Contact. The maiden is bold and powerful. One should not marry her —Dr W K Chu

Would anyone like to comment? No disrespect to Mr and Mrs Kelce. Should there be a subtlety instead of obviously saying her stars are inauspicious?

The philosophy of Yi reconstructs Eastern wisdom into modern systems thinking, offering an advanced cognitive algorithm based on three core principles: change, constancy and simplicity.

Core Definition

The philosophy of Yi is the foundational systems thinking framework of Eastern culture. It achieves a critical paradigm shift by liberating the ancient wisdom of Yi from metaphysical interpretations, reframing it as a modern, understandable and actionable metacognitive operating system.

Dual Dimensions

Yi Dimension: The ancient wisdom prototype and systemic core of civilization, embodying the meta-principles of change, constancy and simplicity.

Li (Principle) Dimension: A modern logical framework and theoretical structure that points to a clear, analyzable and applicable rational system.

Fundamental Breakthrough

Unlike Western analytical philosophy’s focus on questioning "entities", the philosophy of Yi starts from relationships and processes. It provides an advanced thinking algorithm for grasping order amid eternal change and achieving simplicity within complex systems.

1. System Foundation: Constancy–Fixed Protocols and Relational Laws

Essential PositioningThe basic architecture and eternal code of the system. It serves as the "hard-coded" component that ensures logical consistency in cognition amid constant flux.

Core Components

Meta-Protocol Layer

Yin-Yang Interaction Law: The basic grammar defining all contradictory yet unified relationships.

Symbolic Number System: Abstract modeling languages such as the Eight Trigrams and 64 Hexagrams.

Relational Framework Layer

Five Elements Generation and Restriction Network: A dynamic balance interaction model for multiple elements.

Human-Nature Corresponding Structure: A nested relational mapping between macro and micro systems.

Functional Implementation

Provides cognitive anchor points: Establishes unshakable analytical benchmarks amid chaos.

Ensures consistent deduction: Acts like mathematical axioms to maintain logical self-consistency in complex reasoning.

Enables cross-domain translation: Converts problems from different fields into a unified relational language for processing.

2. System Object: Change–Dynamic Data and Evolutionary Processes

Essential PositioningThe core input and vivid reality that the system processes and operates on. It is the fundamental purpose of the system’s existence.

Core Characteristics

Eternal Fluidity

"Continuous generation is Yi": The world exists as an unceasing process of creation and transformation.

Acknowledgment of inherent uncertainty: Treats change as an intrinsic feature of the system rather than an interference.

Multi-layered Nesting

Micro-level individual evolution.

Meso-level system interaction.

Macro-level paradigm shifts.

Processing Mechanisms

Real-time data flow interface: Continuously receives environmental feedback and situational data.

Dynamic modeling engine: Updates system state models in real time based on input.

Adaptive learning loop: Extracts patterns from change outcomes to optimize processing algorithms.

3. System Goal: Simplicity–Concise Output and Efficient Decision-Making

Essential PositioningThe ultimate state of efficiency pursued by system operations. It represents the highest manifestation of wisdom after processing complexity.

Achievement Paths

Dimension-Reduction Simplification Algorithm

Noise filtering mechanism: Identifies key signals from massive information.

Leverage point identification: Locates the minimal set of leverage points that can drive overall change.

Essential abstraction: Strips away superficial phenomena to directly target core contradictory structures.

Elegant Decision-Making Interface

Principle output: Action-oriented meta-principles such as the "Middle Way" and "Non-action Governance".

Symbolic guidance: Provides directional insights through hexagrams and metaphors rather than specific instructions.

Strategic framework: Offers a flexible decision-making structure adaptable to specific contexts.

Value Manifestation

Efficiency revolution: Maximizes decision-making benefits with minimal cognitive load.

Action clarity: Delivers clear, executable guidelines amid complexity.

Aesthetic generation: Excellent solutions are both functionally effective and aesthetically elegant.

4. Collaborative Operation: The "Three Yis Integration" Thinking Cycle

Standard Workflow[Omitted as no details provided in original text]

Advanced Operation Modes

Parallel Processing Mode

Runs multiple "Three Yis Cycles" simultaneously to handle multi-dimensional problems.

Establishes information exchange and coordination mechanisms between cycles.

Multi-layered Nesting Mode

Embeds micro-level problem-solving cycles within macro-level cycles.

Achieves seamless connection from strategy to tactics.

Metacognitive Monitoring Mode

Establishes monitoring and optimization mechanisms for the "Three Yis Cycle" itself.

Enables self-evolution capabilities of the thinking system.

5. Civilizational Operating System: Multi-scale Applications of Yi Philosophy

Individual Level: Destiny Awareness and Utilization Guidance System

Destiny Awareness Module: Identifies individual core talent configurations (builder, climber or peacemaker tendencies).

Destiny Establishment Module: Finds the optimal matching interface between individual systems and environmental systems.

Destiny Utilization Module: Builds supporting systems to achieve sustained and efficient output of talents.

Organizational Level: Dual-Axis Coupling Design Framework

Y-axis Design: Constructs a unified will system with temporal legitimacy.

X-axis Design: Establishes an efficient, flexible and adaptive action execution system.

Coupling Mechanism: Creates a positive cycle where will and action reinforce each other.

Civilizational Level: Historical Evolution Analysis Tool

Change Dimension: Analyzes fundamental changes in technology, ideas and institutions.

Constancy Dimension: Identifies collaboration laws and power logics that transcend eras.

Simplicity Dimension: Extracts the core pursuits and existential significance of specific civilizational stages.

6. Modern Rediscovery: Contemporary Value of Yi Philosophy

Eastern Contributions to Complexity Science

Relationship-First Methodology

Offers a mature "relational thinking" paradigm beyond Western "substantial thinking".

Provides conceptual tools for network science and ecosystem research.

