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Chapter 3 of 13
六壬大全
The twelve Earthly Branch spirits each possess attributes of Yin and Yang, each performing its own function. In terms of the twelve palaces, the sequence of the Five Elements, the directional arrangement of the Five Regions, the cyclical progression of the Four Seasons, the stellar degrees of the Three Enclosures and Twenty-eight Mansions, the movements of the Seven Governors and Four Remnants, the terrestrial divisions of the Nine Provinces and Ten Thousand States, and the substantive-functional relationships of Yin-Yang generation and control — all are encompassed within, interwoven like warp and weft. This constitutes the general framework of the celestial spirits. Regarding the rotation of the Dipper Handle (Dou Gang) in the heavens, Tian Gang (Chen) takes the lead, followed by sequential arrangement; regarding the Sun's progression through the zodiac palaces, Deng Ming (Hai) takes the lead, followed by reverse sequential arrangement. Those arranged in reverse are called Monthly Generals, which are essentially the Twelve Spirits. In taking and combining for Ren divination, they are all called "Spirits," not "Generals." Observe their placement upon the Day Stem, Day Branch, Year and Life positions — whether they generate or control, punish or combine — thus good or ill fortune may be determined. Whenever the Twelve Spirits overlay one another, cases of upper controlling lower and upper-lower generation or harmony are all discussed with reference to the Heaven Plate; cases of lower controlling upper are discussed with reference to the Earth Plate.
This opening treatise reveals the fundamental principle of the Liu Ren cosmic board: the relative movement of the Heaven Plate and Earth Plate constitutes the basis of all judgment. The Twelve Spirits and Generals have fixed positions on the Earth Plate (distributed in reverse order from the Monthly General), while on the Heaven Plate they rotate according to time. The key lies in the overlay relationship — the spirit of the Heaven Plate overlaying a position on the Earth Plate produces generation, control, punishment, or combination, from which good or ill fortune is inferred. The principle that upper-controlling-lower and upper-lower generation/harmony refer to the Heaven Plate, while lower-controlling-upper refers to the Earth Plate, establishes the primary-secondary relationship in judgment.
The Heaven-Earth Plate model of Liu Ren is essentially a dynamic spatiotemporal coordinate system. The Earth Plate represents fixed spatial orientation and temporal rhythms, while the Heaven Plate represents the distribution of cosmic energy at the present moment. This resonates remarkably with the concept of "reference frames" in modern science. The Twelve Spirits and Generals are not merely symbols but constitute a classification system that incorporates astronomy, geography, human affairs, and physical phenomena into a single framework for analysis, reflecting the ancient Chinese systematic thinking.
In practical divination, understanding the principle that "upper-controlling-lower refers to the Heaven Plate, lower-controlling-upper refers to the Earth Plate" is like mastering a decision-priority judgment rule: when circumstances actively apply pressure, observe the Heaven Plate; when passively enduring, observe the Earth Plate. This can be translated into modern management strategies of "proactive initiative" versus "reactive response."
"Regarding the rotation of the Dipper Handle in the heavens, Tian Gang takes the lead in forward sequence; regarding the Sun's progression through zodiac palaces, Deng Ming takes the lead in reverse sequence." — Within the same system, two sets of order coexist, one forward and one reverse. Forward distribution represents the energy transmission of the Big Dipper's celestial governance; reverse distribution represents the temporal progression of the Sun and Monthly Generals. This implies the multiple rhythms of cosmic operation: some forces unfold according to natural order, while others must be apprehended through reverse pursuit. Between forward and reverse lies the deep manifestation of Yin-Yang waxing and waning.
Zi-Wu represent the two solstices of Yin and Yang (Winter and Summer Solstices); Mao-You are the gates through which the sun and moon rise and set. Yin-Shen are the spirits of roads and pathways; Chen-Xu are the places of prisons and dungeons. Chou-Wei are the celestial kitchens; Si-Hai are the halls and temples. 🌏
This twelve-character summary is extremely concise, delineating the core symbolic functions of each of the Twelve Earthly Branches:
These twelve directional symbols can be mapped to twelve scenarios in modern life: Zi-Wu represent the peaks and valleys of career; Mao-You are the gates of entering and leaving workplace and family; Yin-Shen represent business travel and relocation; Chen-Xu represent legal disputes and restrictions; Chou-Wei represent food and financial resources; Si-Hai represent spiritual beliefs and cultural spaces. The ancients' symbolic system still provides reference for today's spatial and temporal analysis.
In Feng Shui for residences, these twelve directions remain widely used. For example: Yin-Shen directions are suitable for main entrances and passages; Chen-Xu directions are unsuitable for bedrooms (prone to feelings of oppression); Chou-Wei directions are appropriate for kitchens and dining areas; Si-Hai directions may accommodate studies and meditation rooms. This provides traditional foundation for modern home layout.
Deng Ming (Hai), belonging to the Water element, is the spirit after Rain Water when the sun traverses the Ju Zi mansion — it is the General of the First Month.
Why is it called "Deng Ming"? In the first month, the energy of Three Yang begins to manifest upon the earth. The I Ching states: "The dragon appears in the field; all under heaven becomes enlightened." The I Ching, Ming Yi says: "First ascending to heaven, illuminating all nations." Also, because Hai is the Gate of Heaven, it is called Deng Ming (Ascending Radiance).
Appearance of the Deng Ming spirit: elongated face, yellowish hair, hands and feet dark with some blemishes. It is Yin Water, also called "Heavenly Anomaly," and is the craftsman who built palaces in antiquity. Ren is lodged upon it, Wood is born beneath it — it takes the image of Xuan Wu. Its tone belongs to Jue, its number is four, its flavor is salty, its constellations are Shi and Bi, its animals are pig, yu, and bear, its zodiac palace is Pisces, its terrestrial division is Wei and Bingzhou, its creature is the boar, and its position is the Gate of Heaven. 🚪
Matters governed: auspicious omens, summons, and private affairs. It is self-punishing, dwelling in the extreme Yin position. It also governs litigation, imprisonment, drowning (when riding an inauspicious general), demands and collections, losses (on Si-Yi-Chou days), and uncleanliness.
Class Images: Heavenly Rain Master, also ghosts and spirits, heavenly horse, heavenly ear. It represents young sons, generals, noble ladies, distinguished guests, drunkards, beggars. It represents liver, kidneys, hair, head (added to You, upon the Day Stem), feet (Yang days with Shen, Yin days with Wei). It represents spleen ailments, weeping (over Chen), crossed eyes (with Qing Chou), damaged head and face (Hai over Si, Si over Hai), diarrhea (over Year and Life positions). It represents thieves (as Xuan Wu), bandit-killers, and the spirit of illicit affairs (as Hou Xuan). It represents the precious hall (as Gui Ren), towers and pavilions (over Yin, not as Noble; when over Yin with Long it's a tower, with He it's a pavilion), platforms (over Mao, also lamp stands over Mao), courtyards, gardens, wall foundations, prisons, latrines (over Xu, and on Jia-Yi days as Tian Kong over Si). It represents paintings, head wraps, curtains and canopies, writing brushes and ink, umbrellas, keys and locks (over Si), hats and baskets, circular rings. It represents plum blossoms, gourds. It represents granaries and storehouses, vinegar and sauces (with You), rice, wheat, salt (with Zhu Que). 🌾
Surnames: Yang, Zhu, Lu, Wei, Gan, Fang, Ji (with Yin-Mao added), Ren (with Chou-Wei added), Deng, Fan (all with Liu He added), Feng (with She over Si-Wu, over Hai). All characters with water radicals or vertical side components belong to this category.
Deng Ming as the Heavenly Pillar (Hai is the Heavenly Pillar):
The core of Deng Ming (Hai) lies in its position at the Gate of Heaven — simultaneously the extreme of Yin and the point where Yang energy first ascends. This special status of "Yin at its extreme, Yang being born" endows Hai Water with duality: on one hand governing dark matters such as secret yin affairs, drowning, and theft; on the other hand governing auspicious matters such as summons, blessings, and the opening of the heavenly gate. The key lies in the General it rides upon: auspicious generals reveal its luminous aspect; inauspicious generals reveal its dark aspect.
