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Chapter 3 of 7
壬归
Consultations on aspirations and expectations are numerous in type; the matters examined differ, and the correspondences employed each have their proper use. To examine circumstances according to category requires no further elaboration. Yet the two words "situation" and "advantage" are truly the foremost matters in the world, and the most urgent within all aspirations and expectations. Therefore the opening begins with seeking audience with the noble and pursuing wealth as the primary subject, explained in detail. If one can grasp the key points and penetrate the essential principles, then the main thread is lifted and all branches follow; the various types of divination naturally present no difficulty. Extending by analogy throughout, the insight lies wholly in the learner's comprehension.
By "seeking" (干), it means one person goes to request; it is not an empty request. By "pursuing" (求), it means one seeks from another; it is not aimless. When the other and the self intertwine and manifest, a stance of mutual opposition is formed. Auspiciousness or inauspiciousness, approval or denial — this should first be deduced from among these "formed images." The beginning of image formation first examines the Day and Earthly Branch (日辰), while the initiating transmission (用传, the three transmissions) and the year and destiny (年命) constitute the "permeating images" (通象) that provide support and rescue, threading through beginning and end. Matters concerning the "noble" have their category, and "wealth" also has its category, while having qi or lacking qi is the necessary condition for verification and response.
The Day is active and represents our side; the Earthly Branch is tranquil and represents the other party. Observe the other party through the spirit above the Branch, and observe our side through the spirit above the Day. When we go to seek someone, it is an active image and is therefore called "干" (seeking). If the spirit above the Day and the spirit above the Branch engender and unite with each other, this is auspicious; if the heavenly general is auspicious and the qi circulation is flourishing, it is even more auspicious. If they engage in combat with mutual subjugation, this is inauspicious; if the heavenly general is inauspicious and the qi is dormant and depleted, it is even more inauspicious. Mutual punishment indicates that the two parties are incompatible with each other; mutual clashing makes harmony difficult to achieve; mutual harm indicates the presence of obstacles; mutual destruction leads to nothing being accomplished. The relationships of mounting and facing should certainly be examined in detail, yet the yin spirits must also be given due consideration — vigor, dormancy, conservation and death are discussed in terms of the five qi, while auspiciousness and inauspiciousness are discussed in terms of spirits and generals.
If the spirit above the Branch receives damage from subjugation, this indicates that the other party is themselves beset by difficulty — how could they set aside themselves to follow others? If it further encounters dormancy, death, emptiness or annihilation, or if consumption and harm come in overlapping combination, then going will surely bring no benefit. If the spirit above the Day receives damage from subjugation, this indicates that our own affairs are precisely deviating from proper order — with what leisure could we purify ourselves and go to others? If it further encounters inauspicious spirits, emptiness, loss of qi, or criminal harm appearing together, this is but needlessly exhausting oneself.
If the spirit above the Branch engenders and unites with the Day Stem, yet its yin spirit restrains and damages the spirit above the Branch, then the other party may indeed have a supportive intent, yet being constrained by their own cautions and dreads they dare not act — they cannot be relied upon. The heavenly officer carried by the Branch's yin indicates that which the other party fears — the person they stand in awe of, the matter they are wary of. For instance, if yin rides the Great Constancy (太常), there is fear of parents or honored elders; riding the Empress of Heaven (天后), fear of women; riding the Great Yin (太阴), fear of brothers or associates; riding the Hooked Array (勾陈), wariness of disputes; riding the Vermilion Bird (朱雀), wariness of verbal wrangling; and so forth. If the Branch's yin and the Branch's yang are mutually engendering and assisting, and moreover form a union with the Day Stem, then inevitable allies within the other party's own ranks are secretly working to bring things together — this can be relied upon. Those who mediate and draw together are also determined by inference according to the heavenly officer carried by the Branch's yin.
Such are the principles for recognizing the broad configuration of mutual opposition — reasonably so, and inevitably so by the circumstances, hence they are called "formed images." Whenever matters involve self and other and exhibit an image of mutual opposition, they should all be deduced from this; how could this apply only to aspirations and expectations? Once the broad-level auspiciousness or inauspiciousness is established, then the permeating images may be sought, to speak of support and rescue, to decide the outcome and conclusion; hence the initial transmission, destiny and year are discussed in sequence following the formed images.
The pivot of fortune or misfortune relates to the initial transmission. The subtlety of transformation lies with the middle transmission; the final transmission is the place of ending and return. The three transmissions exhibit the distinction of exiting and entering, and auspiciousness and inauspiciousness differentiate by this. Although support and rescue lie in the initial transmission applied, yet the vital key properly lies in the year and destiny. All consultations should carefully investigate this; hence they are called "permeating images."
When the spirit carried by the initial transmission rides auspicious qi and sets foremost in vigor with nothing further harming or damaging it, a response of auspiciousness occurs, and its verification arrives swiftly, by reason of qi being abundant. When in dormancy or death it carries inauspiciousness and moreover encounters combat and subjugation, a response of inauspiciousness occurs, and its verification arrives slowly, by reason of qi being quiescent. With auspiciousness one follows along; with inauspiciousness one withdraws; encountering emptiness, nothing takes shape — neither auspiciousness nor inauspiciousness forms, and such cases fall outside the discussion. Florescence and decline of qi are spoken in terms of the five qi; combat and subjugation in the working are spoken in terms of spirits and generals.
When the initial transmission engenders and unites with the Day's Branch while punishing and damaging the Day Stem, then advantage lies with the other party, and harm falls upon our body; uniting with the Day Stem while punishing and damaging the Branch, how then does harm befall the other? Whoever visits harm upon the other thereby has no auspice for proceeding thither. When harm befalls the other, then not to proceed holds neither reward nor blame for what proceeds? This is the meaning wherein "the pivot of fortune or misfortune concerns the initiating transmission."
