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Chapter 9 of 14
六壬粹言
Vitality and Decline Distinguish Fortune and Misfortune. 🔥
When casting divination, the waxing and waning states of the Heavenly Stem, Earthly Branch, and the Initial Transmission are the primary basis for judging good or ill fortune. Achieving vital energy, or residing in a vigorous position, indicates good fortune; suffering declining energy, or residing in a decadent position, indicates misfortune. If an auspicious deity is in a state of decline, then fortune exists but is not fully realized; if an inauspicious deity is in a vigorous state, then misfortune exists but is not catastrophic. The Stem represents the person, the husband; the Branch represents the dwelling, the wife; the Initial Transmission represents present actions and conduct — if all three positions possess vital energy, then people and dwelling are at peace, and endeavors succeed; if all three are weak and without power, then people and dwelling are clouded, and all matters encounter obstruction.
For example, on a Ding-Chou day, divining at Zi hour with the Shen general, Si added to You as the Initial Transmission. Si is vigorous Fire🔥, You is dying Metal — the strong above and weak below means all matters are easily accomplished. Another example: on a Jia-Yin day, divining at Chen hour with the Hai general, You added to Yin as the Initial Transmission. You is in a state of imprisonment, while Jia-Yin aligns with the current month's establishment, and the Branch deity also holds virtue and emolument. Since the lower position is advantaged, it will not be controlled — what can You Metal possibly accomplish? Generally speaking, this resembles the principle that living Metal does not fear dying Fire. One must examine carefully and not adhere rigidly to a single interpretation. (Another school says: for minor matters, when lacking seasonal vitality, one must examine the hidden stems added above, focusing on vitality and decline. For example, Yin and Mao are fundamentally Wood; if the hidden stem above is Bing or Ding, and additionally positioned in Wood or Fire places, then it is judged as vigorous; Si and Wu are fundamentally Fire; if the hidden stem above is Ren or Gui, and additionally positioned in Metal or Water places, then it is judged as declining.)
The Advancing Energy Pattern - Wood flourishes in spring and the like. When the Stem, Branch, Initial Transmission, or the combined triad of the Three Transmissions obtains vital energy, it is called "Obtaining Vitality," indicating that matters arise at the opportune moment and all goes smoothly. For example, on a Yi-Chou day in spring divination, the Stem above has Si, the Branch above has Yin — Yin holds vital energy🌱, Si holds assisting energy, and the Three Transmissions of Yin, Mao, Chen all carry advancing energy. If encountering emptiness, fortune diminishes slightly.
The Lost Timing Pattern - Wood is imprisoned in the transitional seasons and dies in autumn, and so forth. When the Stem, Branch, Initial Transmission, or the combined triad of the Three Transmissions obtains imprisoned or dying energy, it is called "Losing Timing," indicating that matters have already passed and actions cost great effort. For example, on a Bing-Shen day in spring divination, the Stem above has Shen, the Branch above has Hai, and the Initial Transmission is Shen — Shen is in an imprisoned state, Hai in a restful state.
The Time Arriving Pattern - Wood is in its assisting phase in winter, and so forth. When the Stem, Branch, Initial Transmission, or the combined triad of the Three Transmissions obtains assisting energy, it is called "Coming Future," indicating that matters have new potential🌱 and can be accomplished imminently. For example, on a Ren-Zi day in autumn divination, the Stem above has Hai, the Branch above has Zi, and the Initial Transmission is Hai.
The Past Event Pattern - Wood transforms in summer, and so forth. When the Stem, Branch, Initial Transmission, or the combined triad of the Three Transmissions obtains restful energy, it is called "Past Event," indicating that matters belong to what has already passed and cannot be actively pursued. For example, on a Xin-Wei day in summer divination, the Stem above has Yin, the Branch above has Hai, and the Three Transmissions of Hai, Mao, Wei form a complete Wood bureau.
Advancement and Delay Are Known by What Comes Before and After. ⏱
To observe the celerity of responses, one must compare the Initial Transmission, Stem, and Branch against the Noble One's position — before or after it.
Example of Initial Transmission from the Stem Above, Moving Before the Noble One — When the Initial Transmission arises from the second lesson of the Stem, and the Noble One moves in forward sequence, with the transmission positioned before the Noble One, matters progress swiftly. For example, on a Wu-Zi day with Three Transmissions Shen, Hai, Yin, in daylight divination, Chou serves as the Noble One adding to Chen in forward sequence; Yin adds to Si, arising as the Initial Transmission from the first lesson above the Stem, positioned one place before the Noble One — all matters are swiftly accomplished.
Example of Initial Transmission from the Branch Above, Moving Behind the Noble One — When the Initial Transmission arises from the second lesson of the Branch, and the Noble One moves in reverse sequence, with the transmission positioned behind the Noble One, matters are delayed. For example, on a Bing-Xu day with Three Transmissions Zi, Yin, Chen, in daylight divination, Hai serves as the Noble One adding to You in reverse sequence; Zi adds to Xu, arising from the first lesson of the Branch, positioned one place behind the Noble One. This indicates that all matters encounter delay. If the Initial Transmission arises from the fourth lesson, this is called "Sudden Encounter," indicating matters come together unexpectedly.
