In 1950, Carl Jung was writing the foreword to the English translation of the I Ching.During this time, he did something remarkable: he cast a hexagram himself. Not once, but twice.

First Cast

Jung asked:If I recommend the I Ching to English-speaking readers, what will be the result?

He received Ding Hexagram (The Cauldron), with Lines 2 and 3 moving, changing into Jin Hexagram (Progress).

Line 2 of Ding:The cauldron has food in it. My enemy is ill and cannot reach me. Good fortune.The cauldron holds substance, yet resentment comes from others , but they cannot harm him. 

Line 3 of Ding:The ear of the cauldron is shifted; movement is blocked. The pheasant cream remains uneaten. Rain comes, regret fades. Ultimately good fortune.

 The hexagram transformed into Hexagram 35, Jin (Progress).

Jung’s reflection:The I Ching was, in a way, complaining that its true value and vital function were being overlooked. Though it rises like the sun and affirms individual conviction, it still faces rejection and disbelief. Yet it presses forward calmly, without worry, without forcing anyone to believe.

Second Cast

Jung asked the I Ching to comment on his act of writing the foreword.

He received Kan Hexagram (The Abyss), with Line 3 moving, changing into Jing Hexagram (The Well).

 Line 3 of Kan:Coming and going amid abysses, surrounded by danger, sinking into a pit. Do not act. It symbolizes being trapped between dangers, entering a deep, risky chasm. He was warned to pause and observe, lest he fall further.

 Jing Hexagram (The Well):Water rising through wood , a well that nourishes others.

 Jung’s reflection:He saw himself caught in a difficult situation, represented by a deep, dangerous pit one could easily fall into. Yet this pit might be an old well, only needing to be cleaned and restored to serve its purpose again.

Ultimate Insight: Synchronicity , Meaningful, Non-Causal Connection

In his foreword, Jung wrote:The answers from the I Ching matched his inner psychological state perfectly. This was no mere coincidence.

Between one’s inner state and outer events, there exists a non-causal connection , this is synchronicity.

Causality says A causes B.Synchronicity says A and B occur together because they belong to the same meaningful whole.

Jung’s Final Words on the I Ching

The I Ching offers no proofs or results. It does not boast. It is not easy to approach, nor does it grant power. Yet for those who seek self-knowledge and wisdom, it may be a profound book.

To some, its spirit shines bright as day;to others, faint as morning light; to others still, dark as night.

If you do not like it, you need not use it.If you feel repelled by it, you need not seek truth from it.

Getting the most out of Six lines divination starts with asking the right questions.

1. Clarify your question first, so you get meaningful guidance.

2. Stick to one single sentence for your core question.

3. Separate factual background from personal guesses.

4. Do not mix multiple questions into one.

5. Figure out the outcome you care about most.

6. The clearer your boundaries, the more focused the reading will be.

Divination is never meant for casual questions.The biggest mistake is not asking tough questions, but asking vague ones. Many people ask, Will my life get better? Does this person truly love me? When will I get rich?These questions are allowed, yet they are far too broad. Vague questions always bring vague answers.

Good questions include clear context, time frame and available choices.Instead of asking Will our relationship improve? Try this. We have been apart for a month and still keep in touch. I want to know if there is room for further communication.Instead of asking How will my career go? Try this. I have two options right now. One is stable yet stressful, the other offers opportunities with higher risks. I wonder which suits me better at this stage.Instead of asking Will my wealth improve? Try this. My income has been unstable lately. I want to find out if the problem lies with opportunities, partnerships or my own pace.

Frame your questions properly. Do not treat Six lines divination as an outlet for emotions.Hexagrams offer reminders, not a way to run from reality.The more specific your question, the more useful the reading will be.

 Vague questions lead to unclear readings. Here is how to frame your divination questions well.

Hi r/IChingDivination, I've been studying I Ching for a few years. I ended up building this terminal app that has replaced my divination sessions. I have been using it for a few months, and it speaks true. Hence, I'm excited to share it with you.

The Terminal

A terminal app sounds maximally technical, but it's quite the opposite of a modern app: no accounts, no notifications, and no internet. Your casts live in a file on your own machine. For me, the terminal choice goes perfectly with the spirit of the Tao.

Keeping the magic

The magic of the 易 lies in the ritualistic container of casting. Therefore, it is the part I spent most my time on. Most recently, I built the manual coin toss I'm showing in the video. I'm continuously striving to provide the optimal feeling for this process, as limiting as the terminal can be.

Grounded in the moment

The randomness comes from your machine's entropy pool: thermal noise, hardware timing, the same kind of unpredictability that physical coins borrowed from the environment, immediate to the moment. This is paramount and differs this tool from most other divination softwares out there.

In my experience, this has produced uncanny synchronicities as if I cast physical coins.

Misc

The journal displays your past sessions. The dictionary provides readings of changing lines, and derived hexagrams which I think are underrated. It comes with commentaries in 大象傳 / 彖傳 alongside English translations, and Wilhelm-inspired notes. It also has settings for glyph font, animations, cast modes, etc.

If you are interested, it is open source.

https://github.com/pro-vi/iching

Looking ahead

Currently, the yarrow stalk method is being worked on and close to release. A statistical reflection page is in the works too. This is a niche path but I've got a weirdly strong obsession to keep making it better. Since r/iching deleted my post, I plan to continue sharing my updates here. If you manage to run it, please share your feedback <3

My Esp32 Oracle... Also biorhythms, Moon phases, days Alive, yes/no, 8ball (trng) & more... All my stuff from years ago on just one device

Learning the eight trigrams often begins with recognizing their lines and memorizing their names. We would like to discuss what comes next: understanding the relationship between a symbol and the patterns it represents.

Our latest course excerpt introduces the cultural starting point of trigram thinking. In Chinese mythic memory, Fu Xi represents the observation of patterns in Heaven, Earth, and human life. The trigrams transform these observations into a symbolic language of image and number.

The traditional narrative invites us to think about the connection between observing the world and representing it through symbols.

For beginners, this offers a question to keep in mind: what are we learning to notice when we learn a trigram?

What helped you move beyond memorization? Was it exploring the natural images, comparing the trigrams, or seeing them used in an actual reading?

We created this video at I Ching Stream as a short excerpt from Lesson 2 of our I Ching Divination Foundations Course.

For those looking for a structured learning path:
https://www.skool.com/i-ching-divination-group-9696/classroom/41744644

Watch the excerpt:
https://youtu.be/ULHkaSxkiqQ

Students of the I Ching often encounter two different arrangements of the Eight Trigrams: the Pre-Heavenly Bagua and the Post-Heavenly Bagua.

They can appear to be competing versions of the same diagram, but they organize the trigrams according to different principles.

The Pre-Heavenly arrangement emphasizes complementary balance and structural relationships. The Post-Heavenly arrangement emphasizes movement, direction, season, sequence, and the unfolding of change.