The "Gate of Heaven" symbolism of Hai Water can be understood in modern terms as the information portal — the Internet, communications, and media. What Deng Ming governs — "summons" — resembles today's notifications, interview invitations; "secret yin affairs" corresponds to privacy protection and anonymous communication; "keys and locks" corresponds to passwords, cryptographic keys, and permission management. In the information age, the imagery of Hai is exceptionally active.
When Deng Ming initiates action in a Ren chart:
Deng Ming is "self-punishing" — Hai punishing Hai suggests the tendency toward self-consumption at the extreme Yin position. This is like a person at their darkest moment, where the greatest enemy is often oneself. But the I Ching says "first ascending to heaven" — the place of extreme Yin is also the starting point of light. Maintaining faith in the light during the darkest hour is the profound teaching of Deng Ming.
He Kui (Xu), belonging to the Earth element, is the spirit after the Spring Equinox when the sun traverses the Jiang Lou mansion — it is the General of the Second Month. He Kui is Tian Kui, being the first star of the Dipper's魁, reaching the Xu position, hence its name. In the month of Mao (second month), all things germinate at their roots, gathering by category; "Kui" means gathering.
The He Kui spirit is the ancient prison warden. Xin is lodged upon it, Fire's grave is beneath it — it takes the image of Tian Kong. Its tone is Shang, its number is five, its flavor is sweet, its constellations are Kui and Lou, its animals are wolf, dog, and jackal, its zodiac palace is Aries, its terrestrial division is Lu and Xuzhou, its creature is the dog, and its position is northwest. 🐕
Matters governed: deception and fraud, official seals and ribbons, and escaping slaves. If it initiates action, it signifies the revival of old affairs. It also governs depletion, loss of money and goods, and leading masses.
Class Images: The celestial Dipper's Kui, also the Heavenly Net, Rahu, the spirit of war, the spirit of aversion (as Xuan Wu), the Gate of Earth. It represents supervisors (over the monthly establishment), provincial governors (over the yearly sovereign), officials (as Que over Day Stem/Branch), rectifiers, good people, elders, monks and Daoists, hunters, children, servants, butchers, robbers (as Hu controlling the Day), soldiers (Xu over Shen, Shen over Xu), maternal uncles, fathers-in-law, sisters, paupers (as Xuan Kong). It represents the gate of destiny, bladder, feet, legs (over Year/Life indicates foot ailments). It represents city walls, monasteries, ridges and hills, prisons (more accurate with Gou Chen), kilns and smelters (as She over Si-Wu), empty halls, servants' quarters, earthen objects, graves (as Hu initiating), wall ruins (on Jia days, over Yin). It represents court robes (as Que), seals and ribbons, shoes and boots, weapons, shackles (as Xuan Wu near punishment), swords and staves, city bells, iron hoes, shovels and spears, locks and keys, pestles and mills, earthenware, stones (as Gou Chen over Shen-You), prayer beads. It represents grains and silk. 🌾
Surnames: Wei, Wang, Lu, Xu, Lou, Ni — all characters with earth radicals or foot-side components.
He Kui Various General Judgments:
The essence of He Kui (Xu) is the dual symbolism of gathering and confinement. "Kui" means gathering — all things congregate by category; simultaneously Xu is the Heavenly Net and prison, governing detention and binding. This unity of gathering and restriction makes Xu the representative of rules, institutions, and hierarchy. It is simultaneously the seal of authority (power credential) and the prison (power's punishment) — two sides of the same coin.
The "gathering" function of Xu Earth corresponds in modern society to organizational structures and institutional management: corporate regulations, legal provisions, administrative systems. The "prison" imagery extends to various constraint mechanisms: contractual obligations, legal sanctions, industry standards. Xu initiating the "revival of old affairs" can be understood as the resurgence of historical legacy issues — old contract disputes, past debts, matters left by predecessors.
When He Kui initiates action in a divination:
He Kui is the first star of the Dipper's Kui, the most important position among the seven stars of the Big Dipper. The Dipper's Kui guides direction, but it also means inescapable rules. Gathering implies order, but excessive order becomes prison. How to find balance between gathering and dispersal, order and freedom, is the eternal question He Kui leaves to humanity.
Cong Kui (You), belonging to the Metal element, is the spirit after Grain Rain when the sun traverses the Da Liang mansion — it is the General of the Third Month. Cong Kui is the second star of the Dipper's Kui, the star reaching You, hence its name. Also, in the third month, the branches and leaves of all vegetation emerge from their roots, taking the meaning of "following" (cong).
The Cong Kui spirit has a dignified appearance, yellowish-white complexion, and is the ancient female shaman. It receives no lodgement for its proper salary, taking the image of Tai Yin. Its tone is Yu, its number is six, its flavor is pungent, its constellations are Wei, Mao, and Bi, its animals are pheasant, chicken, and bird, its zodiac palace is Taurus, its terrestrial division is Zhao and Jizhou, its creature is the rooster, and its position is due west. 🐓
Matters governed: secret yin affairs, dissolution, rewards and gifts. Also governed: metal blades, slaves and maidservants, information.
Class Images: The celestial Wen Chang star, also continuous rain (over Zi), frost (over Xu), snow (with Chou-Wu added), sea (over Si), river (over Zi). It is the private gate, the palace censor, close relatives, female nobility, women (in vigor, young maidens), nieces (Tian Kong in decline), external concubines, maidservants (as Liu He or Qing Long; if Tai Yin over Day Stem/Branch, indicates the concubine becoming the wife), craftswomen, wine-makers, young servants (as Tian Kong), nuns (with He over Yin-Shen), courtesans (with Tai Chang, Mao, Wei), aged maidservants (over Zi-Chou). It represents official salary, border soldiers (as Hu over the elder branch), mourning clothes (as Hu, on Jia-Yi days mourning arrives), discord between husband and wife. It represents skin and fur, orifices, ears and eyes, claws and bones, essence and blood, small intestine, lips and tongue. It represents consumption diseases, eye ailments (as She/Que), red eyes (with Bing-Ding added), knife wounds (over seasonal branches, punishing the Life). It represents white pagodas, streets and alleys, small paths, temples and shrines, granaries. It represents steles, gold and silver, jewelry, pearls, plates and mirrors, copper and lead (as Tai Chang over Yin), iron and stone, leather, felt mats. It represents wine and spirits, vegetables, ginger and garlic. 🥂
Surnames: Zhao, Jin, Le, Shi, Liu (Mao over You), Min (Mao-You with Liu He), Zheng (with Noble added), Cheng, Lü (with Sun added) — all characters with standing-man or metal radicals.
Cong Kui Various General Judgments:
The core of Cong Kui (You) is the combination of Metal's killing austerity and the obscurity of the private gate. You is due west, the gate of sunset, hence the private gate; Metal governs execution and punishment, hence blades and dissolution. The essence of You Metal is convergence and separation — fruit separates from the branch when ripe, metal separates from its matrix when cut. This "separation" quality makes it govern dissolution, information (transmission being separation), and servants (separated from the master's household).
The "private gate" imagery of You Metal corresponds in modern society to private spaces and informal channels: private negotiations, behind-the-scenes deals, backdoor connections. Its "dissolution" function corresponds to contract termination, partnership dissolution, divestiture. What You governs—"information" — is particularly prominent in today's communications: telephone calls, text messages, social media — all manifestations of You Metal's "separate and transmit" nature.
When Cong Kui initiates action:
Although Cong Kui is the auspicious general (Tai Yin), its "private gate" nature reminds us: between openness and concealment there is only a thin line. You is in the due west, the place of sunset — light ends, darkness approaches. How to remain clear-headed in this "twilight zone" is the warning of Cong Kui.
Chuan Song (Shen), belonging to the Metal element, is the spirit after Lesser Fullness (Xiaoman) when the sun traverses the Shi Shen mansion — it is the General of the Fourth Month. In the fourth month, all things flourish; Yang at its extreme is about to retreat, one Yin is about to be born — transmitting Yin and delivering Yang, hence "Chuan Song" (Transmission and Delivery).