Example of Day and Uses Both Before the Noble One — When the Noble One moves in forward sequence, and both the Day and the Uses are positioned before it, matters progress rapidly. For example, on a Jia-Yin day with Three Transmissions Chen, Si, Wu, in daylight divination, Chou is the Noble One adding to Zi in forward sequence; the Stem and Branch above have Mao positioned two places before the Noble One, the Initial Transmission Chen is three places before it, and the Three Transmissions successively advance — all matters are swiftly accomplished.
Example of Day and Uses Both Behind the Noble One — When the Noble One moves in reverse sequence, and both the Day and the Uses are positioned behind it, matters are delayed. For example, on a Ren-Zi day with Three Transmissions Wu, Chou, Shen, in daylight divination, Si is the Noble One adding to Xu in reverse sequence; the Stem deity and Initial Transmission Wu are both one place behind the Noble One, the Branch deity Wei is two places behind it, and moreover the Three Transmissions move in reverse — all matters encounter stagnation.
Striking the Stem or Striking the Branch Distinguishes Urgency. ⛰
One position before the Stem is called the "Barrier," and one position before the Branch is called the "Obstruction." When the Three Transmissions connect continuously with the Day Stem, or when the Initial or Final Transmission strikes the Day's barrier, this is the Striking the Stem Pattern; when the Three Transmissions connect continuously with the Branch deity, or when the Initial or Final Transmission strikes the Branch's barrier, this is the Striking the Branch Pattern.
Striking the Stem Pattern — For example, on a Jia-Shen day with Chou above the Stem, the Three Transmissions Zi, Hai, Xu, this is by nature a retreating sequence where all matters are hindered. However, because the Initial Transmission strikes the Stem's barrier and continuously connects with the Stem deity, matters start slowly but end urgently. Another example: on a Xin-Mao day with Shen above the Stem, the Three Transmissions Chou, Hai, You — the Final Transmission strikes the Stem deity, and divinations are judged similarly.
Striking the Branch Pattern — For example, on a Ding-Mao day with Yin above the Branch, the Three Transmissions Chou, Zi, Hai, this is by nature a retreating sequence and the Final Transmission is also empty. However, because the Initial Transmission strikes the Branch's obstruction and continuously connects with the Branch deity, matters arise immediately and require urgent action. Another example: on a Yi-Wei day with You above the Branch, the Three Transmissions Shen, Xu, Zi — the Initial Transmission strikes the Branch deity, judged as the previous example.
Exiting and Entering Patterns — When the Three Transmissions originate from within the Stem or Branch and transmit outward beyond the four lessons, this indicates that although matters begin urgently, they ultimately slow down. For example, on a Geng-Wu day with Si above the Stem, the Three Transmissions Si, Yin, Hai is such a case. Conversely, when the Three Transmissions originate from outside the Stem or Branch and transmit inward into the Day or Chen, this indicates that matters begin slowly but ultimately accelerate. For example, on a Xin-Wei day using the Alternative Responsibility method, with Wei above the Stem, the Three Transmissions Hai, Wei, Wei.
Court Toward Stem or Court Toward Branch Distinguishes Rank.
Branch Deity Courting the Stem Pattern — For example, on a Ding-You day with Wu above the Stem and Shen above the Branch, the Three Transmissions Shen, Wei, Wu — they originate from the Branch and transmit back to the Stem. If deities and generals harmonize, good fortune arrives unbidden, possibly obtained inadvertently; if deities and generals are inauspicious, calamity arises unexpectedly.
Stem Deity Courting the Branch Pattern — For example, on a Ding-Hai day with You above the Stem and Chou above the Branch, the Three Transmissions You, Hai, Chou — they originate from the Stem and transmit back to the Branch. This indicates that one must reluctantly defer to others, finding it difficult to assert oneself. If vigorous, it is tolerable; if declining, it is more inauspicious. There is also the case of originating from the Branch and returning to the Branch (such as the Mao-Xing method on a Gui-Wei day, with Shen above the Branch, Three Transmissions Shen, Yin, Shen), and the case of originating from elsewhere and returning to the Branch (such as the Mao-Xing method on a Ji-You day, with Shen above the Branch, Three Transmissions Xu, Wu, Shen). These indicate that favoring the lowly over the noble, and others over oneself.
Three Transmissions Clamped and Fixed Form the Completion Pattern. 📐
The Clamping the Three Transmissions Pattern — When the Day and Chen positions before and after clamp the Three Transmissions within, all matters advance and retreat beyond one's control, precisely because they are clamped. For matters of completion and union, this is auspicious; for matters of dissolution and release, it is inauspicious. If emptiness or sinking appears within, still judge as though not empty. For example, on a Geng-Zi day with Wei above the Stem and Hai above the Branch, the Three Transmissions Xu, You, Shen.
