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Chapter 10 of 13
六壬大全
The Wandering Son Lesson is constituted when: all three transmissions are Earth (Chen, Xu, Chou, Wei), and encounters Xun Ding (Cycle Ding) with Tian Ma (Heavenly Horse) as the initial onset. Earth governs the seasonal spirits, signifying the time of returning to the tomb and gathering, and also the period of inspection and evaluation. Xun Ding refers to the spirit corresponding to the Ding Stem in each ten-day cycle, governing agitation, with matters responding most swiftly. Tian Ma, arising from Wu in the first month and moving through the six Yang positions clockwise, is the spirit of postal relay. When one's position and momentum are stirred, people are moved to travel, hence the name "Wandering Son." Those who reside divining this wish to go out; those who travel divining this wish to return home. This lesson embodies the Guan Hexagram, being the lesson of clouds and duckweed gathering and dispersing.
The Image Text states: Ding and Ma rest upon seasonal spirits, rushing east and west. Travel brings fortune; sitting still brings distress. Disease brings difficult childbirth; official disputes bring much misfortune. Cloudy skies without rain—how can marriage proceed? If transmissions emerge into Yang spirits, one wishes to travel far (such as initial Wei, middle Xu); if transmissions enter Yin spirits, one wishes to return secretly (such as initial Xu, middle Wei). If combined with Zhan Guan (Severing the Barrier), it signifies the image of vanishing without trace, like Fan Li leaving Yue, Zhang Liang retiring to the mountains, unwilling to reveal their tracks. Combined with Yinyi (Licentiousness), it governs private desires, wishing to travel far. Combined with Tian Kou (Heavenly Brigand), it governs thievery, wishing to flee far. Combined with the annual cycle (Xing Nian) and body, one wishes to abscond. If combined with Five Tombs and Four Killers, with inauspicious spirits and generals, it governs matters meeting with obstruction, official disasters within the year, comings and goings attacked by misfortune, ruin within three years. This should correspond to the inauspicious image of the "Child's Viewing" (Tong Guan) in the first line of the Guan Hexagram. If encountering Three Marvels and Six Excellences, with auspicious spirits and generals, and if the year, fate, day, and hour in the six positions have clashing and overcoming rescue spirits, calamity may be transformed into fortune, travelers return, journeys proceed smoothly, and many matters meet with success—this should correspond to the auspicious image of "Observing the Glory of the State" in the fourth line of the Guan Hexagram.
Example Lesson: Third month, Yi Si day, Wu hour, three transmissions all Earth encountering Ding and Ma as onset, constitutes the Wandering Son Lesson. Three Transmissions: Wei (Azure Dragon) → Xu (Vermilion Bird) → Chou (Rear Empress) Four Lessons: Snake Gou Azure Dragon / Hai Shen Xu Wei / Shen Si Wei Yi
The core of the Wandering Son Lesson lies in the unity of opposites between motion and stillness. Earth is inherently still and storing, but Xun Ding and Tian Ma are both active—stillness within motion, like a person in a stable place whose heart has already flown to distant lands. All three transmissions being Earth represents the end of the four seasons, symbolizing the conclusion of one cycle and the beginning of another. This is precisely the "period of evaluation"—favoring movement over stillness.
This lesson corresponds to modern people's career transition periods and relocation decision periods. When a person remains in a stable environment for a long time yet feels constrained, this is precisely the state revealed by the Wandering Son Lesson: sitting still brings distress, traveling brings fortune. In modern society, this can be understood as: when career development hits a bottleneck and life becomes monotonous, actively seeking change (changing jobs, relocating, further education) is often more advantageous than waiting in place.
The Wandering Son Lesson reveals the philosophical proposition of "time and position" (Shi Wei). Earth dwelling at the end of the four seasons symbolizes "transition." Life is like the cycling of the four seasons—one can never remain permanently at a single stage. When "time" has arrived but "position" has not changed, the heart of a wanderer arises—this is the reflection of heaven's way operating within the human heart. Fan Li and Zhang Liang's retreat after achieving success exemplifies deep understanding of this principle.
The Three Intersections Lesson is constituted: on Four Cardinal days (Zi, Wu, Mao, You days), when the Four Cardinals rest upon the day and the Chen (branch), all three transmissions are Cardinal generals, encountering Tai Yin (Greater Yin) and Liu He (Six Harmonies), it constitutes the Three Intersections Lesson. The Four Cardinals—Zi, Wu, Mao, You—are the Four Defeat Spirits. On Four Cardinal days, encountering the Four Cardinals added to the branch and stem's yin-yang positions constitutes the first intersection; the Cardinal spirit initiating onset with all transmissions being Four Cardinals constitutes the second intersection; the Cardinal spirit riding the Tai Yin or Liu He general constitutes the third intersection. When the three meet and interweave, hence the name "Three Intersections." Matters divined involve interlocking complications, embodying the Gou Hexagram, being the lesson of unpredictable winds and clouds.
The Image Text states: Hidden in the home are illicit affairs, or one flees into hiding. Schemes lack clarity; seeking wealth brings no gain. Litigation encounters criminal punishment; soldiers meet the enemy in battle. Further riding inauspicious generals, illness and suffering become extreme. If encountering inauspicious spirits, men violate grave laws, women engage in illicit liaisons. Riding Yin and He indicates disadvantage to the household, with hidden dangers from yin and young ones. Encountering Tian Kong (Sky Void) governs empty deception; Xuan Wu (Dark Warrior) governs loss; Teng She (Flying Serpent) governs shock and alarm; Zhu Que (Vermilion Bird) governs disputes; Gou Chen (Hook Formation) governs combat; Bai Hu (White Tiger) governs killing and injury. On Six Yang days it is called Jiao Luo (Interwoven Net), governing illicit affairs arriving at the door; on Six Yin days it is called Jiao Lu (Interwoven Salary), governing seeking private gain through official position. This should correspond to the Gou Hexagram's ninth in the fourth place "The bundle of fish, ominous for rising." If the year and fate have auspicious spirits and generals, the day and use are in flourishing phase, transmissions encounter Wu, Mao, Zi, in the first and seventh months, it becomes the Gao Gai Cheng Xuan (High Canopy Riding Chariot), greatly auspicious, not considered as Three Intersections—this should correspond to the auspicious image of the Gou Hexagram's ninth in the fifth place "Contains excellence; there is a fall from heaven."
