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: 
巽 (xùn) : wind (風), "the Gentle", Ground
Below: 巽 (xùn) : wind (風), "the Gentle", Ground
巽 (xùn) is one of the eight doubled trigrams. It is the eldest daughter and symbolizes wind or wood; it has for its attribute gentleness, which nonetheless penetrates like the wind or like growing wood with its roots.
The dark principle, in itself rigid and immovable, is dissolved by the penetrating light principle, to which it subordinates itself in gentleness. In nature, it is the wind that disperses the gathered clouds, leaving the sky clear and serene. In human life it is penetrating clarity of judgment that thwarts all dark hidden motives. In the life of the community it is the powerful influence of a great personality that uncovers and breaks up those intrigues which shun the light of day.
The Judgment
The Gentle. Success through what is small.
It furthers one to have somewhere to go.
It furthers one to see the great man.
Penetration produces gradual and inconspicuous effects. It should be effected not by an act of violation but by influence that never lapses. Results of this kind are less striking to the eye than those won by surprise attack, but they are more enduring and more complete. If one would produce such effects, one must have a clearly defined goal, for only when the penetrating influence works always in the same direction can the object be attained. Small strength can achieve its purpose only by subordinating itself to an eminent man who is capable of creating order.
The Image
Winds following one upon the other:
The image of The Gently Penetrating.
Thus the superior man
Spreads his commands abroad
And carries out his undertakings.
The penetrating quality of the wind depends upon its ceaselessness. This is what makes it so powerful; time is its instrument. In the same way the ruler's thought should penetrate the soul of the people. This too requires a lasting influence brought about by enlightenment and command. Only when the command has been assimilated by the people is action in accordance with it possible. Action without preparation of the ground only frightens and repels.
The Lines
Nine in the third place means:
Repeated penetration. Humiliation.
Penetrating reflection must not be pushed too far, lest it cripple the power of decision. After a matter has been thoroughly pondered, it is essential to form a decision and to act. Repeated deliberation brings fresh doubts and scruples, and thereby humiliation, because one shows oneself unable to act.
Nine in the fifth place means:
Perseverance brings good fortune.
Remorse vanishes.
Nothing that does not further.
No beginning, but an end.
Before the change, three days.
After the change, three days.
Good fortune.
In the situation described in 蠱 (gǔ), Work On What Has Been Spoiled, an entirely new point of departure must be set up, whereas here it is only a question of reforms. The beginning has not been good, but the moment has been reached when a new direction can be taken. Change and improvement are called for. Such steps must be undertaken with steadfastness, that is, with a firm and correct attitude of mind; then they will succeed, and remorse will disappear. But it must be remembered that such improvements require careful consideration. Before a change is made, it must be pondered over again and again. After the change is made, it is necessary to note carefully for some time after how the improvements bear the test of actuality. Such careful work is accompanied by good fortune.
Lines marked '6' and '9' will change in the hexagram just displayed. After the changes, you get:
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Above: 
艮 (gèn) : mountain (山), "Keeping Still", Bound
Below: 
坎 (kǎn) : water (水), "the Abysmal", Gorge
In this hexagram we are reminded of youth and folly in two different ways. The image of the upper trigram, 艮 (gèn), is the mountain, that of the lower, 坎 (kǎn), is water; the spring rising at the foot of the mountain is the image of inexperienced youth. Keeping still is the attribute of the upper trigram; that of the lower is the abyss, danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. However, the two trigrams also show the way of overcoming the follies of youth. Water is something that of necessity flows on. When the spring gushes forth, it does not know at first where it will go. But its steady flow fills up the deep place blocking its progress, and success is attained.
The Judgment
Youthful Folly has success.
It is not I who seek the young fool;
The young fool seeks me.
At the first oracle I inform him.
If he asks two or three times, it is importunity.
If he importunes, I give him no information.
Perseverance furthers.
In the time of youth, folly is not an evil. One may succeed in spite of it, provided one finds an experienced teacher and has the right attitude toward him. This means, first of all, that the youth himself must be conscious of his lack of experience and must seek out the teacher. Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher. This is the reason why the teacher must wait to be sought out instead of offering himself. Only thus can the instruction take place at the right time and in the right way.
A teacher's answer to the question of a pupil ought to be clear and definite like that expected from an oracle; thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision. If mistrustful or unintelligent questioning is kept up, it serves only to annoy the teacher. He does well to ignore it in silence, just as the oracle gives one answer only and refuses to be tempted by questions implying doubt.
Given in addition a perseverance that never slackens until the points are mastered one by one, real success is sure to follow. Thus the hexagram counsels the teacher as well as the pupil.
The Image
A spring wells up at the foot of the mountain:
The image of Youth.
Thus the superior man fosters his character
By thoroughness in all that he does.
A spring succeeds in flowing on and escapes stagnation by filling up all the hollow places in its path. In the same way character is developed by thoroughness that skips nothing but, like water, gradually and steadily fills up all gaps and so flows onward.