Abstract: Confucius, in his understanding of The Zhou Book of Changes, took the linear text as the source domain to elaborate its philosophy, while the linear text was the target domain of the sixty-four hexagram system as the source domain. Therefore, the linear text became a double face mirror. After Confucius, people continued his way of elaboration, and formulated “the three two-line reading model” in The Appendices to The Zhou Book of Changes. Therefore, the original “two three-line reading model” as the historian-sorcerer’s method went into oblivion, and the original textural meanings became vague and fragmental. The later exposition and the annotation of the linear text up to now have long been unable to be close and appropriate to the original. In the perspective of history, before the sixties of the twentieth century, it was unimaginable to restore the original reading model and the textual meaning, even though many scholars tried hard. Now the development of linguistic philosophy and linguistics, especially the philosophy in the flesh and the cognitive linguistics, makes it possible for us to apply these knowledge and methods to the archaeological reading and study of the original text. Possibly some words in the text were revised or added for omissions in the past, but on the whole, the original method and meaning of the linear text have been basically restored through four steps: the two-trigram structure, vertical and horizontal image lines, dynamic holistic-partial integrated analysis and cultural and thinking characteristic analysis. The restored linear text demonstrates the three characteristics recorded in The Zuo’s Commentary on The Spring and Autumn Annals: changing images, Ji Dan’s virtue and the ideological foundation of hegemony of the Zhou Dynasty.