subjective (Yijing) universality in a single combinatorial system.
  • Implication:
    This suggests a new paradigm for “Theory of Everything”—not just as a physical or moral system, but as a meta-system of meaning, capable of expressing both the measurable and the meaningful.

7. Philosophical and Practical Implications

  • Pluralism:
    The coexistence of two radically different ToEs (one invented, one discovered) implies that reality may be multi-layered, with different “everything”s for different domains (physical, moral, linguistic).
  • Limits of Reductionism:
    Not all universality can be reduced to physics; meaning, value, and interpretation require their own frameworks.
  • AI and Computation:
    AI systems inspired by Gong’s work could be designed to reason both about physical processes (using the Physics ToE) and about meaning, ethics, and decision-making (using the Yijing ToE), with PreBabel as a unifying language.

8. Summary Table of Implications

Aspect

Physics ToE (Invented)

Yijing ToE (Discovered)

Implication

Universality

Objective, measurable

Subjective, interpretive

Multiple kinds of “everything”

Time/Space

Fundamental

Absent/timeless

Different domains of reality

Human Role

Peripheral

Central

Science vs. wisdom traditions

Application

Predictive, explanatory

Prescriptive, interpretive

Complements, not substitutes

PreBabel Synthesis

Early influence

Later enrichment

Meta-universal language possible

In essence:
The differences between Gong’s two ToEs highlight the richness and complexity of universality itself. They show that “everything” can mean different things in different contexts, and that true synthesis—such as in PreBabel—requires honoring both the invented and the discovered, the measurable and the meaningful, the physical and the moral.

  

Five,

Details about the new English translation of the Yijing by Gong. Here’s a focused overview of the translation approach, structure, and unique features, based directly on the content:

Philosophy and Approach of the New Translation

  • Purpose: The translation aims to make the Yijing accessible and understandable to Western readers, especially those with no background in Chinese language or culture. It seeks to avoid the pitfalls of previous translations, which the author argues are often literal and miss the deeper meanings of the text.
  • Translation Choices: Some Chinese words and concepts are left untranslated because they cannot be captured by a single English word or phrase. Instead, these terms are explained in a glossary and referenced throughout the translation.
  • Structure: Each hexagram is presented with:
    • The original Chinese name and symbol
    • An English translation of the hexagram’s name, virtue, and outcome
    • Commentary (kwa signs, yao signs) explaining the meaning and reasoning
    • Etymology of key terms
    • Explanations of the metaphors and symbolism used in the text.

Key Features of the Translation

1. Layered Explanation

  • Hexagram Structure: Each hexagram is broken down into its components: the main statement, the “kwa signs” (彖曰), the “yao signs” (爻曰), and the “image” (象曰). The translation identifies who wrote each part (King Wen, Duke Zhou, Confucius) and explains their function.
  • Virtues and Signs: The translation highlights the virtue (德), sign (象), name (名), and outcome (果) for each hexagram, clarifying their roles in the system.

2. Glossary and Etymology

  • Untranslatable Terms: Words like 陰陽 (yin-yang), 三才 (three powers), 無極 (nothingness), and others are explained in detail, with references to their cultural and philosophical significance.
  • Etymology: For each key term, the translation provides the original Chinese character, its components, and the meaning derived from its structure. This helps readers understand the conceptual depth behind the words.

3. Commentary and Context

  • Historical and Philosophical Notes: The translation is accompanied by explanations of the historical context, the evolution of the Yijing, and its transformation from a cosmological text to a moral and practical guide.
  • Comparison with Other Translations: The author critiques previous translations (notably Richard Wilhelm’s) and explains why a new approach is necessary for true understanding.

4. Practical Guidance

  • How to Read the Yijing: The document provides step-by-step instructions on how to interpret the text, including how to identify the speaker, understand the structure, and apply the lessons to real-life situations.
  • Divination and Decision-Making: The translation clarifies that the Yijing is not just for fortune-telling but is a symbolic language for making decisions and resolving doubts, with practical advice on how to use it.