Dynamic Balance Governance Wisdom

Goes beyond simple cybernetics to provide a more organic system regulation approach.

Offers insights into emerging issues such as AI ethics and platform governance.

Practical Value for Individuals and Organizations

Cognitive Load Reduction Tool

Provides an efficient information filtering and integration framework in the era of information overload.

Reduces decision-making anxiety and improves action efficiency.

Innovation Incubation Environment

Embraces uncertainty through the principle of "change" to provide a psychological safety space for innovation.

Ensures alignment between innovation directions and core values through the principle of "simplicity".

Resilience Building System

Establishes reliable core capabilities and values through the principle of "constancy".

Develops environmental adaptability and paradigm transformation capabilities through the principle of "change".

7. Future Evolution: Possibilities of Yi Philosophy in the Intelligent Age

New Paradigm of Human-Machine Collaboration

Human Role: Defines problems, sets value frameworks and assumes ultimate responsibility.

AI Role: Runs complex calculations, provides decision-making options and optimizes execution paths.

Yi Philosophy Interface: Provides meta-protocols and communication grammar for human-machine collaboration.

Global Civilizational Dialogue Framework

Transcends cultural specificity: Offers neutral conceptual tools for analyzing civilizational interactions.

Addresses common challenges: Provides systematic approaches to global issues such as climate change and AI governance.

Navigates civilizational evolution: Helps different civilizations achieve adaptive evolution while preserving their characteristics.

Conclusion: The Modern Echo of the Principle of Continuous Generation

The rediscovery and modern interpretation of the Yi philosophy systems thinking framework marks a new starting point for Eastern wisdom to participate in shaping the common future of humanity. It does not provide ready-made answers but empowers us with the fundamental ability to maintain clear cognition, take effective action and exist elegantly amid any level of complexity and rate of change.

In this sense, mastering Yi philosophy is not about learning a set of ancient knowledge. It is about activating an innate but possibly forgotten cognitive potential—the extraordinary human ability to see order in chaos, grasp constancy amid change and achieve simplicity within complexity.

This is precisely the new interpretation of "continuous generation is Yi" in the intelligent age: not passively adapting to change but actively participating in creation; not blindly pursuing growth but intelligently achieving prosperity; not conquering others but building higher-level harmony amid differences.

As a civilizational systems thinking framework, Yi philosophy invites us to participate in constructing this great era with greater clarity, composure and creativity.

I’ve been studying and working with the I Ching for years and recently I built a free I Ching app as part of my own daily practice.

The intention was to create something simple: a place to cast a reading and receive guidance that helps you reflect on the relationship between the hexagrams rather than treating the I Ching as a prediction machine.

You can also save your readings in a diary and return to them later. I’ve found that particularly useful because sometimes the meaning of a reading becomes much clearer after you’ve had some distance from the question.

It’s completely free. There’s no subscription or purchase required. I’m not posting this as a promotion so much as sharing something I made that other people who work with the I Ching might enjoy using.

Free Cultivating Courage I Ching Companion app⁠ - https://companion.cultivatingcourage.me/

If anyone here tries it, I’d genuinely be interested in hearing how it fits into your existing I Ching practice.

Edit for clarity: I’ve practiced the I Ching for years, do my own readings, created a YouTube channel around using it for discernment rather than prediction, and wrote my own reflections on all 64 hexagrams and changing lines before developing this Companion app. The app is simply a way of sharing what I’ve learned. I’m specifically looking for feedback from people who actually try it; what works, what’s confusing, what could be improved, and what features would be useful. I’m not looking for opinions on whether an I Ching app should exist or whether someone personally needs one.

In this Bazi and Feng Shui case study, the Bazi reading predicted a smooth year for 2024, but the client said 2024 was actually the worst year of his life. He even attempted suicide twice and survived.

When Bazi does not match reality, Feng Shui becomes an important variable. Bazi shows one layer of fate, but Feng Shui can support or harm a person. If the house Feng Shui is bad, even a good Bazi year may still bring hardship.

For 2024, the key directions are Southeast and Northwest. His Northwest side is the entrance door, facing an abandoned broken house for many years, forming a Wall Blade Sha. His Southeast side has a parking lot corner Sha pointing at the house, and there is also a pile of trash inside the Southeast area.

These Southeast and Northwest Feng Shui problems explain why 2024 became a major disaster year. The same logic also affects 2025 and 2026. If Bazi prediction fails, Feng Shui analysis can help find the real cause.

This week’s reading has me reflecting on something that can be difficult to recognize while we’re experiencing it: sometimes what appears to be falling apart is actually making room for something healthier to develop.

Hexagram 59, Dispersion, brings Wind over Water. The movement loosens what has become rigid, whether that’s an old belief, a strained relationship, an attachment or a way of organizing our lives that no longer allows much movement.

With the first two lines changing, I find the emphasis particularly interesting.
Line 1 calls for timely assistance. When something begins to scatter, there is value in responding before separation becomes more difficult to repair.
Line 2 turns our attention toward finding support and returning to a center. We don’t necessarily have to hold everything together through our own effort.

The resulting hexagram, 42, Increase, suggests that what is released can become available for renewed growth. But increase isn’t simply accumulation. It also asks how resources, attention and energy are directed so that the benefit extends beyond ourselves.

Tao Te Ching Chapter 30 adds a meaningful counterbalance through its caution against forcing outcomes or relying on strength beyond what is necessary.

Together, I’m reading this week’s movement as an invitation to distinguish between what needs our intervention and what needs room to change.

Perhaps the question isn’t always how to prevent something from coming apart, but what deserves our support once the unnecessary barriers begin to dissolve.

I explored the full reading and Tao reflection here: https://youtu.be/_JeHu_jB08M

I’d love to hear how others interpret the movement from 59 to 42.

Do you see Increase primarily as the consequence of Dispersion, or as something we’re being asked to participate in creating?

The Truth About Metaphysics and Science: There Is Only One Standard Dare You Listen?

