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Chapter 7 of 15
奇门遁甲元灵经
The changes of wind and rain between heaven and earth are all deduced within the framework of the Nine Dun. Their signs and portents are subtle and difficult to articulate. Auspiciousness, misfortune, regret, and adversity all arise from generation and control relationships. By delving deeply into their patterns, one can naturally grasp their inner logic. The Six Instruments (Wu, Ji, Geng, Xin, Ren, Gui) and the Three Marvels (Yi, Bing, Ding) are arranged in forward and reverse order, while the Eight Gates and Nine Stars circulate in endless succession. If one can thoroughly comprehend this principle of Yin and Yang, why would one need to inquire into the secret methods of celestial and earthly immortals? 🌤
Bureaus Two, Three, Five, and Eight frequently indicate wind and rain; Four and Nine bring warm, clear spring days. Bureaus One, Six, and Seven require caution against stagnant yin energy that fails to disperse—auspicious or inauspicious omens must be carefully examined within the formation.
Scorching summer differs from spring. In Bureaus Three, Four, Two, and Seven, sudden thunder and torrential rain are to be feared. Unexpected rain commonly appears in Bureaus Five, Six, and Nine, while Bureaus One and Eight bring radiant sunshine. 🌞
In autumn, sunlight shifts across the Kun and Gen palaces, while the Qian, Dui, and Xun palaces experience bleak wind and rain. Bureaus Two, Three, Four, and Nine are saturated with rainfall; should the Kan palace encounter this, lightning and rainbows intermingle. 🌧
When the Value Star encounters Tian Peng or Tian Rui, winter is unfavorable—haze and dense clouds blanket the sky, and the sun appears dimly red. Bureaus Five, Six, and Three frequently bring wind and snow together; Four, Seven, and Eight herald fine, clear skies. ❄
First Dun: Yi and Bing arriving at the Xiu Gate—the sky opens with radiant clouds that delight the heart. In autumn, a penetrating chilly breeze arises; in winter, a somber killing air lingers, with drizzle ceaselessly falling.
Second Dun: Yi and Bing at the Kai Gate—spring evenings and autumn days often harbor hidden obstruction and punishment. Summer clouds and rainbows mostly signal clearing skies; when Teng Serpent and Dark Warrior share the same palace, the weather is half overcast, half clear. 🌦
Third and Fourth Dun: Bing and Geng arrive at the Xiu Gate—if encountered in summer, rain squalls pass frequently. In autumn, wind sweeps across the ground with resonant force; in spring, autumn, and winter, the sky is clear and bright.
Fifth Dun: Ding and Gui arrive at the Xiu Gate—in spring and summer, sand and stones fly, and the daylight gradually dims. In winter, the scene suddenly transforms into rain and snow; in autumn, rainbows and thunderbolts with sleet appear, after which the clouds part to reveal the sun. ⛅
Sixth Dun: Bing and Wu arrive at the Qian Palace—summer rains, autumn winds, and spring days brighten red. Further encountering Tian Jing and Tian Zhu in winter, fierce gales howl and snowflakes whirl through the air.
Seventh Dun: Xin atop Yi at the Gen Palace—in spring and summer, the earth is overturned and the heavens torn apart. Wind and rain converge in autumn; winter, however, dispels fog and dissipates haze, bringing warm, comforting air.
Eighth and Ninth Dun: Snow palaces interact between six and seven, and the force of wind and rain, dragon and tiger, is generally the same. Examine the subtle principles to distinguish fortune from misfortune; if the gates and stars do not correspond, do not blindly comply.
Tian Peng flies into the Gen Palace—dark clouds mass in the northeast as if planted there. The Xiu Gate arrives above Tian Ren—yellow vapor fills the towers in the east. The Sheng Gate with Tian Ren arrives at the Kan Palace—yellow clouds ascend to the heavens from the north. Gray clouds in the northeast are truly resplendent; wherever Tian Qin and Tian Rui arrive, they mirror the signs of Tian Ren. 🌫
Tian Chong and the Shang Gate join Gen, generating in the Xun Palace—dark clouds tinged with purple and yellow rise in the northeast. To the due north, cloud banks drift ethereal; the southeast and west are filled with radiance. When the Du Gate, Tian Fu, and the Value Star arrive at the Gen Palace, dense mist and purple vapor flourish. In the northeast, thick clouds appear; to the north, a wisp of light, clear vapor arises.
Tian Ying and Jing Gate arrive at the Qian position—clouds and sunset glow blush the northwestern horizon. In the east, white; north, yellow; and here, azure—the corresponding signs of the Value Star transform inexhaustibly. Should Tian Rui and Tian Qin reach the Xiu Gate, red and yellow rise in the north while light clouds drift in the east. Above the Kun Palace, blue-green vapor rises; in the northwest, purple mist billows through the dust and smoke.
