A Message from the Authors

Over the years, we, Carol and Hanna, have often received telephone calls and emails asking, “What is the difference between I Ching, The Oracle of the Cosmic Way, and other books on the I Ching?”

On this website page we want to share with you, our readers and potential readers, what makes our new version of the I Ching and the two subsequent books we wrote, Healing Yourself the Cosmic Way, and The Psyche Revealed Through the I Ching,different.

I Ching, The Oracle of the Cosmic Way was inspired by concrete experiences that blew away our previous understanding of what we thought to be “irreversible principles” on which the I Ching was based. Our new understanding was made possible thanks to three factors:

  • Carol’s experience of the Sage, the Cosmic Teacher that speaks through the I Ching. This experience came from many years of meditations in which the Sage had revealed itself to her. They are documented in her book, The Other Way, Meditation Experiences Based on the I Ching. Thus, to her the I Ching was no longer merely a book, but something the Sage was able to use to teach her hidden aspects of the text. What she learned in this way went into her other early books: A Guide to the I ChingThe Philosophy of the I Ching, and Love, An Inner Connection Based on Principles Drawn from the I Ching.
  • Carol’s subsequent discovery, around 1994, of a method that allowed her to put direct questions to the Sage for the purpose of clarifying a message received through the I Ching text
  • an experience Hanna had in 1998, of spontaneous healing that was made possible through using the clarifying method mentioned above, on the one hand, and I Ching meditation, on the other. Both means enabled the Sage to correct several very basic false assumptions that had been written into the I Ching by scholars of the Confucion school around 350 B.C. One of the most fundamental of these was the replacement of the principle of transformation by what they called the “law of changes.”  The enormous relevance of this change is described below. I Ching, The Oracle of the Cosmic Way and all our subsequent books are based on the principle of transformation as the means through which the Cosmos achieves all things.

The difference between transformation and change is easier to understand today than in earlier times, since the most advanced research in physics, i.e., quantum theory, recognizes that the Universe is consciousness, and that matter is a manifestation of consciousness. Transformation refers to the process by which consciousness is trans-formed into form, as when atomic particles pop out of what appears to be empty space, and also the process by which things in form are trans-formed back into consciousness, as at death. Transformations are carried out by invisible forces that the I Ching, in a number of hexagrams, refers to as Helpers or friends that need to be engaged. By contrast, changes are of a purely mechanical nature. They are the result of the use of manipulation and force by humans who have refused to recognize the existence of the Helpers, thereby negating the most basic principle on which all harmonious changes are based. In a nutshell, mechanical changes are the result of a view that sees humans as the center of the universe — the ones who ‘do it all.’ The backside of that arrogance is the suffering in the world.

The purpose of the I Ching was to show humans the true causes and effects of events happening in their lives. Its predictions were not to be read as foretelling a prewritten future, but as reflecting the effects of our thinking and attitudes: when our thinking is in accord with Cosmic truths, it automatically engages the invisible helping forces of the Cosmos and results in success. However, when our thinking contradicts Cosmic truths, it creates what the I Ching calls “misfortune.” When we understand that the causes of misfortune lie in ideas and beliefs that contradict the Cosmos, we can correct our thinking accordingly. The I Ching also describes the help that is available to us to carry out that correction, and thereby return, step-by-step, to our true nature, which automatically knows the way of the Cosmos. The purpose is no longer to “become” something through making changes (in our looks, or in the way we present ourselves to the world around us, or even in how we want to see ourselves), but to gradually free ourselves from the human-centered mindset, and thereby return to the Cosmic unity.

The articles we shall be posting on this page are meant to summarize major steps in our process of learning about the Cosmic Principles of Harmony that govern all life, about healing ourselves physically, mentally, and emotionally, and about bringing Cosmic help into our lives generally.


