Category: Key Figures

When people talk about Six Lines (Liu Yao, Wen Wang Gua) divination today, most serious study routes eventually circle back to one core book: I Ching Divination – Complete and Restored (Zengshan Buyi).

It is not the earliest Six Lines classic, but it has become the most influential and most practical one. Many practitioners feel that “if you study Six Lines but never read Zengshan Buyi, it is a real pity.” To truly understand this book, it actually helps to start with its origin story.

1. Late-Ming and Early-Qing Background: Starting From “Golden Strategy”

Golden Strategy as a compressed “source code”

The story of Zengshan Buyi really begins with another famous text from the Ming dynasty, Huangjin Ce (Golden Strategy). In some English writings you may also see the more informal translation “Golden Yarrow Tally”, but in this article we use Golden Strategy as the main title, since it better matches the original tone and historical usage.

In the Ming and Qing esoteric tradition, scholars and practitioners treated Golden Strategy as one of the core blueprints of Six Lines divination. Later works such as The Orthodox Method of I Ching Divination (Bushi Zhengzong) and I Ching Divination – Complete and Restored (Zengshan Buyi) directly absorbed Golden Strategy into their structure.

The distinctive feature of Golden Strategy is its attempt to compress an entire “grammar” of Six Lines divination into a short, dense text. It integrates:

In modern language, Golden Strategy functions like a highly compressed source code for later Six Lines techniques. Many of the basic concepts we now take for granted in Na Jia and Wen Wang Gua can be traced back to this text.

In my book The Orthodox Method of I Ching Divination (Bushi Zhengzong), I translate Golden Strategy in Volume Five, “Golden Strategy,” Part 9, “Seeking Fame.” There, the text does not just present abstract rules. It ties Six Lines grammar to very concrete stories about imperial examinations and the lives of historical figures.

• “When the parents line is prosperous but the officials line is weak, it is a pity that Liu Kui failed in the exam; when the parents line is weak but the officials line is strong, Zhang Shuang succeeded in the exam. The parents and officials lines should both be strong and undamaged for success in exams.
• If the parents line is prosperous or supportive, but the officials line is in void or absent from the hexagram, the writing may be excellent, but it will not lead to success, as seen in the case of Liu Kui (刘篑, Liú Kuì) during the Song Dynasty (宋朝, 960–1279 CE), whose eloquent writing did not earn him a high rank. However, if the parents line is weak but the officials line is prosperous and active, supporting the literature, even ordinary writing can lead to success, much like Zhang Shuang (张爽, Zhāng Shuǎng), whose writing lacked refinement but still achieved high rank.”
• “If the host line becomes active but transforms into void, but the significator god is prosperous or supportive, a “Leopard Change” turns into a “Butterfly Dream.” If the hexagram shows certain success, but the host line becomes active and transforms into the tomb or extinction, it indicates that even if fame is achieved, the individual will not live to enjoy it. In a wandering soul hexagram, death may occur while traveling; in a returning soul hexagram, death may occur upon returning home. If the tomb or extinction line is aligned with the year lord, it foretells death within a year.
• [Annotation from the Translator]
  Leopard Change: This term is derived from the Yijing (I Ching), specifically from the hexagram “Ge” (Revolution/Transformation), where the upper line (sixth line) says, “The noble person transforms like a leopard; the petty person changes his face.”
• The “leopard change” metaphorically refers to the profound and essential transformation a noble person undergoes, signifying deep inner change and moral or intellectual development. In contrast, a “petty person” only changes superficially. This term is often used to describe a significant and positive transformation in character or behavior.
• Upon waking, he wonders whether he is a man who dreamed he was a butterfly or a butterfly dreaming he is a man. This story illustrates the concept of transformation and the blurred line between reality and illusion. In divination, “butterfly dream” can symbolize transient, illusory achievements or ambitions that may not endure.
• The term “Leopard Change” is used to describe the profound transformation of a noble person, as mentioned in the Yijing (I Ching). It signifies deep and essential inner change, unlike superficial alterations. However, if such a transformation fails or is incomplete, it may result in a “Butterfly Dream”, which implies an illusion or a transient, insubstantial change. This term can suggest that the anticipated profound transformation has not materialized as expected, leading to a more fleeting or insubstantial outcome.”
  