The Clamping with One Void Position Pattern — When the Day and Chen clamp the Three Transmissions within, yet one position is left vacant, this indicates minor imperfections. A void before indicates initial resistance; a void after indicates resistance near completion. If the void position is Wealth, it indicates insufficient wife or finances; if the void position is Longevity, it indicates insufficient livelihood. For example, on a Wu-Zi day with Wu above the Stem and Chou above the Branch, the Three Transmissions Yin, Mao, Chen lack the character Si, which is the Day's emolument — indicating insufficiency in food and salary. In night divination with the Vermilion Bird mounted, it indicates reputation already sufficient. If a deity on the person's natal year or annual fortune fills the void, this exception does not apply.
The Failure to Clamp Pattern — When the Three Transmissions penetrate beyond the Stem and Branch. If penetrating outward through advancement, the advancement was excessive; if penetrating outward through retreat, the retreat was insufficient. If Wealth penetrates outward, there will be loss and waste; if Ghost penetrates outward, there will be calamity and disaster. For example, on a Jia-Zi day with Chou above the Stem and Hai above the Branch, the Three Transmissions Zi, Hai, Xu — the Branch deity Hai penetrates outward. Hai is Longevity and also falls in a solar interval void — this indicates that because retreat was insufficient, livelihood becomes inadequate. Another example: on a Bing-Yin day with Wu above the Stem and Mao above the Branch, the Three Transmissions Chen, Si, Wu — the Stem deity Wu penetrates outward. Wu is the Day's flourishing position; in daylight divination mounted on the Azure Dragon — this indicates that because advancement was excessive, wealth and resources are dissipated.
Three Transmissions in Circulation Are Best for Maintaining the Status Quo. 🔄
When the Three Transmissions remain entirely within the four lessons, this is called Circulation. For example, on a Xin-Hai day: first lesson You, second lesson Shen, third lesson Xu, fourth lesson You — the Three Transmissions Xu, You, Shen do not depart from the four lessons, showing remarkably little change. This indicates going and returning, departing and coming back. For inauspicious matters, misfortune materializes; for auspicious matters, fortune materializes. For all matters, one should maintain the status quo and cannot take bold action.
Stem and Branch Meeting Pattern — When, in lessons lacking completeness, the Stem and Branch circulate and form their own triad combination, this is called the Stem and Branch Meeting. For example, on a Ding-Mao day: first lesson Mao, second and third lessons both Hai, fourth lesson Wei — the Three Transmissions Wei, Hai, Mao. This indicates that auspicious matters achieve good fortune and inauspicious matters achieve misfortune; for marriage divination, the union will certainly occur.
Stem Deity Returning to Branch Pattern — When, in lessons lacking completeness, the Stem deity alights upon the Branch. For example, on a Bing-Xu day with Si adding to Xu, or on a Geng-Zi day with Shen adding to Zi. This indicates moving toward stillness; residents do not depart, and travelers certainly return.
Final Transmission Aid to Initial Transmission — Three Types.
Final Aiding Initial to Generate Pattern — For example, on a Xin-You day with Three Transmissions Wei, Zi, Si — the Final Transmission aids the Initial Transmission to generate the Stem. This indicates someone secretly provides assistance, resulting in prosperity. Beware of emptiness. From this we understand that when the Final aids the Initial to generate the Stem, it can also transform to overcome the Stem — this is the "success and ruin by the same Xiao He" principle, still judged by deities and generals.
Final Aiding Initial for Wealth Pattern — For example, on a Jia-Chen day with Three Transmissions Xu, Wu, Shen — the Final Transmission Wu-fire aids the Initial Transmission Xu-earth to function as Wealth. This indicates someone secretly provides financial assistance; it is particularly accurate for marriage divinations.
Final Aiding Initial for Ghost Pattern — For example, on a Geng-Wu day with Three Transmissions Wu, Chen, Yin — the Final Transmission, though the Day's Wealth, actually assists the Ghost to overcome the Stem. If the person's natal year has a deity that controls the Final Transmission, only then is there no harm. Neither is it suitable for seeking wealth — obtaining wealth will certainly bring disaster. If the Initial Transmission is empty, it cannot cause harm; or if the Final Transmission is empty, it likewise cannot aid the Initial to cause harm.
When the Disaster Gate Has Rescue, Matters Divide Two Ways. 🆘
When an inauspicious general serves as the Initial Transmission, and a deity above the Stem or Branch provides rescue, its power is still slow. For example, on a Ji-Chou day with Three Transmissions Mao, Si, Wei — the Initial is the Day's Ghost. In daylight divination mounted on the White Tiger, neither the Middle nor Final can rescue, but fortunately the deity above the Stem, You, controls it — this is rescue by the deity above the Day or Chen, yet its power is still slow. If a rescue deity appears within the Transmissions, its efficacy is swift. For example, on a Yi-You day with Three Transmissions Wei, Si, Mao — the Initial is the Day's Tomb. In night divination mounted on the Flying Serpent, fortunately the Final Transmission Mao controls it, transforming misfortune into good fortune — its efficacy is swift indeed.