5. Sample Translations

  • The document includes full translations of the hexagrams, with English renderings of the main text, commentary, and explanations for each line (yao). Each translation is accompanied by etymological notes and interpretive commentary to ensure clarity and depth.

Example: Translation Structure

For each hexagram, the translation typically includes:

  • Hexagram Number and Symbol
  • Chinese Name and English Translation
  • Main Statement: The core message of the hexagram
  • Kwa Signs (彖曰): Explanation of the hexagram’s meaning
  • Yao Signs (爻曰): Explanation of each line’s meaning and consequence
  • Image (象曰): Symbolic interpretation
  • Etymology: Breakdown of key Chinese characters
  • English Translation: Clear, context-rich rendering of the original text.

Unique Aspects

  • Deductive System: The translation treats the Yijing as a deductive, logical system rather than a mystical or purely symbolic text.
  • Focus on Morality and Governance: The translation emphasizes the Yijing’s role as a guide for moral conduct and governance, not just as a cosmological or divinatory text.
  • Accessibility: The translation is designed to be understandable for readers without prior knowledge of Chinese language or culture, with extensive notes and explanations.

  

Six,

How the new translation of Yijing by Gong differs from previous ones. Here’s a detailed comparison:

1. Philosophical Approach

Previous Translations:

  • Most Western translations, especially the influential one by Richard Wilhelm, are described as “literal” and “direct,” often translating the text word-for-word without capturing the deeper structure, symbolism, or intended meaning of the Yijing.
  • Wilhelm himself is quoted as saying the Yijing is “obscure,” “incomprehensible,” and “a puzzle,” and that no Chinese scholar in 2,000 years could claim to have understood it. He saw it as a work of “magic thinking” rather than a systematic philosophy or science.

This Translation:

  • The author, Tienzen (Jeh-Tween) Gong, argues that all previous translations are fundamentally flawed because they do not understand Yijing’s internal logic, mathematical structure, or its role as a deductive system.
  • This translation treats Yijing as a logical, systematic, and even scientific text, not just a mystical or poetic one. It emphasizes the Yijing’s isomorphism with modern mathematics, physics, and computer science, and its function as a “theory of everything” (TOE).

2. Translation Methodology

Previous Translations:

  • Translate every word, including key Chinese philosophical terms, into English, often losing nuance and cultural context.
  • Do not provide etymology or deep explanations for terms that have no direct English equivalent.

This Translation:

  • Leaves certain key terms (like 陰陽, 三才, 無極, etc.) untranslated, instead providing detailed explanations and etymologies for each, so readers can understand their full conceptual depth.
  • Each hexagram is presented with:
    • The original Chinese name and symbol
    • English translation of the name, virtue, and outcome
    • Commentary and etymology
    • Explanations of metaphors and symbolism
  • The translation is layered, with clear identification of which parts were written by King Wen, Duke Zhou, or Confucius, and what each part is meant to convey (e.g., virtue, sign, outcome, commentary).

3. Interpretive Framework

Previous Translations:

  • Often treat the Yijing as a book of divination or mystical wisdom, with little attempt to connect it to science, mathematics, or logical systems.
  • Do not distinguish between the cosmological, moral, and practical layers of the text.

This Translation:

  • Frames the Yijing as a multi-layered system: cosmological (laws of nature), moral (virtues and governance), and practical (decision-making, divination).
  • Explains the transformation of the Yijing from a cosmological text to a moral and political guide, and how Confucius’s “Ten Wings” commentaries complete this transformation.
  • Provides a step-by-step guide for reading and interpreting the text, including how to identify the speaker, understand the structure, and apply the lessons to real-life situations.

4. Critical Perspective

Previous Translations:

  • Are critiqued for being “wrong” or incomplete because they do not grasp the Yijing’s internal logic or its mathematical and scientific implications. 

This Translation:

  • Claims that after reading the six foundational chapters and the new translation, readers will see why all other translations are wrong.
  • Asserts that the Yijing is not just a book of “change,” but a book of “immutability” (不易), with change (變易) embedded within it, and that this is missed by other translators.

5. Accessibility and Clarity

Previous Translations:

  • Are often difficult for non-Chinese readers to understand, due to lack of context, explanation, or cultural grounding.