  These passages show how Golden Strategy connects technical rules about the parents line, officials line, host line, and significator god with the concrete realities of the imperial examination system. Success or failure in the exams could determine a person’s entire life, and Golden Strategy treats these life-changing decisions as part of a larger pattern of fate, timing, and transformation.

Why Zengshan Buyi became necessary

However, this creates a practical problem.
Golden Strategy uses extremely condensed classical Chinese and is full of allusions and layered references. Most readers find it hard to understand unless they have a strong background in both the I Ching and pre-modern Chinese literature.

In the late-Ming and early-Qing period, society was in turmoil and intellectual life was extremely active. Many different divination schools co-existed and competed. In this context, practitioners shared a common wish: to digest and recompile Golden Strategy into something more systematic and practical, something a working diviner could apply line by line.

Zengshan Buyi is the direct product of this wish.

If you would like to see the original Golden Strategy passages and their classical context, you can consult my English translation The Orthodox Method of I Ching Divination (Bushi Zhengzong), which preserves and reorganizes these materials for modern readers.

2. The First Round of “Add and Delete”: A Practitioner’s Rewrite of Golden Strategy

Wild Crane Elder and decades of testing

In traditional Zengshan Buyi editions, you often see a line like:

Written by Wild Crane Elder (Yehe Laoren), reviewed by Li Woping, expanded and edited by Li Wenhui (styled Juezi). IChingStream

Modern research suggests that the “Wild Crane Elder” behind the earliest layer of the text was a professional diviner active in the chaotic late-Ming era. His real name is lost, but his methods survived in manuscripts that circulated among practitioners.

According to later prefaces and investigations, this Wild Crane Elder spent decades studying Golden Strategy, then testing it in real-world divination. For each principle in Golden Strategy, he would repeatedly check:

• Does this rule actually hold up when I cast hexagrams for clients?
• Under what conditions does it work?
• Under what conditions does it fail or need to be refined?

Based on this long practice, he carried out the first “add and delete” operation on Golden Strategy:

• For rules that repeatedly proved accurate, he preserved them and often explained them more clearly.
• For rules that did not match reality, he removed or sharply criticized them.
• For patterns that were not explicitly covered in Golden Strategy but kept appearing in practice, he added new explanations and concise methods.

He then reorganized this material by topic. Instead of leaving everything in one long, dense sequence, he re-sorted it into chapters and sections that corresponded to practical questions: wealth, marriage, career, lawsuits, examinations, travel, illness, and so on.

The result was not yet a polished “published book,” but a working practitioner’s manual based on Golden Strategy, rewritten from the ground up for empirical use. This early manuscript circulated only in small circles and was never formally printed in the Wild Crane Elder’s lifetime.

In other words, the first “Zeng” (add) and “Shan” (delete) of Zeng-Shan Bu-Yi had already been completed at this stage: Golden Strategy had been taken apart, tested, re-evaluated, and reassembled as a much more practical system.

3. Li Woping and Li Wenhui: Second-Generation Verification and Editing

How the manuscript changed hands

The second key phase took place in the early Qing dynasty, when this rare manuscript reached the hands of two important figures: Li Woping and Li Wenhui (styled Juezi).

Li Woping studied the Wild Crane Elder’s manuscript in depth and realized that its methods were far more reliable than most divination books circulating at the time. He acted as a bridge, bringing the manuscript to his fellow scholar Li Wenhui and encouraging him to take it seriously.

Li Wenhui’s own preface tells us that he had studied I Ching and divination since childhood. He had read many classics, yet in real divination he always felt that “some things hit, some things miss.” Only after he obtained the Wild Crane Elder’s manuscript and meditated on it quietly did he suddenly feel that “everything finally connected.”

In his view, the problem was not only his own skill. It was also a question of whether the books themselves were based on correct, thoroughly tested methods.

The second round of “add and delete”

From that point on, Li Wenhui began his own long cycle of verification and editing. Over several decades, he:

• applied the manuscript’s methods to his own divination practice
• recorded which rules worked and which needed adjustment
• clarified difficult passages, reorganized scattered techniques, and added his own case studies

This is the second round of “add and delete” in the story. Zengshan Buyi, in the form we know today, reflects both the Wild Crane Elder’s first-generation reworking of Golden Strategy and Li Wenhui’s second-generation refinement in the early Qing.