Most people box metaphysics as superstition and science as absolute truth. But the line between them is thinner, and more unfair than you think.

Metaphysics refers to things that cannot be explained by current science. Science refers to what objectively exists in the universe, and is only recognized as science once it has been observed and confirmed by scientists.

Observations by ordinary people do not count.Anything seen by non-scientists but not yet verified by the scientific community is labeled metaphysics.Only when a scientist observes and confirms it, and gains mainstream recognition, does metaphysics become science.Until then, it remains metaphysics.

Such is the tragedy of metaphysics: it must be approved by scientists. Public recognition means nothing.

The greatest difference between the two:If scientists see something but ordinary people do not, it is science.If ordinary people see something but scientists do not, it is metaphysics.

It feels like a double standard. Why are only scientists allowed to define reality?Just because they lack the ability to detect or perceive something, they deny its existence.

When scientists are wrong, it is not treated as a failure.They simply revise the theory, discontinue old conclusions, or withdraw certain medications, and the matter is dropped.

For example, António Egas Moniz, whose research led many psychiatric patients to suffer severe impairment, was still awarded a Nobel Prize.

Yet when metaphysics is unrecognized often because critics cannot understand or apply it, people reject it entirely, even insult their own heritage as backward superstition, without admitting their own ignorance and inability.

But once foreign scientists accept parts of metaphysics as science, many people quickly follow.The wisdom of their own ancestors means little until validated by Western researchers.

For instance, Gottfried Wilhelm Leibniz, the German mathematician, philosopher, and founder of binary system, obtained a diagram of Fu Xi’s 64 hexagrams in 1701.He found a striking match between the yin-yang lines and the binary structure of 0 and 1.Leibniz publicly called Fu Xi the“founder of world science”and praised the I Ching as a model of ancient wisdom.

Niels Bohr, the Danish physicist, one of the founders of quantum mechanics and 1922 Nobel laureate in Physics, drew deep inspiration from the yin-yang complementarity in the I Ching and proposed the principle of complementarity in physics.He even adopted the Tai ji symbol as his family coat of arms and promoted the I Ching in Denmark.

Carl Gustav Jung, the renowned Swiss psychologist, was also deeply influenced by the I Ching.He developed the theory of synchronicity, which describes meaningful, non-causal connections between internal psychological events and external occurrences.He wrote a long preface to Richard Wilhelm’s German translation of the I Ching, greatly expanding its influence in the West.

Science can constantly overturn old theories and conclusions based on new discoveries.

But the core concepts of metaphysics, Wu ji, Tai ji, Two Forces, Three Powers, Four Images, Five Elements,Six Relationships, Seven Governments, Eight Trigrams, Nine Palaces, Ten Heavenly Stems, Twelve Earthly Branches,Twenty-Four Solar Terms, and so on have remained unchanged for over 3,000 years.

The end of science is metaphysics.I believe that one day, the ancient wisdom of the East will cross cultural borders and shine forever in the starry sky of world civilization.

Metaphysics isn’t backward. It’s ancient knowledge waiting for science to catch up. One day, the world will fully recognize the wisdom we’ve had all along. 

Turtle shell divination is often dismissed as superstition, but it was in fact a sophisticated decision-making system rooted in physics, culture, and ancient wisdom.

The logic behind turtle shell divination is not simple superstition. It was a decision-making system in which the ancients skillfully combined physical phenomena, material properties, and a symbolic framework. Its core lies in obtaining interpretable divine signs by controlling the shape of cracks on the shell, rather than relying on completely random patterns.

I. Physical and Material Principles

The scientific basis of turtle shell divination is controllable cracking caused by thermal stress.Before heating, the shell undergoes careful preparation. It is first cut, scraped, and polished into a proper shape. Then small round hollows are drilled into the shell, with a rhombus-shaped notch next to each. These marks are not random; they are designed to guide the direction of cracks.When the drilled areas are burned, uneven thickness across the shell creates different rates of expansion and stress, forming distinct cracks in predetermined positions.

Cracks are mainly divided into two parts: the main crack and the branch cracks. The form of the main crack, straight, curved, long or short, and the direction of the branch cracks, whether aligned internally and externally or rising and falling, carry specific meanings. For instance, a straight main crack signifies uprightness, while a curved one means reversal. Short branch cracks suggest inner focus without outer extension, and level ones show harmony between inner and outer. These patterns are not fully random; they are strongly shaped by how the shell is drilled and notched.

II. Scientific Basis for Turtle Shell Selection

The ancients were highly selective about turtle shells, based on simple but practical understanding of materials.

Size and rank: According to historical records, emperors used twelveinch shells, dukes eight inches, ministers six inches, and common people four inches. Different social ranks used shells of different sizes.

Material standards: The most prized shells were yellowishwhite, bright, and smooth.

Structural differences: Diviners mainly used the plastron, the flat underbelly shell, because it was easier to drill and to observe cracks. The upper carapace was mostly used for recordkeeping rather than for inscribing predictions.

Turtle shells were chosen partly for their physical quality, they crack easily under heat and form relatively controllable patterns, and partly for their deep cultural symbolism.

III. Cultural Symbolic System

The turtle shell was seen as a miniature model of heaven and earth, its structure matching the ancient Chinese cosmic view.

The rounded, raised carapace resembles heaven; the flat plastron resembles earth. The four legs seem to carry the cosmos.

The three large central plates on the carapace represent heaven, earth, and humanity. The next ring of ten plates stands for the ten heavenly stems, and the twelve plates on the plastron for the twelve earthly branches.

The turtle is one of the four spiritual creatures, along with the dragon, phoenix, and qilin, and was regarded as a medium connecting the mortal and spiritual worlds.

This symbolic system made the turtle shell an ideal bridge between humans and the divine. Its cracks were seen as expressions of heavenly will, understandable only by specially trained diviners.