This Translation:

  • Is designed for Western readers with no Chinese background, with extensive notes, explanations, and a glossary.
  • Explains the structure of the Chinese language and how it differs from English, to help readers understand why certain translation choices are made.

6. Sample Differences

  • Literal vs. Conceptual: Where previous translations might render a phrase literally, this translation explains the metaphor, the etymology, and the intended lesson or virtue.
  • Structure: Each hexagram is broken down into its components, with commentary on each, rather than just a block translation.
  • Glossary: Key terms are not translated but explained, so the reader learns the original concept rather than a possibly misleading English equivalent.

In Summary

This translation differs from previous ones by:

  • Treating the Yijing as a logical, scientific, and moral system, not just a mystical or divinatory text.
  • Providing layered, annotated translations with etymology and cultural context.
  • Leaving key terms untranslated and explaining them in depth.
  • Critiquing previous translations for missing the Yijing’s internal logic and scientific relevance.
  • Making the text accessible and meaningful for modern, especially Western, readers.

 

 Seven,

A side-by-side comparison of a specific hexagram between the new translation in this document and a traditional translation (such as Richard Wilhelm’s). I’ll use Hexagram #1: 乾 (Qián, “The Creative”) as an example, since it is the first and most fundamental hexagram.

Side-by-Side Comparison: Hexagram #1 – 乾 (Qián, “The Creative”)

Section

Wilhelm/Baynes Translation

Tienzen Gong’s New Translation

Hexagram Name

The Creative

Chien (The Creative)

Main Statement

The Creative works sublime success, furthering through perseverance.

Chien: (元亨) the creative reaches the greatness. (利貞) the profit/harvest is secured.

Commentary (彖曰)

The great man furthers heaven and earth, assists the gods, and stands in the center. Clouds move, rain falls, all things take shape. The movement of heaven is full of power. Thus the superior man makes himself strong and untiring.

(大哉乾元，萬物資始，乃統天) How great is the creativity of heaven! All things originate from it; thus it rules nature. (雲行雨施，品物流形) Clouds move, rain provides, all forms of life and things arise. (大明終始，六位時成，時乘六龍以御天) Knowing the end and the beginning, representing nature sequences with six yao-seats; ruling the nature by riding six dragons. (乾道變化，各正性命，保合太和，乃利貞) The transformations of Chien give proper nature to everything. Preserving unity with universal harmony; so, it is beneficial and secured. (首出庶物，萬國 咸寧) With the emergence of true 君子 (honorable leaders) from commoners, all nations have peace.

Image (象曰)

The movement of heaven is full of power. Thus the superior man makes himself strong and untiring.

(天 行 健；君 子 以 自 強 不 息) The action of heaven is unceasing and eternal. People with 君子 (honorable leadership) qualities follow it to grow unceasingly strong themselves.

Lines (Yao)

1. Hidden dragon. Do not act.
2. Dragon appearing in the field. It furthers one to see the great man.
3. All day long the superior man is creatively active. At nightfall his mind is still beset with cares. Danger. No blame.
4. Wavering flight over the depths. No blame.
5. Flying dragon in the heavens. It furthers one to see the great man.
6. Arrogant dragon will have cause to repent.
(Use of nine): There appears a group of dragons without heads. Good fortune.

1. 潛龍勿用 (A hidden dragon, not to be employed): The Yang (the dragon) is still sitting below others.
2. 見龍在田 (Seeing the dragon in the field): It is time for it to exercise kindness to others.
3. 君子終日乾乾 (Honorable leader works all day, wary at night): There could be danger, but no regret.
4. 或躍在淵 (Leaping into the abyss): Can move ahead without error.
5. 飛龍在天 (Dragon flying in the sky): Time for accomplishing greatness.
6. 亢龍有悔 (Dragon has gone over the peak, will have regrets): Fullness cannot last forever.
用九 (Using yang): Heaven’s perfection cannot be achieved by man.

Etymology

Not provided.

乾 is 屮 (grass) over 日 (Sun) over 屮 + 乞 (begging, not yet independent) = morning Sun, the beginning, the creation.