By around 1690, in the 29th year of the Kangxi emperor, Li Wenhui finally had enough confidence in the system to publish it. He gave it the title Zengshan Buyi, which we translate as I Ching Divination – Complete and Restored, a rendering suggested by Mogg Morgan of Mandrake of Oxford, chosen to suit modern English-language readers and to highlight exactly what the book tries to do:

• “Zeng” (to add): add what practice has proven to be effective methods and clear case examples

• “Shan” (to delete): delete speculative theories and unreliable slogans
• “Bu Yi” (divination with the Changes): return divination to the core spirit of the I Ching

4. Behind One Book, Eighty Years of Real Divination

A systematic cleanup of Six Lines methods

From this perspective, I Ching Divination – Complete and Restored is not a book born in a single flash of inspiration. It is the summary of roughly two generations of real divination work, spanning from the late Ming to the early Qing.

The book carries out a very systematic cleanup of the Six Lines field. It criticizes popular but unreliable shortcuts, such as relying only on fancy images, only on certain “lucky animals,” or only on void and break, while ignoring the actual structure of the Six Relationships and the use of the significator line.

It also explains in detail under which conditions a traditional slogan is valid and under which conditions it misleads you. Principles do not stand alone; they always live inside a specific structure.

Why the structure still feels modern

The text then matches rules with hundreds of real case studies. Readers can see how a principle plays out in actual questions about marriage, wealth, illness, travel, exams, and so on.

Structurally, the book feels surprisingly modern. It has:

• a “theory section” that lays out the core grammar (significator, movement and stillness, elemental strength and seasonal phases, void and break, punishment, clash, compatibility, and more)
• large clusters of topic-based case studies that show how the same grammar works in different scenarios

For today’s readers, this is exactly what we expect from a good technical manual. At the time, however, it marked a clear step forward from the earlier patchwork of untested slogans and scattered notes.

This also explains why, even now, so many practitioners still treat Zengshan Buyi as a required textbook:

• Beginners can use it to internalize key principles by reading through realistic cases.
• Intermediate and advanced diviners can reread it and find new layers in how the rules interact.
• Researchers can treat it as a data set of pre-modern divination practice, grounded in a specific historical period.

5. How “Golden Strategy,” “Bushi Zhengzong,” and “Zengshan Buyi” Fit Together

A clear lineage between three classics

Putting everything together, we can see a clear lineage:

• Huangjin Ce (Golden Strategy, sometimes called Golden Yarrow Tally)
  A dense, influential Ming-dynasty blueprint that condenses Six Lines methods into high-compression classical prose.
• The Orthodox Method of I Ching Divination (Bushi Zhengzong)
  A later compilation that preserves Golden Strategy and related materials in a more structured form. It makes it easier for modern readers to access the original text and its allusions.
• I Ching Divination – Complete and Restored (Zengshan Buyi)
  A two-generation “add and delete” project that rewrites Golden Strategy and related teachings based on decades of real divination practice, then organizes them into a practical, case-based system.

Understanding this background does more than satisfy historical curiosity. It also changes how we read the books themselves.

When you know that Zengshan Buyi grows out of Golden Strategy and is cross-linked with Bushi Zhengzong, every principle in these texts stops looking like a mysterious saying from nowhere. It becomes what it truly is: the distilled result of continuous testing, editing, and rewriting, created by practitioners who had to get real answers for real clients.

A suggested path for modern readers

For readers and learners today, this lineage suggests a powerful study path:

• and always remember that the real spirit of this tradition is exactly what Zengshan Buyi embodies in its title: keep what is proven, let go of what is not, and continue to refine divination through practice
• use I Ching Divination – Complete and Restored (Zengshan Buyi) as your practical foundation
• refer back to The Orthodox Method of I Ching Divination (Bushi Zhengzong) when you want to see the original Golden Strategy passages and early formulations

I Ching Divination — professional translations, easy tools, Chinese Perpetual/Lunar Calendar, and courses for non-Chinese speakers.

The I Ching Key Figures Series: An Introduction

Welcome to our new blog series, I Ching Divination: Key Figures.

In the vast river of Chinese civilization, we believe the legacy of the I Ching (Yijing) stretches back nearly 8,000 years. From the ancient sage Fuxi first revealing the trigrams, to King Wen, the Duke of Zhou, and Confucius expanding upon the text, countless brilliant minds have contributed to this “Head of all Classics.” Masters like Zhu Xi and Shao Yong later continued this development.

In this series, we will introduce you to the key figures who have left an indelible mark on the I Ching’s transmission.