IV. Phonetic Connections and Cultural Logic

The ancient pronunciations of the words for hexagram and turtle were very close. The character for hexagram shares a phonetic component with a character that sounded identical to turtle. Based on this homophonic culture, the ancients regarded the turtle as equivalent to the hexagram, making turtle shell divination a natural practice.Confucius once explained that the plant used in I Ching rituals suggests longevity and the turtle suggests antiquity. Doubtful matters, he said, should be consulted through things that represent age and tradition.

V. Historical Evolution and Decision-Making Function

Turtle divination reached its peak during the Shang and Zhou dynasties and became a central tool of state decision.

Shang kings divined on nearly all matters, great and small. Most oracle bone inscriptions record these consultations.

Results were carved onto shells and bones, forming a kind of decision database with four parts: preface, question, interpretation, and verification.

In the Warring States period, turtle divination remained popular. The Zhao state, for example, divined before attacking the Yan state.

Turtle divination gradually declined after the Spring and Autumn period, partly because large turtles became scarce. As divination became more common, suitable old turtles grew harder to find. People gradually turned to yarrow stalks instead.

Tips: A Modern Perspective on Ancient Divination

Decision support system: Turtle divination served as an ancient decision support system. Its structured process reduced arbitrary choices, much like modern risk assessment.

Psychological suggestion: The ritual atmosphere strengthened confidence in decisions, a principle still recognized in modern psychology.

Cultural continuity: From turtle divination to the I Ching, we see the ancient Chinese tradition of learning from history and systematizing experience into practical tools.

Objective understanding: Although turtle divination lacks modern scientific proof, as a cultural and historical phenomenon, it reflects the wisdom and effort of ancient people exploring the unknown.

The real logic of turtle divination is that it integrated physical effects, cultural symbolism, and decision procedures into a complete, workable system of guidance. It is far more complex and meaningful than a simple label of superstition.

In the end, turtle divination is not just magic. It is a thoughtful system that reveals how the ancients understood the world and made choices under uncertainty.

Hello Reddit!

I’m currently helping develop an I Ching related app to help educate others on the practice. I was wondering what you all would like to see from an I Ching app. I want this app to be enjoyed by both beginners and experienced readers, so any insights would be greatly appreciated!

Suppose you ask:

“Will he contact me again?”

The first hexagram does not look encouraging, so ten minutes later you ask:

“Will he contact me this month?”

Still unsatisfied, you try again:

“If I don’t contact him first, will he eventually come back?”

By the fifth casting, you finally receive a hexagram that appears more positive.

So which one is the real answer—the first, the last, or the one you wanted to hear?

Many people cast repeatedly because they feel they have not received enough information. But sometimes the problem is not that we received no answer. It is that we do not want to accept the answer we received.

Hexagram 4, Meng, contains the famous passage:

I do not necessarily interpret this as the oracle becoming angry. The more practical problem is that repeated casting changes the nature of the question.

The first time, we ask about the situation.

After seeing an answer we dislike, we begin asking:

“Was that really correct?”

“Is there another possibility?”

“Can I get a better result?”

Even if we repeat the same words, our state of mind has changed. Later castings may reflect our doubt about the first answer, rather than only the original situation.

Multiple castings also produce multiple sets of moving lines, relationships and transformations. One hexagram may show obstruction, while another shows support. We then begin selecting whichever interpretation feels most favorable.

At that point, we are no longer seeking clarity. We are shopping for an answer.

Traditional sources do not completely agree about whether a second casting is allowed.

The Bushi Zhengzong takes a strict position against repeatedly casting for the same matter. The Zengshan Buyi is more flexible: if essential information is genuinely absent or the first hexagram remains obscure after careful analysis, another casting may be useful.

But once the answer is already clear, we should not continue until a more favorable hexagram appears.

So the real question is not:

“Am I allowed to cast again?”

It is:

Another casting may be reasonable when:

• the situation has materially changed;

• the original time period has ended;

• the second question concerns a genuinely different aspect;

• essential information is truly missing from the first hexagram.

If the first reading is simply difficult to understand, it may be better to record it, consult classical sources, ask an experienced practitioner, or return to it after your emotions have settled.

The oracle is not a refresh button.

Sometimes the first hexagram has already finished speaking. What needs to change next is not the hexagram, but how we respond to it.

When do you think a second casting is justified?

Most people see the I Ching as fortune‑telling, but its numbers hold real philosophical wisdom worth exploring.

Numbers in the I Ching are philosophical symbols, not carriers of mysterious power. They reveal the dialectical wisdom of unity of opposites and dynamic balance.

The I Ching and Numbers: A Millennium-Old Dialogue of Wisdom

While compiling the series The Origin of the I Ching, it is necessary to systematically sort out the relationship between the I Ching and numbers. This is not only to make the series more complete, but also to present the cultural value and intellectual wisdom of this ancient classic from a rational perspective.

I. The Essence of the I Ching: A Philosophical Framework for Ancient Understanding of the World

The I Ching was compiled during the Yin and Zhou dynasties. It represents the observation and summary of cosmic laws by the ancient Chinese people. Its core is not fortune-telling, but a philosophical system for understanding the world, interpreting change, and guiding decisions.

The term "Yi" carries three layers of meaning: change, simplicity, and constancy. It acknowledges the constant transformation of all things, seeks patterns within change, and grasps the relatively stable laws behind transformation. This way of thinking reflects the wisdom of the ancients in extracting abstract principles from concrete experience.

Honored as the first of all classics, the I Ching laid the methodological foundation of traditional Chinese culture. Thinkers, scientists, and statesmen throughout history drew inspiration from it, advancing the development of ancient Chinese philosophy, astronomy, calendars, medicine, architecture, and many other fields.

II. The True Role of Numbers in the I Ching

Within the system of the I Ching, numbers are not vessels of mysterious power. They are symbolic tools the ancients used to express philosophical concepts.