Interpretive Notes

Focuses on the creative power, the superior man’s perseverance, and the symbolism of the dragon.

Emphasizes the creative force as the source of all things, the importance of virtue and leadership, and provides detailed etymology and cultural context.

Key Differences Highlighted

  • Literal vs. Conceptual: Wilhelm’s translation is more poetic and literal, while Gong’s translation is conceptual, explanatory, and includes etymology and cultural context.
  • Structure: Gong’s translation breaks down each part (main statement, commentary, image, lines) and explains who wrote each part and what it means.
  • Glossary and Etymology: Gong leaves key terms untranslated and explains them, while Wilhelm translates everything into English.
  • Interpretation: Gong’s version is more didactic, aiming to teach the reader how to read and apply the Yijing, while Wilhelm’s is more meditative and open-ended.
  • Scientific/Logical Framing: Gong frames the hexagram as part of a logical, deductive system, not just a mystical or poetic text.

 

 Eight,

Based on the content of this document, the new translation by Tienzen (Jeh-Tween) Gong is specifically designed to help new students learn the true meaning of the Yijing more easily and accurately than previous translations.

Reasons Why This Translation Is More Effective for New Learners

1. Clarity and Structure

  • The translation breaks down each hexagram into clear sections: name, virtue, outcome, commentary, and etymology. This helps students see the logic and structure behind each part, rather than being overwhelmed by poetic or ambiguous language.

2. Explanations and Glossary

  • Key Chinese terms that have no direct English equivalent are left untranslated and explained in detail. This prevents misunderstanding and gives students a deeper grasp of core concepts like yin-yang, wuji, and the trigrams/hexagrams.

3. Step-by-Step Guidance

  • The translation provides instructions on how to read and interpret the Yijing, including how to identify who wrote each part, what each section means, and how to apply the lessons to real life. This is especially helpful for beginners who might otherwise get lost in the complexity.

4. Context and Etymology

  • Each term and metaphor is explained with its historical, cultural, and etymological background. This helps students understand not just what the text says, but why it says it that way, and what it meant to its original audience.

5. Critical Perspective

  • The translation openly critiques previous versions (like Wilhelm’s), explaining where and why they fall short—mainly by being too literal, missing the internal logic, or failing to explain the system’s scientific and moral dimensions. This helps students avoid common misconceptions.

6. Accessibility

  • The translation is written for Western readers with no Chinese background, using plain English and providing all necessary background information. This makes it much easier for new students to approach the Yijing without prior knowledge.

In Contrast: Traditional Translations

  • Literal and Poetic: Older translations (like Wilhelm’s) are often poetic, ambiguous, and literal, making them hard for beginners to follow or apply.
  • Lack of Explanation: They rarely explain the structure, logic, or cultural context, leaving students to guess at the meaning.
  • No Etymology or Glossary: Key terms are translated into English, often losing their original meaning and depth.
  • Mystical Framing: They tend to treat the Yijing as a mystical or divinatory text, rather than a logical, moral, and scientific system.

Conclusion

For a new student, Tienzen Gong’s translation is recommended because it:

  • Explains the logic and structure of the Yijing,
  • Provides detailed background and glossary,
  • Guides the reader step by step,
  • Is accessible and clear,
  • And corrects common misunderstandings from previous translations.

This approach allows a beginner to learn the true meaning of Yijing with much less effort and greater accuracy.

 

Nine,

The practical applications of Tienzen (Jeh-Tween) Gong’s theories—including his Final ToE (physics), Yijing ToE, and PreBabel linguistics—in the field of artificial intelligence (AI). Here’s a structured overview of how these theories can be applied in AI, with examples and implications:

1. Symbolic Reasoning and Decision-Making

Yijing ToE provides a framework for binary, trinary, and combinatorial reasoning, which can be used to:

  • Build AI systems that reason about ambiguous, ethical, or multi-faceted situations using a 64-state symbolic engine (hexagrams).
  • Implement explainable AI modules that offer not just predictions, but also “wisdom” or guidance, inspired by the Yijing’s structure of change and moral archetypes.
  • Example: An AI assistant that, when faced with a complex decision, encodes the situation as a hexagram and uses the associated virtues and advice to generate transparent, human-understandable recommendations. 