Example Lesson: Wu Zi day, Wu hour, You general. Mao added to Zi as onset, transmissions encounter Mao, Wu, You riding Tai Yin, constituting the Three Intersections Lesson. Three Transmissions: Mao (Tai Yin) → Wu (White Tiger) → You (Gou Chen) Four Lessons: Tiger Yin Zhu Long / Wu Mao Hai Shen / Mao Zi Shen Wu
Supplement from Ding E: Wu added to You is the Death Intersection; You added to Wu is the Breaking Intersection; Fan Yin (Reverse Chant) is the Hostile Glance Intersection—all are images of inability to complete union. If this lesson lacks Yin and He, it is named Three Intersections Without Intersecting. If the year, month, day, and hour are all Cardinal, it is named Three Intersections Without Resolution, and both calamities are greater than the intersecting. If the year, fate, day, and use are flourishing with auspicious generals, transmissions obtaining Wu, Mao, Zi, it is also called Xuan Gai (Canopy Chariot), divining official matters brings great honor.
The core of the Three Intersections Lesson is entanglement and obscurity. The Four Cardinals are the gates of heaven and earth—Zi and Wu are the origins of yin and yang; Mao and You are where the sun and moon follow. Three intersections mean multiple relationships interweaving, clarity and obscurity alternating, public and private difficult to distinguish. This lesson reveals complex entanglements in human relationships, especially situations involving privacy, backroom dealings, and multi-party constraints.
The Three Intersections Lesson has extremely broad modern applications: conflicting interests in business partnerships, factional struggles in the workplace, privacy issues in families, multi-party involvement in legal proceedings. When this lesson appears, it indicates the matter questioned is not a simple linear causal relationship but a network problem where multiple factors interweave. Especially when Tai Yin and Liu He enter the transmissions, it suggests hidden inside information or private deals.
The Three Intersections Lesson embodies the unpredictability of yin-yang interweaving. The Yizhuan states "One yin and one yang constitute the Dao," but excessive yin-yang interweaving produces chaos. The Four Cardinals occupy the four cardinal positions and should each rest in their proper place, yet now they interweave in disorder—like social roles becoming confused and boundaries blurred. This lesson warns: the more complex the relationship, the more hidden the risk; only by returning to correct positions can the chaos be untangled.
The Chaotic Head Lesson has two forms: Self-Inflicted Chaotic Head (the Day stem approaches the branch and is overcome by it) and Door-Stepping Chaotic Head (the branch approaches the Day stem and overcomes it). The Day represents the senior and honorable; the Chen represents the junior and humble. When the honorable approaches the humble position and is overcome by the humble, it is called "Chaotic Head."
Self-Inflicted Chaotic Head: The Day goes to add upon the Chen and is overcome by the Chen. Such as Jia Shen day with Yin added to Shen, Yi You day with Chen added to You, etc. This governs the senior losing propriety, condescending to inferiors only to suffer humiliation. The matter is relatively lighter; calamity arises from within and manifests externally. In military affairs, unfavorable for the guest; one should consolidate defense to break the siege.
Door-Stepping Chaotic Head: The Chen comes to add upon the Day and overcomes the Day. Such as Wu Yin day with Yin added to Xu, Ji Mao day with Mao added to Wei, etc. This governs inferiors lacking courtesy, the lower offending the higher—great irreverence. The matter is weightier; calamity arises externally and manifests internally. In military affairs, unfavorable for the host; the enemy comes to engage in battle.
The Image Text summarizes: ministers rebel against lords, sons kill fathers, wives abandon husbands, younger brothers overcome elder brothers, slaves and servants disobey masters. It governs family chaos and disadvantage; divining about ancestors indicates being another's heir. If generals are Mao and You, and spirits are Hou and He, it governs men and women mingling indiscriminately, not distinguishing elder from younger. Further encountering Kui and Gang with Gou Chen, there are indescribable matters.
The core of the Chaotic Head Lesson is inversion of status and collapse of order. In traditional ritual-centered society, "without correct names, words cannot be proper"—superiors and inferiors, honored and humble, each have their position. The essence of Chaotic Head is the disorder of "position": the honorable loses their honored position, the humble transgresses humble boundaries. This collapse of order is the root of all calamity.
Although modern society no longer emphasizes strict hierarchical systems, the power inversion and role confusion revealed by the Chaotic Head Lesson still exist: subordinates circumventing superiors in corporate management; children dominating parents in families; weaker parties presuming to take control in cooperative relationships. When this lesson appears, it indicates that the power structure of the matter in question has become unbalanced, requiring reexamination of each party's position and voice.
The Chaotic Head Lesson reveals the fragility of ritual-legal order. Confucianism taught "let the ruler be ruler, the minister minister, the father father, the son son," believing that each person staying in their proper position is the foundation of social stability. However, when "virtue does not match position," the collapse of order becomes inevitable. This lesson reminds us: authority is not maintained through coercion but supported by virtue. When those above lose virtue, those below will surely rebel—this is the deeper meaning of "Chaotic Head."
The Adopted Son-in-Law Lesson is constituted: the Day stem overcomes the Branch Chen, and is additionally self-added as onset. The Day stem is the husband, the Branch is the wife; the Day overcoming the Branch is the wife's wealth. The Day approaching the Branch is motion seeking stillness, like a man entering his wife's family as an adopted son-in-law; the Branch approaching the Day is stillness seeking motion, like a woman bringing her children to remarry. Abandoning oneself to follow others, entering personally as an adherent, hence the name "Adopted Son-in-Law." It embodies the Lü Hexagram (Traveling), being the lesson of the guest seeking wealth.
The Image Text states: Bending one's will to follow others, matters are much restrained. Pregnancy is delayed; travelers are detained. Wealth and fame can be achieved; disease and litigation are not yet resolved. In military affairs, favorable for the guest; the one who moves first wins by strategy.
