The Wise Don’t Predict; They Avoid Pitfalls
Author: Li Shouli
The Book of Changes (I Ching), Hexagram Meng: Success. The first divination may be consulted, but repeating the same question profanes the rite and will bring no further reply. It is beneficial to follow the proper path.
Translation: The Meng hexagram signifies ignorance: success. The first divination can offer guidance, but repeatedly consulting on the same question shows disrespect for the sacred, so no further answer will be given. It is advantageous for people to uphold righteousness.
This reflects the Book of Changes’ attitude toward divination. In antiquity, before launching a military campaign, diviners would first interpret the omens, and the king would already have advice from astronomers. Thus, once the initial divination was completed, no further inquiries should be made. At that point, commanders had to approach war with reason and pragmatism. Many ancient strategists were masters of the I Ching; Jiang Ziya (also known as Jiang Taigong) is a noted example. When King Wu moved against the tyrant Zhou of Shang, all preparations were made and he performed turtle-shell divination. The result was inauspicious, and a sudden storm caused the ministers to panic. Only Jiang Taigong remained unmoved; he burned the shell, believing their military strength was formidable and their cause just. Decayed bones, he argued, were no basis for judgment—and in the end they defeated Shang.
Afterward, King Wu realized that the omens pertained to the Shang state, while his own side were its vassals. The dire celestial signs portended misfortune for Shang, whereas the vassals’ successful uprising was auspicious.
Today, many people do not clearly distinguish between the I Ching and the Book of Changes, between symbols and meanings, or between the I Ching’s divination methods and its reasoning methods. This has led to misunderstandings of the saying “those who understand the I Ching do not divine.” The I Ching’s divinatory arts are quasi-religious practices—means of communication between humans and the spirit world—with the diviner serving as a shaman. Traditionally, the shaman uses bamboo sticks to conduct the reading. There are many forms of divination: turtle-shell divination, the I Ching’s Great Extension method, Jingfang’s I Ching, Six Lines and the Ten Heavenly Stems, Plum Blossom Numerology, card divination, drawing lots, Qimen divination, Six Ren, the Golden Formula, and more.
The I Ching’s reasoning methods are quasi-scientific, encompassing ancient astronomy, geography, and algebra. This discipline is rational and mathematical, unrelated to deities. Astronomical astrology, geographical divination, Four Pillars of Destiny, physiognomy, Qimen reasoning (not Qimen divination), Taiyi numerology, and the Five Movements and Six Qi all belong to the I Ching’s reasoning methods.
The sayings “do not seek from ghosts and gods” and “a good practitioner of the I Ching does not divine” caution against frequent contact with the spirit world. As the proverb goes, inviting spirits is easy; sending them away is difficult. Long-term engagement in divination can draw negative influences. If one’s mind is narrow, there is a risk of mental disturbance.
Ghosts and gods are generally considered lower forms of life than humans; they lack wisdom and may even be greedy spirits. Offering sacrifices and burning incense to seek promotion or wealth is like bribing corrupt officials—it brings no merit and creates heavy karmic offenses. Superstitious dealings with ghosts and gods should therefore be avoided, as they can diminish a person’s life energy and information.
In Buddhism, offerings to ghosts and gods are made to help and liberate them, not to seek favors in return. Burning incense is symbolic: it reminds practitioners of cultivation—to burn oneself and dedicate to all beings. Only through selfless giving does one truly receive; giving is receiving. In this way, one can elevate life energy and information.
Of course, divination has its merits. If one’s heart is upright and sincere, divination may be performed. Do not divine for trivial matters, and do not divine out of doubt; sincere divination can connect with higher-energy information. For the same matter, the first sincere divination is in the state of Taiji, where the communication is whole and accurate prediction is possible. A second divination enters the state of the Two Instruments, where the connection is halved, leading to about 50% accuracy. A third divination corresponds to the Four Images, where the connection is quartered, reducing accuracy to about 25%. This illustrates the principle of diminishing returns in energy communication.
If one’s heart is impure, even the first divination may yield no accuracy—hence the saying: “The I Ching is for the noble, not for the petty.”