I Ching (易經)
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The I Ching, or Yi King, is an ancient Chinese text that contains a divination system whose oracles are shown as six lines, a "hexagram", that further divide into two "trigrams" (groups of three lines). Each hexagram has a meaning and an interpretation, and represents a description of a state or process. Come to the oracle with a question or a situation about which you want advice. Cast the oracle, and meditate on the answer.
The two trigrams of each hexagram are referred to as the lower and upper. The lower trigram is the inner aspect (the personal aspect) of a change that is occurring. The upper trigram is its outer aspect (the external situation).
There are several ways of casting the oracle. The system on this page tosses three coins, which come up heads or tails. Heads count as 3, tails as 2, so each cast yields a number 6 through 9. The numbers 6 and 8 are "Yin", represented by a broken line in the hexagram, whereas 7 and 9 are "Yang", represented by a solid line.
Each oracle may have one or two parts. Yin and Yang each have two aspects, "young" and "old". Old Yin becomes Yang, and vice versa; so if your hexagram contains any old Yin or old Yang lines, the change will generate a second hexagram. When you toss the coins, 6 represents old Yin and 9 represents old Yang; these will be shown by the numbers 6 and 9 to the left of their respective lines so you can see what lines will change.
The old Yin and old Yang lines also have special meaning in each hexagram. These explanations will be shown to you.
On this page, you "toss the coins" by clicking above, where it says "click here". You will do this six times; and when you are done, your oracle will be shown to you along with its explanation.
Above: 
離 (lí) : fire (火), "the Clinging", Radiance
Below: 
震 (zhèn) : thunder (雷), "the Arousing", Shake
This hexagram represents an open mouth (cf. hexagram 27) with an obstruction (in the fourth place) between the teeth. As a result the lips cannot meet. To bring them together one must bite energetically through the obstacle. Since the hexagram is made up of the trigrams for thunder and for lightning, it indicates how obstacles are forcibly removed in nature. Energetic biting through overcomes the obstacle that prevents joining of the lips; the storm with its thunder and lightning overcomes the disturbing tension in nature. Recourse to law and penalties overcomes the disturbances of harmonious social life caused by criminals and slanderers. The theme of this hexagram is a criminal lawsuit, in contradistinction to that of 訟 (sòng), Conflict, which refers to civil suits.
The Judgment
Biting Through has success.
It is favorable to let justice be administered.
When an obstacle to union arises, energetic biting through brings success. This is true in all situations. Whenever unity cannot be established, the obstruction is due to a talebearer and traitor who is interfering and blocking the way. To prevent permanent injury, vigorous measures must be taken at once. Deliberate obstruction of this sort does not vanish of its own accord. Judgment and punishment are required to deter or obviate it. However, it is important to proceed in the right way. The hexagram combines 離 (lí), clarity, and 震 (zhèn), excitement. Lí is yielding, Zhèn is hard. Unqualified hardness and excitement would be too violent in meting out punishment; unqualified clarity and gentleness would be too weak. The two together create the just measure. It is of moment that the man who makes the decisions (represented by the fifth line) is gentle by nature, while he commands respect by his conduct in his position.
The Image
Thunder and lighting:
The image of Biting Through.
Thus the kings of former times made firm the laws
Through clearly defined penalties.
Penalties are the individual applications of the law. The laws specify the penalties. Clarity prevails when mild and severe penalties are differentiated, according to the nature of the crimes. This is symbolized by the clarity of lighting. The law is strengthenedby a just application of penalties. This is symbolized by the terror of thunder. This clarity and severity have the effect of instilling respect; it is not that the penalties are ends in themselves. The obstructions in the social life of man increase when there is a lack of clarity in the penal codes and slackness in executing them. The only to strengthen the law is to make it clear and make penalties certain and swift.
The Lines
Six in the fifth place means:
Bites on dried lean meat.
Receives yellow gold.
Perseveringly aware of danger.
No blame.
The case to be decided is indeed not easy but perfectly clear. Since we naturally incline to leniency, we must make every effort to be like yellow gold — that is, as true as gold and as impartial as yellow, the color of the middle [the mean]. It is only by remaining conscious of the dangers growing out of the responsibility we have assumed that we can avoid making mistakes.
Lines marked '6' and '9' will change in the hexagram just displayed. After the changes, you get:
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Above: 
乾 (qián) : heaven, sky (天), "the Creative", Force
Below: 震 (zhèn) : thunder (雷), "the Arousing", Shake
乾 (qián), heaven is above; 震 (zhèn), movement, is below. The lower trigram Zhèn is under the influence of the strong line it has received from above, from heaven. When, in accord with this, movement follows the law of heaven, man is innocent and without guile. His mind is natural and true, unshadowed by reflection or ulterior designs. For wherever conscious purpose is to be seen, there the truth and innocence of nature have been lost. Nature that is not directed by the spirit is not true but degenerate nature. Starting out with the idea of the natural, the train of thought in part goes somewhat further and thus the hexagram includes also the idea of the fundamental or unexpected.
The Judgment
Innocence. Supreme success.
Perseverance furthers.
If someone is not as he should be,
He has misfortune,
And it does not further him
To undertake anything.
Man has received from heaven a nature innately good, to guide him in all his movements. By devotion to this divine spirit within himself, he attains an unsullied innocence that leads him to do right with instinctive sureness and without any ulterior thought of reward and personal advantage. This instinctive certainty brings about supreme success and "furthers through perseverance". However, not everything instinctive is nature in this higher sense of the word, but only that which is right and in accord with the will of heaven. Without this quality of rightness, an unreflecting, instinctive way of acting brings only misfortune. Confucius says about this: "He who departs from innocence, what does he come to? Heaven's will and blessing do not go with his deeds."
The Image
Under heaven thunder rolls:
All things attain the natural state of innocence.
Thus the kings of old,
Rich in virtue, and in harmony with the time,
Fostered and nourished all beings.
In springtime when thunder, life energy, begins to move again under the heavens, everything sprouts and grows, and all beings receive for the creative activity of nature the childlike innocence of their original state. So it is with the good rulers of mankind: drawing on the spiritual wealth at their command, they take care of all forms of life and all forms of culture and do everything to further them, and at the proper time.