When the Day approaches the Chen and the Day overcomes the Branch, it is the superior taking the inferior, favoring the honored and senior over the humble and young, favoring movement over stillness; in military affairs, favorable for the guest. When the Chen comes to add upon the Day and the Day overcomes the Branch, it is the small relying on the great, the humble overstepping the honored while the honored does not tolerate it; in military affairs, the guest instead becomes the host. Encountering Bai Hu governs killing and injury; Gou Chen governs combat and litigation; Zhu Que governs disputes; Teng She governs terror and alarm. When the day and use are resting and dying, the sick suffer contagion without recovery, corresponding to the Lü Hexagram's ninth in the third place "The traveling one loses his servant boy" image. Encountering Hou Tian governs grace and favor; Tian Yi governs officials and elders; Liu He governs private affairs; Tai Chang governs food and drink. When the day and use are flourishing, all matters can be undertaken, corresponding to the Lü Hexagram's sixth in the second place "Obtaining the servant boy's constancy" image.
Example Lesson One: Jia Xu day, Mao hour, Hai general. Xu added to Jia as onset; the Day overcomes the Branch. Three Transmissions: Xu (Liu He) → Wu (Bai Hu) → Yin (Hou Tian) Example Lesson Two: Bing Shen day, Chen hour, Chou general. Si added to Shen as onset. Three Transmissions: Si (Tian Kong) → Yin (Liu He) → Hai (Gui Ren)
Supplement from Ding E: If riding imprisonment and death with He Yin, it is named Zhui Xu. If riding flourishing with Gou Hu, it is also named Can Xia (Crippling the Inferior), extremely unfavorable to the humble and young. If the Branch rides the Drawn Qi, there is certainly no proper house to dwell in—ultimately not a self-reliant image. If the middle and final transmissions see rescue spirits overcoming the Day, or the year and fate obtain auspicious spirits and generals, it is also named Zhui Xu Dang Quan (Adopted Son-in-Law Exercising Authority), allowing one to act freely.
The core of the Adopted Son-in-Law Lesson is living under another's roof and borrowing momentum. In ancient patriarchal society, becoming an adopted son-in-law was a last resort, meaning renouncing one's own family identity and depending on others. However, the Adopted Son-in-Law Lesson is not entirely inauspicious: if spirits and generals are auspicious and the day and use are flourishing, one can instead borrow another's momentum to accomplish deeds. This reveals a profound worldly wisdom: dependence itself is not the problem; the key is maintaining initiative within dependence.
The modern mappings of the Adopted Son-in-Law Lesson are extremely rich: employees sheltering within enterprises, entrepreneurs relying on investor resources, weaker parties making temporary concessions in cooperation. These are all "adopted son-in-law" images. The key lies in: if one has real strength (flourishing), temporary dependence can transform into a springboard for advancement; if one is truly weak (resting and dying), one may permanently lose autonomy.
The essence of the Adopted Son-in-Law Lesson is the dialectic of autonomy and dependence. The Zhouyi Lü Hexagram says "Traveling in constancy brings fortune," meaning that maintaining the correct path during travel brings good fortune. The adopted son-in-law is like a temporary resident in life's journey—temporary dependence is not shameful; what is shameful is losing one's independent character. True freedom lies not in depending on no one, but in having the ability to choose whom to depend on and when to leave.
Clash and Break Lesson: The Clash spirit of the Day and Chen added to the Break as onset. Clash signifies agitation and reversal; Break signifies dissolution and damage. Although there may be virtue at the beginning, overturning inevitably follows. It embodies the Guai Hexagram, being the lesson of frost atop snow.
Classification of Clashes and Their Governed Matters:
Classification of Breaks and Their Governed Matters:
The Image Text states: Human feelings turn repetitively, gates and households不安. Marriage does not succeed; pregnancy is difficult to complete. Disease misfortune disperses; wealth and profit matters level. Whatever is planned and hoped, success is followed by overturning.
Key Diagnostic Methods: Flourishing should not be clashed; resting and tomb should be clashed. Auspicious should not be clashed; inauspicious generals should be clashed. Inauspicious emptiness should not be clashed; auspicious emptiness should be clashed. When category spirits of year and month are empty, clashing moves them darkly. It is appropriate to disperse inauspicious matters, not appropriate for auspicious matters.
Example Lesson: Zi year, Geng Zi day, Wu added to Mao for divination. Wu is the year-clash and day-clash, You is the year-break and day-break, Mao is the Wu-break, additionally with punishment as onset. Three Transmissions: Wu (Bai Hu) → You (Gou Chen) → Zi (Teng She)
The core of the Clash and Break Lesson is fragility in transition. Clash is the collision of forces; Break is the collapse of structure. When the two overlay, it means that the matter in question not only faces external shocks but its internal structure is also tending toward dissolution. But Clash is not entirely inauspicious—inauspicious matters meeting Clash are dispersed; this is precisely the principle of "appropriate for dispersing inauspicious matters." The key lies in: what exactly do you need to disperse?
In modern society, the Clash and Break Lesson corresponds to states such as relationship breakdowns, project interruptions, and plan abortions. For example: marital quarrels (Zi-Wu Clash), internal factional struggles within companies (Chou-Wei Clash), contracts suddenly overturned (Si-Hai Clash), large-scale personnel departures (Chen-Xu Clash). When this lesson appears, it indicates current stability is merely temporary—change is already inevitable. At this point, one should ask oneself: is this change a crisis or an opportunity?
The Clash and Break Lesson reveals the cyclical essence of stability and turbulence. The Guai Hexagram signifies "resolution"—decisive rupture. When contradictions accumulate to a certain degree, Clash is the inevitable release. Sometimes destruction is not a bad thing—it clears away what is no longer suitable, making room for the new. Just as winter's cold disperses autumn's remnants, spring can then arrive.
Licentiousness Lesson: The initial transmission has Mao or You as onset, riding the Hou Tian (Rear Empress) or Liu He (Six Harmonies) general. Mao and You are the gates of yin and private matters; Hou and He are the spirits of lust and desire, governing licentious elopement and wantonness, hence the name "Yinyi." It embodies the Ji Ji Hexagram, being the lesson of yin-yang union.