Article 1. The Sage as our Cosmic Teacher by Carol and Hanna

© by Carol Anthony and Hanna Moog

   Carol’s experience of the Sage in the 1970’s was of an alive consciousness that wants to communicate with us. This took away for her the understanding that what we read in the written text of the book, is all we have for an oracle. It becomes apparent through its use that the I Ching is a Cosmic gift to humans. Its purpose is show people (1) the nature of the Cosmos as a system of Principles of Harmony, (2) our true human nature, and (3) the way we individually can return to harmony with these Cosmic Principles when we have lost our way. 

   The Sage, as part of this interaction, is a presence within us that uses the oracle to draw up from the depths of our nature, our innate knowledge of Cosmic truth. (This truth is contained in the DNA of every body cell.) The I Ching Hexagram 61, titled “Inner Truth,” refers to this source that is stored in our bodies, not in words, but in the form of feelings of what is harmonious and what is not. Thus, the Sage uses the I Ching to speak through its text, but the text itself is not the oracle.

   The Sage makes it clear, through the method we call the retrospective-three-coin-method, or “rtcm” (which will be described in our next article), that it does not teach us the handed down platitudes that have often been taken as ‘ancient wisdom.’ It rather discourages this kind of memorized mental approach by reaching into our own deepest inner truth to bring forth the answers that are already there. We find, in so doing, that our inner truth has been suppressed in favor of these platitudes and commandments. That is why, on finding the answer we need, we recognize that we “knew that” all along, but did not dare to trust it. Thus, we find that the Sage is all the time connecting us with a part of ourselves that has been repressed through conditioning.

   This process of reaching into the depths is described in Hexagram 48, “The Well,” which calls our inner truth “a clear, cold spring from which one can drink.” Often, we cannot access our inner truth because “there is mud in the well” in the form of fixed, preconceived ideas, fears, old grievances, and memories of wrongs done to us. When we drink from this mud, we are kept stalling. With the help of the I Ching text, the Sage not only wants to make us aware of this fact, it also offers us help to cleanse our inner well. Then we find that our inner truth is a gold mine containing everything we need to know.

   The more we work with the Sage and give it the necessary space in our mind, the more we realize that it wants to speak to us as a friend, not as a godlike figure that expects obeisance and punishes us when we make mistakes. On the contrary, the Sage wants to free us from ideas that are either grandiose, making us see ourselves as the center of the universe, or that inspire us with fear and awe, and make us see ourselves as small and insignificant. The ancient Greeks had an idea of the Sage when they spoke of “a tutelary spirit that accompanies each person lifelong.” They named it “genii,” root of the word “genius.” Writers have long called it “the muse.” For many artists, athletes, and inventors, it is an “elusive thing” that takes over in us when we give up relying on the “brilliance and ability of the thinking mind,” or the pure brawn of our bodies, to provide the success we seek.

Article 2. Suspending Disbelief by Carol and Hanna

© by Carol Anthony and Hanna Moog

   The I Ching, Richard Wilhelm states in the Foreword to his Classic Translation of the I Ching, began as a yes/no system of putting questions to the Cosmos. As centuries went by the original answers became interpreted and edited by the various dynasties. After Carol discovered the “retrospective three coin method”* of asking the I Ching whether we understood it during a consultation, we found ourselves understanding the I Ching in new ways    — new by beginning to understand the original oracle sayings as guided by the Sage that speaks through the oracle. 

   In this manner, we found that the I Ching is not a belief system that tells us what to do and how to think, based on the way it was edited by scholars over the centuries; rather it wants to connect us with our own inner truth. Our inner truth, as we learned, is the largest storage place in the world that contains everything we need to know to live our lives in joy, harmony, and prosperity. For example, it contains:


  • the feeling knowledge that we are part of the harmonious order of the Cosmos
  • the feeling knowledge of the Cosmic Principles of Harmony
  • the feeling knowledge of the help and support available to us from the Cosmic Helpers for all our needs
  • the collected experience of humankind — not the collected myths, but the collected understandings about our true nature
  • the feeling knowledge of our positive symbiotic relationships with the Cosmos and Nature


   The Sage made us aware that the beliefs we hold often contradict the feeling knowledge contained in our inner truth, and it is for this very reason that we usually come to the I Ching: one or more of those beliefs have created the problem for which we are seeking a solution. Obviously, we cannot understand the I Ching’s counsel so long as we remain convinced of those beliefs. The longer we work with the I Ching, the more we realize that the beliefs created by humans have blocked our contact with the feeling knowledge of our inner truth. If we think about it, we realize that the difference between beliefs and our inner truth is that we do not need to “believe” what we know on this deep level to be true, because it feels harmonious and fitting.