Tian Jing and Tian Zhu bear the Value Star into the Zhen realm—upon the rainbow clouds a layer of blue is added. In summer, clouds surge from all directions, followed by sudden rain, violent wind, and startling thunder. ⛈
Tian Xin and the Kai Gate arrive above Xun with the Value Star—cloud energy arises on all sides like obstructive miasma. Mist in the north, darkness in the south, purple rainbow in the west—between Kun and Gen the yellow clouds are scant.
The Xiu Gate and Tian Peng, pressing the Value Star within the Li Palace—black haze shrouds the south as the vapor gradually recovers. In the west emerge cyan clouds; in winter, regions are flooded; in the north, red and purple wander back and forth together.
The Value Star at the Zhen position joined by the Jing Gate—verdant green arrives from the west, and overcast appears deep blue-gray. Eastern white clouds scatter in diffuse merging; auspiciously responding clouds form in the north.
Within Kun and Gen palaces, encountering the Du Gate and Tian Fu—blue and emerald clouds pervade all directions. Pale red in the Dui palace; yellow in Xun—speck by speck, flawless in detail. The Jing Gate adds the Tian Ying at the Dui palace—red radiance rises while white vapor spreads densely across the northeast. Above Xun, light yellow blends with green; encountering months of flourishing growth, radiance blankets the hillsides.
Tian Rui and Tian Qin enter the Zhen position at Tian Chong and Shang Gate—yellow clouds tinged with white light rise in the east. Southern peaks, adorned in plain white with a tracery of red; the southwest and west appear black and gray. The Jing Gate inhabits Tian Fu—plain silken clouds spread everywhere; in the south, red light drifts with light white bands. Above Qian, blue clouds gather and disperse endlessly; the Kun region is dim and bound by sinking mist.
Observe the clarity or obscurity of colors amid generation and control; distinguish truth from falsehood in fortune and misfortune through the Flourishing, Adjacent, Declining, and Imprisoned states. 🔍
At this hour, should Yang Gates and Yang Stars fly into a Yang Palace, and a Fire-Earth Star occupy the same palace, prolonged fair weather without rain is certain. If Yin Stars and Yin Gates, combined with Water Stars, Metal Stars, Ren/Gui, and the Xiu Gate, fly into a Yin Palace, and the two bureaus concur in mutual generation while in the bathing state, torrential downpour is indicated. If the Jing Gate and Earth Star(s) are encountered, the weather remains unsettled—alternating between rain and clear spells, or rain falling at midday. If an Yin Star with a Yang Gate enters a Yin Palace, or a Yin Star with a Yin Gate is placed over a Yang Palace, it portends half-cloudy, half-clear conditions. If Ren/Gui and Zi, Chen, Xu days or hours occur, Tian Peng and the Xiu Gate likewise indicate rain. If Fire-Earth Stars are met without Water days/hours or the bathing state, there will be no rain. If Water Stars are activated with mutual combination, heavy rain shall fall. As for wind, thunder, rain, snow, lightning, stars, moon, clouds, and mist — meticulous deliberation at the shifting of the solar terms and the hour enables deduction, where another oral guideline is applied. 🌦
To divine clear weather, take Tian Fu and Tian Ying as the two principal stars—Tian Fu is the Wind Earl, and Tian Ying is the Fire God. Clouds and rain are dispersed by wind and cleared by fire. If Tian Fu and Tian Ying ride upon the Flourishing and Adjacent qi and descend into the Li Nine Palace, or if they overcome the Day and Hour stems, the sky shall be clear. If Tian Ying, riding Flourishing qi, descends into Palaces Three or Four, or overcomes the Day and Hour stems, it likewise indicates a clear sky. Dark Warrior and White Tiger preside over rain and wind; concurrently examine the Eight Noble Spirits at the top plate, and all responses are verified without fail. The day is determined by the heavenly stem corresponding to the palace position landed by the Fire God and Wind Earl.
To divine rain, take Tian Zhu as the Rain Master, Tian Rui as the deity of lightning, Tian Fu as the Wind Earl, Tian Chong as the Thunder Ancestor, and Tian Pang as the Water Deity and deity of clouds and mist. The stems Ren and Gui are likewise water deities. If Tian Pang travels through the Kan, Dui, and Zhen palaces, riding Ren or Gui and also traversing Kan, Dui, or Zhen — or if Tian Zhu or Tian Chong, riding Ren/Gui, travels through the Kan, Dui, or Zhen palaces — rain is indicated. Moreover, should the heavenly palaces occupied by Tian Fu and Tian Ying overcome the earthly palaces beneath them, thunder and rain will inevitably co-act. Then examine which heavenly stem and earthly branch the palaces occupied by stars such as Tian Zhu obtain, to determine the day of rainfall. If proximity to the Value Star is close, rain arrives quickly; if distantly removed, rain is slowed. Were one to travel into the Kun Two Palace, it portends dense clouds without rainfall; even if one should journey through the Kan, Dui, and Zhen palaces without riding a water deity, there will likewise be no rain. 🌧
Case Example: At Zi hour of the Wei day, Tian Chong serves as the Value Star; Jia-Chen-Ren falls in the Second Palace, bearing Liu Ren above, while the earthly plate also bears Tian Chong beneath, again containing Ren — above and below all being Water-Wood deities. At the Zi hour of the Ren day, the Hour Stem Tian Zhu, falling in the Seventh Palace as the Value Star, indicates rainfall on that very day.