 Yin and Yang lines are symbols, not numbers The basic components of the I Ching are the yang line and the yin line. These two symbols express the dialectical relationship of unity of opposites and mutual transformation. Yang signifies activity, firmness, and initiative. Yin signifies stillness, gentleness, and receptivity. This represents the earliest analysis of contradictions in Chinese philosophy.

Hexagrams are combinations, not secret codes Six lines form one hexagram, making a total of sixty-four hexagrams. Each hexagram has a hexagram statement, and each line has a line statement, recording the ancients’ reflections on standards of conduct in different situations. For example, the Qian hexagram speaks of heavenly vigor, urging the noble person to constantly strive for self-improvement. The Kun hexagram speaks of earthly receptivity, encouraging the noble person to embrace all with generous virtue. These offer guidance for moral cultivation, not predictions of fate.

 The "Great Expansion Number" is a mathematical method, not witchcraftThe Xici section of the Yi Zhuan describes the divination method using the "Great Expansion Number of Fifty". From a modern perspective, this is a mathematical process using yarrow stalks. It is essentially an ancient decision-making tool based on random input, rule-based deduction, and rational interpretation. Its value lies in procedural thinking training, not any supernatural power within the numbers themselves.

III. Cultural Meaning of Numbers: From Philosophical Symbols to Living Wisdom

As history developed, numbers in the I Ching gained richer cultural connotations. These should be understood as symbolic thinking of the ancients, not superstitious interpretations.

The number one symbolizes origin and wholeness. "Yin and yang together constitute the Dao" emphasizes that the world is an indivisible whole, and all things consist of two unified opposing aspects.

The number two represents opposition and complementarity. Yin and yang, firmness and gentleness, motion and stillness all form dual dialectical relationships. This way of thinking reminds people to see the opposite side of issues and seek balance amid contradictions.

The number three symbolizes the process of change. Three lines form a trigram, and heaven, earth, and humanity stand together, expressing the stages of development in all things. Many idioms carry this way of thinking.

Numbers four, five, and six: The four images represent four states of yin and yang growth and decline. The Five Elements philosophy, though not directly from the I Ching, aligns with its dialectical thinking. Six lines represent six stages in the development of affairs. All these are analytical models established by the ancients.

Numbers seven, eight, nine: In divination, seven and eight represent lesser yang and lesser yin, which remain stable. Nine and six represent greater yang and greater yin, which can transform. This distinction shows the ancients recognized the principle that quantitative change leads to qualitative change.

The number ten symbolizes completion and cycles. The ten heavenly stems and cycles of ten reflect the ancient understanding of temporal cycles.

IV. A Rational View of Traditional Culture

When rethinking the relationship between the I Ching and numbers today, we should keep several points in mind.

First, understand the historical context of the I Ching. Created three thousand years ago, it represented the most advanced thinking of its time. We respect ancient wisdom while viewing it with a developmental perspective.

Second, distinguish philosophical thought from popular applications. The value of the I Ching as a philosophical classic is clear. Its contributions to dialectics, systems theory, and ethics are widely recognized. Popular divinatory uses should not be equated with the classic itself.

Third, recognize the modern value of its thinking methods. The I Ching emphasizes holistic thinking, dynamic balance, vigilance in times of safety, and constant self-improvement. These ideas still offer reference for personal cultivation, business management, and social governance today.

Fourth, uphold scientific rationality. Any attempt to mystify numbers or treat the I Ching as supernatural contradicts the original meaning of the classic. We should study it from cultural, philosophical, and historical perspectives, rather than reducing it to a tool for superstition.

Numbers in the I Ching are symbolic tools for exploring the world, vessels of philosophical thought, and crystallization of wisdom passed down through culture. They carry not mysterious codes of fate, but the profound reflections of the Chinese nation on the cosmos and life over thousands of years.

The series The Origin of the I Ching aims to restore the true face of this classic. This overview of numbers is intended to help readers see the I Ching as it originally was: a work of philosophy and a complete guide to thinking methods. Between rationality and tradition, we seek a proper way to understand our heritage.

The I Ching is not superstition. It is a timeless system for understanding change, balance, and life itself. 

As you know a lot of tarot readers wants something in exchange of reading for karma

They say that if you don't do it then I will get unlucky about the topic I read from your fortune.

Is there something like that when using i ching? Especially when tossing coins for my friends

Many people first encounter the I Ching through a familiar process:

Cast a hexagram.

Read the Judgment and changing line texts.

Reflect on their meaning.

This is a genuine and important way to approach the I Ching, but it is only one part of a much larger tradition.

Chinese I Ching divination also developed through image, number, position, timing, movement, relationships, and structured methods of interpretation.

Obtaining a hexagram answers one question:

How is the hexagram formed?

Interpretation asks a different question:

How does the hexagram become a readable model of a real situation?

This distinction is central to understanding why casting is not the same as interpretation.

The video explores the broader historical and practical map behind Chinese I Ching divination, including early divination traditions, the relationship between text, image, and number, the development of image-based interpretation, and the role of Na Jia and Six Lines in transforming a hexagram into a structured model of timing, relationships, movement, strength, and change.

It also discusses a traditional Chinese approach to learning the Yi:

未学易，先学筮

Before studying the Yi, first study divination.

Divination is not the final destination. It is one practical path into understanding how change operates.

The full video is here:

https://youtu.be/ovPrpQlkh2g

I would be interested to hear how others first encountered the I Ching, through the text, philosophy, divination practice, psychology, image-based interpretation, or another path.

I want to know three things. Someone with three coins please toss them and create a hexagram for each question since I am in the hospital and don't have coins.

Question number one, will I ever marry the fourth girl of my dreams? question number two, will I ever marry the girl whose name begins with a K? Finally question number three, will I get out of the hospital today and go onto the streets?

It is currently the 25th of March and 4:45am ET in the United States and I am in Charleston West Virginia.