Initial Transmission from Elsewhere Is Called Non-Entry.
When the Initial Transmission is not positioned among the four lessons, it originates from elsewhere. Examples include the sixteen Mao-Xing lessons, the nine Alternative Responsibility lessons, the sixteen Eight-Special lessons, and the six Non-Reliance lessons — all of which transmit from outside the four lessons, hence called "Non-Entry." Lessons where the Initial Transmission arises from conquest orattack are called "Entry," indicating that actions carry strength; with distant conquest, the power is already diminished — how much more so with no conquest or attack at all? Divination indicates either that matters succeed through others' assistance, that things begin in one place and conclude in another, or that matters are accomplished by others rather than oneself, still judged by deities and generals. For example, on a Bing-Chen day using the Alternative Responsibility method, Three Transmissions Hai, Wu, Wu — Hai is the officer-ghost; in daylight divination mounted on the Noble One, for an official this must indicate the joy of promotion. Another example: on a Ji-Wei day using the Eight-Special method, Three Transmissions Chou, Si, Si — Chou is the Day's peer and also falls in a solar interval void; matters will be accomplished by others, having no bearing on oneself. One must not adhere to a single interpretation.
Chaos Moving Above and Below Is Called Hesitation. 🤔
When selecting the Initial Transmission through conquest or attack, purity and non-mixture are the standards. If the second, third, and fourth lessons all engage in combat, the meaning is difficult to discern, hence the term "Hesitation." For example, on a Xin-You day: first lesson, Mao over Xin — below attacks above; second lesson, Shen over Mao — above controls below; third lesson, Yin over You — below attacks above; fourth lesson, Wei over Yin — above controls below. Above and below clash mutually, with no clear direction to follow. Divination indicates that the noble disdain the base, the young insult the old, parties are mutually discordant, and matters lack certainty. If deities and generals harmonize, it primarily indicates that matters are difficult at first but become easy later.
Fortune and Misfortune Transform as Deities and Generals Shift.
An auspicious general transforming into inauspicious means the auspicious general overcomes me; an inauspicious general transforming into auspicious is the reverse. The classic states: "Though the Sha be evil, if it generates me, joy will ultimately arrive; though the general be auspicious, if it overcomes me, worry will not cease." For example, on a Yi-Wei day with Three Transmissions Hai, Mao, Wei — in daylight divination, Hai mounts the Flying Serpent. This is an inauspicious general serving as Longevity, a deity that generates me — not inauspicious. On a Bing-Yin day with Three Transmissions Zi, Si, Wu — in night divination, Zi mounts the Six Harmonies. This is an auspicious deity overcoming me — not auspicious. Another example: on a Geng-Zi day with Three Transmissions Wu, Mao, Zi — in night divination, Wu mounts the Flying Serpent and the Final Transmission Zi mounts the White Tiger as rescue — indicating that fright and alarm are unfounded. On a Geng-Xu day with Three Transmissions Shen, Chou, Wu — in daylight divination, Shen mounts the Azure Dragon and the Final Transmission Wu mounts the White Tiger as conquest — indicating that joyful matters are unsettled.
Examples of the Twelve Spirits and Generals in Their Additions - Auspicious and Inauspicious.
The twelve spirits and generals, added in forward or reverse order, constitute the pivotal point of fortune and misfortune within the lesson and demand the most careful examination. For example, on a Yi-Chou day with Shen above the Stem, the Three Transmissions You, Chou, Si form a complete Metal bureau overcoming the Stem. If using daylight generals, the White Tiger enters the Final Transmission, and its harm is most severe; if using night generals, the Initial Transmission You is overcome by the Flying Serpent, the Middle Transmission Chou is overcome by the Azure Dragon, the Final Transmission Si is overcome by the Dark Warrior — the Metal bureau lacks strength to harm the Stem. Above the Stem, Shen serves as the Noble One, capable of subduing all the Sha — completely different from the daylight divination. Therefore one must observe the spirits and generals in their additions to distinguish fortune from misfortune. Never judge misfortune at the sight of conquest or fortune at the sight of generation.
When a Peer Is Directly Used, Know through the Transforming Spirit.
The Transforming Spirit is the celestial general mounted upon the transmission. When the lesson obtains a peer as the Initial Transmission, one must observe the mounted general: if it transforms into the Day's Ghost, it overcomes me; if it transforms into the Parent, it generates me. For example, on a Jia-Chen day with Three Transmissions Yin, Wei, Zi — in daylight, Yin mounts the Heavenly Empress, giving the joy of siblings generating me; in night divination, it mounts the White Tiger, giving the worry of siblings overcoming me.