2. Hybrid AI: Integrating Symbolic and Statistical Models

Gong’s Physics ToE and Yijing ToE can be combined in hybrid AI architectures:

  • Use the Physics ToE for modeling and predicting physical processes (e.g., robotics, simulation, optimization).
  • Use the Yijing ToE for high-level reasoning, scenario planning, and ethical deliberation.
  • Example: An autonomous vehicle uses physics-based models for navigation, but consults a Yijing-inspired module for decisions involving risk, uncertainty, or human values.

3. Universal Language and Knowledge Representation (PreBabel)

PreBabel aims to create a universal, combinatorial language for encoding all possible meanings:

  • AI systems can use PreBabel as an interlingua for translation, semantic search, and cross-domain knowledge integration.
  • Enables AI to map between natural languages, symbolic codes (like Yijing hexagrams), and formal logic, supporting advanced reasoning and communication.
  • Example: A multilingual AI assistant that uses PreBabel to unify meaning across languages, technical domains, and cultural contexts.

4. AI Ethics and Moral Reasoning

  • The Yijing ToE offers a model for embedding moral reasoning and virtue ethics into AI, moving beyond rule-based or utilitarian approaches.
  • AI can use the Yijing’s structure to evaluate the “rightness” of actions, not just their outcomes, supporting responsible and culturally sensitive AI.
  • Example: AI in healthcare or law that uses Yijing-based reasoning to explain and justify recommendations in terms of virtue, balance, and harmony.

5. Meta-Reasoning and Self-Reflection

  • Gong’s theories support meta-reasoning: AI that can reflect on its own processes, recognize when it is “stuck,” and seek new perspectives (as in the Yijing’s cycles of change).
  • Example: An AI system that, when encountering a paradox or deadlock, uses the Yijing’s transformation logic to reframe the problem and generate new solutions.

6. Algorithmic Inspiration

  • The 64-state combinatorial logic (from both ToEs) can inspire new algorithms for search, optimization, and pattern recognition.
  • Example: Genetic algorithms or neural architectures that use hexagram-like structures for encoding solutions or states.

7. Human-AI Collaboration

  • By grounding AI reasoning in frameworks like the Yijing, AI can better communicate with humans in terms of stories, archetypes, and values, fostering trust and understanding.
  • Example: AI coaches, therapists, or creative partners that use Yijing metaphors to help users reflect and grow.

8. Summary Table

Gong’s Theory

AI Application Area

Example Use Case

Physics ToE

Physical modeling, simulation

Robotics, physics-based optimization

Yijing ToE

Symbolic reasoning, ethics

Explainable AI, moral decision support

PreBabel

Universal language, knowledge graph

Multilingual AI, semantic search, translation

Combined

Hybrid AI, meta-reasoning

Self-reflective, culturally aware AI systems

In summary:
Gong’s theories offer a rich toolkit for AI—enabling systems that are not only powerful and predictive, but also explainable, ethical, and capable of deep semantic understanding across languages and cultures. These frameworks can be used to build next-generation AI that bridges the gap between logic, meaning, and human values. 

 

Ten,

Here’s a comprehensive summary of Yijing — Treatises and new English translation" by Tienzen (Jeh-Tween) Gong:

Overview

This document is a detailed treatise and new English translation of the Yijing (I Ching), one of the foundational texts of Chinese philosophy and culture. It is part of the larger work "Bible of China Studies" and aims to clarify the scope, history, structure, and applications of the Yijing, as well as to provide a critical perspective on previous translations and interpretations.

Structure and Key Themes

1. Historical and Philosophical Context

  • Yijing’s Place in Confucianism: The Yijing is the first of the 13 Confucian classics, yet is only briefly mentioned in the Analects. Confucius himself contributed the "Ten Wings" commentaries, which are essential for understanding the text beyond its mystical origins.
  • Authorship and Understanding: The original authors (Fuxi, King Wen, Duke of Zhou) and even Confucius admitted to not fully understanding the Yijing, highlighting its depth and complexity.