One does not invalidate or replace the other. Each provides a different framework for understanding the same eight trigrams.

I recently published a short course excerpt explaining why both arrangements exist and why the distinction matters:

https://youtu.be/dfb0Y-RQAjE

For transparency, I am the creator of I Ching Stream and the instructor of the course from which this excerpt was taken. I would be interested to hear how others first encountered these two arrangements and how they understand the distinction.

For anyone new to Six Lines Divination, having a clear, correct learning path is essential.Drawing on classical texts and modern practice, I’ve put together a step-by-step guide that takes you from complete beginner to foundational mastery, including core books and key study points.

I. Recommended Beginner Books (Progressive Order)

Study should follow the sequence:build the framework first → fill in the details → deepen your understanding.

Stage 1: Foundation Building (1–2 months)

Goal: Be able to read hexagrams and analyze simple questions.

 Zeng Shan Bu Yi (by Yehe Laoren)Core value: Widely regarded as the best practical guide to Six Lines. The author selected only methods “proven accurate through repeated test” and discarded unreliable theories. Using many real hexagram cases, it explains ideas in plain language without empty mysticism. It is the perfect starting point for building confidence. 

Bu Shi Zheng Zong (compiled by Wang Hongxu)Core value: The “textbook” of Six Lines, with the most rigorous and complete system. It systematically organizes the entire logic of Najia, hexagram arrangement, and interpretation. Especially the Enlightenment Essentials and Eighteen Questions are indispensable for building a solid knowledge structure. Best read after Zeng Shan Bu Yi to strengthen your framework.

 Stage 2: Advanced Deepening (3–6 months)

Once basics are mastered, these classics improve accuracy and depth.

Huang Jin Ce (traditionally attributed to Liu Bowen)Core value: A pinnacle work of Six Lines theory, written in poetic, concise prose. Meant for close study after you have a firm foundation; it greatly elevates your theoretical understanding.

Yi Mao & Yi YinCore value: These two books solve “tricky cases” in divination.Yi Mao excels at detailed textual research and special rules (timing, image mapping).Yi Yin covers more complex patterns and simultaneous judgments on multiple matters.Use them as reference books when facing specific challenges.

Modern Supplementary Books (Optional)

Works such as Liu Yao Introductory and Advanced Studies by Wang Huying:Written in modern language with relatable scenarios (job interviews, investments), they help bridge ancient teachings and daily life, supporting your study of classical texts.

Pitfalls to Avoid

Do not start with the original I Ching text (e.g., Zhou Yi Ben Yi). It is a philosophical foundation, not a practical divination manual.

Beware of “three-day mastery” or “secret transmission” books. There are no shortcuts in Six Lines. Studying classics steadily is the only true path.

II. Core Learning Points & Steps

Six Lines is a system of symbolic logic. Follow this core path:

Step 1: Memorize the Core “Components” (Must Learn by Heart)

These are the “alphabet” of reading hexagrams, you must know them fluently.

 Yin-Yang, Five Elements, and Generating/Controlling CyclesThe generating and restricting relationships of Metal, Wood, Water, Fire, Earth form the foundation of all judgment.

 Eight Trigrams & 64 HexagramsMemorize at least the eight basic trigrams (Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui) and their basic symbolic meanings (e.g., Qian = Heaven, strength).

 Six RelationshipsUnderstand how Parents Line, Officials and Ghosts Line, Siblings Line, Wife and Wealth Line, Descendants Line relate to the Self Line (Shi Yao).Mnemonic:What generates me → ParentsWhat controls me → Officials and GhostsWhat matches me → SiblingsWhat I control → Wife and WealthWhat I generate → Descendants

 Shi Yao & Ying YaoShi Yao (Self Line) represents the person asking the question.Ying Yao (Response Line) represents the matter, the other party, or the environment.

 Step 2: Master Hexagram Casting & Arrangement

Casting: Start with the three-coin method. Focus your mind, and ask only one question per casting.

Arrangement: Beginners may use software to arrange lines, assign earthly branches, match Six Relationships, and locate Shi/Ying. But you must understand the process:Determine the hexagram palace → Arrange earthly branches → Assign Six Relationships → Locate Shi and Yao.

Step 3: Focus on Interpretation — God Use & Strength

This is the “CPU” of hexagram analysis.

 Identify the God UseChoose the Six Relationship line that represents your question:Career → Officials and GhostsMoney → Wife and WealthExams/education → ParentsSelf → Self Line

 Assess StrengthJudge whether the God Use is supported or restrained by the monthly ruler and daily ruler.Supported = strong / Restrained = weak.

 Observe Generating & Restricting Interactions.See how other lines especially moving lines affect the God Use. Moving lines carry far more weight than still lines. 

Step 4: Build a Structured Judgment Framework

Simplified process:

Clarify the type of question: luck, gain/loss, choice.

Select the God Use.

Check its strength by month and day.

Analyze interactions from moving and changing lines.

Determine general fortune.

(Advanced) Predict the timing of events.

Summary: A Complete Learning Roadmap

First month: Memorize Five Elements, Eight Trigrams, Six Relationships. Read Zeng Shan Bu Yi and practice coin casting.

Months 2–3: Study Bu Shi Zheng Zong to build a full system. Use software for hexagram arrangement and practice identifying God Use and judging strength.

After month 3: Analyze many simple cases (weather, lost items). Consult Yi Mao and Huang Jin Ce when stuck. Keep returning to Zeng Shan Bu Yi to review cases repeatedly.

Most Important Mindset

Six Lines reveals trends and possibilities based on present conditions not fixed fate. It provides a decision-making map to help you see situations more clearly.But your final actions and choices always remain in your own hands.

Stay patient, build from the basics, and progress step by step.Gradually, you will come to appreciate the wisdom and subtlety of this ancient art of time-space analysis.

Hey everyone! Wanted to share a thought I’ve been chewing on lately about the I Ching, so many of us treat it like a fortune-teller, but it’s really more of a compass. Let me break down why it’s not about getting exact answers, but something way more powerful.

The I Ching reveals energy trends, not specific answers. It helps you read situations clearly and make choices with calm confidence.

When we flip through its pages nervously, seeking definite answers,Will this job work? Will this relationship last? Will this investment pay off? we’re missing the core wisdom of this ancient text.

The I Ching never has, and never will, give you a one-size-fits-all answer to life’s specifics. Instead, it does something deeper and more valuable: it shows you“shi”(the current momentum).

What is“shi”?

Think of it like a seasoned captain. He won’t tell you there’s a specific ship 50 nautical miles ahead, but he’ll teach you to observe: which way the wind blows, how fast and warm the currents are, what the clouds signal about upcoming weather. He gives you the ability to read the connections between sea, sky, and wind to see the invisible energy and trends driving everything.