Appearance of the Chuan Song spirit: short neck, wide round eyes, slight beard and hair, large body. It is the ancient traveler (messenger). Geng is lodged upon it, Water is born beneath it — taking the image of Bai Hu. Its tone is Zhi, its number is seven, its flavor is pungent, its constellations are Zi and Shen, its animals are monkey, ape, and nao, its zodiac palace is Gemini, its terrestrial division is Jin and Yizhou, its creature is the monkey, and its position is southwest. 🐒
Matters governed: roads, illness, news and loss.
Class Images: The celestial Money Star, also the Heavenly Ghost, Heavenly Physician. It represents the chief justice, marshal (at the head of a trine), travelers, public servants, common people, filial sons, soldiers on campaign (over Zi-Wu, also governs military desertion), couriers, hunters (as Hu), silversmiths, blacksmiths, maternal uncles, monks (as Long over elder branch), merchants, witch doctors (as Liu He), butchers. It represents lungs, gallbladder, large intestine, bones, voice and sound. It represents illness, corpses, mourning and filial piety. It represents childbirth, water dangers (over Hai, controlling the Day), feuds and enmities, attacks and plunder (as Gou), gifts and tributes, losses and thefts (as Xuan Wu over Hai-Zi), licentiousness (on Ren-Gui days). It represents temples and shrines, hermitages, city buildings, roads, ponds and lakes, imperial tombs, funeral biers. It represents silk, cotton wadding, scriptures, feathers, medicines, weapons (with punishment), grindstones, barley. 🌾
Surnames: Yuan, Guo, Shen, Jin, Hou, Han, Deng — all characters with metal radicals or wrapping components.
Chuan Song Various General Judgments:
The core of Chuan Song (Shen) lies in transmission and transformation. In the fourth month, Yang at its extreme gives birth to Yin — exactly the critical node of energy exchange — hence Shen is "transmission." Shen's road aspect is most prominent: everything in transit — people, goods, information — falls under Shen's governance. Simultaneously, Shen is Bai Hu's home, carrying Metal's killing energy, hence governing illness, mourning, and warfare.
Chuan Song (Shen) corresponds in modern society to the three great systems of logistics, transportation, and communication: express delivery, railway and aviation, telecommunications networks. "Roads" are not merely physical paths but also information channels and logistics networks. What Shen governs — "news and loss" — the transmission and attrition of information, is particularly critical in the information age: signal strength, data transmission, message delivery rates — all can be assessed through it.
When Chuan Song initiates action:
"Transmitting Yin and delivering Yang" — the essence of Chuan Song is transformation of energy states. When Yang peaks, Yin is already on the way; when Yin peaks, Yang is already en route. This reminds us: the peak of anything implies the beginning of its turning point. Preparing for the worst at the best of times, and seeing the best possibility at the worst of times — this is the wisdom of Chuan Song.
Xiao Ji (Wei), belonging to the Earth element, is after the Summer Solstice when the sun traverses the Chun Shou mansion — the General of the Fifth Month. The energy of the Summer Solstice marks the great going and the small coming; the path of the petty person lengthens, hence "Xiao Ji" (Small Auspiciousness). It also signifies the minor completion of all things.
The Xiao Ji spirit is the Wind Elder, the ancient pharmacist. Ding is lodged upon it, Wood's grave is beneath it — taking the image of Tai Chang. Its tone is Zhi, its number is eight, its flavor is sweet, its constellations are Jing and Gui, its animals are han, sheep, and eagle, its zodiac palace is Cancer, its terrestrial division is Qin and Yongzhou, its creature is the goat, and its position is southwest. 🐐
Matters governed: wine and food, marriage, and sacrificial rites.
Class Images: The celestial Wine Star, also the Heavenly Ear (over Si-Wu), Wind Elder, ghosts and spirits. It represents Tai Chang, guarantors, parents, elderly persons, stepfathers (added), stepmothers (Hai over You), aunts, sisters-in-law, aunts, younger sisters, matchmakers and nurses, widows, Daoists, winemakers, hat makers. It represents invitations (Long comparing the Day), congratulations, banquets and gatherings, separations (seeing the departing spirit in the moving year). It represents drought and heat, locusts (Que over Hai-Zi). It represents the liver, the spinal column. It represents courtyards, walls, gardens (over Chen), groves (over Mao), earthen objects, wells and springs, pottery and kilns, grave sites (Jia-Yi days, jiao surname). It represents tea houses, wine shops, competition grounds. It represents seafood, plates and vessels, caps and robes, seals and letters, pipes and songs, medicines, bamboo screens, mulberry wood, wine vessels, hemp (Long Hou over Yin-Mao). 🍶
Surnames: Zhu, Qin, Gao, Zhang, Yang, Du, Jing, Wei, Yang — all with sheep or earth radicals.
Xiao Ji Various General Judgments:
The core of Xiao Ji (Wei) is nourishment and reception. Wei is Wood's grave — where Wood returns; its Earth substance is heavy and can store all things. Tai Chang is the grain spirit, hence Wei governs wine, food, and feasting. Simultaneously, Wei is the Wind Elder and pharmacist, possessing both agility and healing power. This quality of "agility hidden within substance" makes Wei the representative of both social interaction and healing.
The "wine and banquet" attributes of Xiao Ji (Wei) correspond in modern times to social dining, business banquets, and party events. "Sacrificial rites" correspond to religious activities, cultural ceremonies, and commemorative events. Wei's identity as "pharmacist" connects to modern healthcare, psychological counseling, and wellness practices. When Wei initiates action, it often indicates matters related to dining, social interaction, and health.
When Xiao Ji initiates action:
"The great goes, the small comes; the path of the petty person lengthens" — after the Summer Solstice, Yang gradually diminishes and Yin gradually grows. The name "Small Auspiciousness" contains a warning: beneath an apparently auspicious surface, the force of Yin is accumulating. But neither is it entirely pessimistic, for "all things reach minor completion" — though the fruit is not yet fully ripe, its form has appeared. Achieving something even as Yin grows — this is the wisdom of Xiao Ji.
Sheng Guang (Wu), belonging to the Fire element, is after Great Heat when the sun traverses the Chun Huo mansion — the General of the Sixth Month. Wu is Yang Fire, occupying the Li position (south); its light shines upon all four directions — "the Great Brightness is in the sky, and even a torch-flame cannot outshine it" — difficult indeed to surpass its brilliance, hence "Sheng Guang" (Surpassing Light).
Appearance of the Sheng Guang spirit: round eyes, red face, large body. It is the ancient horse groom. It receives no lodgement for its proper salary, taking the image of Zhu Que. Its tone is Gong, its number is nine, its flavor is bitter, its constellations are Liu, Xing, and Zhang, its animals are zhang, horse, and deer, its zodiac palace is Leo, its terrestrial division is Zhou and Lianghe, its creature is the horse, and its position is due south. 🐎
Matters governed: luminous anomalies, silk and wadding; also documents and official matters.
Class Images: The celestial Wang Liang star, also the Left Heavenly Eye, rosy clouds and thunder. It is small at top and large at bottom. It represents palace ladies, forest keepers, envoys, prostitutes, constables, messengers, good people, monks and shamans, riders, silkworm maidens. It represents terror and suspicion (seeing Shen), sincerity and trust, documents (Que over Yin), disputes and gossip, curses (seeing Shen with Que), pregnancy (over Hai, receiving extinction). It represents soldiers (Gou Chen over Shen-You), litigation, news, brilliance. It represents the heart (over Hai, heart pain), eyes, mouth. It represents blood light, heart deficiency, small intestine ailments (Que over Zi), vomiting and diarrhea. It represents palaces, city gates, halls, fields and houses, roads, kitchens (Tai Chang over Shen-You), kilns and smelters. It represents torches and candles, banners, embroidery, clothing, paintings and calligraphy, clothing racks, cabinets, steamers. It represents horses, silkworm silk, crow nests, pheasants, small beans (Tai Chang over Mao). 🔥
Surnames: Xiao, Zhang, Li, Xu, Zhou, Ma, Zhu, Liu (with Liu He added), Di (with Gou Chen over Hai), Feng (She riding Wu over Zi).