Our focus will not only be on the great masters of “I Ching Academic Study” (the philosophical Yili side). We will also dive deep into the famous figures of “I Ching Practical Technique” (the Shu Shu side). These are the people who left behind authoritative works on divination, Liu Yao, Feng Shui, and Mìnglǐ that profoundly shaped future practice.

For our first installment, we are focusing on the author who contributed what is arguably the pinnacle of I Ching divination literature: I Ching Divination – Complete and Restored (Zengshan Buyi). He is a master whom specialists revere, yet his true identity remains a complete mystery.

This Issue’s Key Figure: Wild Crane Elder (Yehe Laoren)

In the profound culture of the Chinese Zhou Yi (I Ching or Book of Changes), Wild Crane Elder (Yehe Elder) is a name that commands immense respect. Specialists revere him as an immortal master of the I Ching Six lines divination (wen wang gua or Liu Yao) method.

A timeless masterpiece, I Ching Divination – Complete and Restored (Zengshan Buyi), cemented his status.

This work, first compiled in the 29th year of the Kangxi Emperor (1690 CE), is an undeniable pinnacle of ancient divination. It swept away the “empty talk” and vague theories that dominated the late-Ming dynasty. It did this with unprecedented practicality, a systematic framework, and an empirical spirit. As a result, it became the essential textbook for countless enthusiasts to enter the world of practical divination. To this day, most serious scholars consider it required reading.

About “I Ching Divination: Complete and Restored” (“Zengshan Buyi”) — also in English

First compiled around 1690 from the manuscript of Wild Crane Elder (Yehe Elder) and organised by Li Wenhui (styled Jue Zi), with appraisal by Chujiang Li Woping, “I Ching Divination: Complete and Restored” (“Zengshan Buyi”) is a foundational classic for Six Lines Divination (Liu Yao), with close ties to Wen Wang Gua and the Na Jia Method.

Often referenced as “Zengshan Buyi English” in catalogs and discussions, it features over 460¹ real-world case studies and the “Golden Strategy,” a core text cited throughout Six Lines literature. It presents a practical, systematic framework for divination.

Consequently, it serves beginners who wish to internalize principles and methods through cases, and it rewards advanced practitioners with new insights on each reading.

However, as a foundational work, it places less emphasis on symbolic imagery; readers seeking deeper symbolic approaches may consult companion classics such as “Fire Pearl Forest – I Ching (Six Lines) Divination Classical Text,” “Undersea Eye – The Core Principles of I Ching (Six Lines) Divination,” “Collected Insights on I Ching Divination (Yi Donglin)” including “Donglin Secret Manual,” “Guo Shi Donglin,” and “Zhouyi Donglin,” as well as “Studies on Ancient I Ching Divination Cases.”

However, in stark contrast to the book’s legendary status, the true identity of its named author, Wild Crane Elder (Yehe Elder), has become one of the most fascinating cold cases in the history of Chinese esoteric arts. This article will conduct a “forensic investigation” to uncover the truth behind this master.

1. Note on case count
   The cover uses “460+” as a conservative rounded figure. This edition contains 465 case studies, numbered by hexagram groups, in one-to-one correspondence with the in-book numbering [1] to [465]. ↩︎

Why Is the Wild Crane Elder’s Identity So Hard to Pin Down?

Before we start, we must understand one thing: historical investigation into figures like Yehe Laoren is extremely difficult. In ancient China, misattribution of texts was a common phenomenon.

Based on analysis, this wasn’t just a “historical mistake.” More often, it was a deliberate marketing strategy. Publishers or promoters, wanting to “ride the coattails” of a famous figure, would intentionally attribute an excellent but obscure work to a household name. We see this with the Huangdi Neijing (Yellow Emperor’s Inner Canon), which publishers attributed to the mythical Yellow Emperor himself. They did this to instantly boost the work’s authority and influence.

Therefore, we must understand the investigation into Wild Crane Elder (Yehe Elder) in this complex historical context.

A classic example is another Ming dynasty classic, the Huangjin Ce (Golden Strategy). Its author appears as Liu Ji. Over time, people accepted that this was the famous Ming dynasty founder and military strategist, Liu Bowen. However, as the original materials point out, the author was likely just an unknown professional diviner, while the other was a famous statesman. This is most likely a case of “historical misunderstanding.”

