I Ching
Supports three casting methods: number casting (three numbers reduced by remainder), the Great Expansion yarrow method (enter line values directly), and time casting (the hexagram is determined automatically from the mystic number of the Four Pillars at the moment of inquiry).
Determine the hexagram by number remainders — simple and quick
Enter three integers (1–9999) to cast the hexagram. Leave the fields blank for a random cast. The upper number mod 8 determines the upper trigram, the lower number mod 8 determines the lower trigram, and the moving-line number mod 6 determines the changing line.
Before casting a hexagram, first settle your mind. I Ching divination emphasizes observing the timing and assessing the situation, rather than urgently seeking an absolute answer. The clearer your question, the more easily the resulting hexagram can be interpreted within a specific context; the calmer your mind, the less it will be disturbed by distracting thoughts.
The more specific the question, the easier it is to interpret the hexagram. A query like 'How will my career be this year?' is too broad; changing it to 'Is it appropriate for me to change my career path at this moment?' makes it much easier to derive a clear judgment.
Before casting, allow yourself to settle into quietude and focus your mind on the matter at hand. The more turbulent your emotions, the easier it is to project subjective biases onto the meaning of the hexagram.
It is best for each hexagram to address only one core question. Avoid mixing career, relationships, and wealth into a single query, as this will dilute the focus of the interpretation.
If there has been no new development in the situation, you should not cast a hexagram repeatedly for the same matter. Inquiring too frequently does not yield more information; rather, it only further disturbs the mind.
We recommend keeping a record of the time of casting, the question asked, the primary hexagram, the changing lines, the transformed hexagram, and how the situation subsequently unfolded. Over time, this cumulative record will facilitate review and learning, making it easier to develop your own interpretive experience.
While there are many methods for casting a hexagram, the most important thing for beginners is to stick to a single method first. The specific method matters less than keeping clear, consistent records and avoiding the mixing of different guidelines.
The numerical casting method is relatively simple. The common practice is to take a set of numbers and divide them by eight or six to derive the upper trigram, lower trigram, and the changing line. It requires no copper coins or yarrow stalks; any source of numbers will do—such as random numbers, timestamps, telephone numbers, page numbers, or house numbers. Its main advantage is speed and convenience, while its drawback is the abundance of different schools and varying rules. If beginners adopt this method, it is best to stick to one algorithm rather than mixing the rules of different teachers.
The Dayan Method is the oldest form of yarrow stalk divination, recorded in the 'Great Treatise, Part I' (Xici Shang) of the I Ching. The original text states: 'The number of the Great Expansion is fifty, of which forty-nine are used. Divide them into two to represent the two primal forces; set one aside to represent the three powers; count them off by fours to represent the four seasons; and return the remainder to the fingers to represent the intercalary month.' Specifically, fifty yarrow stalks are gathered, with one set aside and unused. The remaining forty-nine stalks are divided at random into two heaps (representing the dual cosmic forces); one stalk is taken from the right heap and placed between the fingers (representing the three realms of Heaven, Earth, and Humanity); the stalks in each heap are then counted off in groups of four (representing the four seasons); the remainders are tucked between the fingers (representing the intercalary month). Three changes yield one line, and eighteen changes complete a hexagram. This method offers a profound sense of ritual and classical authenticity, making it ideal for those who wish to deeply understand the original divination techniques; conversely, the steps are intricate and require regular practice to master.
The three coins method is currently the most popular and accessible technique. Three identical coins are tossed six times consecutively, generating one line per toss to form a six-line hexagram. When recording the results, it is crucial to remember that hexagrams are drawn from the bottom up: the first toss determines the initial line (at the very bottom), and the sixth toss determines the top line.
| Coin Result | Line Symbol | Meaning | Changing Line |
|---|---|---|---|
| Three Heads | Old Yang | Yang changes to Yin | Yes |
| Two Heads, One Tail | Young Yin | Yin remains unchanging | No |
| Two Tails, One Head | Young Yang | Yang remains unchanging | No |
| Three Tails | Old Yin | Yin changes to Yang | Yes |
Six lines remain unchanged: Refer to the judgment of the primary hexagram.
One changing line: Refer to the line text of the changing line in the primary hexagram.
Two changing lines: Refer to the line texts of the two changing lines in the primary hexagram, with the upper line as the primary reference.
Three changing lines: Refer to the judgments of both the primary and transformed hexagrams, but still prioritize the primary hexagram.
Four changing lines: Refer to the line texts of the two unchanging lines in the transformed hexagram, with the lower line as the primary reference.
Five changing lines: Refer to the line text of the single unchanging line in the transformed hexagram.
Six changing lines: Refer to the 'Use of Nines' and 'Use of Sixes' texts of the Qian and Kun hexagrams, and also refer to the judgment of the transformed hexagram.