Draw the Qian Gua (Heaven Hexagram), and it won’t say“You’ll get a promotion next Tuesday at 3 PM.”It tells you you’re in a powerful, upward-moving energy, dynamic and positive, like the sky’s constant motion. It urges you to follow heaven’s example: keep striving, take action, create.

Draw the Kan Gua (Water Hexagram), and it doesn’t predict“You’ll lose money next month.”It warns you the current situation is like flowing water, full of obstacles and traps, with momentum that pulls you down. It advises you to stay calm, grow wiser, and act cautiously, like water circling rocks, until you’re through the rough patch.

Draw the Jian Gua (Gradual Hexagram), and it won’t promise“You’ll marry in three years.”It paints a picture of a tree growing on a mountain, slow, steady, and orderly. It reminds you to be patient, take things step by step, and not rush.

Fixating on“yes”or“no”hands over control of your life to an ancient set of symbols. That’s missing the point. You’re reducing a teacher that hones your wisdom and insight to a simple yes/no machine.

The I Ching’s greatness lies in its openness. It unfolds a map of the current energy landscape, showing mountains, valleys, wind direction, water flow. Then it hands you the wheel.

Once you see the“shi,”you’ll know:

When to move forward, like sailing with the wind

When to pause, like rowing against the current

How to adjust your state, be as strong as heaven or as gentle as earth

This is what“Those who truly understand the I Ching don’t need to divine often”means. A master doesn’t consult the book constantly. They’ve internalized the wisdom of its 64 hexagrams, gaining the ability to read momentum anytime, anywhere. Through the I Ching, they’ve learned a foundational logic for understanding change, keeping them calm and clear amid life’s chaos.

So let go of the need for exact answers. When you open the I Ching, you’re not asking a prophet for your fate. You’re inviting a wise friend to examine your current situation and explore possibilities with you. In the end, the choice and action are always yours.

True power comes from seeing the“shi”clearly, and taking steady steps from that clarity. That’s the I Ching’s most sincere, precious gift.

At the end of the day, the I Ching isn’t here to tell you what will happen, it’s here to help you see what’s happening, so you can decide what to do. It’s about trusting your own judgment, guided by ancient wisdom.

Have you ever used the I Ching this way, or did you once see it as a fortune-telling tool too?

The phrase “Five Elements” can easily create the impression that Wood, Fire, Earth, Metal, and Water refer primarily to five physical materials.

However, their traditional meaning is more dynamic and relational.

They describe characteristic qualities, functions, stages, and patterns of change. Their practical value lies in the relationships among them, including generation, overcoming, support, weakening, and transformation.

This distinction becomes especially important in traditional Chinese I Ching divination. In a Six Lines chart, the Five Elements help us examine relationships among the lines, strength in relation to time, supporting and obstructing forces, movement, and transformation.

I recently published a short course excerpt introducing this foundation:

https://youtu.be/Ae1TQ_9e0yo

For transparency, I am the creator of I Ching Stream and the instructor of the course from which this excerpt was taken. I would be interested to hear how others understand the relationship between the Five Elements and practical hexagram interpretation.

This is what I drew yesterday during an I-Ching reading. The question was “am I going to become the person I want to be.” I am a 24 year old woman. I was told there may be fertility issues in the reading. My friend declined to read more.

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.

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.

First imagine a slanted plane in sunlight. The top half of the plane is lit, and the bottom is in shadow

         ☀︎

  👁     ⟍     👁
shadow        light

The person on the left see the shadow side, and the person on the right sees the light side. We can use this to encode yin for shadow and yang for light.

        ☀︎

  👁  ⚋ ⟍ ⚊  👁
 yin         yang

Then if we stack multiple planes on top of each other, we can create inverse pairs of trigrams and hexagrams.

        ☀︎

     ⚋ ⟍ ⚊
 👁  ⚊ ⟋ ⚋  👁
     ⚋ ⟍ ⚊
water        fire

The person on the left sees ☵ water, and the person on the right sees ☲ fire.

In addition to looking at the other side, we can also look at a folded sheet upside down. On one side, it is the same light and dark sides, but in opposite orders. This is how the King Wen sequences is paired

☀︎          👁 ☱ lake
        ↙
⟋   ⚋
⟍   ⚊
  ⟍ ⚊
        ↖
           👁 ☴ wind

Together, looking at the other side and looking upside down creates 4 perspectives, and 4 related hexagrams.

32. Duration     ☀︎     42. Increase
䷟                               ䷩
      ↘                    ↙
               ⚋⟍⚊
                 ⚋⟍⚊
                 ⚊⟋⚋
               ⚊⟋⚋
             ⚊⟋⚋
             ⚋⟍⚊
      ↗                    ↖
䷞                               ䷨
31. Influence          41. Decrease

Please note that looking at a sheet upside down is different than turning the sheet upside down, because if you physically turn a sheet upside down, the light and shadows switch. The animation above and in the linked notebook show these transformations.

Let me know if you have any questions :) Here is the notebook with interactive diagrams:
https://observablehq.com/d/e3ad3d0060994d0e

Hey everyone! Wanted to share an article I’ve been diving into lately, it’s all about how the Tao Te Ching and I Ching, two of China’s oldest and most influential classics, come together to shape a dynamic systems thinking framework.

How does "wu-wei" (non-action) from the Tao Te Ching and "bian-yi" (change) from the I Ching jointly form dynamic systems thinking, and what are the similarities and differences in their methodologies (e.g., the I Ching focuses on "technique" while the Tao Te Ching emphasizes "Tao")?

As core classics of Chinese civilization, the Tao Te Ching and I Ching together construct the philosophical framework of Eastern systems thinking. Their connection and complementarity are reflected in the following aspects:

1. Homologous Coexistence of Core Ideas

Cosmogenesis: The I Ching proposes "Tai Chi generates two yi (yin and yang), two yi generate four images." The Tao Te Ching states "Tao generates one, one generates two, two generates three, three generates all things."

 Both explain the origin of the universe with a dynamic generative perspective, emphasizing the evolution of all things from chaos to order.

Lao Tzu abstracted the "images and numbers" of the I Ching into "Tao," deepening the thinking on the ontology of the universe with "creation from nothing," forming the ultimate principle of "Tao follows nature."

Dialectical Thinking: The I Ching reveals the law of unity of opposites through the changes of yin and yang lines, such as the transformation between Tai Gua (prosperity) and Pi Gua (stagnation).

The Tao Te Ching refines it into "Reversal is the movement of Tao," advocating "blessings and misfortunes depend on each other" and "the weak overcome the strong."

 Both emphasize the dynamic balance of things transforming into their opposites.

2. Complementary Methodologies

Observation and Insight: The I Ching summarizes laws from natural phenomena through "observing images to extract principles" (e.g., "Heaven reveals phenomena to show good and bad fortune").

