This page is a result of my desire to communicate with like-minded people; furthermore, of my desire to share my insight and experience of I Ching with other people, not necessarily those who have already been dealing with I Ching. This page is aimed for all those who are interested in I Ching as a system, but also for those who just want precise answers to their questions, those who have found this page in search of the answers to their questions.


This page will provide answers for those who wonder about I Ching. These answers are the result of my experience with the system. They are metabulous experience of archetype images inscripted in I Ching pages. I Ching is, as a matter of fact, an individual system. Therefore, all my solutions are individual as well. They need not be your solutions. If this page should stimulate you to exchange experience with me, please write. All your input will be published in our newsletter and will present great joy for me.

The page offers you a possibility to ask, better yet to send your question or questions and receive my interpretation. This is of course payable.


The page provides no transliteration/transcription of Chinese nomenclature. The reason is incongruity between Chinese nomenclature and Croatian linguistic features. I will use only interpretation , as there is no unified or scientifically approved approach.
Besides, I strongly believe that I Ching is a universal system, rooted on archetype images. It touches Chinese civilization as mother only marginally. Images of unconscious are metabolized without linguistic interference. The language of dreams needs no linguistic expression. It is a self-understood image. It belongs to everyone and no one. It exits in the dreams of all world civilizations, but to none specifically. 


I Ching is a result of human striving to discover the truth. Three thousand years ago Chinese monks observed that sometimes during ritual sacrificing, there was a crack among burned animal bones; they interpreted it as an answer from above to the offered sacrifice. It is hard to discern the shape of this crack and whether this really happened 3000 years ago. Whatever the case, the idea of direct communication between heaven and earth through fire, i.e. smoke as intermediator, has remained. These monks, or maybe some form later times, noticed that sacrifice is accepted in one time, but rejected in another. This acceptance of a sacrifice had nothing to do with the amount of sacrifice. This was another idea to be explored more profoundly. These two ideas are the basis of I Ching. In the darkness of Chinese prehistory, there were eight basic element symbols: eight trigrams, sky, earth, water, fire, lake, wind, mountain and thunder. Scripture was invented subsequently. It served as creator of unique signs – images. I Ching is a book that was constituted for thousands of years. Some will perceive this unique work as blasphemous act of Prometheus – of penetrating into sacred mysteries; some will see it is a search of the holy Grail; others will understand that it is a discovery of a philosophical stone. One thing we can be certain of: the pages of this remarkable book contain a mystery highly surpassing the text inscripted on its pages. The mystery stimulating thousands of generations to research. What did these ancient searchers procede to our future? What is this unique concept they wanted to share with us? In words of modern language it is our brain. The programme yielding a particular concept of reality, on a presumption that events and reality as a whole are just an echo of time matrix. Therefore, as we cannot hear any other voice but the one “abiding” on this frequency, each time in I Ching has its specific matrix containing reality only as a concept of our thought congruent to the given matrix. There is no reality beyond our five senses. Our concept of reality understood in this way is subject to time matrix. To the actual moment. Therefore, studying I Ching is actually searching for truth in another dimension. Truth of a source. Truth of a “frame” determining our viewpoint and understanding of our life. The system creating particular virtual space in our consciousness for the dialogue with internal forces. It associates voice with our unconscious. It draws matrix mould reflecting all things as a mark.


The text of I Ching consists of symbolic figures whose purpose it is to draw the contour of time matrix. These symbolic images have been collected for thousands of years. They are the yield of thousands of searchers for the truth of a source. If archetypal images are original, we see the source through archetypes. Images transmitting the truth of ourselves in a most truthful way.


We consult it by asking questions. In a course of time, practicing I Ching will create virtual space for conversation in our consciousness. This is how it happens. A group of six lines on a piece of paper representing hexagram, answer or questions through images saved in the text of a book. This text is an archetype. To understand the answer received, we’ll have to create intimate images according to archetype template in the book. Therefore, all our experience at work with I Ching are metabolized and creating our intimate text images. Images obtained in this way will be activated in our consciousness each time we get an adequate hexagram or changeable line in our answer, thus elevating internal vision of the answer.