No changing lines: Refer to the judgment in the original hexagram related to the query.
Only one changing line: Refer to the judgment corresponding to the changing line.
Two changing lines: Prioritize the original hexagram and refer to the transformed hexagram.
Three changing lines: Synthesize the original and transformed hexagrams, referencing both to reach a conclusion.
Four changing lines: Prioritize the transformed hexagram and refer to the primary hexagram.
Five changing lines: Prioritize the transformed hexagram and refer to the primary hexagram.
Six changing lines: Refer directly to the judgment in the transformed hexagram related to the query.
The terms such as 'good fortune, misfortune, regret, humiliation, danger, blame, and no blame' in the I Ching are not simply indicators of good or bad luck. Instead, they are judgments of action outcomes, risk levels, and responsibility attribution under a specific time and position. When reading hexagram and line texts, one should simultaneously examine the grade of the terms, direction of action, conditional constraints, and changes in time and position.
| Level | Terms | Brief Meaning |
|---|---|---|
| Highly Auspicious | Yuan Ji 元吉、Da Ji 大吉、Wu Bu Li 无不利 | Most complete and favorable, with few obstacles. |
| Auspicious | Ji 吉、Zhen Ji 贞吉、Zhong Ji 终吉、You Qing 有庆、You Xi 有喜、Heng 亨 | Auspicious, prosperous, and fruitful. |
| Favorable for Action | Li You You Wang 利有攸往、Li She Da Chuan 利涉大川、Li Jian Da Ren 利见大人 | Suitable for taking action, undertaking risks, and seeking guidance from influential figures. |
| Stable and Safe | Wu Jiu 无咎、He Jiu 何咎、Fei Jiu 匪咎、Wu Hui 无悔、Hui Wang 悔亡 | Free from blame and calamity, or regrets are dispelled. |
| Minor Flaws | Hui 悔、You Hui 有悔、Lin 吝、Zhen Lin 贞吝、Wang Lin 往吝 | Experiencing regret, humiliation, or embarrassment; slightly unfavorable. |
| Danger | Li 厉、Zhen Li 贞厉、Wei 危 | Fraught with risk; caution is required. |
| Responsibility and Calamity | Jiu 咎、You Jiu 有咎 | Involves faults, responsibility, and consequences. |
| Misfortune | Xiong 凶、Zhong Xiong 终凶、Zhen Xiong 贞凶、Zheng Xiong 征凶、Wang Xiong 往凶 | Perilous, leading to failure or harm. |
| Unfavorable to Act | Wu You Li 无攸利、Bu Li You You Wang 不利有攸往、Wu Yong 勿用 | Inadvisable to proceed; the time is not yet ripe. |
| Term | Auspiciousness Level | Explanation | Remarks |
|---|---|---|---|
| Yuan Ji 元吉 | Supreme Good Fortune | Great goodness, great good fortune; the most complete and perfect good fortune | The character 'Yuan' signifies greatness, beginning, primacy, or fundamental source. |
| Da Ji 大吉 | Great Good Fortune | Highly auspicious; very favorable | Stronger than standard 'good fortune'. |
| Ji 吉 | Good Fortune | Auspicious, smooth, and gainful | The most fundamental positive judgment. |
| Zhen Ji 贞吉 | Conditional Good Fortune | Auspicious if one remains steadfast and upright; indicates good fortune upon inquiry | Not unconditionally auspicious; the focus lies on 'Zhen' (perseverance). |
| Zhong Ji 终吉 | Late Good Fortune | The final outcome is auspicious | There may be setbacks during the process, but the resolution leads to good fortune. |
| Heng 亨 | Success | Smooth, unobstructed, and prosperous | Indicates that matters can progress freely and successfully. |
| Wu Bu Li 无不利 | Highly Favorable | Nothing that is not beneficial | A strong, emphatic assertion of favorability. |
| Li You You Wang 利有攸往 | Favorable for Action | It is beneficial to have somewhere to go or to make progress | Suitable for taking active initiative. |
| Li She Da Chuan 利涉大川 | Favorable for Major Undertakings | It is beneficial to cross the great river; by extension, one can undertake significant actions | Usually implies readiness to face dangers and obstacles. |
| Li Jian Da Ren 利见大人 | Favorable to Seek Guidance | It is beneficial to see a person of great virtue, status, or influence | Understood as a suitable time to consult, visit, or seek help. |
| Wu Jiu 无咎 | No Blame | No mistake, no calamity, and no fault | Not a sign of great good fortune, but rather indicating a state free of disaster and responsibility. |
| He Jiu 何咎 | Blameless | What blame could there be? i.e., no blame | Phrased as a rhetorical question. |
| Fei Jiu 匪咎 | Not One's Own Fault | Not one's own mistake or fault | The responsibility does not lie with oneself. |
| Wu Hui 无悔 | No Regret | No regret will follow | Leans toward stability and safety. |
| Hui Wang 悔亡 | Regret Vanishes | Regret that might have existed initially disappears | Suggests a resolution or neutralizing of problems. |
| Hui 悔 | Minor Regret | Regret or remorse is present | Posited between good fortune and misfortune. |
| You Hui 有悔 | Slightly Unfavorable | There will be regret or remorse | A reminder that actions carry a cost. |