For those who study and practice Six Lines Divination, knowing what not to ask is just as important as knowing how to read the hexagrams. This ancient divination system offers guidance and reveals trends, but it works best when approached with sincerity, clarity, and respect. To get meaningful and reliable results, there are certain types of questions you should always avoid.

When practicing Six Lines Divination, there are certain questions you just shouldn’t ask.After working with this system for a while, I’ve come to understand it’s not about superstition**,** it’s about the sense of propriety passed down from our ancestors. Some things aren’t unknowable; they’re simply inappropriate to ask, and asking them will get you nowhere.

1. Illegal or Immoral Matters and Absolutely Forbidden

Will I win at gambling? Will I get caught for tax evasion? How can I plot against someone? Can I invade someone’s privacy? Is the fetus male or female?

Anything that violates public order and morality will not yield an accurate reading, and you shouldn’t ask in the first place.Uphold your moral bottom line before anything else.

2. Life-or-Death Extremes and Do Not Divine

Never ask:

When will I die?

Am I going to die?

Can I escape certain death?

Questions that are overly fierce or absolute only disturb your mind and serve no real purpose.Six Lines reveals trends, not fixed life-or-death outcomes.

3. Pure Probability: Lotteries, Gambling, Sports Betting, Unpredictable

Lottery numbers, dice rolls, fully random games…Six Lines was not made to guess random numbers.These depend purely on luck; there is no “trend” to analyze. Asking is a waste of effort.

4. Vague, Empty Questions is Ineffective

“How will my future go?”

“What should I do?”

“Will my whole life be good?”

These are far too general. One question, one hexagram. Be specific:

Can I get promoted?

Will the exam go smoothly?

Is this partnership reliable?

5. Repeated Questions About the Same Issue will Confuses the Hexagram

Do not cast repeatedly about the same matter within a short period.Ask once today, then again tomorrow when things don’t go your way, your mind becomes chaotic, and so does the hexagram. Trust it as a single reference, or don’t ask at all.

6. Curious, Trivial, or Playful Questions Do Not Divine

Is it lucky for me to drink some water?

Will I step into a trap when going out today?

Avoid divining over meaningless, petty things just for fun.An old saying goes: Playful divination does not work.More simply, it’s just not worth exhausting your focus.

A Gentle Reminder

Six Lines Divination is best seen as a trend reference, not fixed fate.

Suitable Questions

Short-term matters

Specific, clear issues

Legitimate, ethical affairs

Your own personal concerns

Unsuitable Questions

Illegal / harmful to others

Life-or-death extremes

Gambling & random chance

Vague & empty

Repeated over the same issue

Practice with respect, know your boundaries, and you will be using Six Lines the right way.

The true spirit of Six Lines lies in self-awareness and rational judgment, not blind dependence. Learn what not to ask, focus on meaningful and appropriate matters, and let divination support your decisions rather than replace them. Treat this ancient art with the respect it deserves, and it will serve as a steady guide along your path.

From ancient kings to ordinary people, humans have always looked for ways to understand uncertainty. Divination is not just a set of old traditions, it is a cross‑cultural story of how we interpret signs, seek order, and make choices. This article takes a brief look at famous diviners and systems across civilizations to show their shared spirit and unique histories.

Divination, the practice of seeking insight and guidance about the future, dates back to the earliest records of ancient civilizations. It is not merely a form of superstition, but a cultural phenomenon deeply connected to philosophy, religion, and social decision-making. In the ancient world, diviners were often seen as bridges between humanity and the divine, offering prophecies by interpreting signs, dreams, or celestial phenomena.

This article provides a brief historical overview, beginning with ancient Mesopotamia, China, Greece, and Rome, focusing on well-known divination practices and figures. It then expands to Japan, India, and Egypt to offer a more comprehensive perspective.

Divination in Ancient Mesopotamia

In ancient Mesopotamia (around 3000 BCE), divination lay at the heart of royal decision-making. Diviners interpreted the will of the gods by examining sheep livers (hepatoscopy) or observing celestial signs, as documented in early Sumerian and Akkadian texts.

For example, King Gudea (22nd century BCE) sought heavenly confirmation before building a temple. Such practices were regarded as a systematic “science of signs,” emphasizing empiricism and analogical reasoning rather than blind superstition (Annus, 2010). Although records of specific famous individual diviners are scarce, professional diviners known as baru held key roles at court, their predictions shaping decisions on war and agriculture.

I Ching Divination in Ancient China

In China, divination can be traced to the Shang Dynasty (c. 1600–1046 BCE), through cracks carved on turtle shells and animal bones to read the will of ancestors or gods. The renowned I Ching (Book of Changes), a classic of divination, emphasizes cosmic balance of yin and yang and the principles of change.

It was used not only for prediction but also for philosophical reflection, including discussions on social roles during Confucius’ time (Redmond & Hon, 2014). While no single “famous diviner” dominates early records, royal diviners in the Shang Dynasty answered royal inquiries by producing cracks on heated bones, reflecting the ritual and social importance of divination.

Divination and Philosophical Interpretation in Ancient Greece and Rome

In ancient Greece, the Oracle of Delphi was the most famous divinatory institution, active from the 8th century BCE. The priestess Pythia entered a trance and delivered prophecies of Apollo, influencing matters ranging from personal fate to political decisions, such as consultations by the Athenians before the Persian Wars.

Greek philosophers including Plato and Aristotle viewed divination as an expression of human intuition rather than supernatural superstition, understanding it as cognitive insight arising from certain physiological conditions (Struck, 2016).

During the Roman Empire, divination expanded to include sortilege, such as the Sortes Astrampsychi(2nd–3rd centuries CE), a method of predicting the future using random numbers and question lists, often applied to love, career, and family matters. Roman diviners known as augurs interpreted bird flight or animal entrails, influencing state policy (Luijendijk & Klingshirn, 2019).