Where Hidden Stems Are Added, Examine Closely. 🔍
The lessons and transmissions contain hidden stems (Tun Gan), and fortune, misfortune, calamity, and blessing are all concealed within them. These deserve the most careful attention. The first is the Solar Interval Stem; the second is the Five-Zi Primordial Stem. Apply the hidden stem to the lessons, transmissions, natal year, and annual fortune, and observe how its generating and overcoming interactions work — only then will fortune and misfortune be accurate. For example, on a Jia-Xu day, the stem above has Chen as Wealth, yet the hidden stem is Geng serving as a hidden ghost — seeking wealth will certainly bring disaster. On a Jia-Zi day, the stem above has Shen as Ghost, yet obtaining the hidden stem Ren transforms it — the calamity is lightened as well.
Hidden Stem Filling the Void Pattern — When Longevity, Wealth, Ghost, or Offspring deities encounter emptiness, if hidden stems appear in any of the six positions among lessons, transmissions, and natal years, they may still be utilized. For example, on a Bing-Zi day with Xu above the Stem, Shen and You are empty — how can Wealth exist? Unknown to most, the Branch above carries Si, and its hidden stem Xin serves as the Initial Transmission — there is still hidden wealth available within the household. The same applies when the natal year position carries it.
The Yin Spirit's Descent Must Be Consulted.
The yang aspect of spirits appears in the visible image, yet where there is yang there cannot fail to be yin — this must be examined in tandem. The Heavenly Noble One's day and night aspects serve as yin and yang for each other; the remaining eleven generals each take the spirit mounted at their own house position as their Yin Spirit. For examining documents, observe the Vermilion Bird: on a Jia-Yin day with Hai above the Stem, in daylight divination Mao mounts the Vermilion Bird, having no generating or overcoming interaction with the Stem deity. Above Mao mounts Zi as the Vermilion Bird's Yin Spirit, which also falls in a solar interval void — indicating that documents will not be completed. For examining thieves, observe the Yin Spirit of the Hooked General: on a Yi-Hai day with Xu above the Stem, in night divination Zi mounts the Hooked General. Though it overcomes Si's Dark Warrior, unfortunately the Hooked General's Yin Spirit mounts Wu, which is instead overcome by the Dark Warrior's Yin Spirit — this indicates that though the yang aspect may capture, the yin aspect releases; or the thief is initially apprehended but ultimately set free.
Fortune and Calamity Respond According to Year and Month. 📅
To know the period of response, one must take the Initial Transmission deity as the standard: if the Grand Duke of the Year (Tai Sui) serves as the Initial Transmission, fortune or calamity should manifest within the year; if the previous Tai Sui serves, it concerns past affairs; if the new Tai Sui serves, it concerns future affairs.
Method of Observing Tai Sui Relative to the Month Establishment — If Tai Sui has already passed the month establishment position, affairs belong to the past; if it has not yet reached it, affairs belong to the future; if it coincides exactly with the month establishment, affairs belong to the present moment. For example, in a Zi year, divining in the first month, Yin is the month establishment. Zi adding to Mao means it has passed the month establishment; Zi adding to Chou means it has not yet reached it; Zi adding to Yin means it coincides exactly.
Method of Observing the Heavenly Gang Relative to the Day Stem — If the Heavenly Gang (Chen) is before the Day, affairs have already passed; if behind the Day, affairs have not yet come; if directly at the Day Stem, affairs are at the present moment. For example, on any of the six Jia days, Chen alighting upon Mao is before the Day; Chen adding to Chou is behind the Day; Chen adding to Yin is at the Day itself.
Increase and Decrease of Numbers Depends on the Moment. 🔢
The taking of numbers: Zi, Wu, Jia, Ji are nine, etc. — these are the Great Evolution numbers (Da Yan); Water is one, Fire is two — these are the River Chart numbers. For small quantities, take the River Chart numbers; for large quantities, take the Priordial Heaven numbers; still add or subtract according to vigor, assistance, rest, imprisonment, and death. When using a deity of vigorous energy, take the number of its earthly position and add one place forward: for example, Yin added to Chen as the Initial Transmission, Yin is seven, Chen is five — five times seven is thirty-five, add one place to reach three hundred fifty or three thousand five hundred. When using a deity of assisting energy, double the number: for example, Si added to Shen as the Initial Transmission, Si is four, Shen is seven — four times seven is twenty-eight, doubled to reach fifty-six. When using a deity of restful energy, speak only the base number: for example, Wu added to Xu as the Initial Transmission, Wu is nine, Xu is five — that is fourteen. When using a deity of dying or imprisoned energy, reduce the number and speak halved: for example, You added to Si as the Initial Transmission, You is six, Si is four — the sum is ten, halved to reach five.
Star Mansions and Territorial Divisions Are Examined in the Chart. 🌍
Territorial divisions refer to the twelve houses and their corresponding regions. The Zi house contains the Nu, Xu, Wei mansions, belonging to the Qi state and Qingzhou territories, and so forth. For divining a traveler, observe which house the annual fortune alights upon, and one may know the person's location; for divining official postings, observe which house the Emolument and Horse alight upon, and one may know the direction of the appointment. The details for each province, prefecture, and county are fully recorded in the charts.