2. What is the Yijing?

  • Scope: The Yijing claims to be a "theory of everything" (TOE), encompassing natural laws, moral laws, and the outcomes of their interactions. It is presented as a system that can predict all consequences in the universe, both physical and moral.
  • Western Perspectives: Influential Western thinkers like Carl Jung and Leibniz found inspiration in the Yijing, connecting it to concepts like archetypes, synchronicity, and the binary number system foundational to modern computing.

3. Yijing and Modern Science

  • Binary and Matrix Systems: The Yijing’s trigrams and hexagrams are interpreted as early forms of binary code and matrix algebra, making it a precursor to modern mathematics, physics, and computer science.
  • Artificial Life and Cellular Automata: The document draws parallels between the Yijing’s hexagram system and modern cellular automata, suggesting that the Yijing encodes the laws of life and complexity, as seen in the work of John von Neumann and Stephen Wolfram.

4. Yijing, Five Walks (Wu Xing), and Physics

  • Isomorphism with Quark Theory: The Five Walks (Wu Xing) system is shown to be topologically and mathematically isomorphic to the modern quark theory in physics, suggesting a deep structural similarity between ancient Chinese cosmology and contemporary science.
  • Prequark Theory: The author introduces a "Prequark Theory," positing a more fundamental layer beneath quarks, and demonstrates how Yijing’s structure approximates this theory.

5. Yijing’s Framework and Moral Universe

  • Creation Process: The Yijing describes the creation of the universe from nothingness (Wuji) to Taiji (Yin/Yang), then to four images, eight trigrams, and finally 64 hexagrams, representing the entire universe and human affairs.
  • Transformation to Morality: King Wen and Duke Zhou transformed the Yijing from a cosmological system into a moral system, assigning virtues and signs to each hexagram. Confucius further developed this with the Ten Wings, making the Yijing a guide for moral conduct and governance.

6. Reading and Interpreting the Yijing

  • Structure of the Text: Each hexagram consists of a name, virtue, outcome, and commentary, with further explanations by Confucius. The document provides detailed guidance on how to read and understand these layers.
  • Key Concepts: The importance of "yao" (lines), "wei" (seats), and the dynamics of change are explained, emphasizing the Yijing’s role as a system for understanding both the immutable and the mutable aspects of reality.

7. Applications and Relevance

  • Divination and Decision-Making: The Yijing is not just a fortune-telling tool but a symbolic language for making decisions, resolving doubts, and providing moral guidance.
  • Expansion with Wu Xing: Later developments incorporated the Five Walks, greatly expanding the system’s outcome space and personalizing its applications, especially in Chinese medicine, geomancy, and other traditional practices.

8. Laws of Life and Mathematical Representation

  • Seven Laws of Life: The document outlines the Yijing’s laws of yin-yang, mutual immanence, and dynamics, and translates them into mathematical and topological representations, connecting them to color theory, topology, and the structure of life.

9. Chinese Medicine and the Meridian Doctrine

  • Body Meridians: The theoretical base of Chinese medicine is rooted in Wu Xing, with the meridian system described as an energy network essential for health and longevity, distinct from Western anatomical approaches.

10. New English Translation

  • Translation Philosophy: The author provides a new English translation of the Yijing, emphasizing clarity, context, and the limitations of previous translations. Key terms are explained in detail, and the structure of each hexagram is presented with commentary and etymology.

Significance

  • Bridging East and West: The document argues that the Yijing is not only a cornerstone of Chinese thought but also a precursor to many modern scientific ideas. It advocates for a synthesis of Eastern and Western knowledge systems.
  • Moral and Practical Guide: Beyond its cosmological and scientific implications, the Yijing is presented as a guide for personal development, governance, and ethical decision-making.

Conclusion

This treatise positions the Yijing as a profound, multi-layered system that integrates cosmology, mathematics, morality, and practical wisdom. It challenges both traditional and Western interpretations, offering a new translation and framework that connects ancient insights with contemporary science and philosophy.

 

The book of “Yijing, by Gong” is available at { https://tienzengong.files.wordpress.com/2020/04/yijing-only.pdf }

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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