Sheng Guang Various General Judgments:
The essence of Sheng Guang (Wu) is the unity of radiance and documentation. Wu occupies the due south Li position, the extreme of Fire, illuminating all directions. Zhu Que governs documents and information, hence Wu also governs official papers, examinations, and litigation. Fire governs propriety, from which Wu's "sincerity" arises — those who are open and upright must be trustworthy. Yet excessive Fire brings calamity, so Wu also governs blood, fire disasters, and verbal disputes.
The "document" aspect of Sheng Guang (Wu) corresponds in modern society to official documents, certificates, academic credentials, legal instruments, and media reports. The "radiance" aspect corresponds to public image, visibility, brand exposure. What Wu governs — "information" — is especially prominent in the information age: news dissemination, online public opinion, social media heat. When Wu initiates action, it often indicates matters related to public affairs, document processing, and information disclosure.
When Sheng Guang initiates action:
"The Great Brightness is in the sky, and even a torch-flame cannot outshine it" — true greatness does not extinguish smaller lights but makes everything around brighter. The "victory" of Sheng Guang is not overcoming others' light but transcending one's own limitations to achieve universal illumination.
Tai Yi (Si), belonging to the Fire element, is after the End of Heat when the sun traverses the Chun Shou mansion — the General of the Seventh Month. Tai Yi is where the Tai Wei enclosure resides, the dwelling of Tai Yi. Also, in the seventh month, the hundred grains reach ripeness, possessing the meaning of self-sustaining.
Appearance of the Tai Yi spirit: high forehead, red wide mouth, yellow hair, squinting eyes. It is the ancient metal-forger (blacksmith). Bing and Wu are lodged upon it, Metal is born beneath it — taking the image of Teng She. Its tone is Jue, its number is four, its flavor is bitter, its constellations are Yi and Zhen, its animals are snake, earthworm, and cicada, its zodiac palace is Virgo, its terrestrial division is Chu and Jingzhou, its creature is the snake, and its position is south. 🔥
Matters governed: conflict, verbal disputes, worry and shock, anomalous events. Also flying calamities and reward matters. In general: Si appearing with Chen is advancing — auspicious; Chen dwelling at Si is retreating and concealing — not auspicious.
Class Images: The celestial Tai Yi star, also snow (after Winter Solstice, Si governs snow). It represents chariots and riders, maidens, women, artisans, calligraphers, carpenters, cooks, shopkeepers, beggars, mourning guests (as Hu, governing external mourning clothes), singing boys (Tai Yin in prostitution). It represents pregnancy (as She over Chen, twins), anxiety, literature, demands and collections, frivolity, slander (controlling Day Stem/Branch), exile and penal servitude (Si-You mutually added). It represents the pericardium, triple burner, throat, face and teeth, spots and blemishes. It represents vehicles, metal and iron, pearls and jade, boxes and baskets, silk fabrics, musical instruments, keys and locks, porcelain, bricks and tiles, bows and crossbows, flowers and fruits, cauldrons (also metal sounding), furnaces and smelters (with Fire), kilns and stoves (with Earth; Si-Wei combined governs connected wells and stoves; Si-Hai days with Xu over Si governs connected stoves), firelight. It represents flying insects, flying birds, lizards, eels, snakes (Moon Aversion added, governs dreaming of snakes). 🐍
Surnames: Chen, Shi, Zhao, Tian, Zhang, Jing, Yu, Zhu, Hao (with Liu He added), Chu, Qi (Yin added), Geng (Zi added), Gong (Chen added), Ji (Chou added).
Tai Yi Various General Judgments:
The core of Tai Yi (Si) lies in transformation and disturbance. Si is the snake — good at change; Tai Yi is the seat of the Heavenly Emperor — exalted and sacred. This union of the sacred and the cunning makes Si one of the most complex spirits: on one hand governing rewards, literature, and craft (Fire's civilization), on the other hand governing verbal disputes, anomalies, and disturbances (the snake's venom). Si conceals the three stems Bing, Wu, and Geng — Fire, Earth, and Metal simultaneously — hence its manifold transformations.
The "snake" nature of Tai Yi (Si) corresponds in modern times to adaptable, inscrutable persons and affairs: skilled negotiators, volatile market conditions, crisis management requiring high adaptability. The "furnace" imagery corresponds to energy systems: electricity, gas, heating supply. Si's identity as "metal-forger" connects to modern metal processing and precision manufacturing industries.
When Tai Yi initiates action:
Tai Yi is the dwelling of the Heavenly Emperor, yet takes the snake as its image — in the most sacred place hides the most changeable creature. This reminds us: stability and change always coexist. Seemingly solid institutions may harbor hidden variables; seemingly chaotic situations contain unchanging patterns. Learning to find constancy within change — this is the wisdom of Tai Yi.
Tian Gang (Chen), belonging to the Earth element, is after the Autumn Equinox when the sun traverses the Shou Xing mansion — the General of the Eighth Month. Tian Gang is where the Dipper handle points. Also, in the eighth month, the branches are tough and firm.
The Tian Gang spirit is yellow, with a full round face and abundant beard. It is the ancient prison master. Yi is lodged upon it, Water and Earth's graves are beneath it — taking the image of Gou Chen. Its tone is Shang, its number is five, its flavor is sweet, its constellations are Jiao and Kang, its animals are jiao, fish, and dragon, its zodiac palace is Libra, its terrestrial division is Zheng and Xiangzhou, its creature is the dragon, and its position is southeast, somewhat eastward. 🐲
Matters governed: combat and litigation, death and mourning, old affairs of fields and houses. Another saying: Chen is the Heavenly Prison, Xu is the Earthly Hell — exclusively governing litigation and government authorities.
Class Images: The celestial Tian Ku (Heavenly Weeping) star, also the prison spirit, Right Heavenly Eye, Heavenly Net. It represents prime ministers, supervising officials (over the monthly establishment), great generals, deputy commanders, fishermen, butchers (Hu over dead places, with Metal added). It represents imperial edicts, official matters (Que/Gou controlling the Day, on Ren-Gui days), obstinacy and evil, hardness, fierce anomalies, deception and conflict, killing and fighting (initiating, controlling the Day), agitation, sorrow (Hu added), shock (on Day Stem/Branch), anxiety (as initial or final transmission, with Earth added), pregnancy (Tian Hou), evil dreams (She initiating dreams, over the moving year), suicide (She/Hu controlling the Day). It represents the intestines, chest, and corpses. It represents partial blindness with some vision. It represents corridors, monasteries, ditches and channels, stone railings, graves, gardens, wheat fields, seawater (Tian Hou over Hai), wells (Wu over Si), hillsides (Tian Kong). It represents armor and helmets, nets and snares (with Fire), flooding and filtering, shackles, pestles, mortars, jars and urns, money and goods, helmets and basins, fur and hide, tattered clothes, lacquer and glue. It represents the five grains, rice and wheat, meat and fishy things, scaled creatures (with Water), fish food (over Hai). 🐟
Surnames: Ma, Guo, Qiao, Zheng, Qiu, Yue, Long, Chen, Tian, Pang (Gou added), Zhou (You added).
Tian Gang Various General Judgments:
The core of Tian Gang (Chen) is firmness and litigation. Chen is where the Dipper handle points, possessing the power of judgment; it is also the Heavenly Prison, governing imprisonment and government authorities. This "adjudication" function makes Chen the symbol of justice, discipline, and rules. Chen is the grave of Water and Earth, containing the meaning of receiving and storing away, hence governing old affairs, fields, houses, and graves.
The "litigation" nature of Tian Gang (Chen) corresponds in modern society to the judicial system, legal proceedings, disciplinary actions, and arbitration. The "Heavenly Prison" extends to various restrictive environments: imprisonment, detention, restrictions, quarantine. Chen's "old affairs" imagery corresponds to historical legacy issues, revisiting old places, raking up old accounts. In modern business management, Chen governs rules and regulations, disciplinary inspection.