Two Patterns:
The Image Text states: The man enters the chamber, the woman has a household. Private impropriety unprohibited, lust and desire increasingly added. Marriage is not auspicious; escape is commendable. Capture is difficult to obtain; visiting one finds the person absent.
If combined with Sanjiao, it is turbid and licentious, with the secret affair involving more than one person or place. Adding the Heavenly Net and Earthly Net is extremely inauspicious, governing ill repute. Combined with Tian Fan, it governs men suffering killing and injury; combined with Di Fan, it governs women suffering killing and injury; combined with Er Fan Jiu Chou, both men and women suffer killing and injury. If Hou or He approaches the day and Chen, or combines with the annual cycles of man and woman, divining marriage indicates no need for a matchmaker—first illicit relations, then marriage. When encountering emptiness, it is insincere intent. With auspicious spirits and generals and the day and use flourishing, there is no fault.
Example Lesson One (Jiao Tong Pattern): Xin Wei day, Shen hour, Chen general. Mao added to Wei as onset. Three Transmissions: Mao (Liu He) → Hai (Bai Hu) → Wei (Hou Tian) Example Lesson Two (Yi Nü Pattern): Wu Xu day, Chen hour, Wu general. Zi added to Xu as onset. Three Transmissions: Zi (Hou Tian) → Yin (Teng She) → Chen (Liu He)
The core of the Licentiousness Lesson lies in the loss of control over privacy and desire. In ancient ritual society, illicit relations between men and women were among the greatest taboos. But this lesson's deeper meaning is: all undisclosed, non-compliant private transactions or relationships may breed calamity. Mao and You are the gates and doors; Hou and He are the private gates. When the private gate opens wide, the boundary between inside and outside collapses.
The modern mapping of the Licentiousness Lesson should not be limited to male-female relations but extended to: private transactions in commercial bribery, gray areas in the workplace, backroom operations violating company rules, extramarital affairs or improper relationships. When this lesson appears, it indicates the matter in question has an unrevealable side, or the other party has something to hide. Favorable for private schemes but unfavorable for public schemes—this indicates the matter can only proceed privately; once made public, calamity will surely arise.
The Licentiousness Lesson reveals the human tension between light and shadow. The Ji Ji Hexagram speaks of "small enjoyment, favorable constancy," meaning small matters can succeed but require maintaining correctness. The Licentiousness Lesson favoring private schemes over public ones precisely demonstrates: when people indulge in the satisfaction of private desires, what appears as "success" is actually a false image of "incompletion." True success can never be built on a foundation that cannot be made public.
Rank Weeds Lesson: When the four lessons have overcoming but one is missing, it is called incomplete, and the Day and Chen mutually overcome each other. Master Shao said: When the lesson is incomplete, on Yang days start the first lesson from the Day stem; on Yin days start the first lesson from the Chen.
Types of Incompleteness:
The Day and Chen mutually overcome each other, yet each likewise gives birth to the other—husband and wife both have illicit affairs, their two feelings turn against each other, licentiousness without limit, hence "Rank Weeds." It embodies the Xiao Chu Hexagram, being the lesson of unharmonious lutes and zithers.
The Image Text states: Yin and yang incomplete—mutual overcoming is most odious. Fame and profit rush busily; imprisonment and disease drag long. When yin is sparse, there is long clearing; when yang is scarce, rain is added. The traveler has not arrived; warfare brings knitted brows.
When yang is incomplete, military and litigation favor the host; the enemy does not come. When yin is incomplete, it favors the guest; the enemy comes but does not battle. Generally, obtaining three lessons as incomplete, further encountering mutual overcoming between day and Chen, divining matters is most inauspicious. When the four lessons are complete, with auspicious spirits and generals and rescue spirits, although the form of incompleteness is present, lacking overcoming there is no inauspiciousness.
Example Lesson One (Yang Incomplete): Yi Mao day, Wu hour, Wei general. Two Yin, one Yang. Four Lessons: Chen (Gou Chen) → Si (Qing Long) → Wu (Tian Kong) → Si (Qing Long) Example Lesson Two (Yin Incomplete): Yi Hai day, Si hour, Zi general. Two Yang, one Yin. Four Lessons: Wu (Gou Chen) → Chou (Hou Tian) → Shen (Tian Kong) Example Lesson Three (Four Lessons Complete but Mutually Overcoming): Jia Zi day, Mao hour, Hai general. Jia wishes to rely on Zi fearing Shen's overcoming; Zi approaching Jia fears Xu's invasion; Shen and Zi also generate each other; the wife has illicit relations with someone.
The core of the Rank Weeds Lesson is structural deficiency and mutual betrayal. When the four lessons are incomplete, it is like a missing link in one's social network; when the Day and Chen mutually overcome, it means surface interdependence but hidden mutual injury. This state of "missing a corner" is more dangerous than complete hostility because it makes people mistakenly believe the relationship still exists when in reality it is already a shell.
Typical modern scenarios for the Rank Weeds Lesson: outward harmony but inner discord in marriage (husband and wife harbor different intentions while maintaining surface relations); interest conveyance in business partnerships (appearing to cooperate while privately pursuing separate paths); interpersonal imbalance within teams (members distrust each other, unable to form synergy). When this lesson appears, it indicates the fundamental structure of the matter in question has defects; blind optimism is inadvisable.
The Rank Weeds Lesson reveals a profound philosophical proposition: the illusion of completeness is more dangerous than the truth of imperfection. The Xiao Chu Hexagram signifies "small accumulation," but in the process of accumulation, if the foundation is not upright, the more accumulated, the greater the loss upon collapse. Like a marriage that exists in name only—the longer it is maintained, the deeper the hurt. Acknowledging imperfection is the first step toward repair.
Separation Lesson: When the annual cycles of husband and wife clash and overcome, and the upper and lower spirits mutually overcome and injure each other, it constitutes the Separation Pattern. For example: husband's year in Wu seeing Yin above, wife's year in Zi seeing Shen above—the Shen on Zi fears Wu's overcoming, the Yin on Wu fears Shen's overcoming; the upper and lower mutually overcome and injure, heaven and earth separate, each harboring different intentions. Those who divine this will not escape the inauspiciousness of a broken string (widowhood), but will certainly have signs of strained relations.