Case Example: At the autumn equinox, commencing Jia from the Dui palace onward and sequentially counting to Ren, which falls in the Seventh Palace, it is called Tian Dui. Dui is linked with the Kunth Value Star, so rain falls on the day. 🌧
Snow forms from congealed yin energy; water carries cold breath, and the Qian and Dui palaces govern it. Should Tian Xin, riding Ren or Gui, arrive at the Dui Palace, or Tian Zhu, riding Ren or Gui, arrive at the Qian Palace — snow shall fall in either case. The days of snowfall are determined by the stems obtained in the respective landed palaces. ❄
The central idea of the “Auroral Classic of Qi Men Dun Jia” weather divination lies in this: Meteorological changes throughout the cosmos are not chaotic and disordered natural phenomena, but rather the orderly presentation of Yin-Yang and Five-Element qi within specific spatio-temporal configurations. Its logical chain unfolds as follows:
The entire system constructs a symbolic model for meteorological prediction, using generation-and-control relations to simulate the dynamic equilibrium of atmospheric physics.
Examined from the vantage point of modern meteorology, the essence of Qi Men weather divination is a highly systematic framework of empirical induction created by ancient Chinese people in the absence of satellite imagery and numerical forecast models.
The essential to exorcize superstition is that this system should not be interpolated as “divine will” or “celestial directive” but as the ancients’ probabilistic encoding of meteorological rules. It is not a rigorously scientific prediction instrument but a heuristic decision-support framework.
In modern daily life, the practical utility of Qi Men weather divination primarily manifests through the following strata:
| Application | Specific Method | Modern Significance |
|---|---|---|
| Travel planning | Research the day-and-hour stems/branches for departure, where the chosen “function point” lands, and estimate the likelihood of fair or wet weather | Assists scheduling outdoor pursuits and business itineraries 🌤 |
| Agricultur/adaptation reference | Use the bureau numbers to derive near-term precipitation tendencies | Together with traditional agricultural proverbs, provide supportive guidance for cultivation decision-making 🌱 |
| Folk-calendar date selection | Combine weather divination with planning for rituals like weddings and funerals to anticipate the weather | Reduce unavoidable disruptions caused by weather inclementness |
| Disaster preparedness | Recognize high-risk weather patterns such as sudden rainstorm, violence of wind, thunderstorm and rainbow | Heighten vigilance toward extreme weather events ⛈ |
Operational suggestion: Approach prognostication with an “assumption→action→re-appraisal” methodology. For instance, if the weather divination suggests “The ‘four-ninth bureaus bring spring-day sunshine,” make an assumption of disproportionately probable fair-and-warm weather; configure arranged outdoor occasions; record actual observed weather afterward and compare against the divination to gradually consolidate a personal validated dataset. 📊
Whirling beneath weather divination is a profound worldview of the unity of heaven and man—not situating humanity squarely outside Nature to “predict” Nature, but holding the human as an inductive node embedded within the circulation of celestial qi and earth forces.
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Perspective of Meteorological Historiography: In recent years, research on ancient meteorological documents has gradually gained attention. By statistically analyzing weather records in various divinatory texts (including Qimen documents), scholars have attempted to reconstruct sequences of climate variation in historical periods. The azimuth-weather correlations in Qimen weather divination provide valuable material for understanding ancient perceptions of the monsoon system.
Perspective of Complexity Science: The Qimen deduction system can be viewed as a multivariate nonlinear mapping model—inputting multidimensional parameters such as Heavenly Stems, Earthly Branches, stars, doors, and palaces, and outputting weather state judgments. This bears structural similarity to the forecasting approach of modern meteorology based on multifactor regression and pattern recognition, although the parameter systems and precision of the two are not comparable.
Perspective of Cultural Anthropology: Contemporary researchers focus on the ritual function of divinatory practices in social life. Even when predictions are not always accurate, the deductive process of weather divination itself provides a sense of psychological certainty, helping members of agrarian societies gain the courage to act in the face of an unpredictable natural environment. This function of "cognitive comfort" still has its counterpart in modern risk management—the value of a decision framework is no less significant than the outcome of the decision itself.