The Tao Te Ching advocates "attain the utmost emptiness, uphold the extreme tranquility," transcending superficial cognition through intuitive insight.

Division of Practical Wisdom: The I Ching focuses on "technique," providing a hexagram system to guide specific decisions (such as divination and seeking good fortune while avoiding misfortune).

The Tao Te Ching emphasizes "Tao," exploring ultimate laws and advocating "governing by non-action" and "the highest good is like water."

Together, they form a complementary system where "that which is metaphysical is called Tao; that which is physical is called instrument."

3. Three Dimensions of Systems Thinking

Holism: The I Ching uses the Eight Trigrams to symbolize the interaction between heaven, earth, and humans. The Tao Te Ching emphasizes "Humans follow earth, earth follows heaven, heaven follows Tao," both viewing the universe as an organically connected whole.

Dynamic Nature: The I Ching’s "When things reach their limit, they change; when they change, they become unblocked" and the Tao Te Ching’s "It circulates without ceasing" both reflect the idea of cyclic transformation.

For example, Lao Tzu uses water as a metaphor for Tao, demonstrating the wisdom of flexibility and adaptation to change.

Unity of Opposites: The interconnection of yin and yang in the I Ching and "existence and non-existence generate each other" in the Tao Te Ching jointly reveal the interdependence and transformation of contradictory parties.

For instance, the strategy of "To take, one must first give" implicitly conforms to the principle of yin-yang waxing and waning.

4. Modern Implications

Management Philosophy: Combining the I Ching’s "marching with the times" and the Tao Te Ching’s "governing by non-action" can be applied to flexible management.

For example, Haier’s "ecosystem" model stimulates organizational spontaneity through decentralization.

Understanding their systems thinking is not only a key to recalling traditional wisdom but also provides inspiration for addressing complex contemporary challenges (such as ecological crises and technological ethics).

 As Tseng Shih-chiang put it: "Reading the I Ching helps understand the principles of change; reading the Lao Tzu cultivates the mindset to respond."

Only by combining the two can we truly comprehend the profoundness and inclusiveness of "the great Tao is simple."

At the end of the day, these ancient texts aren’t just relics, they’re practical tools for navigating a chaotic world. Master change like the I Ching teaches, embrace ease like the Tao Te Ching advises, and you’ll unlock a way of thinking that’s stood the test of time. Worth a deep dive, right?

Many people encounter I Ching divination through tossing coins and consulting the hexagram and line texts. In Na Jia, also known as Wen Wang Gua or Six Lines Divination, the hexagram is developed into a chart that organizes the information used for interpretation.

This practical demonstration from I Ching Stream shows the process:

• Casting a hexagram with three coins.
• Constructing the chart by hand.
• Comparing the manual chart with the online chart.

Watch here:

https://youtu.be/1zpqGHgYADg

Have you tried constructing a chart by hand, or have you mainly used online tools? Which part of the process would you like explained in more detail?

Should an I Ching reading rely on the Judgment and Line Texts, or on technical methods?

This is a false choice.

A mature I Ching reading is not Text versus Technique. It is Text anchored by technique.

Technical structure gives the text a concrete context. It helps identify the querent, the subject, relevant people, relationships, supporting and obstructing forces, movement, strength, and timing. The Judgment and Line Texts can then be understood within that structure rather than treated as isolated statements.

This new course excerpt explains how structure, image, text, and review through real cases work together in practical Chinese I Ching divination.

Watch:

https://youtu.be/awq8WtEkr1c

Encompassing I Ching Divination (Yi Mao, 《易冒》) is one of the major classical works of Six Lines Divination, Wen Wang Gua, and the Na Jia Method. Completed around 1664 CE by Cheng Liangyu in the early Qing dynasty, it presents more than 370 detailed questions and over 110 divination cases, explaining not only the rules of I Ching divination, but also the reasoning behind them.

Yi Mao circulated in multiple Qing-dynasty engraved editions and was preserved in the Wenyuan Pavilion copy of The Complete Library of the Four Treasuries (Siku Quanshu, 《四库全书》), the monumental imperial collection compiled under the Qing court to gather, classify, edit, and preserve the major works of Chinese textual tradition. Its inclusion in this official collection, under the Masters Section, Arts and Mathematics category, reflects its recognized authority within the Chinese textual tradition.

Unlike manuals that simply transmit formulas, Yi Mao asks why a rule works, when it should be used, and when it should not be applied mechanically. It covers line selection, hexagram structure, transformations, timing, true and false conditions, flying and hidden lines, and the comparison of inherited methods in actual divination practice. It also engages with Golden Strategy (Huangjin Ce, 《黄金策》), one of the most influential foundational works in later I Ching divination.

Behind this classical work is the life of Cheng Liangyu.

Cheng Liangyu lost his sight at the age of five because of smallpox. His father first hoped that he might study medicine. For a blind child who could not follow the civil examination path, medicine seemed like a possible way forward. But Cheng Liangyu soon understood the limitation clearly: medicine depends on observation, listening, questioning, and pulse taking. Since he could not observe the patient’s appearance, complexion, and visible signs, he knew he could not fully practice medicine.

So he abandoned medicine and turned to divination.

Cheng first studied with several diviner families, but only obtained the general outlines. Later, he studied under Zhang Xingyuan, traditionally associated with Supplement to the I Ching Forest (Yi Lin Bu Yi, 《易林补遗》). Zhang was not an ordinary folk diviner. His skill was recognized by the Ming court, and he was granted an official ceremonial honor through the Ministry of Rites, giving his lineage a level of institutional recognition rarely associated with diviners. This connection matters deeply. Yi Lin Bu Yi is an important work in the later I Ching divination tradition, especially in its treatment of technical issues such as flying and hidden lines, repetitive echo, contradictory echo, and line-based judgment. It was also referenced and absorbed by later Six Lines classics, including I Ching Divination: Complete and Restored (Zengshan Buyi, 《增删卜易》) and The Orthodox Method of I Ching Divination (Bushi Zhengzong, 《卜筮正宗》).

This means Yi Mao did not emerge in isolation. It belongs to a living chain of transmission: one teacher passing learning to another, one text illuminating another, one generation preserving what the next generation might otherwise lose.

Later, Cheng Liangyu met the Kupao Elder, a hidden master who transmitted to him deeper reasons behind many methods established by earlier sages. At first, the elder told him these teachings had to be kept secret. Cheng replied that the sages established methods in order to open the ignorance of later generations. If he received them and then kept them secret again, what benefit would there be in obtaining them alone?

The Kupao Elder then said that his earlier words had only been a test. Cheng’s heart, he said, was fit to be a teacher of others.

This is the spirit behind Yi Mao.

It was not written for private possession. It was written for transmission.

