Hi, Jason.
You said,
Would you mind sharing a little more about this? My interest is piqued.
I would imagine that the same conversation occurs in every tradition. In the Chinese tradition, there is a saying, "We use divination to resolve doubts. If there is no doubt, what should we divine for?" (卜以決疑,不疑何卜。) Some people take it to mean that we should divine only when there is a real question to be solved. I disagree with this viewpoint.
My position is this:
1. If the system works for big things, it must work for small things as well.
2. If we cannot work the system for even small things, how can we expect to work the system for big things, when they arise?
3. If we do not work the system for small things frequently, we will not be able to accumulate enough practice to work the system for big things.
4. By working the system for small things frequently, secrets of the system will be revealed. Using Yijing as an example,
(a) I keep a journal of my divinations.
(b) Sometimes, the meaning of a particular line reading in Yijing is unclear to me. (Quite apart from possible failures of imagination on my part, in many cases, the real meaning of specific words or phrases in Yijing is ambiguous even to Chinese scholars. The same word may be explained three different ways in two books.)
(c) Then, as the situation unfolds, I will be able to see what the line reading actually meant.
(d) Then, if the line reading occurs again in a similar context, I will be able to refer to my previous record to understand the line reading.
I believe this is why, in ancient China, the Court maintained such a detailed record of oracle-bone divinations. They were trying to do the same thing.
5. The ancients also worked the system for small things. In the case of Yijing, scholars in ancient times liked to play a game known as 覆射 (Fu4 She4). To play this game, a person would choose a random object. Then, he would hide the random object, e.g., by putting it under an upside-down bowl. Then, other participants would cast hexagrams. The person, who could divine what the object was, would be the winner.
In the case of Western astrology, I am informed that William Lilly, in his spare time, liked to ask his servants to hide objects, so that he could divine their locations for his merriment.
6. Going back to Point #4 above, every reference book on Yijing has a different take on: (a) how to interpret the result, if more than one line is moving, (b) how to understand the function of the second hexagram, (if it has a function at all), (c) the meaning of each line, etc. The only way, in my view, to decide on these issues for oneself is to keep a journal and review it from time to time.
7. From the perspective of ordinary consciousness, there are big things and small things. From the perspective of non-ordinary consciousness, there are no big things or small things. Divination works on level of non-ordinary consciousness.
8. Learning divination is like learning a language. To learn a language, you have to immerse yourself in the language (e.g., read and listen as much as possible). Initially, you will only catch a few words here and there. With time, you will be able to catch whole sentences. It is important to study the grammar. However, it would be wrong to neglect immersion in favour of "mastering the grammar". The same may be true of divination.
To take this analogy further, if we divine frequently about small things, initially we may only be able to decipher a small portion of our divination results. In time, however, we may find ourselves able to decipher a larger and larger portion of our divination results.
That being said, if we only cast hexagrams frequently and do not think hard about our divination results, then there will be no improvement. We should cast hexagrams frequently. Whenever the situation turned out in a way that was different from how we predicted based on our divination results, we should think about the reasons. These reasons may include a change in circumstances. (I believe that divination changes the future. This is analogous to Schrodinger's thought experiment. By making a prediction, we can strive to avoid the prediction coming true.) These reasons may also include our failure to decipher the divination result properly in the first place. Also, if we obtain a divination result that is difficult to understand, we should keep an eye out on the situation as it unfolds, so that our ability to decipher divination results will be improved for next time.
Like many things in life, in divination, failure is often the best teacher, provided that we are willing to learn from it. One should make many incorrect predictions and learn from them, and then one can start making correct predictions.
(None of this obviates the need for studying, of course. To study, one should pick up a good reference book with a lot of real-life examples. Then, one should work through these examples along with the author. One should also keep several good reference books on hand, so that one can refer to them, when the divination result is obscure.)