Supplement from Bi Fa: The true Separation Hexagram means the Day overcomes the spirit on the Branch, and the Branch overcomes the spirit on the Day. If the husband's and wife's annual cycles also encounter this, it is especially accurate. At this time, the inquirer will surely be divining matters of separation.
From Zeng Men: When the annual cycles of husband and wife overcome in the position above, and injure each other below. The husband takes the Yang year as beginning and the Yin year as end; the wife takes the Yin year as beginning and the Yang year as end. When beginning and end mutually generate, it is harmony; when beginning and end mutually overcome, it is complete separation. This is called "lacking yin"; heaven and earth separate, each holding different intentions.
Example Lesson: Third month, Jia Zi day, Wei hour, You general. Husband's year in Yin, wife's year in Wu, encountering the three harmonies in spring's flourishing phase, it is the Wang Yun Pattern (flourishing pregnancy—a counterexample, not inauspicious). Another case: Husband's year in Wu seeing Yin above, wife's year in Zi seeing Shen above, constitutes the Separation Pattern.
The core of the Separation Lesson is irreconcilable contradictions in relationships. The annual cycle represents a person's state at a specific point in time; when the annual cycles of husband and wife mutually overcome, it means the two people's life rhythms at this moment have already desynchronized. This is not a temporary quarrel but deeply rooted incompatibility. Like two gears rotating in opposite directions—the harder they are forced to mesh, the greater the damage.
Modern mappings of the Separation Lesson: "irreconcilable differences" in marriage (not that they don't love each other, but that they cannot coexist); fundamental disagreements between partners on key issues; friends drifting apart due to values differences. When this lesson appears, it indicates the cost of maintaining the status quo exceeds the price of separation. What matters is: this is not a question of who is right and who is wrong, but that "difference" itself has become the problem.
The Separation Lesson embodies a Taoist- style wisdom: "When in harmony, gather; when out of harmony, disperse." Confucianism emphasizes "harmony as precious," but Taoism holds that "a forced union is worse than a natural dispersion." When a relationship already exists in name only, separation is not failure but a mutual respect and release. Heaven and earth still have the four seasons' separation and union—why should human affairs forcibly demand eternity?
Solitary and Widowed Lesson: There are three types of solitary and widowed within the ten-day cycle: first, when the onset falls in the cycle's emptiness, Yang emptiness is solitary (Gu), Yin emptiness is widowed (Gua); second, when the onset encounters earthly plate emptiness as solitary and heavenly plate emptiness as widowed; third, when the onset falls empty as solitary and the final transmission falls empty as widowed. For the four seasons, there are two types: In spring, Si as solitary and Chou as widowed; in summer, Shen and You as solitary, Mao and Chen as widowed; in autumn, Hai and Zi as solitary, Wu and Wei as widowed; in winter, Yin and Mao as solitary, You and Xu as widowed. Additionally, in spring, the water that generates me has its extinction spirit at Si as solitary, and the earth that I overcome has its tomb spirit at Chen as widowed (others deduced by analogy).
The places the ten stems do not reach, the regions where the five elements are stripped and empty—the front goes, the back empties; yin sorrows, yang grieves. These are what are called the solitary star and widowed star, hence the name "Solitary and Widowed."
Image Meaning: Divination governs solitude and loneliness, leaving hometown and native place. Officials change positions; wealth falls into empty hands; marriages break strings; pregnancies are falsely claimed; comings and goings guard against thieves. When the day and Chen lack vitality, it is most inauspicious. The Gu Chen (solitary star) governs calamity to parents, and also governs separation from the ancestral line and abandonment of ancestors. The Gua Su (widowed star) governs separation from wife and children, betrayal by six relatives. If the cycle Gu and Gua also coincide with the seasonal Gu and Gua, it is Kong Gu Kong Gua (Empty Solitary, Empty Widowed), even more inauspicious.
Key Diagnostic Methods: Whenever encountering emptiness, worries and joys alike are not accomplished. For plans and expectations concerning recent matters, after the cycle expires they may be pursued; distant matters ultimately remain difficult. Middle transmission empty is Duan Qiao Zhe Yao (Broken Bridge and Folded Waist), governing matters stopping midway with difficulty in completion. Middle and final both empty is Yi Yuan Jiu Jin (Moving Far to Near), moving within non-movement. Auspicious emptiness becomes inauspicious; inauspicious emptiness becomes auspicious. This lesson is largely inauspicious, yet encountering Three Marvels and Six Excellences as rescue spirits, and encountering the Grand Year, Generals, and Monthly General, it becomes Gu Gua Zai Jiao (Solitary and Widowed Remarried), governing fortune transformed from calamity. Additionally, there is Chun Kong Fan Shi (Pure Emptiness Reversing to Substance), and encountering Clash as Feng Chong An Dong (Clash with Dark Movement)—both fortune and calamity are accomplished.
The core of the Solitary and Widowed Lesson is emptiness and solitude. In the Liu Ren system, emptiness means "the places the ten stems do not reach, the regions the five elements are stripped and empty"—the vacuum state of energy. The Gu Chen and Gua Su are the manifestation of this vacuum in human affairs: family separation, wealth falling empty, career unaccomplished. But the ancients simultaneously pointed out: inauspicious emptiness instead becomes auspicious—when inauspicious matters encounter emptiness, they can instead be dissolved. The other side of emptiness is the wisdom of "nothingness."
In modern society, the Solitary and Widowed Lesson corresponds to feelings of loneliness and resource scarcity: a person struggling alone in a foreign land without relatives or friends; an entrepreneur isolated and without support at critical moments; both parties in a relationship feeling misunderstood. But the Solitary and Widowed Lesson also reminds us: the state of emptiness is not eternal. After the cycle expires, emptiness is dissolved, and matters can restart. During the "empty" period, forcefully advancing is most taboo—rather, one should conserve energy and build strength.
The Solitary and Widowed Lesson touches upon the core proposition of existentialism—loneliness. Heidegger said "man is thrown into the world," and every person is ultimately alone in the deepest sense. The Gu Chen and Gua Su in ancient divination merely transform this philosophical insight into an operable symbolic system. Knowing loneliness, accepting loneliness, and growing within loneliness—this is the positive significance of the Solitary and Widowed Lesson: it shows us that loneliness itself is not frightening; what is frightening is losing oneself in loneliness.