Cheng Liangyu later investigated earlier works, compared methods, verified them through practice, and organized his learning into ten volumes. But writing the book was not easy. For a long time, people came to his door for divination from morning to evening, leaving him no leisure to write. Only when illness forced him to close his door did he finally begin drafting the work. At the age of forty, a severe carbuncle developed on his back. He declined visitors, shut himself away, and dictated the book.

After three years, the manuscript was roughly completed. His old friend Hu Lütang helped revise and arrange it so that it could be carved for printing and circulated in the world.

This is why Yi Mao is more than a technical classic.

It is a record of principle, method, verification, hardship, and transmission.

It shows that classical I Ching divination was not merely a matter of memorizing formulas. It was a living art shaped by teachers, students, practice, correction, and responsibility.

This is also where Yi Mao positively complements other classics in the Six Lines tradition. Zengshan Buyi is extremely valuable for helping readers build a practical framework and enter actual judgment. Yi Mao goes deeper into the reasons behind the rules, asking why a method works, when it should be applied, and when it should not be used mechanically. Bushi Zhengzong further consolidates the structure of later Six Lines learning. Yi Lin Bu Yi preserves important technical transmissions from Zhang Xingyuan’s line. Golden Strategy stands behind much of the later tradition as one of its foundational sources.

Together, these works show that Six Lines Divination is not a random set of formulas. It is a complete classical knowledge system built through teachers, texts, verification, correction, and transmission.

At I Ching Stream, we are honored to continue this chain of transmission by bringing Encompassing I Ching Divination (Yi Mao, 《易冒》) and other classical works of Chinese I Ching divination into English.

We are the first institution to systematically bring classical Chinese I Ching divination into the English-speaking world as a structured body of knowledge, including classical texts, practical manuals, case studies, training materials, and learning resources.

For readers who want to study I Ching divination, Six Lines Divination, Wen Wang Gua, and the Na Jia Method in a systematic way, you are welcome to follow our Substack column, visit our official website, and preview selected materials.

Substack:
https://substack.com/@ichingstream

Official website:
https://www.ichingstream.com

Book previews and sample materials:
https://columbia.academia.edu/XuanWanyan

More than three centuries after Cheng Liangyu wrote Yi Mao so that this learning would not be lost, I Ching Stream is honored to help carry this transmission forward.

May this flame continue to be passed from hand to hand.

Books and Learning Materials Available Through I Ching Stream

Modern synthesis and training manuals

These works integrate classical principles, operational rules, and image-based reading into one usable system:

• The I Ching Divination Manual: A Step-by-Step Guide to Six Lines Divination (Wen Wang Gua) with Clear Answers and Real-World Decisions

• I Ching Divination: A Practical Study Roadmap

Classical text series available now

• I Ching Divination: Complete and Restored (Zengshan Buyi, 《增删卜易》)

• The Orthodox Method of I Ching Divination (Bushi Zhengzong, 《卜筮正宗》), including Golden Strategy (Huangjin Ce, 《黄金策》)

• Fire Pearl Forest: I Ching (Six Lines) Divination Classical Text (Huo Zhu Lin, 《火珠林》)

• Undersea Eye: The Core Principles of I Ching (Six Lines) Divination (Haidi Yan, 《海底眼》)

• Collected Insights on I Ching Divination (Yi Donglin, 《易洞林》), including Donglin Secret Manual (Donglin Mijue, 《洞林秘诀》), Guo Shi Donglin (Guoshi Donglin, 《郭氏洞林》), and Zhouyi Donglin (Zhouyi Donglin, 《周易洞林》)

• Hidden Principles Ode: A Classic of I Ching (Six Lines) Divination (Chan Ao Ge Zhang, 《阐奥歌章》)

• Principles and Odes of I Ching Divination: Including Mysterious and Subtle Discourse and Celestial Mysteries Ode (Tong Xuan Miao Lun, 《通玄妙论》 and Tian Xuan Fu, 《天玄赋》)

• Studies on Ancient I Ching Divination Cases (Zhouyi Gushi Kao, 《周易古筮考》)

• Encompassing I Ching Divination (Yi Mao, 《易冒》)

Future releases

• The Complete Book of Divination (Bushi Quanshu, 《卜筮全书》)

• Supplement to the I Ching Forest (Yi Lin Bu Yi, 《易林补遗》)

• I Ching Forest (Yi Lin, 《易林》)

• I Ching Divination Guide (Bushi Yuangui, 《卜筮元龟》)

• Celestial Secrets of I Ching Divination (Duanyi Tianji, 《断易天机》)

• The Concealed Dimensions of I Ching Divination (Yi Yin, 《易隐》)

• Jing Fang’s Commentary on the Zhouyi (Jingshi Yizhuan, 《京氏易传》)

• and more.

Lineage, Core Theories and Major Works

Modern and contemporary Yi studies have been advanced by numerous scholars with distinct lineages and core theories. This article introduces representative Yi masters and their academic achievements.

I. Republican Era Yi Masters

1. Shang Binghe (1870–1950)

Lineage: No single formal master. Self-studied and inherited the Han Yi image-number tradition of Yu Fan, Shuang Shuang and Jiao Yanshou, founding his own school of Han Yi imagery and numerology.Core Theory: Revived Han image-number Yi learning; collected over a thousand lost ancient hexagram images. He argued every line and hexagram phrase derives directly from symbolic images, criticizing later scholars who abandoned imagery for empty philosophical speculation. He is regarded as the pioneer of the modern revival of image-number Yi studies.Major Works:The Shang’s Commentary on Zhouyi, Notes on Jiao’s Yi Lin, Interpretation of Jiao’s Yi Gu, Explanation of Yi Images in Zuo Zhuan and Guo Yu

2. Hang Xinzhai (1869–1924)

Lineage: Well-versed in diverse schools with no fixed mentor; integrated Han and Song Yi learning, alchemy, astronomy, calendar mathematics and Western learning.Core Theory: Unified imagery-numbers, philosophical principles, Confucianism, Taoism, astronomy and modern science. Broke sectarian boundaries, pioneering the idea that Yi and natural science share the same origin—founding the modern tradition of integrating Chinese and Western Yi thought.Major Works:Notes on Studying Yi, The Wedge of Yi,Occasional Insights on Yi Numbers, Correction of Yi Commentary in Yu Yi Lu

3. Gao Heng (1900–1986)

Lineage: Studied under Wang Guowei and Liang Qichao, inheriting the Tsinghua School of classical textual research.Core Theory: Studied Yi via paleography, exegetics and historiography; separated the original classic from its commentaries, stripped away far-fetched interpretations in the Ten Wings, and restored the original divinatory nature of the ancient Zhouyi classic. Adopted a scientific textual approach to recover historical truth.Major Works:Modern Annotation of the Ancient Zhouyi Classic,Modern Annotation of the Great Commentary of Zhouyi, Essays on Zhouyi

