 If one just reads the Shuogua and the Xugua, divination does not seem to have a role in decision making. One makes decisions based on either the confluence of cosmic forces or the longue durée of human evolution. But in the Xici, divination is important. In fact, an extended passage is devoted to discussing how to perform divination with 50 yarrow stalks (Xici I: 8, more about it later). In addition, the Xici authors identify divination as one of four ways to use the hexagrams: (1) to use the hexagram statements and line statements as warnings against danger and downfall; (2) to use the changes in trigrams and hexagrams to understand the ceaseless changes in the natural realm and the human realm; (3) to use hexagram images to enhance rulers’ authority; (4) to use divination to provoke inquirers to think more deeply about their choices (Xici I: 9; WB: 314). Based on these four-fold uses of hexagrams, the Xici authors highlight the broad appeal of the Yijing. It can be a book of “wisdom” (zhi) for those who are interested in pondering the causes and patterns of change; it can be a book of “kindness” (ren) for those who are interested in improving the political order; it can be a book of “life” (riyong) for those who just want to live, overcome obstacles, and make fewer mistakes (Xici I: 4; WB: 298). These three approaches—the cosmological, the political, and the existential—formed the bases for Yijing commentators to philosophize change. Over the two thousand years after the canonization of the Yijing in 125 BCE, commentators developed three distinct views toward change—the cosmology of change, the ontology of change, and the moral-metaphysics of change.