We consult it by asking questions. In a course of time, practicing I Ching will create virtual space for conversation in our consciousness. This is how it happens. A group of six lines on a piece of paper representing hexagram, answer or questions through images saved in the text of a book. This text is an archetype. To understand the answer received, we’ll have to create intimate images according to archetype template in the book. Therefore, all our experience at work with I Ching are metabolized and creating our intimate text images. Images obtained in this way will be activated in our consciousness each time we get an adequate hexagram or changeable line in our answer, thus elevating internal vision of the answer.


FU SHI – legendary emperor, who invented eight divination figures – today’s trigrams
SHANG DYNASTY PRIESTS – discovered diversity of time patterns, perfected the ritual; asking questions becomes central part of the ritual – about 1100 B.C.
KING WEN – created hexagrams connecting two trigrams at a time, added names and 
DUKE of CHOU – wrote changeable line texts (600 B.C.
VUHSIEN – creator of stick ritual 551-499 B.C.
CONFUCIUS – he was long considered the author of the comments. However, today we believe they were written by his disciples. Undoubtedly, he is very important in the history of I Ching (5-4 century B.C.)
Old signs were changed to new graphic presentations known today – 213 B.C.
Burning of all books. I Ching was partly spared 1011-1077
Shao Yung – created numerology 1130. – 1200.
Chu Shyi placed thai ji into the center of I Ching symbol system as the basic symbol – 13th century
Invention of coins as simpler and “faster” technique of asking questions. 
Since 16th century
The time of great west to east journeys. Arrival of Jesuit missionaries to China. The first translations of texts
20th century
C.G. Jung uses I Ching as a tool. He interprets it primarily as archetype images helping him to reach the depth of his patient psyche. Hippy movement made popular many traditional disciplines of the Far East in Europe and America. I Ching was also one of them.


Traditionally, the question is asked with the help of 50 sticks. Human impatience caused faster and simpler three-coin system. These are possible combinations:

1 1 0

two heads and tail

yang unchangeable (young yang)

0 0 1

two tails and head

yin unchangeable (young yin)

0 0 0

three tails

yang changeable (old yang)

1 1 1

three heads 

yin changeable (old yin)

To understand the terms old and young, let us remember for a moment the basic symbolic of tai ji – the circle with the black and white field growing towards each other. Young yin and yang are just changed quality – not likely to change soon because of its immediate establishment. Old yin and yang are forces growing close to the climax; their transformation into its opposite is about to change – yin into yang; yang into yin. This is how we get the second hexagram. These two line-shaped figures are our answer.


The lines obtained from three same coin sides, such as “000” or “111” are called changeable lines, or, figuratively, old yin and old yang. We usually add a point to denote they are changeable. When we get six different lines on the paper, we look for the number and name of hexagram in hexagram index. Then we draw another hexagram, changing the changeable lines into their opposite, yin to yang or yang to yin. In this way we get the second hexagram. These two figures composed of lines are our answer.


The oldest tradition in I Ching is careful keeping of records. Ever since the Shang dynasty, records are kept of the exact date of question asking and getting the answer by coin tossing. Maybe you will be surprised one day, after many years, if you find your old prognosis and discover how truthful was the answer you got then.


We usually read the answer in a book. However, the text we find there is completely unanderstandable at first. The reason for this is that I Ching is no cheap fun activity for our mind. Its sophisticated system requires investment of some effort into creation of personal figures form archetypal figures inscripted in its pages. Therefore, what we will find there is merely common “software” that should be used in our mind programming. Not even the strongest effort will be enough if we don’t know what e want ourselves. Better yet, if we are not conscious of our feelings hidden beneath our questions.


Classical approach to obtained answer is as follows:

1. After obtaining the answer we’ll start reading it with the situation figure. It will demonstrate archetype situation. In each hexagram it is the central prediction statement. The name of the hexagram is the first word of the figure text. It describes the situation and at the same time offers advice on the most effective mode of action in the context of our answer.
2. The next meaning layer to be read from the obtained hexagram is external and internal aspect. This aspect is constructed by writing down of internal trigrams. It analyses the situation in our question through interweaving external and internal elements as well as their qualities. At the same time, it is our view on the universal compass and it provides insight in potential context that correlates with the subject of our question.
3. Contraindications are also a meaning layer derived from internal trigrams. Their aim is to show us what is not important in our situation.
4. The scene places the figure of hexagram into a sequence according to images of previous hexagrams. Its essence is to complete the action expressed in the situation of the question and remembered as such. Therefore, comparison with a whole range of actions expressed in other hexagrams provides a more complete insight in our situation. It suggest that activating energy of obtained hexagram depends only on our understanding of our present orbit. Our orbit is the one leading to our goal because it is our orbit that leads to the goal as inescapable sequence of events.
5. Contrary definition offers the key to our situation recognizing central feature or significance incorporated in our question. It brings this significance in contrast with central meaning of hexagram.
6. Associated signs show activity inscripted in our hexagram as completely agreeing with present tao. It describes the way it can help us grasp tao-energy.
7. Traditional symbol describes image as interrelation of symbols of associated trigrams. Comparing quality of trigram symbols in such a relation results in a particular view of one’s own activity. It provides insight in the ideal chin tsu in a given situation. Chin tsu principle means conscious harmonization with out tao through answer. The answer is like a compass. It gives the one who asks a more elevated viewpoint on life and activity harmonized with our tao instead of simply following our desires.
For example if we have perceived prospective as passionately desired, or undesirable for that matter, chin tsu teaches us that orbit obtained through the answer complies with our tao. Therefore, our life and our desires will be looked upon from a higher prospective.
A view from above carries about peaceful life with tao. As we surrender to tao, we accept the orbit knowing that our wishes may not come true, and may even cause sorrow. However, seen from a higher prospective of our orbit, it will bring about a more peaceful life with tao. Life in compliance with tao is a great achievement of Chinese civilization. As the Chinese view their life orbit, they perceive tao as an optimum life path. The wisdom of this surrender is based on the notion that a long and relatively normal life cannot be lived without both good and bad experience in a relatively same ratio. Spiritual source of this notion proceeds from equally opposed tai ji principles. The one acting in compliance with tao knows that the measure of positive and negative experience was calculated upfront and included in the life path. In each life path. Into the energetic river of his life. Accepting the answer received from I Ching it is trying to flow through the middle of its river of life. To grasp the changing rhythm of experience, never forgetting the whole. He knows that pleasant moments of the flow of life are just a moment. He doesn’t pursue pleasure. He knows that stress situations are just the reverse side of the same coin as pleasure. Exaggerated submission to pleasure inevitably leads to regret as a result of undesired events. The ones merely waiting for the time suitable for its materialization. Even they are just a brief moment.
8. Traditional image extends the key meaning and quality of the image. It analyses the image of interrelation between yin and yang lines. It analyses interrelations of solid and permeable lines on the adequate spot. The spot where it reaches its full potential. The position of changeable lines in our answer, i.e. its place speaks a lot by itself.
9. Changeable lines will demonstrate the contact point with psychological forces. They tell of the line of action, as well as potential consequences of our action.
10. Added hexagram will provide some insight in how our situation will develop. It is the figure of potential future. Changing the way and mode of action, we change this potential as well (Rudolf Ritsema: I Ching)


This is how I approach interpretation of hexagram:
The first hexagram image speaks of movement quality. Its image demonstrates the way of moving active energetic substance related to our question.
How will the changes occur? How fast will they be? Therefore, we can say for the first image of the answer that it is in a predicate position. The other image describes what will move in this way. It tells which action is in question. What is happening? What kind of activity is it? This the subject position of hexagram image. It denotes action sketch. In this way, two hexagrams two images melt in a single, unique answer. We could say that a + b=c. So, melting in one answer they make the third value. The answer is a synergic result of both images. Each hexagram image is a particle of a unity.


Hexagram is a figure obtained by writing down various lines obtained as a result of coin tossing. Various coin positions symbolize specific line s for us. It is constructed bottom to top. Therefore, each time we draw a new line above the previous one.
Hexagram may contain one, two or even six changeable lines. These lines provide time, type and mode of our action and so on. Hexagram is therefore an extremely comprimed answer.
Therefore, in hexagram 13 (figure 1), we can see many meaning layers. Its figure speaks of a community, i.e. communion based on friendship. Working on the system, in time we build personal image of this community. This image is the result of events following such prognosis. On obtaining this hexagram as prognosis, our unconscious offers this experience as an answer to the question.