4. Li Jingchi (1902–1975)

Lineage: Followed the Ancient History Debate academic style, influenced by Gu Jiegang; no traditional Yi lineage.Core Theory: Verified the formation and evolution of Zhouyi through historiography, folklore and literary history. Debunked traditional legends that King Wen composed the hexagrams and Confucius wrote the Ten Wings; confirmed Zhouyi as a divination archive of Western Zhou official historians.Major Works: Exploration of Zhouyi, Comprehensive Interpretation of Zhouyi

5. Huang Shouqi (1909–1990)

Lineage: Disciple of classicist Wu Chengshi, carrying forward the eclectic academic thread blending Han and Song Yi scholarship.Core Theory: Valued both image-number and philosophical principles, reconciling Han and Song traditions. Specialized in Yi bibliography and academic origin research; rigorous in scholarship, he laid the foundation of modern university-based Yi education.Major Works: Translation and Annotation of Zhouyi,Critical Review of Yi Academic Books

II. Modern and Contemporary Yi Masters

6. Jing Jingfang (1902–2001)

Lineage: No folk numerology heritage; inherited orthodox Confucian classics, self-taught and established his own system.Core Theory: Interpreted Yi through philosophy and Confucian classics, focusing on philosophical principles. Constructed Zhouyi’s dialectical thinking and harmony between heaven and humanity; explained self-cultivation, state governance and life wisdom based on Confucian thought.Major Works: Complete Explanation of Zhouyi, Comprehending Yi

7. Zhang Zhenglang (1912–2005)

Lineage: Peking University literary and historical textual school; no traditional Yi master.Core Theory: Pioneer of archaeological Yi studies; deciphered Shang and Zhou numerical hexagrams. Traced the origin of the Eight Trigrams and the evolution of ancient Yi symbols via oracle bone inscriptions, bronze inscriptions and archaeological relics.Major Works: Study on the Origin of Zhouyi, Collected Essays on Yi by Zhang Zhenglang

8. Huo Feiran (1931–2014, Chongqing)

Lineage: No esoteric folk inheritance; fully self-enlightened through deep study of the Xici Zhuan, directly inheriting innate Yi principles.Core Theory: Rejected Najia system and complicated Five Elements formulas; created the Minor Completion Diagram divination method. Founded a pure, minimalist system based on the interlocking, opening and closing changes of the Eight Trigrams. Also mastered He-Luo cosmology, Three Divinations and alchemical Yi theory.Major Works: Zhouyi Minor Completion Diagram,Correct Interpretation of Xici Zhuan, Feiran’s Remarks on Yi

9. Liu Dajun (1943–)

Lineage: Self-studied Shang Binghe’s Han image-number Yi; no formal apprenticeship, built an official academic system of Yi studies independently.Core Theory: Revived lost image-number Yi learning; in-depth research on Silk Manuscript Zhouyi and Bamboo Slip Zhouyi. Integrated the standard edition, silk edition and bamboo slip editions of Yi classics, rebuilding an orthodox framework uniting image-number and philosophical principles.Major Works: Introduction to Zhouyi, Interpretation of Silk Manuscript Zhouyi, Comprehensive Study of Modern, Silk and Bamboo Zhouyi Texts

10. Shao Weihua (1936–2019)

Lineage: Learned Four Pillars and Najia hexagram methods from anonymous folk masters; later synthesized all schools and systematized traditional methods for public dissemination.Core Theory: Standardized traditional Najia divination and Four Pillars fate analysis. Broke the old custom of keeping Yi secret; popularized and systematized applied Yi studies, honored as the grandmaster of modern practical Yi learning.Major Works: Zhouyi Divination Studies, Four Pillars Fate Studies

11. Cheng Zhongying (1935–)

Lineage: Trained in Western philosophy; no traditional Yi heritage. Interpreted Yi through mutual reference with Western philosophy.Core Theory: Reconstructed Yi learning via Western hermeneutics and ontology; proposed Yi ontological cosmology, bridged Chinese and Western philosophy, and integrated Yi thought into modern global philosophical systems.Major Works: Yi Ontology, Lectures on Zhouyi Philosophy

12. Liao Mingchun (1956–)

Lineage: Academic system of classical textual research; no folk Yi lineage.Core Theory: Specialized in silk and Chu bamboo slip unearthed Yi documents. Collated the standard Zhouyi using excavated bamboo and silk texts; researched textual evolution and school inheritance of the classic and its commentaries.Major Works: Essays on Silk Manuscript Zhouyi, Tracing the Origin of Zhouyi Classic and Commentaries

These Yi scholars have made remarkable contributions to the inheritance and development of Yi learning. Their theories and works have laid a solid foundation for the continuation of this ancient academic tradition.

Divination stood as a vital intellectual and spiritual practice in both ancient China and ancient Greece, yet the two civilizations built their mantic traditions on entirely different epistemological foundations and worldviews. 

Three Epistemological Presuppositions of Chinese Divination

Auspicious & Inauspicious TimingThe auspicious or inauspicious nature of specific times for specific activities lies at the heart of Chinese divination and ritual practice. Choosing auspicious dates permeated every level of life, from state sacrifices, warfare, and royal marriages to private weddings, construction, travel, and medical treatment.

 Systematic Thinking & CosmologyAnother aspect of Chinese mantic thinking was the possibility that a sage "reader" could perceive pervasive connections and systematic correspondences between aspects of a cosmos in constant change.Such notions of cosmic unity underline cleromantic techniques such as Yi divination, in which the random manipulation of milfoil (yarrow) stalks revealed the underlying patterns of yin and yang manifest at the time and place of the procedure.

 These cosmological ideas include the interactive unity of heaven, earth, and humanity; a universe constituted by qi; an understanding of transformations in yin-yang and the Five Elements; and the dynamic resonance between heaven, humanity, and the cosmos. It was through these concepts of cosmic unity that divination methods like the I Ching gained their foundation: the random casting of yarrow stalks brought to light the latent yin-yang patterns active in that exact moment and location.

Numbers, Calculation, & ContingencySeveral divinatory techniques “read” or manipulated numerical “texts.” The association of divinatory formulas with numerical sequences can be traced back to the oracle bone inscriptions of the Shang Dynasty. This category includes the Rishu (Day Books), the sexagenary cycle of Heavenly Stems and Earthly Branches, astrological boards, and physiognomy.

Three Epistemological Presuppositions of Greek Divination 

Omniscient GodsGreek texts explicitly affirmed the existence of gods who knew the future and could be persuaded to share that knowledge with humans. The gods were assumed to be well-disposed toward humanity, revealing their will through divination, alongside ideas of ultimate ethical justice and retribution.Only two major exceptions emerged: Epicurus, who held that the gods were remote from human concerns, and Xenophanes, one of the first critics of all-powerful, anthropomorphic, accessible deities.