Ordeal Lesson: In the four lessons, three above overcome below, or three below invade above, constituting the Ordeal Lesson. Above represents the venerable; below represents the humble. When three above overcome below, the elder oppresses the younger, momentum inevitably encounters adversity—this is Young Ordeal. When three below invade above, the elder is not upright, and the younger oversteps the elder—this is Elder Ordeal. It embodies the Bo Hexagram, being the lesson of six relatives ice and charcoal.
The Image Text states: Matters grieve the old and young; illness strikes repeatedly. The household is not auspicious; flesh and bone especially at odds. Troops departing lose advantage; travelers meet many disasters. When category spirits flourish, calamity departs and fortune arrives.
Key Diagnostic Methods: In Young Ordeal, if descendants (children) initiate onset with inauspicious spirits entering the tomb, the humble is even more inauspicious. In Elder Ordeal, if parents initiate onset with inauspicious spirits entering the tomb, the venerable is even more inauspicious. When officials divine, matters arise from neighboring cities; mountain finches flock together, signs of kindred spirit seeking kindred. When spirits and generals are auspicious, movement brings joy through activity; when spirits and generals are inauspicious, faces harmonize but hearts separate, or there is hidden harm. If there are rescue spirits, do not judge as inauspicious. For example, when fire overcomes metal, water is the rescue.
Example Lesson One (Young Ordeal): Jia Zi day, Chou hour, Shen general. Three above all overcome below. Three Transmissions: Yin (Bai Hu) → You (Zhu Que) → Chen (Xuan Wu) Example Lesson Two (Elder Ordeal): Ren Shen day, Zi hour, Wei general. Three below all invade above. Three Transmissions: Wu (Xuan Wu) → Chou (Zhu Que) → Shen (Bai Hu)
The core of the Ordeal Lesson is intergenerational contradictions and conflicts between levels. When three above overcome below, it is the big bullying the small, the strong oppressing the weak; when three below invade above, it is the young overstepping the elder, the lower offending the higher. Whichever form, both point to a core problem: the hierarchical relationships within the system have already become unbalanced. In a healthy system, upper and lower should mutually complete each other, not mutually consume.
Modern projections of the Ordeal Lesson: age discrimination in the workplace (senior employees bullying newcomers, or young employees challenging management); intergenerational conflicts in families (parents excessively controlling children, or children disrespecting parents); power oppression in organizations (superiors oppressing subordinates, or subordinates collectively confronting superiors).
The Ordeal Lesson reveals a profound truth: hierarchical oppression in any system will ultimately backfire upon the entire system. The Bo (Peeling) Hexagram has one Yang above and five Yin below—the Yang surrounded by Yin, at any moment liable to be peeled away. If those in power blindly oppress subordinates, they will ultimately lose their foundation; if subordinates blindly resist, they also destroy the system's overall stability. True harmony is not the absence of conflict but having a mechanism for resolving conflict.
Wu Lu (No Salary) Lesson: When all four above overcome below. The Day spirit's yin-yang pairs are all mutually overcome, obtaining no place; throwing into the two spirits on the Chen (branch) they also mutually overcome—there is no way to proceed. It governs the common person obtaining no salary; officials have their salaries demerited—light cases forfeit pay, heavy cases dismissal. It embodies the Pi Hexagram, being the lesson of superiors and subordinates both transgressing.
Jue Si (No Heir) Lesson: When all four below invade above. Governs the petty person lacking propriety, schemes, sudden disasters, and calamities; the sick die, the fleeing hide further, elders encounter disaster. Combat favors the host; litigation is suitable to respond later. Middle-aged people have many children; the aged end up solitary.
The Image Text states: Above overcoming below means no salary; below invading above means no heir. Lord and minister rebel against each other; father and son separate. Seeking schemes does not succeed; actions invite suspicion. When the three transmissions have rescue spirits, only then can calamity risk be avoided.
Key Diagnostic Methods: Wu Lu governs solitude, unemployment lost, multiple punishments and injuries; matters arise from women; in military and litigation, the latter wins; all matters are still but must become active. Jue Si governs those above lacking propriety; disadvantage to the humble and young; pregnancy harms the fetus; illness easily causes death; matters arise from men; in military and litigation, the former wins; all matters are active but inevitably become still. If spirits and generals are auspicious, the intent is to divide wealth and dwell apart.
Example Lesson One (Wu Lu): Third month, Ji Si day, Yin hour, You general. Four above all overcome below. Three Transmissions: You (Teng She) → Chen (Tai Chang) → Hai (Liu He) Example Lesson Two (Jue Si): First month, Geng Chen day, Chen hour, Hai general. Four below all invade above. Three Transmissions: Wu (Bai Hu) → Chou (Gui Ren) → Shen (Qing Long)
The core of the Wu Lu and Jue Si Lessons is the complete compression of living space. Wu Lu—those above leave no room for those below, ministers face ruin; Jue Si—those below do not respect those above, the foundation is severed. Both point to systemic collapse: when those above give those below no way to survive, or those below completely disregard the authority of those above, the system approaches the edge of disintegration.
The Wu Lu Lesson corresponds to the career ceiling and resource monopoly of modern society: superiors hold all opportunities in their hands, and subordinates cannot rise no matter how hard they try. The Jue Si Lesson corresponds to collective rebellion within organizations: employees collectively confront management, or a subversive "lower-overcomes-higher" force appears within the system.
The Wu Lu and Jue Si Lessons reveal the ultimate price of power imbalance. The Pi Hexagram says "The negation of the unworthy person; unfavorable for the noble person's constancy." When above and below are cut off from each other, information does not circulate, and resources do not flow—the system enters the "Pi" (Standstill) state. Whether toward those above or those below, extreme behavior ultimately consumes the self. One who leaves others no way out will likewise find themselves with no path to follow.
Hardship-Fortune Lesson: The eight hardships (Ba Zhun) obtaining the five blessings (Wu Fu) constitutes the Hardship-Fortune Lesson. This is a lesson of unfortunate at first, then fortunate.