figure 1

13. heksagram

30. heksagram

If in the thirteenth hexagram the fifth line is changeable (as in this figure), the second hexagram will be the 30th. The figure of the 30th hexagram speaks of synergy, cohesion of two elements participating in communion and, interwoven, increases the strength of both elements. Since both hexagrams are a part of the same answer, I Ching speaks of a communion significantly promoting our forces. The answer contains only one changeable line, thus demonstrating a longer period of time taking for our situation to develop.
A + B = C


Hexagram is an abstract figure containing six lines. This abstract form exists since the breaking point of the two eras. Previously, they were traditional Chinese signs, describing in their specific visual way the fluid hidden in the meaning of each of them. We can therefore say that the image and the name of hexagram cannot be expressed with words. Their essence is fluid and constantly moving. We can say it is three-dimensional. We can describe them as mere sequence of words. None of them individual, or all of them together cannot describe the very essence of hexagram image.


I Ching can serve to ask questions whose answer is hidden in the future.
We usually seek its advice when our vision of future, business, love, relations, investment, is blurred. When we can’t see the prospective. We ask council from I Ching when on life crossroads and not knowing where to go next. In the same way, we can ask I Ching any question directed towards the unconscious. Whatever is in the darkness of our unconscious is a subject of potential answer to this system.


Each hexagram consists of two trigams. One is upper and the other lower. Trigram is a figure consisting of three lines. It represents one of eight basic elements or conditions. Trigrams can be as follows:




These basic elements constitute hexagram. The trigram describing time quality in I Ching. I Ching knows its specific reality concept. Time is the basic element of everything so each event in “reality” is actually just an echo of time matrix in the background of all these events.


Besides the so-called external trigrams in the hexagram, we can also find internal trigrams following this principle: lines 2, 3, and 4 constitute the lower internal hexagram, while lines 3, 4 and 5 form the upper internal hexagram. For example, the 16th hexagram consists of earth trigram as lower and thunder trigram as upper. Internal trigrams are a mountain as internal lower and water as internal upper hexagram.


Yin and yang lines are a graphic presentation of these two basic universal forces. Of female and male principle. Mixing of these two forces starts all existence. Each situation, each element in the world is adequate mixture of these basic principle. Their action is best demonstrated by tai ji.

Yin and yang are equal energies. They take equal parts of the circle. However, their activity is incessantly moving, interacting. Yin, the dark half and yang, the light half of the circle grow to their maximum and are then transformed into their opposite.


No, the text written in the image and hexagram s, just as the line text cannot be mechanically read out as an answer. We need to build our intimate image of general archetype image written in a book text. There are situations when even people of insufficient experience have a “feeling” that they are talking to a book. This case may be compared to knocking on a door. It is a moment when our unconscious abruptly elevates the level of conscious in us and at that lucid moment actively opens hidden drawers in us and makes it possible for us to understand the answer we otherwise couldn’t understand. These cases are very rare. They usually happen in our life turn points. It is then that the voice of the unconscious is necessary to be able to select a way on our life crossroads. It may also be the result of our unconscious desire to understand the language of our soul. We therefore say it is like knocking on the door of mysticism.


Yes and no. The second hexagram is an organic interweaving of answers. The whole event demonstrates projection of future events. The contact point between the first and the second hexagram is orbit projection. Therefore, if the answer starts with one hexagram, then the other hexagram demonstrates positive or negative premonition of further events.


Yes and no. Some words from hexagram names cannot describe three-dimensional fluid drawn by it. Individual image should be created. They are important for as long as we don’t construct our own image. While we still depend on time. Later on, when holographic image is created in us, the language becomes futile. Language cannot describe it, as words are not enough.


If we separate a single thought from broad and secret teaching of alchemy, that is the thought of a man as a subject of alchemy, we will be able to perceive similarity with I Ching. In that case, I Ching is an alchemist tool. For its goal is a quality change of ourselves into persons of a higher quality.