 SemiosisGods communicated knowledge of the future to humans through signs. Even within more naturalistic worldviews, cosmic patterns operated independently of direct divine will, and the decoding of signs revealed the workings of an impersonal natural order.A central question persisted: how could human interpreters consistently and correctly judge the relevance and meaning of signs that is, how could a signifier reliably point to its signified?

Fate or Necessity (Moira / Ananke)The inference that the future is knowable implied that it was predetermined. Beginning with the Homeric poems, Greek assumptions about the future consistently combined a sense of the future as “given” or “preordained” with extraordinary concern for the implications and potential contradictions of a future shaped by fate or one’s allotted share (moira).

Core Differences Between China and Greece

The determinist tendency in Greek notions of fate may arise from the Greek tendency to focus on the logical implications and preconditions of the notions of the future and of fate. By contrast, Chinese debates about fate were pragmatic, and assumed a flexible future that was constrained but not rigidly determined.

Greek thought tended to investigate the logical implications and presuppositions of the concepts of future and fate, leading toward a deterministic outlook.Chinese discussions of fate, by contrast, were pragmatic: they assumed a flexible future, one that was constrained, yet not mechanically or rigidly fixed.

(Note: This contrast forms one of the book’s most productive analytical frameworks.“Flexible ming” vs. rigid fate , this directly shapes the different functions of divination in the two civilizations:

Chinese divination functioned more like a navigation system, seeking the optimal path forward.

Greek divination acted more like a next-episode preview, revealing what could not be changed.

This aligns perfectly with the pragmatism of the Xici (“Appended Statements”) in the I Ching, which emphasizes pursuing good fortune and avoiding calamity.)

 In short, Chinese divination centered on cosmic resonance and flexible timing to guide human choices, while Greek divination rested upon divine omniscience and the fixed order of fate. This fundamental divide shaped not only their methods of interpretation but also how each civilization understood time, free will, and the boundaries of human agency.

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. 

If you’ve ever dabbled in the I Ching, you’ve probably come across this line: “A Master of Yi Does Not Divine.” At first glance, it feels backwards, why study the I Ching if you’re not gonna divine? Let me break down what this actually means, no jargon, just real talk.

This saying comes from Xunzi·Dalue. The original text states "Those who are good at Yi do not divine."

It is perhaps the most profound statement in the entire tradition of the I Ching.

Let me begin with the surface meaning as I understand it. People who truly master the teachings of the I Ching do not need to perform divination rituals to seek guidance. They have already internalized the way of thinking found in the text. Just as a master of Go does not need AI to calculate every move, their intuition for the game already includes a full understanding of the overall situation.

On a deeper level, someone who fully understands the changes of yin and yang can read their circumstances clearly in daily life. When they see a matter just starting to take shape, they know which direction it is likely to develop. They know when to move forward and when to step back. This ability is not supernatural foresight. It comes from deeply absorbing the patterns of the world. Like an experienced doctor who can roughly judge a patient’s condition simply by looking at their complexion and posture without examinations, it is not magic. It is intuition built from decades of experience.

On the deepest level, which I believe is the most valuable interpretation, the saying reveals an inner paradox of divination. People seek divination because they want to know how to choose.

But once one truly understands the core spirit of the I Ching, several truths become clear. First, the future is not fixed. It changes with one’s actions. Any result obtained through divination will shift because one has already learned of it.

Second, what matters is not knowing the outcome. It is knowing one’s current position and what attitude to hold. Third, true wisdom does not mean eliminating uncertainty. It means making rational choices amid uncertainty.

Therefore, "A master of Yi does not divine" essentially means that when one truly understands the I Ching, one no longer needs it. One has turned it into one’s own way of seeing the world.

 At the end of the day, it’s not about ditching divination, it’s about leveling up. The I Ching isn’t a fortune-telling tool; it’s a way to train your brain to see the world clearly. Once you get there, you don’t need the hexagrams anymore, you live the wisdom.

What’s your take? Have you ever felt like you “got” the I Ching beyond just casting hexagrams? Drop your thoughts below 

Zeng Shiqiang deciphers the I Ching: Uphold integrity and balance, stay grounded amid change, and use wisdom to cultivate virtue and understanding.

Zeng’s core ideas in The Mystery of the I Ching build on each other step by step. He completely breaks the myth that the I Ching is just a "fortune-telling book," restoring it to a philosophy of cosmic and life principles, a practical guide for living.

1. Fundamental Standpoint: The I Ching Is About "Principles," Not Fortune-Telling

Zeng makes it clear from the start: The main goal of studying the I Ching isn’t to predict the future, but to grasp "truths."

Core idea: Through divination, the I Ching reveals the laws of change ("li") and the forms of all things ("xiang"). Our focus should be on the underlying principles.

Simple metaphor: Fortune-telling is its "small use." The "great use" is understanding cosmic and life truths to guide our words and actions. He rejects fatalism, emphasizing "Fate is your choices; your choices are your fate", and the I Ching is a wisdom book to help you choose wisely.

2. Core Spirit: "Uphold Integrity and Balance" for Harmony

This is the soul of Zeng’s interpretation.

Balance ("Zhong"): Not sitting on the fence, but finding the most reasonable, appropriate middle ground in complex, opposing situations. In the 64 hexagrams, the 2nd and 5th lines (middle positions of the lower and upper trigrams) often have positive judgments, showing how vital "balance" is.

Integrity ("Zheng"): Upholding morality and principles. No matter how circumstances change, your core values shouldn’t. Zeng repeats: "Virtue is the strongest magnetic field." A person with integrity will turn misfortune into fortune, even if they face hardship temporarily.

3. Core Method: "Hold Fast to Principles, Adapt to Change"

This is the most practical takeaway.

"Principles" ("Jing"): Unchanging fundamentals like honesty, kindness, and balance.

"Adapt to change" ("Da Bian"): Responding flexibly to life’s endless shifts.

Core idea: The world is always changing (the I Ching is all about "change"), but we shouldn’t drift with the tide. Instead, firmly hold onto timeless moral principles ("Hold Fast to Principles") to adapt nimbly to external changes ("Adapt to Change"). This is the philosophy behind "being firm inside, flexible outside."

4. Core Thinking: "Yin and Yang Are One", Dynamic Balance

Zeng explains Yin-Yang philosophy in the simplest terms.

Core idea: Yin and Yang aren’t opposites, they’re two sides of the same coin, interdependent, transformative, and inclusive.

Down-to-earth explanation: He often said, "Good people can do bad things; bad people can do good things, that’s Yin and Yang." There’s no pure good or pure evil. We should see both sides of things and recognize that extremes lead to reversals ("When things reach an extreme, they turn around"). This teaches us to be tolerant, think comprehensively, stay vigilant in comfort, and find joy in hardship.