Deities and Generals Each Have Their Domains for Divination.
The twelve deities and generals each govern specific matters: marriage divination consults Wealth, Officer, Azure Dragon, Heavenly Empress; pregnancy and birth consultation use Fetal Nourishment, Two Bloods, Vital Air, Heavenly Empress, Six Harmonies; examination divination uses Vermilion Bird, Curtain Noble, Kui Gang, Postal Horse; official career consults the Officer Noble, Emolument Horse, Azure Dragon, Grand Harmony; wealth-seeking and commerce consult the Wealth, Azure Dragon, Two Depletion, Unique Protocol; divining a person's travels consults the Two Horses, Roaming Spirit; seeking audience consults the Noble One; illness divination consults the White Tiger, Ghost, Sickness Charm, Tomb and Extinction, Vital and Death Airs, Heaven and Earth Doctors; litigation consults the Officer Ghost, Vermilion Bird, Hooked General; thief divination consults the Ghost, Depletion, Hooked General, Dark Warrior. If these do not appear in the lessons or transmissions, one may still take the analogous spirit seated in the chart and search out its meaning.
Same Lesson, Different Divination — Due to Year and Fate.
The method of judging a lesson requires detailed consultation of the diviner's natal year and annual fortune — only then are fortune and misfortune accurate. The Natal Fate is the person's natal branch: for example, if the natal fate is Yin, one must examine the generating and overcoming interaction between the deity at the Earth position Yin and the deity in the Heaven place above it. Auspicious deities and generals yield fortune; inauspicious ones yield misfortune. The Annual Fortune is also counted: the method follows the Earth positions — for males, age one begins at Bing-Yin moving forward; for females, age one begins at Ren-Shen moving backward. If the annual fortune is at Zi, one must observe the deity at the Earth position Zi and its interaction with the Heaven place deity in terms of generation and conquest. Guangling's Chen Gongxian, divining litigation for Sheng Shunbai and Prime Minister Zhou on a Ding-Wei day at Wei hour with the Shen general, Three Transmissions Hai, Chen, Chen — the Three Marvels serve as the Initial Transmission, and the Middle and Final are the Moon General and Azure Dragon at Stem and Branch — this lesson is inherently auspicious. Yet Sheng was acquitted while the Prime Minister was not spared. Because on Sheng's natal fate Yin, above mounts Hai as Noble and Longevity; on Zhou's natal fate Chou, above mounts Xu as the Day's Tomb; and on the annual fortune Shen, above mounts Si as the Three Punishments. Reasoning from this example, one can grasp more than half the method.
Noble One at the Natal Fate Pattern — Whether the Day or Night Noble One alights upon the diviner's natal fate position, all matters are auspicious. For example, on a Yi-Si day in night divination, the natal fate is at Chou, and above it mounts Shen as the Noble One. If the Noble One does not alight on the natal fate, it is necessary that the Noble One and the deity above the natal fate be in generating or harmonizing relation for auspiciousness: on all six Jia days, in day or night divination, the deity above the natal fate is Shen, and Chou serves as the Noble One as the deity engendering me; on all six Wu days in daylight divination, the deity above the natal fate is Zi, Chou as Noble One forms a Six Harmonies; alternatively the deity above the natal fate is Si, and You with Chou form a triad. If punishment, clash, breach, or harm values occur, it is inauspicious: on all six Xin days in daylight divination, the deity above the natal fate is Shen, overcome by the Wu Noble; on all six Ji days in daylight divination, the deity above the natal fate is Mao, punished by the Zi Noble.
Annual Fortune Resolving Calamity Pattern — When casting an inauspicious lesson, with celestial generals mounting the Flying Serpent or White Tiger those inauspicious generals, none providing rescue, if the deity upon the annual fortune can provide rescue, misfortune may yet transform to good fortune. For example, on a Gui-Wei day with Three Transmissions Xu, Wei, Chen, all coming to overcome the Stem — in daylight divination additionally riding the Flying Serpent and White Tiger, those inauspicious generals providing no rescue. If the diviner's annual fortune is at Si, above it mounts Yin as Six Harmonies, which from a distance overcomes the Ghost transmissions — this constitutes a rescue deity. Alternatively, if the annual fortune is at Shen, above it mounts Si as the Noble One, also serving as the Day's Virtue — this likewise serves as rescue.
The Ten Items Must Be Examined in Full - Do Not Omit Any.
The Ten Items are: the Initial, Middle, and Final Transmissions; the deities above the Stem and Branch; the annual fortune; the natal fate; the divination hour; the Moon General; and the Year Establishment. Among these, the Initial Transmission, Final Transmission, Stem and Branch, and the natal year and fortune — these six positions are especially crucial. One must examine which deities generate me, which overcome me; whether those generating me are more numerous or those overcoming me; whether those assisting the generation are many or those assisting the conquest are many; whether my generators are well-situated or my conquerors are well-situated — each point must be examined in minute detail, and only then can fortune and misfortune be known.