When Tian Gang initiates action:
Tian Gang is the Dipper handle — the handle of the Big Dipper, indicating direction. Wherever the handle points, all under heaven experiences spring (or summer, autumn, winter). This suggests the importance of direction: the same force, pointed differently, yields fundamentally different results. Chen's firmness, used correctly, renders clear judgment; used improperly, becomes obstinacy. How to properly use power and authority — this is the lesson of Tian Gang.
Tai Chong (Mao), belonging to the Wood element, is after Frost's Descent when the sun traverses the Da Huo mansion — the General of the Ninth Month. Tai Chong is the gate through which the sun, moon, and five planets emerge — the celestial charge (chong). Also, all things scatter, separate, degrade, and are destroyed — resembling the meaning of "charge" (chong).
Appearance of the Tai Chong spirit: long face, green complexion, high forehead, bearded, slender build, cunning and irregular. It is the ancient music master. It receives no lodgement, taking the image of Liu He. Its tone is Yu, its number is six, its flavor is sour, its constellations are Di, Fang, and Xin, its animals are ya, rabbit, and fox, its zodiac palace is Scorpio, its terrestrial division is Song and Yuzhou, its creature is the rabbit, and its position is due east. 🐇
Matters governed: courier horses, boats and chariots.
Class Images: The celestial Thunder Spirit, also the Heavenly Heart, Earth Ear, thunder and lightning, rain. It represents eldest sons, princesses, great officers, mothers and aunts, brothers, men and women, young children. monks, thieves, artisans (Liu He over Yin-Shen). It represents escape (Xuan Kong over You-Xu), coming and going, unrest at the gates. It represents the large intestine, nourishing blood, voice (She with Kong), eye diseases (Wu-Mao mutually added). It represents bridges (over Chen), bamboo and wood (over same category), ponds and pools, boats and chariots (Long vigorous — also borders; with Water, boats; with Earth, chariots). It represents windows and lattices, ladders and chairs, clothing racks, coffins, combs, beds, banner poles, incense boxes, reed organs, drums and flutes, butcher's blocks, wooden utensils (with Metal), covers, wheels, memorial archways, boxes, clubs, bamboo fences. It represents goats, donkeys, mules (She over Si-Wu). 🍃
Surnames: Zhu, Fang, Lu, Yang, Zhang, Lu, Gao, Liu, Lei, Song, Liu (Yin added), Ru (Liu He added), Ji, Li (both with Hai-Zi added), Zhong, Lin — all wood-radical, silk-thread, thousand-mile, descendant, and Dong-type surnames.
Tai Chong Various General Judgments:
The core of Tai Chong (Mao) lies in gateways and transportation. Mao is the gate through which the sun, moon, and five planets emerge — heavenly energies collide and converge here. Liu He is the spirit of harmony and union, hence Mao governs marriage, cooperation, and communication. Wood's generative nature makes Mao the Thunder Spirit — spring thunder awakens all creation. This union of "movement and union" makes Mao the representative of flow and connection.
The "boat and chariot" nature of Tai Chong (Mao) corresponds in modern society to transportation, vehicle management, and travel planning. "Gateways" correspond to entrances and exits, checkpoints, portal websites. Mao as Thunder Spirit relates to electrical systems, electronic devices, telecommunications infrastructure. Liu He governs harmony and union, corresponding to social networks, cooperative relationships, and matchmaking services.
When Tai Chong initiates action:
Tai Chong is "the celestial charge" — celestial energies collide and converge here. Charge (chong) implies both impact and harmonization. All things scatter and are destroyed, yet also recombine here. This reminds us: conflict is not necessarily bad — meaningful collisions often produce new possibilities. Mao's wisdom: seek harmony within impact, discover renewal within dispersal.
Gong Cao (Yin), belonging to the Wood element, is after Great Snow when the sun traverses the Xi Mu mansion — the General of the Tenth Month. In the tenth month, all things greatly gather; the year's accomplishments are completed and accounted for in the offices (cao), hence "Gong Cao" (Merit Officer).
Appearance of the Gong Cao spirit: square face, green complexion, bearded, imposing build. It is the ancient envoy (ambassador). Jia is lodged upon it, Fire is born beneath it — taking the image of Qing Long. Its tone is Zhi, its number is seven, its flavor is sour, its constellations are Wei and Ji, its animals are tiger, leopard, and cat, its zodiac palace is Sagittarius, its terrestrial division is Yan and Youzhou, its creature is the tiger, and its position is northeast. 🐅
Matters governed: wooden utensils, documents, marriage, wealth and silk, official matters.
Class Images: The celestial Three Platform star, also Heaven, also Wind (as Hu over Shen). It represents the prime minister, guests, postal inspectors, patriarchs, husbands, scholars (with Liu He and Qing Long), officials (Que over Shen-Xu), physicians (Tian Hou over Wei), alchemists (Hai over Si), monks (Hou over Shen). It represents audience-seeking, summons, celebration, essays (over Mao), letters (as Liu He). Also the five colors (She over Wu), four corners. It represents the triple burner, gallbladder, sinews and vessels, hair, mouth, eyes. It represents altars of state, government offices, hermitages, shrines (with Earth), sacred trees, mountain groves. It represents ridgepoles (Yin-Wu mutually added), flowering trees, folding screens, precious swords, looms, coffins, fire basins, incense burners, meditation chairs, bridges, bamboo boxes, foodstuffs. 🌲
Surnames: Han, Wei, Zeng, Qiao, Lin (Yin-Mao mutually added), Huo (Zi over Yin), Du (Xu added), Cheng, Zhu (Tai Yin added) — all wood-radical, grass-top, foot-running, Gao, Zhao, Du type characters.
Gong Cao Various General Judgments:
The core of Gong Cao (Yin) lies in achievement and mission. Yin is the beginning of the year (first month establishes Yin), where all things greatly gather and the year's work is accomplished. Qing Long is the image of nobility, governing promotion, celebration, and documents. Yin's "envoy" nature — ancient messengers traveling forth bearing the sovereign's commands — makes it the symbol of information transmission and mission execution.
The "official" nature of Gong Cao (Yin) corresponds in modern society to administrative systems, civil service, organizational management. "Documents" correspond to contracts, certificates, records management. Yin as Qing Long's home governs opportunity providence — appreciation from leadership, promotion opportunities in the workplace. Its "mission" imagery corresponds to modern project management, task assignment, and assignment travel.
When Gong Cao initiates action:
Gong Cao means "the year's accomplishments are accounted for in the offices" — a year's efforts are here summarized and settled. This reminds us: achievement is not accomplished in a single stroke; it requires the accumulation of time and final reckoning. Yin's wisdom: do the right things at the right time, then face the transcript frankly at year's end.
Da Ji (Chou), belonging to the Earth element, is after the Winter Solstice when the sun traverses the Xing Ji mansion — the General of the Eleventh Month. The energy of the Winter Solstice marks the small going and the great coming; the path of the gentleman lengthens, the great person's auspiciousness. Also the first Yang begins to be born — the meaning of the Supreme Emperor returning to his throne.
The Da Ji general is black in color, the ancient oxherd. Gui is lodged upon it, Metal's grave is beneath it — taking the image of Gui Ren (the Noble). Its tone is Zhi, its number is eight, its flavor is sweet, its constellations are Dou and Niu, its animals are xie, ox, and turtle, its zodiac palace is Capricorn, its terrestrial division is Wu and Yangzhou, its creature is the ox, and its position is north. 🐄
Matters governed: fields and houses, gardens and orchards, and disputes. In general, Chou and Wei exclusively govern fields and houses, wealth and silk, feasts and merriment.
