《易經》的六十四卦包含了形上原理、自然法則、德性原理、人文精神以及社會文化生活等層面的內涵，可稱豐富而多元。自古以來對於《易經》的認知與實踐，概有「義理易」與「象數易」之分，就其《易》理之發展，則有「孔子儒門易」與「老子道家易玄學」之二分，而「五術」又被認知為源自《易經》，又結合「術數易」與其他對有限生命之釐測之說，如風水、觀命、陽宅與陰宅之說乃不脛而走，對小傳統造成一種價值牽引，形成他們的「三觀」，亦因如此而形成眾說紛紜，令人眼花潦亂而莫衷一是。在知識與常識、迷信與正信、主觀與客觀、變與不變之間，形成知識的斷層與隔閡，實有其正本清源之要務。當然理論亦不能不於應用上作檢證，方能達其系統的自我修正與適合時代的發展，但就《易經》之本質而言即是卜筮，今之五術之說，增加許多創發奇想，也是緣於卜筮之用，墜入偶然性之中，失去《易經》對於自家生命的理性認知，因此如何賦予五術意義而能有價值層次之提升，進而達成「道術合一」，應為首要課題。

The 64 hexagrams of the I Ching are rich and diversified in terms of the metaphysics principles, the laws of nature, the principles of virtue, the spirit of humanity, and social and cultural life. Since ancient times, the acknowledge and practice of the I Ching has been divided into “Yi Li Yi” and “Xiang seki Yi”, and in terms of the development of its “Yi” theory, there is a dichotomy between “Confucius’ Confucian Yi” and “Laozi's Taoist Yi Xuanxue”, and the “Five Techniques” is recognized as originating from the I Ching, and combining the “Techniques and Mathematical Yi” with other methods of determining and testing the finite life, such as fungshui, fortune-telling, and the theory of “Yang Zhai and Yin Zhai”, which is a different approach, creating a value traction on the small traditions, and forming the basis for the development of the I Ching. They have created a kind of value attraction to the big traditions and formed their “three concepts”, and because of this, there are many different opinions, which are confusing and confusing to understand. The formation of a knowledge gap between knowledge and common sense, superstition and orthodoxy, subjectivity and objectivity, change and immutability, is indeed an important task to rectify and clarify the source of knowledge. Of course, the theory must to be applied for verification, in order to achieve its system of self-correction and development for the times, but the nature of the I Ching is divination, the five techniques of today’s theory, to increase the number of creative whims, but also because of the use of divination, fall into the contingency, the loss of the “Book of Changes” on their own life of rationality, and therefore how to give meaning to the five techniques to be able to have a value of the level of upgrading, and then to achieve “unity of Taoism and Techniques”, should be he first step in the process. Therefore, how to give meaning to the five techniques and enhance the value level, so as to achieve the “unity of Taoism and Techniques”, should be the primary issue.