The hunt for Wild Crane Elder (Yehe Elder) is trapped in the exact same predicament.

The Prime Suspect: The Literary Master Ding Yaokang

The prevailing theory today points to one heavyweight figure: the famous late-Ming and early-Qing dynasty literary master from Zhucheng, Shandong, Ding Yaokang (1599-1669).

Ding Yaokang, styled Xisheng, was a novelist and playwright from a noble family. His most common hao (courtesy name) was, in fact, “Yehe” (Wild Crane). He is most famous for writing Continuation of the Jin Ping Mei. Unfortunately, this book, which contained veiled criticisms of the Qing court, led to his downfall in the “literary inquisition” (wén zì yù). In 1665, the court imprisoned him. Although authorities eventually released him, the ordeal left him blind, and he died in 1669.

The Evidence (Pros)

On the surface, the case linking him to Wild Crane Elder (Yehe Elder) looks strong:

1.The Name Coincidence: His most famous nickname was “Yehe.” This is the most direct link.

2.Inclusion in His Complete Works: In the modern, scholarly Complete Works of Ding Yaokang compiled by Zhang Qingji, the 15-volume I Ching Divination – Complete and Restored (Zengshan Buyi) is included.

3.The “Ironclad Evidence”: The Preface. Most critical of all is the existence of an author’s preface. This collected version includes a preface dated 1668 and explicitly signed by Ding Yaokang. This was just one year before his death. If this preface is authentic, it’s a slam dunk case. It would prove the divination classic was the final work of his life, written after he went blind.

The Strong Rebuttal: Fatal Flaws in the Theory (Cons)

However, when we apply a “forensic” lens to this evidence, the case falls apart with contradictions.

Doubt #1: Clashing Writing Styles. This is the core internal evidence. The original materials state that the style of Ding’s other works (novels, plays) and their “expressions related to the Zhou Yi (the foundational text of the I Ching) are vastly different from the style of Zeng shan bu yi.” The style of zengshanbuyi is simple, direct, and highly logical. It is written in the unmistakable voice of a technical practitioner. In contrast, Ding Yaokang, as a literary master, had a sophisticated, polished, and complex style. It is incredibly difficult to believe they came from the same person at the same time.

Doubt #2: A Very Common Nickname. “Yehe” (Wild Crane) was an extremely common nickname for scholars, recluses, and poets in ancient China. As the source material notes, “in any dynasty, there were many, many people who called themselves ‘Wild Crane’.” Consequently, relying on the name alone is weak evidence.

Contradictions from External Evidence

Beyond the internal issues, the external evidence against the theory is just as strong.

Doubt #3: The Collective Silence of His Family. This is a fatal external clue. The scholar Zhao Xin points out that Zengshan Buyi “is not mentioned in any bibliographies, nor is it ever mentioned by his son, Ding Shenxing, or by anyone else writing prefaces for his other works.” It is inconceivable that his own son, while compiling his father’s literary estate, would completely fail to mention his father’s final, monumental masterpiece. This simply makes no sense.

Doubt #4: The Logic of the Complete Works. The fact that a modern scholar, Zhang Qingji, included it in a modern compilation is not ancient proof. As the source notes, this is likely a “modern scholarly attribution.” In fact, Zhang himself noted his source was a Qianlong-era manuscript copied by Li Wenzao. This manuscript first appeared long after Ding Yaokang had already died.

An Alternative Theory: A Two-Generation Collaborative Work

Since the Ding Yaokang theory is full of contradictions, the original sources offer a much more logical theory. I Ching Divination – Complete and Restored (Zengshan Buyi) was likely a “collaborative work” completed by two different people across two generations.

1. The Original Author: The Ming-Dynasty “Wild Crane Elder”

The real “Wild Crane Elder (Yehe Elder)” was likely a master practitioner of divination living during the “chaotic late-Ming era, full of internal and external conflict.” His “real name, identity, and appearance are lost to history.” He compiled his life’s work into a manuscript, which practitioners then circulated by hand.

2. The Key Editor: Li Wenhui

In the early Qing dynasty, this rare manuscript fell into the hands of Wenhui Li (styled Jue Zi, circa 1690 CE). Li Wenhui was also an I Ching master. Using the manuscript as a base, he combined it with his own decades of practical experience and began a massive project:

• “Shan” (To Delete): He removed the “impractical theories and fallacies” from the original text.
• “Zeng” (To Add): He added “many of his own effective methods and a huge number of case studies.”