   For the same reason, we find that the I Ching does not want us to take on new beliefs, but to learn to listen to what we know deep inside ourselves. Because we have come so far away from this practice, and have been made to doubt that it even exists, the I Ching helps us connect with our inner truth. With practice, we gradually become free of our distrust, and we gradually begin to realize that our feeling knowledge contains everything we need to know; it has only been pushed aside by beliefs that have created disharmony in one or more areas of our lives. This disharmony, of course, is experienced as a lack of joy, prosperity, and good health.


   When we come to the I Ching, we tend to want to hold onto our beliefs because we think they give us a feeling of security. This thinking has made them into powerful habits of mind. However, if we are seeking relief from the problems they have created, we need to be willing to suspend them, at least temporarily. As long as we are captives of those habits of mind, the door to understanding the causes of our problems remains shut. To enable the I Ching to show us those causes, we are not required to give up or even suspend our beliefs; we are only required to temporarily suspend our disbelief in the existence of our inner truth.


   A second prerequisite to being able to learn something new is the temporary suspension of our preconceived ideas. Preconceived ideas equally prevent our mind from learning something that is outside their frames of reference.


For the person who wishes to consult the I Ching, we recommend the following exercise:

   Sit in a quiet place and close your eyes. Now, ask the Sage to temporarily suspend both your disbelief in the existence of your inner truth and your preconceived ideas.

(This exercise does not need to exceed one minute.)


*This method will be introduced in our next article.

Article 3. The New Method to Clarify the I Ching’s Message by Carol and Hanna

©  by Carol Anthony and Hanna Moog


   This “new” method allows us to put questions directly to the Sage, enabling the Sage to clarify the received text. We put ‘new’ in quotes here, because it is new to our contemporary use of the oracle. However, in Richard Wilhelm’s foreword to his classic translation, he states that the I Ching originated from a simpler “yes/no” method of putting questions to the Cosmos.


   Our method is an amplified yes/no system in which we put questions and/or hypotheses to the Sage such as: “Have I understood the message correctly?” – “Is this part of the text referring to me (or to the person I have an issue with)?” We then throw three coins to obtain the answer. The answer comes in four possible ways: 3 heads, 2 heads and 1 tail, 3 tails, and 2 tails and one head. We have chosen heads to mean “Yes” in this system, and tails to mean “No.” When we toss 3 heads, we take it to mean the answer is a full Yes. When we toss 2 heads and 1 tail, we take it to be a relative Yes; a toss of 2 tails and one head is taken as a relative No, while 3 tails is taken as a full No.


   Thanks to this method, in 1998, we were able to come to a completely new understanding of the cause of an illness, its nature as a Fate, and how to successfully relate to it. This new understanding made it possible for Hanna to heal nodules that were found in the back of her lungs within a week. This event and many of the numerous healings that followed are described in our book Healing Yourself the Cosmic Way.

   The I Ching uses a metaphorical language, such as “It furthers to cross the great water,” or, “In the midst of the greatest obstructions friends come,” or, “Shock comes—Oh, Oh! Laughing words—ha, ha!” Because metaphors are multidimensional and can be read on different levels, the use of this yes/no method allows us to find how the metaphors are to be interpreted in each specific reading.


   Metaphors are the language of the oracle precisely because of this multidimensional quality; they combine feelings and images with words. The feelings give them their color, the images evoke a context, and the words express both the color and the images in terms that the rational thinking that characterizes our mind can understand. Metaphors allow the oracle to refer to many different situations that are based on the same Cosmic truth. That is also why in our version of the I Ching, each hexagram presents several “windows” into the theme of the hexagram. These different windows help the user to expand his view of the possibilities contained in each hexagram, while the additional use of the yes/no method, or “rtcm,” helps us determine which “window” applies to us at a particular time. At the same time, the method illuminates the Cosmic perspective of the problem at hand. This Cosmic perspective also contains the correct remedy we seek.