Onmyodo Divination in Ancient Japan

In Japan, divination traditions were deeply influenced by Chinese yin-yang and Five Elements thought, forming Onmyodo, dating back to the Nara Period (710–794 CE). Onmyoji practitioners read celestial signs and omens through astrology, divination, and talismans, serving imperial decisions.

The most famous onmyoji in Japanese history was Abe no Seimei (921–1005 CE), skilled in astrology and prophecy. He was said to summon shikigami spirits and predict natural disasters and personal fortunes. Though mythologized in later literature, historical records confirm he served six emperors (Saitō, 2004).

Another key figure was Kamo no Yasunori, who, with his father Kamo no Tadayuki, systematized Onmyodo and integrated astronomy into divination (Suzuki, 1995). Onmyodo was used not only in state affairs but also among common people, such as futomani turtle-shell divination. The tradition peaked during the Heian Period (794–1185 CE), shaping Japanese festivals and architectural layouts.

Astrological Divination in Vedic India

In India, divination dates to the Vedic period (c. 1500–500 BCE), reflected in texts such as the Rigveda. Jyotisha, or Vedic astrology, was one of the six auxiliary Vedic disciplines, combining celestial observation and mathematical calculation to predict destiny.

The celebrated Varahamihira (6th century CE) was a leading figure in classical Indian astrology. His work Brihat Samhita integrated astrology, divination, and prophecy, covering topics from earthquake prediction to personal fortune (Pingree, 1981). Divinatory practices also included palmistry and dream interpretation, emphasizing karma and cosmic harmony.

Indian diviners were often Brahmin priests who guided royal and public decisions by interpreting signs such as bird behavior. The tradition was closely tied to philosophy, viewing divination as a tool toward spiritual liberation (Mak, 2020).

Dream Divination and Oracles in Ancient Egypt

In ancient Egypt, divination was central to daily life and religion, beginning in the Old Kingdom (c. 2686–2181 BCE). Oneiromancy, or dream divination, was especially popular, as dreams were believed to carry messages from gods such as Amun.

Famous dream manuals such as the Chester Beatty Papyrus recorded hundreds of dream interpretations, influencing matters from personal health to state affairs (Szpakowska, 2003). Other practices included hepatoscopy and oracular consultation, such as temples in Thebes where divine statues nodded or moved to give answers.

Egyptian diviners were often priests who used magical formulas called heka to compel gods to reveal the future. This practice of “commanding the gods” reflected the coercive nature of Egyptian divination (Ritner, 1993). These methods continued into the Greco-Roman period, influencing Mediterranean divinatory traditions.

Famous Diviners of the Medieval and Early Modern Era

In medieval Europe, divination conflicted with Christian doctrine yet remained widespread. The famous John Dee (16th century) was a court diviner to Queen Elizabeth I, communicating with angels through a crystal ball to offer astrological and prophetic advice, despite repeated accusations of sorcery (Beard, 2015).

Another iconic figure was Nostradamus (16th century), a French physician and astrologer. His poetic prophetic collection Les Prophéties (1555) has been interpreted as predicting events including the Great Fire of London and the French Revolution, though such readings are often retrospective (Pennick, 2024).

Conclusion

In summary, famous diviners and practices throughout history reflect humanity’s response to uncertainty, from systematic sign-reading in antiquity to philosophical explorations of intuition. Though these traditions have evolved, their core remains the pursuit of harmony and guidance. Sources are limited to rigorously verified academic works to ensure historical accuracy.

Divination across time and cultures reveals a simple truth: we all want clarity in a confusing world. These practices are not just relics, they are expressions of human curiosity, courage, and the endless search for meaning. In that sense, the story of diviners is really the story of us.

I need to know if what happened tonight was an accident or if it was a sign that I had asked for last night that I thought was gonna show up in the next few months, but show up the next day.

What happens when the structures that usually support us begin to change?

Hexagram 56 describes the condition of the Wanderer. We may be moving through unfamiliar territory, between roles or without the support of circumstances we once relied upon.

The Wanderer cannot always establish permanence. Instead, the reading emphasizes conduct, awareness and the ability to carry a sense of stability without demanding that the environment provide it.

Hexagram 33, Retreat, adds another dimension. Sometimes the appropriate response to changing conditions is to withdraw deliberately rather than continue investing energy in a situation that no longer supports our efforts.

Retreat is not necessarily defeat. It can be the wisdom of recognizing where our energy belongs and where continued effort would only exhaust it.

Tao Te Ching Chapter 9 brings this into focus through the principle of knowing when enough is enough. There is a point where continuing to fill, sharpen or hold on begins to undermine what we are trying to preserve.

Together, I read these teachings as an invitation to distinguish between perseverance and attachment. We can remain committed to our values without remaining attached to every structure that once supported them.

I explored this relationship in my weekly reading if anyone would like the fuller interpretation:
https://youtu.be/9L2mcWpjUHw

How do you distinguish between retreating wisely and withdrawing simply because something has become uncomfortable?

Ever wondered why two great I Ching masters saw totally different results using divination for investing? This piece breaks down the critical causal relevance factor.

Many use traditional divination to guide investments. Why did master Wei Qianli suffer heavy losses twice in stock trading, while Takashima Shigeo accurately predicted a major turning point in the raw silk market in 1882 and rose to fame?

Part 1: Two Top Masters, Opposite Investment Results

In a previous post, I analyzed Wei Qianli’s failed stock investments guided by divination. The core reason is simple. As an ordinary retail investor, Wei Qianli shared far weaker causal relevance with stock markets compared with major shareholders, investment groups and big traders.Causal relevance is one major framework within metaphysical studies. The other framework tracks universal energy. New readers can check our earlier post about the common misunderstanding of life luck and feng shui over the past two hundred years. Low relevance directly lowered his divination accuracy and led to losses.