This process perfectly explains the book’s title, Zengshan Buyi (which means Add-Delete Divination and is also known as I Ching Divination – Complete and Restored).

The Evidence: Prefaces and Timelines

This theory is also strongly supported by evidence:

1. The Preface. In the same version attributed to Ding Yaokang, there is another preface, this one from Zhang Wen (1690). This preface states: “Wild Crane Elder… sadly did not see his work published. Jue Zi (Li Wenhui) obtained it… he could not bear to keep it hidden, and so he added, deleted, and edited it into a book.” This text clearly describes Li Wenhui’s role as editor and co-author.
2. The Case Studies. The cases in Zengshan Buyi “span a very large period.” They appear to include “both the chaos of the late Ming and the princely revolts of the early Qing.” This strongly suggests the book was not the work of one person in one era. Instead, it was the accumulation of at least two generations: the Ming-era Yehe Elder and the Qing-era Li Wenhui.

An Authoritative Classic Shrouded in Mystery

Based on this investigation, we can conclude that the true identity of “Wild Crane Elder (Yehe Elder)” remains a profound historical mystery.

The “Ding Yaokang theory,” while tempting due to the 1668 preface, is fatally undermined. Contradictions in writing style and the deafening silence from his own family deal a heavy blow.

In contrast, the “two-generation (Yehe Elder + Li Wenhui) collaborative” theory provides a much more elegant explanation. It accounts for the book’s title, its timeline, and the clear testimony in Zhang Wen’s preface. It is highly likely that a grateful Li Wenhui, after significantly co-authoring the book, chose to attribute the final work to the original master, “Wild Crane Elder.”

Whatever the truth, I Ching Divination – Complete and Restored (Zengshan Buyi) remains an immortal, authoritative classic of I Ching divination. The name “Wild Crane Elder” no longer represents just one person. Today, it represents the book’s powerful, guiding spirit: to dare to question, to perfect through practice, and “to keep what is proven and delete what is not.”

Reference：

https://baike.baidu.com/item/%E4%B8%81%E8%80%80%E4%BA%A2/3544672

https://baike.baidu.com/item/%E5%A2%9E%E5%88%A0%E5%8D%9C%E6%98%93/10867343

Related Reading and Future Articles

Other articles:

• Essential Classics of I Ching Divination – Six Lines Divination (Liu Yao), Wen Wang Gua, and the Na Jia Method: English Editions Now Available, Complete with Difficulty Levels, Target Readership, and Study Notes
• The Ultimate I Ching Chart for Six Lines Divination & Wen Wang Gua & Na Jia Method

For further study in I Ching (Six Lines) Divination, see:

Begin Your I Ching Journey

Congratulations on taking this meaningful step into the wisdom of the I Ching, an ancient art that empowers those who seek clarity and transformation.

Who I Am, and Why I Work with the I Ching

I am a licensed CPA and a Columbia University graduate specializing in Accounting and Artificial Intelligence. My career in financial management includes experience at Big Four firms and publicly listed companies.

Moreover, I am a descendant of the Wanyan family, the royal house of China’s Jin Dynasty. In my family, spiritual cultivation and I Ching divination have passed from generation to generation. One direct ancestor attained enlightenment. For us, I Ching divination is both a method for practice and a living family tradition.

Why Six Lines Divination and Wen Wang Gua (Na Jia Method) Matters

Many Western readers know the “Da Yan Method.” It uses yarrow stalks to cast a hexagram and interprets the hexagram and line texts. In practice, this method became secondary in China after the Han Dynasty, since it is complex and places high demands on the diviner.

By contrast, Na Jia Method (Six Lines Divination, Wen Wang Gua) analyzes Heavenly Stems, Earthly Branches, and Five Element interactions. It focuses on structure, timing, and real cases. Practitioners often combine it with Da Yan and Plum Blossom Numerology. As a result, Na Jia remains the mainstream and most precise method in China today for studying the I Ching through practice.

The Global Gap in I Ching Learning Resources

Outside the Chinese-speaking world, Na Jia is almost unknown. Existing books are mostly second-hand interpretations. A person who wants to learn systematically finds no reliable path, no source texts, and no clear sequence.

After extensive research, I found no complete, systematic English translation of Six Lines Divination and the Na Jia Method. Therefore, I decided to bring the original system to a global audience with fidelity and clarity. In particular, my goal is to provide a clear learning pathway for non-Chinese speakers.