This section systematically sets forth the multi-layered information integration methodology of Liu Ren divination, with core concepts that may be summarized as:
1. The Rise and Fall of Qi as the Unifying Framework 🔥 Vitality, assistance, rest, imprisonment, and death form the backdrop against which all fortune and misfortune are judged. The same lesson pattern at different seasons yields categorically different degrees of fortune or misfortune. "Vitality and Decline Distinguish Fortune and Misfortune" reveals: fortune is determined not by the deities and sha themselves, but by their state of energetic activation within a specific spatiotemporal context.
2. Spatiotemporal Dimensions Determine Response Timing ⏱ The position of the Noble One's progression, the positions of Tai Sui relative to Month Establishments, the Heavenly Gang relative to the Day Stem — these reference systems translate abstract judgments of good or ill fortune into concrete temporal coordinates. This is the core advantage distinguishing Liu Ren from other divination arts — not only discerning fortune, but also discerning speed.
3. Structural Relations Weigh More than Individual Auspiciousness 📐 The clamping, circulation, courting, striking, and exiting/entering patterns attend to the inherent "momentum" possessed by the lesson body structure itself. Where the Three Transmissions sit — within or outside the four lessons, before or after the Stem and Branch — itself reveals the direction and rhythm of developments.
4. A Multi-Layered Superimposed Information System A Liu Ren lesson is a holographic informational model: the Heaven plate, Earth plate, deities and generals, hidden stems, yin spirits, natal years and fortunes, Moon General, Year Establishment — each layer superimposes and cross-verifies with the others. Judgment based on any single dimension is insufficient for a definitive conclusion.
5. Individual Difference "Same lesson, different divination — due to year and fate" emphasizes that the identical lesson pattern yields radically different fortunes depending on the diviner's natal year and annual fortune. This embodies an ancient and profound insight into the interactive relationship between subject and object.
Modern Transformation of Vitality and Decline Judgment Vitality and decline is fundamentally an energy and timing analysis. In modern decision-making contexts, this translates to: when evaluating a course of action, look not only at the merits of the plan itself (deities and sha), but also at whether the present environment is conducive to this type of action (seasonal vigor). A superior business plan forcibly pursued during an economic downturn resembles "an auspicious deity in rest"; a mediocre plan riding the wave of a favorable period resembles "an inauspicious deity in vigor, thus not catastrophic."
Structural Patterns and Systems Thinking The clamping and circulation patterns reveal a profound truth: when the space of choice is compressed, the predictability of outcomes actually increases. The clamped Three Transmissions — "advance and retreat not governed by the person" — constitutes a classical expression of what contemporary game theory calls the "lock-in effect": once a particular structure is entered, the space for individual volition substantially shrinks.
Multi-Layered Information Superposition and Cross-Verification The hidden-shield and yin-spirit systems parallel multi-source cross-verification in modern intelligence analysis. The surface information (yang spirit) may indicate auspicious signs, but the underlying information (yin spirit) may reveal a wholly different truth. "Though the yang captures, the yin releases" describes precisely the divergence between appearance and substance.
Year and Fate Differences and Individualized Decision-Making "Same lesson, different divination due to year and fate" shares its core insight with modern personalized recommendation systems: the same information has different meanings for different users. The same hexagram may be an opportunity for some and a trap for others — depending on their personal circumstances and the resources at their disposal.
"Ten Items Examined in Full" and Comprehensive Decision Models The Ten Items represents essentially a multi-dimensional decision matrix. It demands the simultaneous incorporation of at least ten variables into meta-judgment, echoing the balanced scorecard and multi-factor assessment models of modern management.
Decision Timing Judgment By applying the vitality and decline principle, one can evaluate the timing of critical decisions: does the current environment favor this type of action? If the environment is unfavorable, even an excellent plan should consider waiting for a more propitious window. Operationally, one may establish an "environmental fit score": plan quality × timing fit = expected effectiveness.
Project Pace Prediction The entry/exit, stem-striking/branch-striking, and forward/backward progression patterns enable forecasting the accelerations of projects:
Interpersonal Interaction Analysis The stem-courting and branch-courting patterns reveal the active/passive and noble/base relational structures in human interactions. Stem Deity Courting the Branch — "deferring to others" — reminds us that one's position in negotiations or collaborations is comparatively passive and one should prepare for concessions or adjust strategy to shift the balance of forces.
Hidden Factor Screening The "concealed information" reflected in hidden stems and yin spirits can be transformed into risk screening checklists: do surface conditions, appearing complete, conceal disclosed problems? Do issues apparently already resolved have the potential for relapse in deeper layers?
Individualized Strategy Design Year-and-fate differences remind us that the same strategy may produce drastically different outcomes for different executors. When devising plans, one must fully assess the executor's own resource endowments, time windows, and constraints.