Class Images: The celestial Qian Niu star, also the Heavenly Ear, Wind Elder, Rain Master, Heavenly thoroughfare (as Chang over Shen-You), thunder and rain (Chou over Mao — rain then thunder; Mao over Chou — thunder then rain). It represents the sovereign of men, earthly rulers, chief ministers (over the year), generals, elders, parents, buddhas and spirits, nuns and monks, dwarfs (as Kong), cripples (adding Mao-You). It represents memorials (Que over Yin), recommendations, virtue and blessings, noble rank, grievances and enmities, curses. It represents the spleen, lungs, small intestine. Also baldness, eye ailments, abdominal diarrhea (Chou-Hai mutually added). It represents precious halls (Noble over Yin), chambers and pavilions, altars, monks' quarters (over Shen), mulberry gardens, storehouses, fields and orchards, bridges (Long over Hai-Zi), wells, walls. It represents carriages and sedan chairs (Mao day), pearls (with Noble added, in vigor), jewelry, shoes and boots, scales, rulers, bushel and measure vessels, food and drink, withered things, incomplete things (Chou as the end). It represents the six domestic animals, turtles, softshell turtles (over Zi), centipedes. 🐢
Surnames: Tian, Sun, Niu, Wu, Zhao, Yang, Du, Dong, Yue, Wang (Chou-Wei over Hai-Zi), Miao, Huang (both with Liu He added to Chou), Wang (Hai over Chou) — all characters with earth radicals.
Da Ji Various General Judgments:
The core of Da Ji (Chou) is storehouse and nobility. Chou comes after the Winter Solstice, when the first Yang is born and the gentleman's path lengthens. Gui Ren has its home at Chou, making Chou the most honored position among the Twelve Spirits. Metal's grave is at Chou, conveying the meaning of convergence and storage. This quality of "nobility hidden within simplicity" makes Chou the representative of reserved, unostentatious power.
The "fields and houses" nature of Da Ji (Chou) corresponds in modern times to real estate, land assets, property investment. The "storehouse" imagery corresponds to reserves, inventory, savings. Chou as Gui Ren's home connects to modern authorities, leadership figures, respected elders. Its "feast and merriment" nature corresponds to year-end gatherings, festival celebrations, family reunions.
When Da Ji initiates action:
"The small goes, the great comes; the gentleman's path lengthens" — after the Winter Solstice, Yin gradually wanes and Yang waxes. At the coldest moment, Yang's energy is already stirring in secret. The name "Da Ji" (Great Auspiciousness) is not blind optimism but confidence in natural law: winter has come — can spring be far behind? Maintaining hope in the darkest hour — this is the wisdom of Da Ji.
Shen Hou (Zi), belonging to the Water element, is after Great Cold when the sun traverses the Yuan Xiao mansion — the General of the Twelfth Month. Zi is the first of the Twelve Earthly Branches, with implications of sovereignty. In the twelfth month, Zi occupies the northern center, where the Supreme Emperor dwells. "Shen Hou" — "God-Queen" — is the designation of the divine sovereign. At year's end, the la offerings and wax sacrifices repay the hundred spirits, hence its name.
Appearance of the Shen Hou spirit: round face, black in color. It is the ancient licentious woman. It receives no lodgement, taking the image of Tian Hou. Its tone is Gong, its number is nine, its flavor is salty, its constellations are Nü, Xu, and Wei, its animals are bat, rat, and swallow, its zodiac palace is Aquarius, its terrestrial division is Qi and Qingzhou, its creature is the rat, and its position is due north. 🐭
Matters governed: secret yin affairs, obscure matters, women's affairs.
Class Images: The celestial Hua Gai star, also river spirits (on Bing-Ding days over Chen), cloudy weather (over You), heavy rain (on Zi day stems), dragons, snow (after Winter Solstice, over Si-Wu). It represents empresses and consorts, licentious women, wet nurses, matchmakers (or as Liu He), young maidens (as Hou over Wu, or as Tian Kong; day stem is small child, with Hu disaster; receiving Earth control — death), children (Hai added), old women (over Wei, over Chou), brides (Si added), soldiers' wives (over Chen as Hu), widows (You added), prostitutes (Tai Chang), concubines and maids (Tai Yin), elders (over Day Stem/Branch), musicians, dyers, thieves, hunchbacks (Gou Chen), heretical masters (Kong over Mao wood), monks and nuns (Noble/He over Shen-Hai), the drowned. It represents wickedness (over Mao), obscure young persons, pregnancy and childbirth, women's menstrual flow, licentiousness, private prayer, intelligence, sorrow (over Si day; Zi over Si is the exhaustion of the six Yang; if riding an auspicious general near virtue, disaster becomes fortune). It represents the kidneys, bladder. Also diarrhea and dysentery, blood disease (as Hu controlling the Day). It represents rivers and lakes, ditches and channels, sand and gravel, roads (over Yin-Shen), lotus ponds, flower pots. It represents lime, wood ash, pearls and jade, books and paintings, literature and ink, jewelry, baskets and cages, ropes, wooden spoons, bottles and vessels (on Day Stem/Branch), bath basins, ladders, urns (over Chen-Xu), small paring knives, water objects. It represents silk, cloth and silk (Tian Hou over Yin-Mao), soybeans, sugar (Wu over Hai). It represents bird's nest, pickled fish. 🐟
Surnames: Sun, Qi, Xie, Geng, Nie, Mu, Qi, Wang, Ren (Chou-Wei added), Jiang (Wei added), Kong (Liu He added), Chen (Mao added), Fu (Shen added), Feng (Wu added) — all characters with water-element or winding-stream radicals.
Shen Hou Various General Judgments:
The core of Shen Hou (Zi) is the unity of extreme Yin and nobility. Zi heads the Twelve Earthly Branches, possessing the way of the sovereign — all things begin here. Tian Hou as the image of the consort makes Zi govern women, pregnancy, and childbirth. Water is utmost Yin, and Zi is the position of extreme Yin, hence governing secret yin affairs. This quality of "nobility within extreme Yin" makes Zi the representative of hidden power and the origin of life.
The "secret yin" nature of Shen Hou (Zi) corresponds in modern times to privacy protection, confidential work, undisclosed information. "Pregnancy and childbirth" corresponds to fertility, innovation, launching new projects. Zi's "intelligence" image — Water governs wisdom — connects to modern intellectual development, education and training, creative industries. Its "thief" nature corresponds to cybersecurity, anti-theft and anti-fraud measures.
When Shen Hou initiates action:
Shen Hou is "the year's end, with la offerings and wax sacrifices repaying the hundred spirits" — year-end sacrifice, thanksgiving, and return. This reminds us: after harvest, do not forget gratitude; at the end point, see the new beginning. Zi's wisdom: Yin at its extreme gives birth to Yang; the end is the beginning; the cycle repeats, endlessly generating life.
The Twelve Heavenly Generals center upon Tian Yi Gui Ren (Heavenly Noble), dwelling in the middle. Before him are five positions: first Teng She, second Zhu Que, third Liu He, fourth Gou Chen, fifth Qing Long — these are the Water, Fire, and Earth spirits on the left side. Behind him are five positions: first Tian Hou, second Tai Yin, third Xuan Wu, fourth Tai Chang, fifth Bai Hu — these are the Metal, Water, and Earth spirits on the right side.
Tian Kong is said to be the sixth position behind, existing in name but without substance; because opposing the Noble there is nothing to clash with it, like the Moon's emptiness relative to the Moon Sha. When encountered, all matters become possible/acceptable.
Using the Heaven Plate of the chart to determine the Noble's position, the Earth Plate determines the forward or reverse sequence: arranged forward, one faces away from the Gate of Heaven; arranged backward, one faces the Gate of Earth. 🌏
In all Ren charts, good fortune and ill fortune are tied to the Heavenly Generals. Although each of the Five Elements has its own affiliation, what matters in application is exclusively the Spirit riding upon the Heavenly Plate. For example, the Noble belongs to Earth; but if riding over Hai-Zi, it then belongs to Water — all generation and control are then discussed in terms of Water.
Generating the Day Stem is auspicious — even an inauspicious general becomes auspicious; controlling the Day Stem is inauspicious — even an auspicious general becomes inauspicious. The essential point nowhere departs from the two words "generate" and "control." Auspicious generals delight in generation and support, and frown upon control and restraint; inauspicious generals are just the opposite. Further examine the spirits overlaid upon the plate encountered by the riding spirit — generation/control, vigor/decline — what is loved should be vigorous; what is detested should be declining.