| Lin 吝 | Humiliation | Humiliation, distress, or difficulty | More negative than 'regret' (Hui). |
| Zhen Lin 贞吝 | Humiliation in Perseverance | Persisting along this path will lead to humiliation | Advises against stubbornness. |
| Wang Lin 往吝 | Humiliation in Proceeding | Going forward or making advances will lead to distress | Advises against rash or premature action. |
| Li 厉 | Danger | Perilous, hazardous, or carrying risk | More severe than humiliation, but does not necessarily lead to misfortune (Xiong). |
| Zhen Li 贞厉 | Peril in Perseverance | Even if one maintains steadfastness, danger exists | The emphasis lies heavily on 'danger' (Li). |
| Jiu 咎 | Blame | Fault, responsibility, or calamity | More severe than regret or humiliation. |
| You Jiu 有咎 | Blameworthy | Possessing fault; carrying negative consequences | Clearly negative. |
| Xiong 凶 | Misfortune | Danger, failure, or harm | The most fundamental negative judgment. |
| Zhong Xiong 终凶 | Ultimate Misfortune | The final outcome is unfortunate | There may be temporary opportunities along the way, but the final outcome is unfavorable. |
| Zhen Xiong 贞凶 | Misfortune in Perseverance | To persevere in this manner brings misfortune | Indicates that 'perseverance' does not automatically guarantee a positive outcome. |
| Zheng Xiong 征凶 | Misfortune in Action | Setting forth, attacking, or pushing forward forcefully will bring misfortune | Inauspicious for taking the initiative or advancing. |
| Wang Xiong 往凶 | Misfortune in Proceeding | Going forward or continuing in this direction will bring misfortune | More severe than 'humiliation in proceeding' (Wang Lin). |
| Wu You Li 无攸利 | No Advantage | Nothing is beneficial; no advantage is to be gained | Unsuitable for expecting gains or rewards. |
| Bu Li You You Wang 不利有攸往 | Unfavorable to Act | It is not beneficial to have anywhere to go or to make advances | An explicit admonition against proceeding. |
| Wu Yong 勿用 | Do Not Act Yet | Do not act; do not use or employ | Usually indicates that the time is not yet ripe. |
Disclaimer
This site is provided for cultural research, personal study, and entertainment reference only. It does not constitute investment, medical, legal, psychological, religious, or life-decision advice. Charting and divination results should not be used as the sole basis for real-world decisions.
I Ching Divination
I Ching divination is ideal for learning the relationships between the 64 hexagrams, changing lines, transformed hexagrams, and their classical texts. It digitizes the casting process, allowing users to quickly obtain hexagrams and refer back to classical texts for deeper meaning.
You can choose from number casting, the Dayan yarrow stalk method, or time-based casting. After proposing a specific question and completing the cast, the system will display the original hexagram, changing lines, and transformed hexagram. We recommend asking one question at a time and not repeating casts for the same query.
First, read the original hexagram to understand your current situation, then study the changing lines to understand key transitions, and finally refer to the transformed hexagram to observe future trends. Traditional interpretations emphasize analyzing the context of your question rather than mechanically applying labels of good or bad fortune.
It is suitable for beginners learning the I Ching, studying hexagram imagery, or performing comparative research with other divination systems. The results are intended solely for cultural study and entertainment, and do not constitute real-world decision-making advice.
The I Ching consists of 64 hexagrams, each composed of six lines. This tool displays traditional texts including hexagram names, judgments, Tuan commentary, Xiang commentary, and changing line texts.
The Dayan method simulates the traditional yarrow stalk divination, with steps closer to ancient rituals, whereas number casting is simpler and more convenient for daily study. Both should be used under consistent rules.
A changing line (moving line) is a line that undergoes transformation. When its polarity flips, it forms the transformed hexagram corresponding to the original. The texts of changing lines are usually the key focus of interpretation.
No. Hexagrams serve more as indicators of current situations, potential risks, and action timing. Traditional interpretations must be integrated with the specific context of your question, rather than equating a hexagram name directly with real-world outcomes.
No. This tool is designed for I Ching text study and folk divination reference, and does not constitute legal, medical, investment, psychological, or life-planning advice.