Eight Hardships (eight inauspicious images):
Five Blessings (five auspicious images):
The Image Text states: Eight hardships employed together—anxiety and disaster are coming. Illness brings perilous danger; official accusations lead to death by sitting. Camps and work are not accomplished; actions are entangled. Five blessings meeting each other—transform worry into joy. The eight hardships transforming into five blessings governs matters first worried that subsequently become joyous, with success beginning to end. It embodies the Zhun Hexagram, being the spirit of thunder and rain relieving disaster.
Example Lesson: Gui You day, Wu hour, Hai general, spring divination. Wei on the death qi; below is overcome by Yin wood; looking above and below is tomb and enmity; riding Zhu Que as inauspicious general; the final transmission is the supporting phase Gui Ren—constituting the Hardship-Fortune Lesson. Three Transmissions: Wei (Zhu Que) → Zi (Bai Hu) → Si (Gui Ren)
The core of the Hardship-Fortune Lesson is auspiciousness hidden within the inauspicious, opportunity within crisis. When the eight hardships are complete, it appears the mountains are exhausted and rivers have run dry; with five blessings hidden, there is in fact a light at the end of the tunnel. This lesson reveals an important truth: the most dangerous situations often harbor the greatest opportunities for reversal. The key lies in whether there are "rescue spirits"—those forces that can provide support at the critical moment.
Typical modern scenarios for the Hardship-Fortune Lesson: comebacks in crisis management (businesses facing major crises but winning more trust through proper responses); growth and transformation in personal adversity (obtaining new opportunities after experiencing major setbacks); advancing by retreating in business negotiations (apparently at a disadvantage but actually holding other cards). When this lesson appears, do not be intimidated by immediate difficulties; seek the hidden "five blessings."
The Hardship-Fortune Lesson embodies a dialectical optimism. The Zhun Hexagram says "the first union of firmness and gentleness gives birth to difficulty"—when great things begin, they are born in difficulty. Pessimists see the eight hardships; optimists see the five blessings. This is not blind optimism but based on deep understanding of the developmental laws of things: when decay reaches its extreme, flourishing arrives; when negativity is exhausted, fortune comes.
Encroachment Lesson: The six harms of the Day Chen mutually adding, additionally with the annual cycle as onset. The six are father, mother, elder brother, younger brother, wife, and son—the six relatives. Harm means damage.
Classification of Six Harms and Their Governed Matters:
The Image Text states: The six relatives lose their support; flesh and bone suffer punishment and injury. Wealth and profit meet slander and harm; disease brings beating and injury. Proposing marriage meets ruin; troops in battle suffer calamity. Pregnancy guards against miscarriage; seeking audiences is inauspicious. It embodies the Sun Hexagram, being the image of guarding against secret scheming.
Example Lesson: Bing Zi day, Shen hour, Mao general for divination. Zi day Wei harm combined with employing Zi. Three Transmissions: Zi → Wei → Yin
The core of the Encroachment Lesson is hidden destructive force in relationships. The six harms differ from the six clashes' open confrontation—they are a force that "appears harmless but is actually harmful." Zi and Wei superficially harm rather than clash with each other, but it is precisely this hidden harm that is more deadly—because it is harder to detect and guard against. This is as The Art of War states: "Attack where the enemy is unprepared; appear where the enemy cannot anticipate."
Modern mappings of the Encroachment Lesson: underhanded schemes in the workplace (colleagues sabotaging behind one's back); hidden competition in business (opponents poaching through improper means); cold violence in families (appearing calm while actually harming); verbal injury in social interactions (veiled sarcasm in social circles).
The Encroachment Lesson reveals a deep cognition about "evil": the most terrifying evil is not obviously armed evil but evil hidden within everyday relationships. The Sun Hexagram speaks of "decreasing below to benefit above," but in the Encroachment Lesson, this "decrease" is illegitimate and destructive. True wisdom lies in seeing crisis within peace and recognizing divergent intentions within intimacy.
Two Annoyance Lesson: When the four cardinal month generals encounter the four proper days (new moon, full moon, quarter days) or the four level days, and one divines obtaining the sun and moon lodgings added to the four cardinals, with the Dipper Fiend attached to Chou and Wei, it constitutes the Two Annoyance Lesson.
Tian Fan Pattern (Heavenly Annoyance): The sun lodging approaches the four cardinals, the Dipper Fiend rests upon Chou and Wei, governing men violating the law. In spring and summer, when men's annual cycles combine with the sun lodging at Mao and Wu, it governs violations of criminal punishment from officials; in autumn and winter, approaching You and Zi, there is disaster of warfare and punishment.
Di Fan Pattern (Earthly Annoyance): The moon lodging approaches the cardinals, the Dipper Fiend rests upon Chou and Wei, governing women suffering calamity. In spring and summer, when women's annual cycles combine with the moon lodging at Mao and Wu, it governs difficult childbirth, bloodshed, and litigation; in autumn and winter, approaching You and Zi, there is calamity of punishment and bereavement and violation of law.
The Image Text states: When men encounter Heaven's Annoyance, their fate suffers execution. When women violate Earth's Annoyance, their bodies suffer insect venom. Expedition and tigers bring casualties; disease brings weeping and wailing. Imprisonment and litigation bring exile; pregnancy and childbirth are barren. It embodies the Ming Yi Hexagram, being the lesson of brambles filling the road.
Example Lesson One: Ninth month, third day, Bing Wu day, Wu hour, Mao general. The sun lodging pursues Di second degree, the moon lodging pursues Di fifth degree, both encountered in the Mao palace added to Wu as cardinal; Chen is the Dipper Fiend approaching Wei. Three Transmissions: Zi (Teng She) → You (Tai Yin) → Wu (Bai Hu) Example Lesson Two: Third month, fifteenth day, Ji Mao day, Zi hour, You general. A man's year cycle in Zi, sun lodging You combined approaching Zi constitutes Heaven's Annoyance; a woman's year cycle in Wu, moon lodging Mao combined approaching Wu constitutes Earth's Annoyance.
