 Ultimately, for Zhu Xi, all the Yijing oracles are provisional. Their goal is to provoke thought, command attention, and above all, make readers aware of the contingency of human existence. By highlighting fear and anxiety in reading hexagrams, Zhu Xi incorporated the Yijing into his Neo-Confucian project—an endeavor, he hoped, that would lead to the triumph of the pure and perceptive “mind of the Dao” (daoxin) over the perturbed and perverse “human mind” (renxin). To develop a Confucian moral-metaphysics, Zhu Xi turned to the split second of decision making as a battle ground of one’s moral cultivation. In that split second, Zhu Xi claimed, the human mind is deeply torn between “the mind of the Dao” and “the human mind”, and between “the heavenly principle” (tianli) and “human desires” (renyu) (Adler 2014; Tu 1985: 131–48). In this mental battle, the Yijing reader is put into a moral-metaphysical journey. The hexagrams give the readers hope without losing sight of the immense challenge of overcoming mishaps and failure. They promise success if readers find the means to tame their searching minds and to counter the distractions in their lives. Above all, they give spiritual depth to the readers’ moral struggle, turning it into a battle ground between following the dictates of the flesh, or elevating oneself to form a “trinity with heaven and earth”.