The Yan Zhi Jing (Scripture of Hidden Aims) says: Though the Four Lessons and Three Transmissions are fixed and unchanging, the Twelve Spirits and Generals rotate inexhaustibly like the Four Seasons. People all say Qing Long is an auspicious general, Bai Hu is an inauspicious spirit, Tai Chang mostly governs food and drink, Gou Chen necessarily leads to delays and detention. But they fail to know:
Things such as these, the world does not know.
It further says: The Twelve Heavenly Officers correspond Above to the Twelve Spirits, on Earth to the Twelve Terrestrial Divisions, in the Year to the Twelve Months, and in Humanity to the Twelve Meridians. ✨
This general treatise reveals the core methodology of Liu Ren judgment:
The core logic of this judgment system can be translated into modern decision-making principles:
In practical application:
These "counter-intuitive" judgments are advanced techniques in Liu Ren practice.
"The Twelve Heavenly Officers correspond Above to the Twelve Spirits, on Earth to the Twelve Terrestrial Divisions, in the Year to the Twelve Months, and in Humanity to the Twelve Meridians" — this is the complete expression of the unity of Heaven and Humanity. The same symbol system operates simultaneously at four levels: celestial, terrestrial, temporal, and human. This holographic correspondence implies a deep order of the cosmos: the part reflects the whole, and the whole resides within the part.
The Tian Guan Shu (Book of Heavenly Offices) says: "Tian Yi is the right star outside the Zi Wei Palace gate, the spirit of the Heavenly Emperor, governing battle, knowing human fortune and misfortune." The Jing says: "Tian Yi dwells outside the Chang He Gate, serving the August Heavenly Emperor, descending to patrol the Twelve Branches, residing at Gen-Chou in the Ox-Herd mansion, holding the jade balance to weigh the affairs of the world — truly the Son of Heaven within Ren divination."
Tian Yi Gui Ren: Ji-Chou Earth, auspicious general. He is the master of all spirits and generals. In forward transmission, auspicious; in reverse transmission, inauspicious; in harmony and equality, auspicious; in discord and inequality, inauspicious.
If the Noble governs forward (shun zhi), and moreover generates the Day Stem, even encountering the previous first Snake or the previous fourth Gou is not deeply harmful. If counter-governing (ni zhi), even with the previous third He or the previous fifth Long, there is no deep delight; if additionally controlling the Day Stem, certainly the Noble will rebuke in anger.
Forward governance: being ahead of the Gate of Heaven and behind the Gate of Earth. Counter-governance: being ahead of the Gate of Earth and behind the Gate of Heaven. The Noble's forward or counter movement is the division of good or ill fortune. Also observe the attendant spirits similarly: present with auspicious, then auspicious; present with inauspicious, then inauspicious. All spirits and generals follow this model.
When the Noble spirit obtains its ground, it is noble; losing its ground, it is base. Laid upon the Life of a petty person, it creates calamity; on the person of a gentleman, it descends blessings. It delights in Long, Chang, and He; it does not stand upon Kui and Gang (Chen-Xu). At Mao-You it is a Barrier; at Zi-Wu it is an Obstruction; before the Day Stem and Branch, it brings motion; behind them, stillness.
The Noble is divided into Day governance and Night governance according to the Ten Stems; only it does not dwell upon Chen-Xu positions. For Chen is the place of slaughter, and Xu is the prison. Therefore, if the Noble is about to be over Chen-Xu positions, then from Si one initiates Zi; from Chen one initiates Chou... This is called "Tai Yi initiates Zi, then seeks in reverse."
Another saying: "When the Noble is over Chen-Xu, take the opposing spirit instead. Over Chen, oppose Shen; over Xu, oppose Yin — for these are positions occupied by Tian Yi; all generals follow Tian Yi forward/backward, ahead/behind."
Another saying: "When the Noble spirit is at Chou, entering its home, the Twelve Spirits do not conduct affairs." At the four cardinal points, straightforward opposition (Zi-Wu opppose, Mao-You oppose); at the four corners, diagonal opposition (Chen-Shen oppose, Xu-Yin oppose, Hai-Wei oppose, Chou-Si oppose) — forming the well-railing opposition. "'Moving the spirit, changing the general' — this is its meaning."
When the Noble is voided (kong wang), cares and joys both fail to materialize. The Jing says: "When there should be worry, no worry; when there should be joy, no joy. Two Fires and one Metal — the Metal is melted away; two Waters and one Fire — the Fire is extinguished." For example, the Noble Ji-Chou Metal descending over Ji-Hai Fire: Fire wishes to control Metal, but Water exists to rescue — even with Kui present, no worry. (All Twelve Heavenly Officers are reasoned this way, in terms of Na Yin.)
Two Nobles in one day: one Noble holds authority; the other is the Curtain Noble. In examinations, if the divination obtains it generating the Day Stem, one will surely achieve high rank.
Whenever two Nobles appear in planning affairs, it is favorable for entrustment and commission. If the Yearly Sovereign acts as the Noble, even without entering transmission, it provides rescue and assistance.
Generally, when the Noble appears auspicious, all is well — only it cannot save from illness (some say it also governs light illness).
When the Noble over a vigorous position initiates, added upon Day Stem/Branch or Year/Life: this is the Wealth-and-Nobility Hexagram. When the Yearly Noble upon the rising Monthly General: the Dragon-Virtue Hexagram — both govern promotion and fulfillment of requests.
When the Noble arrives at the Two-Eight Gates (Mao-You): the Li De Hexagram — favorable for the gentleman's relocation and actions, unfavorable for the petty person — governing anxiety; body and dwelling move, unsettled.
With the Noble entering prison, it governs the gentleman's irritability and restlessness. Whenever calling upon a Noble in prison or Li De, there will be obstruction; even if meeting, inadequate results — or the Noble himself has cares and troubles.
The Noble exclusively governs money, wealth, celebrations, and imperial edicts. The gentleman receives commissions and promotions; the petty person receives fields, houses, and property. The Noble amid vigor: the guest's official rank and seals; amid mutual vigor: the noble bestows goods; amid rest: the noble has illness; amid imprisonment: the noble is imprisoned; amid death: the noble dies or mourns. 👑
Tian Yi dwells at center, six behind, five before.
Position-by-Position Explanation:
Tian Yi among the spirits is the Noble; Favorable for solicitation, celebration, and wealth. The gentleman receives office, promoted in rank; The petty person enters dispute within the court. Vigorous with mutual generation, the revered summon; Dead, imprisoned, punished — beware the official's wrath. Illness manifests as cold-fever, head and eye pain; The haunting is not of common ghosts but ancestral temple deities.
Class Images: Official salary, literature, jewelry, treasures, grain and hemp, softshell turtle, xie, ox. Transformations as spirits of Water and Wood, scale-and-horn creatures. Colors yellow-white, number eight.
The Noble is the most central spirit-general of Liu Ren, occupying the status of "Son of Heaven" — governing all. The Noble's core function is the master switch for determining good or ill fortune: forward governance is auspicious, counter governance is inauspicious. But the Noble also has its complexities: states of entering prison, voiding, or arriving at barriers and obstructions weaken its power. "When the Noble is voided, anxieties and joys both fail to materialize" — this reveals that when the core force fails, all judgments must be discounted.
The Noble in modern times corresponds to authority, leadership, providence from influential persons, key decision-makers. The "forward/counter governance" principle can be understood as leadership styles: forward governance resembles an enlightened leader — smooth decisions, subordinate support; counter-governance resembles a stubborn autocrat — obstructed decisions, divided loyalty. "Noble entering prison" corresponds to leadership under constraint, authority being limited. In the workplace, the Noble's condition directly affects the fortune of the entire team or project.
In practical application:
"When the Noble spirit is at Chou, its twelve spirits entering the home, it does not conduct affairs." — Even the most honored power has moments of not conducting affairs. This implies the boundaries of power: no power is eternal; only timely advance and retreat exist. When the Noble is "not conducting affairs," is it yielding place to other forces, or resting and recuperating? This is the Noble's deep wisdom.