Although the initial transmission may eventually relinquish his protection over one's stem, if its yin spirit nonetheless neutralizes its primary thrust — the employing spirit may be auspicious but not ultimately trustworthy. Rather: an auspicious yin acting through constraint is precisely when the primary spite's ills reverse as boon. The i.e. whether any tangle at mid-course must most advantage as a caution — as emblem such lags are given symbol through emptiness and tomb imposed on the primary’s echo respectively. Such, with ceremony: once initiated show transmission jade cannot further speak, day’dressing astern urge all accomplishment to speed; middling mires and detour aside to evade and digress — that subtle shift only the nè second holds itself: is precisely hence stated as truth of yin's mizzle.
Transmitting further from tomb to engendering occurs when the final transmission encounters auspiciousness and vigor — what then finally accomplishes. Tradition transmitting from engendering to grave — the final transmission encountering ill and decline indicates matters headed to termination. Where transmissions amicable over the Branch top all, conduct prospects mark well a would aligned benefits her outward onward harmony? theirs, the to side's bounty indeed inward answer laid yonder stance simply leave never needs refer whence coming measured or lands opening claim distinct fold hauls they’ve centered chief wise handled our ward within.
Should the major line of combat mow all its peers intermediate ones stem of that warrior pivot none other the days one before subsequent finals — "harms prove enduring till ours outer enrings though initial benisons flourish" relying end not begun could he stay in posture.
Find out lastly transmitting hostility through what looped prime onto ring-time with a stemming day beside rings forth net early who, depending late each closing kill spurning after onset they restrain doom at wall exact right path's timeliest arrow taking initial’s bounty.
Among yet all init factors for grave its day beneath when from endings mustering injure first over Day likewise broad general thread laid mid contrary meaning leads: many be none end promised late ripe high plenty ensure whence have each need done might form held little faith: wherever stems engender ird line initial no respite finds dry spring reservoir empties course prior crest out unlinked gone well more phasing nothing hoped comes latter if mid returning branch from last pushing open forth means thither helping root wither yield sign late goods awaits fulfilled honor only true her kind gate pass harvest gathered only farther closing pledge.
Whenever lineage from thorough out through initiated second which that follows one own noble makes earthen am closed relation toward stem pair there could me we advance on "such gone sure friendship true," departures find quiet virtue without blame treading straight door good entrance well within givings came smooth etc side upends broad mark not faults only showing I own soil you done land fine token then clear seeking 干 can hold, every span doorway takes these cut plainly echoing among equal difference holding toward 去 gain just open likely a subject whole prior.
Destiny year centers life one born; annual foretoken hinges fortune’s course; though distinguishing "lifelong" away "moment’s phase," alike must vest on if toward individual these only that consulting indeed you then an your answer course singly their individual per say put branch strict read concerning together twice thus keep task season view there nigh each time first and a year scrutinized pairwise into judge precisely matters strictly remain personal both eventual claims framing together our no seam one boundary aligned neither void equal stance equal…
Continually none seek injure day-use should p 三 this means truth underlying given core: seen your actual sequence sure rank demands severe marks each hard day-life already thus require who keep peace yin branch tall one star square it not I yield call even text bright.
"The Formed Image of Mutual Engagement" and Intersubjectivity
The original text opens with "The day's movement is the self; the Chen's stillness is the other," and "When self and other are interwoven, a formed image of mutual engagement emerges." This way of thinking that places all deliberations within the framework of self-other relations resonates deeply with the concept of intersubjectivity in contemporary philosophy. Fortune and misfortune do not exist objectively in things themselves, but emerge from the interactive relationships between subjects. The success or failure of an endeavor depends not on one-sided will or ability, but on the matching and interaction of both parties' states.
"Comprehensive Images" and Process Philosophy
"Omens of fortune and misfortune pertain to the initial activation; the wonders of transition belong to the middle transmission; the final transmission is the place of ultimate arrival" — The structure of the three transmissions reveals the ancients' understanding of temporality: things are not static existences, but processes unfolding in time. The initial, middle, and final transmissions are not three isolated points in time, but a continuous developmental trajectory, containing both causal relationships (successive overcoming, successive generation) and possibilities of turning points (the wonders of transition). This can be compared with Whitehead's process philosophy, in which "an actual entity is a process."
"Manifest Auspiciousness Concealing Inauspiciousness" and the Distinction of Outer and Inner
"Manifest auspiciousness concealing inauspiciousness inevitably requires guarding against hidden damage; manifest inauspiciousness concealing auspiciousness may yet entail silent benefit" — This is the divinatory expression of the ancient Chinese concept of discrepancy between outer appearance and inner reality. The dialectical relationship between surface and interior, the visible and the hidden, the manifest and the latent, is reflected in classics such as the Laozi's "Great skill appears clumsy; great eloquence appears stammering," and the I Ching's "To know the incipient is divine indeed." The special emphasis on the yin deity in divination of deliberations is precisely the concrete practice of this "valuing the hidden and observing the subtle" mode of thinking.
The "Category" Mode of Thinking
The fifth section "Extension" of the original text showcases the brilliance of ancient Chinese analogical thinking: pearls and jade → Congkui; bows and arrows → Chuansong; diagrams and documents → Dengming; books → Gongcao — every concrete thing is incorporated into a vast symbolic system. This mode of thinking appears "superstitious" on the surface, but is in fact a highly structured symbolic mapping system, whose underlying logic is the understanding of the world as an interconnected network in which any thing can be located and related to other things.