The core of the Two Annoyance Lesson is astronomical response with human fortune and calamity. In the ancient cosmological view, the movements of sun, moon, and stars are intimately connected to human affairs. When both sun and moon are simultaneously in the "heaven-earthgate-lock" states of the four cardinals, and the Dipper Fiend inauspicious spirit additionally approaches the noble one's head (Chou and Wei), an extreme state of "three lights dim, virtue qi within, punishment qi without" is formed. This is a systemic imbalance not easily reversed by human effort alone.
The Two Annoyance Lesson reveals a dimension modern people tend to overlook: human beings are not isolated entities but part of a cosmological system. Although we no longer use "Heaven's Annoyance" and "Earth's Annoyance" to explain destiny, modern science equally proves that environmental factors (illumination, magnetic fields, seasonal variations) have profound effects on human physical and mental health. The Two Annoyance Lesson can be understood as an extremely unfavorable period in the environment: all matters are unpropitious; stillness rather than movement is preferred.
The Two Annoyance Lesson embodies the cosmological view of heaven-human response. In the ancients' view, chaos in the human world often corresponds to anomalies in celestial phenomena. "Three lights dim" is not merely an astronomical observation but a metaphor for the human condition: when virtue remains within and punishment operates without, society falls into darkness and chaos. This thought reminds us: humanity needs to revere natural laws and maintain humility and restraint in adverse times.
Heavenly Calamity Lesson: On the four Stand days of the seasons (Start of Spring, Start of Summer, Start of Autumn, Start of Winter), divining where today's stem-branch rests upon the previous day's stem-branch, or the previous day's stem-branch rests upon today's. The day before each Stand day is the Si Jue (Four Extinctions). At the Start of Spring, wood flourishes and water extinguishes; at Start of Summer, fire flourishes and wood extinguishes; at Start of Autumn, metal flourishes and fire extinguishes; at Start of Winter, water flourishes and metal extinguishes. In the qi of the four seasons, virtue extinguishes and punishment operates—like Heaven manifesting seasonal scourges, humanity suffers its tribulations, hence "Heavenly Calamity." It embodies the Da Guo Hexagram, being the lesson of tender grass meeting frost.
The Image Text states: Replacing the old with the new, Heaven has calamity and misfortune. Guilt-laden affairs do not do; the body should guard strictly. Warfare brings bloodshed; misfortunes finish in widowhood. Traveling brings death and overthrow; seeking audiences empties one's steps.
Calamities by Five Elements:
Efficacy does not exceed ninety days within the solar term. If the Stand day exceeds the new moon, the day before is Yue Qiong (Month Exhaustion), and if also at the period between new moon and full moon, equally called Si Fei, combined with the four extinctions period where the moon lodging is seen in the sky at noon, the inauspiciousness is especially severe.
Example Lesson: First month, Start of Spring Jia Shen day, extinction day Gui Wei, Yin added to Gui. Four lessons: Xu You Chen Mao / You Shen Mao Jia.
The core of the Heavenly Calamity Lesson is the dangerous period during transition from old to new. The four Stand days mark the new seasons' beginnings—key nodes when the qi of heaven and earth is transforming. At this time, the old qi has expired while the new qi is not yet exuberant—like the darkness before dawn, the most fragile moment. Any generational shift, power transition, or seasonal transformation contains such a "dangerous window".
Modern mappings of the Heavenly Calamity Lesson: chaos during company restructuring (the old system already abolished, the new system not yet established); social turbulence during power transitions; confusion and risk during personal transformation (after resigning but before finding new employment). When divining this lesson, the most important thing is "not moving"—during the most fragile moments, thrashing about is worse than not moving. Even worse strategy is making wise movements in small matters before committing in big ones.
The Heavenly Calamity Lesson reveals a profound law of nature: every birth is accompanied by the death of the old, and the boundary between death and birth is the most dangerous moment. The Da Guo Hexagram shows a swamp (ze) extinguishing wood—symbolizing "exceeding" and "going too far." On the four Stand days, heavenly-earthly qi has "overshot": the old pneuma completed but the new has not arrived—tightly forming a brief "in-between" niche of vacuum through open frontier are also unsafe. True wisdom is knowing that eternal innovation, expressed as meaningful breathing without, is achievable peace within windows of arrival where nature always recurs in safety zones quietly recognizable as the bounties — final emphasis given its timing principle one gets rest, real power with liberty inherent by steady ease to replen today even when overst or transit idle onward lives themselves dynamic sustainable wins when times push together, they re not restless errors crossing days early to alight by balance— return when a break gap yawning near no good chase but like tight coa less abrupt slope fields gradual energy management to reap at better junctures clarity sharper vision's real harness net gain return stay through grounding aligned plenty trusting each becoming finer breathing then within ready rhythms bloom.
Heavenly Prison Lesson: Imprisonment-death and tomb spirits used as onset, the Dipper attached to Japan (root). "Imprisonment-death" is the seasonal imprisonment-death qi; "tomb" is the Day's inventory; "Dou" refers to Chen as the Dipper Handle (Gang); "Japan" is the Day stem's long-life (Chang Sheng) position. Like Heaven sending down disaster and plague, causing people to enter prison difficulties with no escape, hence "Heavenly Prison." It embodies the Shi Ke Hexagram, being the lesson of being dispirited and discouraged.
The Image Text states: Day and use in hardship, offenses of prison and punishment. Violating the law is hard to resolve; disease contracted has not healed. Traveling is inauspicious; scheming is futile. A major taboo for military: an army does not return.
Key Diagnostic Methods: The Dipper attached to Japan: Yi day, Chen added to Hai governs concern for parents (cardinal spirit), added to Mao governs concern for peers (cardinal spirit), added to Wei governs concern for wife and children (seasonal spirit). With punishments, kills, misfortunes, catastrophes it is the True Heavenly Prison, unattended even by Azure Dragon. If prisoners in the penal system, Chi Zhongning take pity on those added to Chen and Xu in the divination, an illness descends by living with a secret clause corresponding to a real concern approach action—springing to code early caches either official due guilt laid too long not entered wisd. Oh so criminal cases request from imperial pure logic “The Guardian reviewing affairs of the incarcerated without sealed in auspicious ways hatching new fe** Hu(That trick separate the Jail Clearing Justice).
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