Teng She above serves Tian Yi as the Chariot and Cavalry Commandant, the spirit of the Thunder Ministry's whip and chariot. Positioned as the first position ahead, Ding-Si Fire, vigorous for sixty days, inauspicious general. Teng She is Tai Yi: when it shines, good fortune arises; when it has passed, calamity arises. All matters that ignite or originate come from this spirit. Once past, wind, fire, weapons; great raids, petty theft; drifting calamities, fierce drought; wind, water, pests; poison curses, epidemics, multiple secret paths; concealed women, ambiguous pregnancies, unclear matters. It loves Yin, Hu, Long, Wu, Hou; fears Xu. 🐍
The Snake governs writing, empty reputation, public letters and grievances, petty wealth, fire-water relations. Its ferocity governs fire disasters, terror, strange dreams, fire-light, cauldron sounds, litigation, verbal disputes, blood-light matters — to manifest on Bing-Ding-Si-Wu days.
If vigorous, mutually generating and harmonious: auspicious. If resting, it diffuses calamity. Voided: decreased by half. Wearing punishment and bearing sha: disaster and illness immediately arrive.
When the Snake rides an vigorous spirit, moreover mutually generative: governs the joys of pregnancy, childbirth, and marriage — for it is the spirit of hidden yin and blood-light. In the gentleman, governs the countenance of dignity and power — for its general is stern, charioted and armed. If attached to the Blood Avoidance with punishment sha: in pregnancy divination, inevitably miscarriage; approaching birth, then immediate delivery.
When the Snake rides the vigorous spirit, it possesses vitality: in anomaly divinations, things being generated; attached to dead or imprisoned energies, it is a dead thing, or sound without form.
In dream divination and seeing anomalies, first charge Teng She and its Yin spirit, with Day Stem/Branch and Three Transmissions next. Whenever the Snake attaches to a Fire spirit dwelling in a Fire locality, and the time also shows fire — certainly governs fire disaster and terror; otherwise, verbal disputes and public matters.
In wealth pursuit, if the Snake attaches to the wealth star vigorous and mutually generating — wealth will certainly be gained through base goods. Opposition: terror.
Whenever the Snake arrives upon the Day Stem/Branch, in goods divinations one will certainly obtain base inferior items.
The Snake vigorous governs district officials and litigation; mutual: wealth loss and disputes; imprisoned: imprisonment and fear; resting: illness and anomalies; dead: death, mourning, and terror.
Teng She governs anomalies.
Position-by-Position Explanation:
losing its season, becomes a lizard — the great rendered small.
The first before, Teng She chariot commandant: Fire spirit, terror, anomalies, disquiet, wrongness. The gentleman in office worries over losing place; The petty person contends — disease and calamity entwine. Vigorous, mutually generating — disasters not yet sent; Dead, imprisoned, punished by control — misfortune is continuous. The sick suffer pain in limbs and head; Water-plants-and-trees spirits acting as oppressive wrongs.
Class Images: Literary flourish, Metal-Fire, everyday objects. Transformations as essences of Metal and Fire; in humanity, frantic and agitated, women, or as the emissary and petty persons. In oppression, Water-Wood-Earth spirits, or unburied guest ghosts. In illness: head, eyes, limbs, abscesses and swelling, seeing blood. In the five grains: beans and millet. In beasts: snakes, jiao. Flavor: fine sweet food. Colors: red and crimson. Number: four.
Teng She's core is startling change and origination. "When it shines, good fortune arises; when it has passed, calamity arises" — the Snake's appearance means the beginning of affairs, and whether it leads to good fortune or disaster depends on the Snake's vigor and position. The Snake's greatest characteristic is unpredictability: dreams, anomalies, shocks, and changes all fall under its jurisdiction. In Liu Ren, Teng She is an early warning system — when it appears, severe vigilance is required.
Teng She corresponds in modern times to emergencies, unexpected events, psychological terror, public opinion crises. Its "sortie-inception" nature resembles the early warning signal in crisis management. The "weird dreams" imagery of the Snake connects to modern the subconscious, psychological suggestion, anxiety symptoms. In the information age, the Snake's "empty reputation" quality corresponds to online rumors, false information, public opinion bubbles.
When Teng She initiates action:
"When it shines, good fortune arises; when it has passed, calamity arises" — the Snake resembles a double-edged sword: appropriate change brings vitality; excessive change brings catastrophe. This reminds us: change itself is neither good nor bad; the key lies in the measure and direction of change. Learning to master the measure within change — this is the Snake's deep lesson.
Zhu Que above serves Tian Yi as the Feather-Forest General; in the Thunder Ministry it executes fire — also named the Wind-Summoning Spirit. Positioned as the second ahead, Bing-Wu Fire, vigorous in summer, mutual in spring, inauspicious general. Yin Fire attached to the repeated Li (double fire) — Yang at its extreme turns to Yin — the insufficient spirit; also named the Flown Fire and Flowing Metal. It loves Hu and Yin, fears Hou and Kong; it does not stand upon Hai, Zi, or Xu. 🐦
When the Que is auspicious, gaining ground, it governs essays, seals and documents, imperial edicts, official garments and colors, court affairs. Losing ground, then inauspicious — governing fire disasters, burning, verbal disputes, illness, public lawsuits, lost documents, loss of wealth and goods, great livestock disasters and such matters.
If vigorous, wearing punishment and bearing sha, its harm must be deep; otherwise shallower. Generally in public affairs divination, if the Que acts contrary to reason, punishing and controlling the Day Stem — the official will certainly rebuke; counter to this, no harm.
In examination divinations and submitting literary works, even if the Que does not enter transmission, one must still seek it out. Most beloved: appearing together with the Yearly Sovereign, Monthly Establishment, and Monthly General; otherwise, combining with the Year, Month, and Day, carrying salary (lu), attached to the horse, aligned with virtue, added over a place of generation and vigor — the essay will surely succeed. If contrary, with punishment and control, or cast into void, without vitality, placed upon death and extinction — the essay must be unfit. And if the hexagram body and Three Transmissions are both auspicious, one need not judge by this alone.
Zhu Que is the chief of feathered creatures: the spirit of documents, information, verbal disputes, and executions. Whether the seals and documents are major or minor may be seen: divine admonitions, court documents, or a private traveler's letters.
Once in summer, seeing a mountain snake at play in the road: in the divination, Chou-Que attached to the Heavenly Joy, over the gate and portal, initiating — this combined to govern court letters; otherwise, heavenly thunder. That very night came violent wind and rain by surprise, lasting nearly ten days. For Chou was the Grand Year, being Wind Elder and Rain Master; attached to the Heavenly Joy over gate and portal — indeed it proved a heavenly admonition. A further ten days later, the imperial list arrived. In all Spirit startlement duplications, judge in imitation of this.
When the Que attaches to a Fire spirit, near the Fire region, and at the time one encounters Fire — absolutely governs a fire. Once: on a first-month Ji-Mao day in a zodiac hexagram during the seasonal years, the Que rode the Wu Fire dwelling in the South; in spring gaining mutual energy, yet acting contrary with three transmissions Mao-Zi-Wu — four mutual punishments in balance — indications of fire; fortunately, the chart was the Fu Yin scale, spirits and scriptures unmoving; the Que below penalizing the Day Stem, later no disaster arrived.
Zhu Que Opens Its Beak Method — governs verbal clamor. First month Si, second Chen, third Wu, fourth Wei, fifth Mao, sixth Yin, seventh Shen, eighth You, ninth Chou, tenth Zi, eleventh Xu, twelfth Hai.
Zhu Que vigorous governs district officials and verbal disputes: mutual — wealth, money, marriage; dead — death, mourning, and verbal disputes; imprisoned-governmental? imprisonment; resting- sickness affecting the heart, abdomen, mouth, and orifices.
Zhu Que of the south — upon documents one must beware.
Position-by-Position Explanation:
Withers; at which time nighttime; it governs official wrongdoing and verbal disputes, governing disease as well.