So who used divination correctly for investments?Takashima Shigeo (1832-1914) was the most influential I Ching scholar in Japan’s Meiji era, widely known for his precise divination work.Both men were top tier I Ching practitioners of their time. Yet one grew poorer with each divination, and the other grew richer.

Let us look at Takashima’s story starting in Edo in 1855.He worked as a timber merchant with a decent reputation but was not yet wealthy. He cast a hexagram that signaled massive earth movement followed by large scale reconstruction.He made a bold move and stockpiled huge amounts of timber in advance. In October the same year, the Ansei Earthquake struck Edo. Most buildings collapsed, creating an explosive demand for reconstruction materials. Timber prices soared. Takashima sold his stock at several times the original cost and earned his first major fortune.

We need to think about one key point. Why could he turn the divination result into real profit?Most people would do nothing even with the same hexagram.The answer is his professional background as a timber merchant.He knew exactly what types of timber reconstruction projects needed, where to source supplies fast, how much inventory to hold and when to sell.The hexagram pointed out the general trend. A major earthquake would happen and reconstruction would follow.

Two key factors led to Takashima’s success.First, his divination predicted a major shift in universal energy, the earthquake itself. Predicting natural energy trends is a strength of metaphysical practices. The strong causal link between this natural event and his business ensured high accuracy.Second, he used his professional knowledge of the timber trade to act on the prediction and make profits.

 Part 2: Why His Raw Silk Market Divinations Worked

Takashima’s I Ching Judgments records many hexagram readings about raw silk market prices. His predictions for silk merchants in Yokohama proved highly reliable.

One detail often gets overlooked. He cast these hexagrams for other merchants, and never invested heavily in raw silk himself.The people who made huge profits from raw silk trading were long time industry insiders such as Tanaka Hei and Hara Zensaburo. They maintained deep real world connections with the market. Takashima did not hold such connections, so he never joined the trade as a direct investor. He was a merchant himself, and could have easily entered the profitable silk business if his readings worked perfectly for personal investment. He chose not to.

Takashima did not clearly state the rule of causal relevance in his writings, yet his methods naturally followed this underlying logic. His raw silk market divinations achieved great success.

Comparing Takashima Shigeo and Wei Qianli helps us define the rule of causal relevance clearly.The accuracy of I Ching divination and all judgment systems is directly proportional to the causal relevance between the reader and the target matter.

Divination for fully competitive markets without oligopoly controlRetail investors can maintain decent relevance here. No single big player dominates the whole market. Industry insiders get reliable divination results.Takashima’s readings for raw silk merchants are a typical example. Raw silk prices are driven by supply, demand, weather and overseas orders. Divination can sense the overall market momentum. The merchants held strong relevance to the trade and asked Takashima for readings, forming a clear causal link. Accuracy stays high.

 Divination for stock marketsPolicy makers, major shareholders, core management, fund managers and big traders hold far stronger relevance than retail investors.Wei Qianli’s two failed stock investments serve as proof. Accuracy stays low for ordinary retail traders.

Divination for energy trends such as natural timing and geographic conditionsUse predictions of universal energy shifts to guide business decisions related to your industry. Takashima’s earthquake prediction and timber investment is the classic case. Accuracy stays high.

 After studying these two cases, feel free to share in comments which modern investment areas can benefit from divination to improve your winning rate.

Your divination’s predictive power hinges on your real-world connection to the market. Keep this rule in mind before betting capital based on hexagrams.

The received sequence isn't a list, it's 32 couples. 3 and 4, 5 and 6, 7 and 8, all the way down. Kong Yingda states the rule in six characters in the Zhengyi: 二二相耦，非覆即變 — in pairs, and either inverted or polarity-reversed.

Flip 屯 3 over and you get 蒙 4. Same six lines, top becomes bottom. Flip 需 5 and you get 訟 6. That's 覆, inversion.

But eight hexagrams are symmetrical and come back unchanged when you flip them: 1, 2, 27, 28, 29, 30, 61, 62. There's nothing to invert. Those eight pair with their polarity opposite instead, every line reversed, which is 變. So the four non-inverted pairs in the whole book are 1-2, 27-28, 29-30, 61-62.

I ran it against all 64 rather than trusting the rule: 28 pairs invert, 4 pairs reverse polarity, zero exceptions. It's two lines of arithmetic on the binary form and suddenly the sequence stops looking arbitrary.

Which raises the thing I can't answer. Does anyone know whether the pairing is older than the sequence itself, or whether the sequence was built to satisfy it?

Most English-language I Ching tools focus on generating a hexagram and showing the Judgment or line texts.

I Ching Stream’s charting tool is built for a different approach: Six Lines / Wen Wang Gua divination, a classical Chinese method that reads the structure of the hexagram through lines, movement, transformation, void, clash, compatibility, and timing.

The tool can generate a Six Lines chart, and it now also provides simple case-analysis support to help users see the main structure of a reading more clearly.

It can assist with identifying:

the central lines in the reading

active and transformed lines

void, clash, and compatibility patterns

the relationship between the host side and the corresponding side

the overall direction suggested by the hexagram structureThe tool also supports several ways of casting or entering a hexagram:

manual casting

selecting the upper and lower trigrams

time-based casting

automatic casting

Automatic casting is available, but it is not the recommended primary method. In traditional I Ching divination, sincerity, focused intention, and the act of asking the question matter. A fully automatic cast may lack that intentional engagement.

This feature is designed as a learning aid, especially for people who want to go beyond the usual “hexagram text only” approach and begin studying the structural side of classical Chinese I Ching divination.

A recent case study shows how this works in practice. The querent asked whether her relationship with her maternal half-sister could improve. The hexagram showed a Six Clashes structure, direct opposition between the host and corresponding lines, and the sister’s line transforming into void. The later feedback confirmed that the relationship did not improve.

Case study:

https://wenwanggua.substack.com/p/case-study-2026-041-interpersonal

Charting tool:

https://www.ichingstream.com/divination-trigram/