   Finally, it takes practice and patience to learn this method, simple as it actually is. This is because the Sage speaks from a Cosmic perspective that we are not familiar with, since most of us have been trained from childhood not to listen to our feelings when we are examining a problem. When we ask questions from our accustomed non-Cosmic perspective, we tend not to understand the answers. When the question comes from an outright ego-based attitude, the Sage cannot answer at all. We are then only getting answers from the ego, or what the ego in us wants to hear. This is easily remedied, however, if we remember to ask, “Is this answer coming from the ego?”

Article 4. The Purpose of Consulting the I Ching Oracle by Carol and Hanna

©  by Carol K. Anthony and Hanna Moog



   The purpose of consulting the I Ching oracle has traditionally been defined as “bringing oneself as an individual human being into harmony with the order of heaven.” Our new version of the I Ching differs from this definition in that it speaks of bringing oneself into harmony with the order of the Cosmos. The word “Cosmos” comes from the Greek and means “the Universe in its harmonious order.” This is not just a minor difference, but one that determines our relationship with the invisible world, and thereby the way by which we can bring ourselves into harmony with its order.


   The traditional versions of the I Ching speak of the “order of heaven” in terms that create the impression that the entire Cosmic order is synonymous with the human-made feudal social orderthat has traditionally ruled China. This was an order that passed from one conquering warlord to another. This way of one group of people assuming powerover others was passed on for so many centuries that it became viewed as “the way things are.” We do not need to look only at China to see that the feudal mindset was extended worldwide. Historians have upheld such structures to represent the “greatness” of human achievements when they point to the empires of ancient Egypt, Rome, and to others in the West, generally. The more power and grandeur each achieved, the more they have been admired.

   The I Ching makes us aware, through its use over many years, that these hierarchical pretensions are in conflict with the Cosmic principles of harmony; when we follow them as “the way,” we create what the I Ching calls “misfortune.” Thus we find that our striving for power and dominance may succeed for a while, but that ultimately we are deprived of the joy of life. The Cosmos, as we see, wants us to have a joyful life.

   All hierarchical ideas are products of the feudal mindset. Among them is the justification for the use of power, threats, and punishments, and the presumption that one group has the right to dominate another; other ideas are that we must uphold and be faithful to the established system; and that conflict is the natural state of things because ‘the world, visible and invisible, is divided into good and evil.’ All such ideas become “true” when we follow the way of grandiosity.

   The I Ching has similarly made it clear to us that the feudal order described above, in its placing humans as the “centerpiece of creation,” is totally mistaken. We were shown that our conflicts, be they of a strictly personal or collective nature, are the consequences of this human-centered view. We were shown that the I Ching was originally given to humans to help them become free from this human-centered view, but that it became overwritten with edits made relentlessly over the centuries by one dynasty after another, with the intention to legitimate the authority of the feudal system and its right to control others. When writing I Ching, The Oracle of the Cosmic Way, we were guided by the Sage to separate those overlays from the underlying Cosmic Principles of Harmony that supercede all human-made social structures.


   The Sage showed us that the Cosmos is a system of Principles of Harmony whose main principles are the equalityuniqueness, and modesty of all aspects of the Cosmos. Equality refers to the worth and dignity of its every aspect; uniqueness means that no aspect can be compared to any other in terms of “higher” or “lower,” or “more special,” or “less special.”  Modesty, one of the central themes of the I Ching, is the result of understanding and following these first two principles, which are imbedded in our original human nature. For indeed, goodness is our true nature, and following the feelings within ourselves that “feel good” and “feel fitting” is what leads to the expression of our dignity, worth, and happiness. There are many other Cosmic Principles of Harmony the user of the I Ching becomes aware of in our version of the I Ching as he addresses the things that are causing disharmony in his life.