What I Translated, and Why Translation Is Hard

I translated nearly all core classics for Six Lines Divination and the Na Jia Method. These texts are the foundation for learning the method. You can find them on ichingstream.com or on Amazon and other platforms.

Furthermore, few people have completed this task for two reasons. First, top practitioners in China rarely have the English skills or the resources to bring the full system overseas. Second, the Na Jia Method uses deeply localized concepts, including Heavenly Stems, Earthly Branches, Yin and Yang, Six Relationships, Monthly Branches, Daily Branches, and the Five Elements. These ideas have no direct English equivalents.

Consequently, a faithful I Ching translation needs someone fluent in both cultures. It also needs clear annotation and examples so non-Chinese speakers can truly learn. I committed years to this work.

A Notation System that Speeds Up Study

To lower the learning curve for Six Lines Divination, I designed a simple notation and translation system. I convert Heavenly Stems and Earthly Branches into Roman numerals and Latin letters. The sequence remains intact, and learners can memorize it faster (you probably do not need to memorize it, since the English alphabet is basic knowledge for anyone who speaks English).

Additionally, I standardized technical terms across my translated classics, my own books, the Chinese perpetual calendar, and the site’s online casting tools and AI features. With rigorous translation and modern tools, learners worldwide can master this precise approach to the I Ching. Notably, many Chinese readers also find these English resources straightforward.

Why I Ching Practice Matters for Real Life

A classic saying advises, “To study the I Ching, begin with divination.” Many great scholars, such as Shao Yong, were master diviners. Through steady practice, one grasps the larger laws at work. Over time, the wise no longer need to cast. They foresee developments, avoid misfortune, and shape destiny with insight.

Therefore, through this website, my books, courses, tools, and our community, I hope you start this path. Ultimately, learn the I Ching so deeply that one day, you no longer need to divine.

Join the Community and Learn Together

Our community grows through personalized readings, workshops, and online webinars. Many meaningful connections form during these sessions. Participants share a deep interest in the I Ching and Six Lines Divination.

Meanwhile, the teachings offer guidance through life’s complexities, and our community provides support and shared growth. Many continue the conversation after class, trading experiences and resources. Together, we build skill, insight, and confidence in the practice.

If you would like to learn with a growing community, explore our membership plans, join a live webinar, and connect with readers through the I Ching Stream Substack. Schedules, resources, and membership details are at ichingstream.com.

Explore I Ching Books and Courses

For more books, courses, and case studies, please visit ichingstream.com to explore English translations of classical I Ching divination texts, including:

• I Ching Divination – Complete and Restored (增删卜易, Zengshan Buyi)
• The Orthodox Method of I Ching Divination (卜筮正宗, Bushi Zhengzong) – “Golden Strategy”
• Fire Pearl Forest – I Ching (Six Lines) Divination Classical Text (火珠林, Huo Zhu Lin)
• Undersea Eye – The Core Principles of I Ching (Six Lines) Divination (海底眼, Haidi Yan)
• Collected Insights on I Ching Divination (易洞林, Yi Donglin) – including Donglin Secret Manual 洞林秘诀, Guo Shi Donglin 郭氏洞林, and Zhouyi Donglin 周易洞林
• Hidden Principles Ode: A Classic of I Ching (Six Lines) Divination (阐奥歌章, Chan Ao Ge Zhang)
• Principles and Odes of I Ching Divination: Including Mysterious and Subtle Discourse and Celestial Mysteries Ode (通玄妙论, Tong Xuan Miao Lun and 天玄赋, Tian Xuan Fu)
• Studies on Ancient I Ching Divination Cases (周易古筮考, Zhouyi Gushi Kao)
• I Ching Divination Guide (卜筮元龟, Bushi Yuangui)
• The Complete Book of Divination (卜筮全书, Bushi Quanshu)
• Supplement to the I Ching Forest (易林补遗, Yi Lin Bu Yi)
• I Ching Forest (易林, Yi Lin)
• Unveiling Forces in I Ching Divination (易冒, Yi Mao)
• Celestial Secrets of I Ching Divination (断易天机, Duanyi Tianji)
• The Concealed Dimensions of I Ching Divination (易隐, Yi Yin)
• and more.

The site also offers comprehensive courses for deeper study, with all materials available in both digital and print formats (in the furture).