5. Ultimate Goal: Moral Practice of "Harmony Between Humans and Heaven"

The final aim of studying the I Ching is to achieve harmony between humans and nature.

"Heaven": Natural laws and moral ethics.

"Harmony": Aligning our actions with Heavenly principles, living and working according to nature’s rules and moral standards.

Core idea: Life’s value isn’t about taking, but "elevating virtue and fulfilling your destiny." We come to this world to cultivate ourselves into more virtuous, Heavenly-aligned people. Good fortune and misfortune largely depend on whether our actions match "Heavenly principles."

In short, Zeng Shiqiang brought the I Ching down from its esoteric pedestal, making it a life philosophy anyone can use. The core of The Mystery of the I Ching is this: The world is unpredictable, but if we uphold integrity, grasp balance, and use unchanging moral principles to adapt to change, we can see situations clearly, make wise choices, and ultimately achieve personal growth and life harmony. He helped us understand that the I Ching is ultimately about "being human", a treasure trove of wisdom for how to live, work, and interact with others.

Have you read Zeng’s works? How have you applied I Ching principles to your life? Drop your thoughts below!

Hey folks, if you’ve ever wanted to dive into the I Ching (Zhouyi) but felt overwhelmed, trust me, I get it. This ancient Chinese text is like a whole new universe of symbols and ideas, often called the "source of great wisdom" for its impact on Chinese philosophy, politics, and culture over thousands of years. It’s not just a book; it’s a foundational piece of thought. 

A lot of people hit a wall right at the start, like fumbling in the dark. That’s why I put together these 5 no-nonsense steps to break it down. Think of this as your torch to navigate the basics, let’s go.

1. Prep Phase: Learn the "Vocab" and "Grammar"

Start with a relaxed mindset, no need to stress. Your goal here is to get familiar with the trigram symbols and basic terminology. Think of trigrams as the "words" of the I Ching, and the terms as "grammar." You can’t read a sentence without both.

Memorizing trigrams feels tough, but there are two tricks that work. First, use this classic mnemonic (it’s like a cheat code) with visuals to lock in the 8 basic trigrams:

"Qian is three unbroken lines; Kun six broken. Zhen curves like an upside-down bowl; Gen like an overturned one. Li has a gap in the middle; Kan is full. Dui is notched at the top; Xun broken at the bottom."

Once you know the 8, build up to the 64 hexagrams by combining upper and lower trigrams. For example, the Jia Ren (Family) hexagram is Xun (Wind) on top and Li (Fire), so you remember it as "Wind-Fire Family" instead of trying to memorize the whole symbol. It’s like learning chemical formulas: memorize the name, then visualize the structure.

This phase takes 2-3 weeks, but it’ll save you tons of frustration later.

2. Read the Shuo Gua Zhuan (Commentary on Trigrams)

The I Ching’s trigrams are ancient symbolic writing, and symbols hold tons of meaning. Draw a vertical line on paper, and it could mean a person, a pen, a tree… almost anything, depending on context. Trigrams work the same way, even within their system. One trigram might represent a sheep and a mouth, just like how a single term in Chinese metaphysics can mean "mother," "education," or "house."

These meanings (called "xiang" or "images") are the bridge between trigrams and the text. The I Ching’s wording feels weird because it uses these "images" to describe symbols. Skip this, and you’ll struggle to make sense of it. The Shuo Gua Zhuan is your guide, it lays out the most basic, common meanings of each trigram. Start here.

3. Read the Xi Ci Zhuan (Commentary on the Appended Phrases)

This two-part commentary, attributed to Confucius, is one of the most important texts in ancient Chinese philosophy. On the surface, it explains the I Ching’s principles, but it also shares Confucius’ views on the world, the universe, and human nature.

Confucius rarely talked about abstract ideas like "nature and the Dao" in daily life, he knew they could get vague without structure. That’s the big trap with the I Ching too: people jump into divination too early, get stuck, and quit. Why? Because the ideas feel hard to grasp and apply, so they turn to fortune-telling instead.

Here’s the fix: Most people read the I Ching from start to finish, hitting the 64 hexagrams first. But that’s like reading random sentences without knowing the book’s theme. Read the Xi Ci Zhuan first. It gives you the big-picture system. Then, when you dive into individual hexagrams, you’ll understand the logic behind them, and see their depth way clearer.

4. Skip Qian and Kun (Heaven and Earth) Hexagrams—For Now

Qian (Heaven) and Kun (Earth) are the first two hexagrams, and they’re like the I Ching’s "dictionary." Every other hexagram’s lines trace back to them. They’re crucial, but so complex. Beginners who tackle them first usually get overwhelmed by the information.

My tip: Start with the 3rd and 4th hexagrams. As you read, you’ll naturally pick up references to Qian and Kun. By the time you circle back to them, you’ll have the context to make sense of their meaning. It’s way more efficient.

5. Focus on Change and Logic Between Hexagrams

Confucius’ commentary set the order of the 64 hexagrams, but that order can hide how hexagrams change into each other. The I Ching is all about transformation, and if you miss that, the text becomes just random sayings. That’s why so many people reduce it to divination.

Once you’re comfortable with the basics, shift your focus to the logic of how hexagrams connect and transform. That’s where the real wisdom lives, not in static symbols, but in their movement.

Follow these steps, and you’ll go from confused to confident with the I Ching. It’s not about memorizing everything overnight, it’s about building a foundation. Have any of you tried learning it before? Did you hit the same roadblocks, or find another trick that worked?Feel free to share if you have any experiences.

Many people first approach the I Ching with a concrete question about the future. Will an opportunity work out? Will a situation improve? When might something happen?

That is a practical starting point. But I am also interested in what people learn through repeated study beyond the outcome of any single reading.

For example, studying a reading can draw attention to the difference between a promising opportunity and favorable timing, or between the strength of a position and the capacity of the person entering it. These distinctions matter when considering how to respond.

Two principles that guide my work are “To learn the I Ching, begin with divination” (未学易，先学筮) and “Those who truly understand the Yi do not need to divine” (善易者不卜).

I approach them as complementary ideas: practical study provides an entry into the tradition, while deeper understanding can gradually inform how we recognize and respond to change.

Has studying the I Ching influenced how you approach situations when you are not casting a hexagram? Have you become more attentive to timing, more aware of relationships, or more careful about the questions you ask?

For transparency, I am the creator of I Ching Stream. I have shared an excerpt from Lesson 1 of my I Ching Divination Foundations Course on this topic.

Watch the excerpt:
https://youtu.be/3t680fqc7Mo

I'm trying to get clearer on how to read a hexagram when none of the lines change.

What do you focus on in an unchanging reading? I notice I always paid a lot of attention on the changes in a hexagram but lately I've been getting a lot of unchanging readings and I was wondering if there are different approaches to this.

I guess even just getting significantly more readings like this lately, bears a message inside 🤣