The Spatiotemporality of Qi: The Conditionality of Existence "Vitality and Decline Distinguish Fortune and Misfortune" reveals a fundamental philosophical proposition: the nature of things is determined not only by what they are in themselves, but by the spatiotemporal context in which they are embedded. The same entity can present entirely divergent meanings and efficacies under different conditions. This resonates strongly with contemporary "situational determinism": there are no absolute goods or evils apart from concrete contexts.
The Tension Between Structure and Free Will The "Clamped Three Transmissions" — "advance and retreat not governed by the person" — poses a profound philosophical question: the relationship between individual freedom and structural constraint. Once a systemic structure takes shape, the individual's space for choice is substantially compressed — a clear echo of "path dependence" in contemporary sociology. The ancient wisdom lies in: while acknowledging the constraints of structure, it simultaneously points out that apertures remain within it (the void space) through which breakthroughs can be made.
The Dialectic of the Manifest and the Hidden The yin-yang system runs through the entire divination process. The yang spirit is manifest, the yin spirit hidden; the surface is manifest, the hidden stem is concealed; lessons and transmissions manifest, year and fate hidden. No judgment can be finalized based on visible information alone — fully consonant with the contemporary epistemological insight that "invisible factors may determine a system's trajectory."
The Unity of Universal and Particular The practice of "same lesson, different divination" cultivates a mode of thought in which the universal and the particular are dialectically unified: rule (the lesson pattern) provides the general framework; individual difference (year and fate) confers specific meaning. In concrete decision practice, there are no absolute laws applicable indiscriminately to all situations, but neither does any purely fortunate contingency exist entirely outside all law.
The Multi-Layered Nature of Time This section's multiple determinations of "response periods" (Tai Sui and Month Establishment, Heavenly Gang, the Noble One's before-or-behind) reveals a profound temporal vision: time is not a single linear flow, but a multi-layered composite structure. Different events at the same moment occupy different layers of time — some belonging to "the already passed," others to "the not yet come," still others at "the very present." The contemporary significance of this multi-dimensional temporal view: judgment of timing must not rely solely on calendar time, but must attend to the event's own rhythm and stage.
| Concept | Definition |
|---|---|
| Vigorous, Assisting, Resting, Imprisoned, Dying | The energetic states of the Five Phases across the four seasons: those officiating in the season are vigorous; those they engender are assisting; those that engender them are resting; those vanquished by them are imprisoned; those they vanquish are dying |
| Great Evolution Numbers | Derived from the Great Evolution yarrow-stalk method in the "Appended Sayings," these expound heaven-and-earth ordinalities |
| River Chart Numbers | One-six water, two-seven fire, three-eight wood, four-nine metal, five-ten earth |
| Hidden Stems | The stem hidden within a branch, used to supplement Earth-branch information |
| Yin Spirit | The spirit mounted by the Heaven-place deity above the deity seated atop the Earth position; represents the "yin" aspect of a deity or general |
| Mao-Xing (Star Yoke) Lesson | Classical lessons: among all those with no conquest or attack among the four lessons, takes the deity above You and deity above the Branch for the Initial Transmission |
| Alternative Responsibility Lesson | A lesson format with incomplete four-lesson structure and no generating or overcoming interactions |
| Eight-Special Lesson | A format where Stem and Branch share the same position |
| Retreating Sequence | A series of transmissions that withdraw vertically in sequence (e.g., Zi, Hai, Xu) |
| Curtain Noble | A Noble variant relevant to examinations and documents |
| Kui Gang | Heavenly Kui (Xu) and Heavenly Gang (Chen), presiding over decisiveness and examinations |
Contemporary Liu Ren researchers rate the "Bi Method Supplements" relatively highly, holding that this body-work materially improved upon the traditional Bi Fa Fu by supplying bridges between structural pattern judgments and response-phase conclusions. In particular, the detailed categorical definitions of vitality-and-decline states, and of the clamping and circulation patterns, furnish a plausible transition from qualitative fortune-discerning to quantified degree-wise estimation. Recent scholarship also attends to levels of information stratification in Liu Ren lesson miniatures — including such covert foundational exploration brought to bear on native problematics as "hidden stem" distribution and "yin spirit relation determinations" advanced as yet unframed critical next steps in Liu Ren's instrument-level measurement schematics beyond surface-level states. A more cross-disciplinarily associative development favors examining the architectonic "all information available is inclusive-of entire configuration" frame panned out across an ultimately multidimensional decisions audit underlying "Ten Items Enquiring Decision Multiplex" concepts characteristic structures actual class-instances conceptually reflecting significant benchmarking insights from modern managerial sciences in corpus-based pedagogies centering decision-matrix frame works typically balanced-sheet scanning within overall reporting practice around such further holistic adaptive comparative internal scheme reconstructions useful to actual viable implementations as key overall lesson architecture summarizations drawn while synchronizing trans-source discourse frames applicable conjointly toward applicable processes likewise today receiving methodological hybridization via such bridging algorithmic pair-replacement chains.