 By privileging Fu Xi’s hexagrams over Confucius’s “Ten Wings”, Zhu Xi wanted to achieve two goals. First, he underscored the importance of divination as a method of self-cultivation. For him, divination is not a superstitious act of seeking guidance from a supernatural power. Rather, it is an enriching experience of encountering the unknown and unfathomable. In the process of divination, one faces the multiple forces that shape human life, and thereby becomes aware of the opportunities and resources for improving one’s situation. As Joseph Adler observes, divination is “a way of learning” to Zhu Xi because it helps learners “‘respond’ (ying) to ‘incipient’ change (chi), both in external events and in the mind” (Adler 1990: 190). Second, by focusing on the visual imagery of the hexagrams, Zhu Xi saw the Yijing as significantly different from other Confucian classics. Rather than limiting to kings, nobles and government officials, the Yijing appeals to a broad audience who, literate or illiterate, are concerned with uncertainties in life (Hon 2011).