As some occultists would put it, Astrology, Tarot or I Ching describe divine vibration that in a given moment will reach us in a materialized form. Therefore, Astrology is not the study of planet and other celestial bodies on us and our destiny, but planet constitution is a reflection of the moment we looked at it. As on earth, so in heaven. According to this hermetical discipline truth can be directly looked at in any moment. It is sufficient to look at anything in our surroundings. It could be stars, cards or coins. According to this thought, hexagrams, trigrams and changeable lines are reflection of a moment we asked the question.
Besides this basic similarity, we can find many others. For instance, the basic symbol of Astrology is a circle with inscripted constellations and planets in them as well as arrangement of houses. The circle in astrology is the basic template of events. I Ching also knows a circle. The basic symbol, tai ji, is a circle containing two basic universal forces: yin and yang. They both grow like waves to its climax, transforming in their opposite in the moment of climax. In this way, I Ching describes the basic element of event dynamics. The great contradiction change. Interweaving of opposite forces as basic metaphysics interwoven in the principle of all things. 
Astrology knows the teaching of four elements: earth, water, fire and air. Astrology primarily describes quality. There are eight elements in I Ching: water, lake, earth, mountain, thunder, fire, sky and wind, also describing quality. These are trigrams.


The greatest similarity between these two systems is the depth of archetypal images in them. The way towards the unconscious in the Tarot results from the symbols inscripted in tarot cards. In I Ching these are the cards that occurred in our conscious on the basis of the text of individual hexagrams and lines in a book. These images occur in time, through experience we gained working with it.


I Ching is beyond any rational concept of reality, including religious. If religion is a rational answer, the system created by our mind as an answer to live spiritual experience, then I Ching is out of this field. It is the deepest human search for the truth. I Ching is where there are images of the source. Where fluid is drawn as the origin of all things, where all things are in their potential form, where they are and are not, and may be. In this way it is a negation of any organized rational religious thinking. Its image is above materialized reality and rationally understandable speech. Therefore, we cannot say for I Ching that it is a religious practice. It is simply human search for universal truth.


The basic truth in I Ching is: all things, phenomena, our thoughts, feelings, ideas, correspond to source fluid in a given moment. In this way, there is no objective reality. Reality is a mark left in the world by matrix fluid. Fluids exchange according to specific patterns at a pace we cannot understand. The 64 images of hexagram and possibilities of their combinations go down to prehistoric times, as our only obtainable truth about a source. Why are there exactly 64 hexagrams, why exactly these images, has been the subject of numerous theories in recent period. Starting from teaching that galactic genetic code is noted in this system, to global theories of the evolution of humanity echoing in hexagram vibration.
My relation towards I Ching is intimate and individual. Therefore, I can say nothing coherently about these theories.


We believe it is possible. If we believe that it is possible to set a platform where two unconnectable dimensions meet, then it is possible. Many people dealing with this system “feel” traces of fluid connecting it with the divine. In any case, each search undertaken by a man through I Ching is personal. Just as the results are.


I Ching can be consulted with the help of:

coin from emperor China time

computer generation of number



The method of consultation with the help of the coins is the most popular. Probably, the secret of its popularity lies in its simplicity. We need three equal coins for this method.
When asking questions, we shake three coins and note how they have fallen. At that, we count heads as 1 and tails as 0. In this way we can get four types of lines:


young yang



young yin



old yang

(changeable line)


old yin

(changeable line)

The method of sticks is a traditional Chinese method. For consultation purposes 50 dry sticks are used. One is traditionally left in a dish where they are usually placed. Concentrated, we toss 49 sticks on the table in front of us and we analyze them by adding of groups. Lines are isolated from this activity by ritual number. For example, if the sum of stick of one group is 7 or 8 it is young yin or yang; if the sum is 6, it is old yin and 9 is old yang.
Dice method includes particular dice that will result in ritual numbers: 6,7,8 or 9.
The element method requires extensive knowledge of trigrams. Master Shao Yung used this method; we know he spent years in studying of trigrams, and could transform everything under the sun into adequate hexagram. For instance, when someone would knock on the door and transform the door into adequate hexagram, thus previewing what he can expect from this visitor. Computer generation of numbers is the latest method. It is only about 10 years old. It is based on a belief that forces that influence “coin selection” also act on “random” number selection in the computer.


When we got our first hexagram setting a question and tossing coins for six times, we got the six-line figure. The second hexagram is created in such a way that we copy unchangeable lines from our hexagram, and transform the changeable ones into their opposite, yin to yang, yang to yin. 
In order to find out what hexagram we are dealing with, we shall use hexagram table: