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On the Mechanism Gap Between Classical and Modern Six Lines (Liu Yao) Divination
Classical divination is a self-consistent closed loop of judgment, verification, and hexagram theory; modern divination is an open system in which verification is independent of hexagram theory. The gap is structural, not technical — and any search for closed-loop predictive power inside an open system is bound to fail.
Insights on Six Lines (Liu Yao) Algorithms and Graph Algorithms
The structure of the Six Lines (Liu Yao) may appear complex at first glance, yet careful analysis reveals an exceptionally clear architecture. First, every line in a hexagram stands in relation to every other line; however, because static lines lack the authority to generate or overcome, only moving lines actually act upon the remaining lines—though this formulation is somewhat misleading. More precisely, one should take the Useful Spirit (yong shen) as the endpoint and then work backward from it to identify the lines that may generate or overcome it; these lines can only be moving lines. Thus, for every Six Lines reading one may first construct a dynamic graph of generative and overcoming relations. When one line generates the self while another overcomes it—that is, the Original Spirit (yuan shen) and the Jealous Spirit (ji shen)—one must then compare their relative strength.
A BaZi Case: Madness and a Fatal Leap after Urinating by a Temple
Noted by chance. Male chart, September 16, 1989, Yin hour. Si-You naturally combine, but the Mao-You clash blows the Wealth open; You month stores Xin, forming an Eating-God structure, while Bing Fire transparently shows as Seal and Xin combines with Bing within the structure. In the Xin-Wei luck cycle, Wei combines with Mao and resolves the Mao-You clash; Gui over You emerges as Wealth, two Xin fail to combine with Bing, Bing as Seal also emerges — Wealth breaks Seal. In the Ji-Chou year, Ji Earth generates Xin; Chou clashes Wei so Wei and Mao no longer combine, Mao and You clash again, and Wealth is blown open once more. Wealth no longer breaks Seal, but the Chou-Wei clash stirs Earth and makes Peer-and-Robber the taboo. He urinated beside a temple, went mad after returning, and died by jumping from a building in the Geng-Yin year.
Explanation of the Five-Graves Corpse-Lying Lesson
A standard mnemonic for the Five Graves / Corpse-Lying date-selection pattern, followed by two worked cases. Case 1 (a Ren-mountain earth-god temple lesson) killed at least five people because the lesson tried to use the Five Ghosts Carry Wealth structure while the sitting mountain was too weak. Case 2 (a Qian-mountain / Xun-facing burial) did not fully form the pattern, yet still produced misfortune; a Lu star in the lesson kept it from being a great calamity.
Hidden Secrets in Da Liu Ren and the Theory of Stems Stored in the Four Pillars
Verse text: In Zi, Gui water is eight parts true; Ren three, Xin metal is first-born. In Chou, Bing, Ji five, Gui three; Xin metal two and a half are laid out as one. In Yin palace, Jia seven, Yi wood two; Bing and Wu three parts each, fire and earth equal. In Mao, Yi wood is seven parts; Gui water first-born, Jia three. In Chen, Wu earth stands five parts; Gui and Yi each two and a half true. In Si, four parts belong to Bing fire; Geng first, three, and Wu three equal shares. In Wu, Bing and Ding are eight parts; Ji earth two and a half, Yi three clear. In Wei, Ji earth is five parts certain; Yi and Ding two and a half each even. In Shen, Geng seven, Xin metal two; Ren water first-born only two parts. In You palace, Xin seven, Geng three exact; Ji and Ding each two, subtle beyond compare. In Xu, Wu earth sits five parts real; Xin and Ding two and a half each adjacent. In Hai, Ren seven, Gui three; additionally Jia wood is first-born…
Explanation of the Chao Yang Configuration
The Ziping Zhenquan (子平真诠) describes a Chao Yang Cheng Ge (朝阳成格), or Rising Toward the Light configuration: Wu goes to pay court to Bing, and a Xin day obtains the Official star. Because Bing and Wu share the same lu at Si, this carries the sense of drawing and attracting one another. Only when the heavenly stems contain no Wood or Fire can the configuration form, for Fire would make court unnecessary, while Wood as Wealth would provoke Wu's wrath so that it would no longer pay court. This interpretation differs from other texts. The Jishan Pian (继善篇) states: when Yin faces the Rising Sun, above all avoid Bing and Ding in the Li position. An ancient verse says: on a Xin day meeting only Wu and Zi, the Six-Yang noble configuration rejoices in the Rising Sun; do not fill in Bing, Ding, Si, or Wu, and treat luck cycles that encounter it by the same rule. The Zhegu Tian (鹧鸪天) says: on the six Xin days with a Wu-Zi hour, the Rising Sun activates Bing and joins the Official star; if Geng or Xin appear, gladness follows—purple ribbons and golden seals as a minister to the sage ruler. Yin and Mao bring rank; Bing and Ding bring poverty; northern luck must harm the body. Balanced and pure, one attains official nobility, becoming surely a minister of the Three Terraces and Eight Positions.
A Discussion of the Bazi Pattern
In the Sanming Tonghui (三命通会), the natal chart of presented scholar Zhang Ji is: Ren-Wu, Wu-Shen, Ren-Yin, Ren-Yin. And the natal chart of Vice Minister Ma: Ren-Yin, Wu-Shen, Ren-Xu, Ren-Yin. In the Shen month, the stored elements are Geng, Ren, and Wu; the residual qi of the month, Wu, emerges. According to common doctrine this would be Indirect Officer—that is, the Seven Killings pattern—but the texts treat this as an Indirect Seal pattern that uses the Seven Killings, so verification is needed. The Renjian (人鉴) contains a natal chart of the same form: Zhang Ji, courtesy name Puquan (1882–1947), from Cang County, Hebei, a politician of the Republic of China and senior Kuomintang figure. In his early years he studied at Lianhua Academy, went abroad to Waseda University in 1899, and joined the Tongmenghui in 1905. After the Wuchang Uprising he served as director of the Tongmenghui's liaison department and as a Kuomintang counselor.
Da Liu Ren Jade Algae Golden Ying Divination Method for Yang Residences (Part 3)
When the Noble One adds upon the Branch and initiates the use: in rest or confinement, it indicates that two surnames share the residence; when prosperous and mutually generating with stem and branch, it indicates that a noble person will emerge. Noble One upon Zi, with conception, joy, and life qi — gives birth to a noble son. Noble One upon Chou, carrying favorable spirit, joy, harmony, virtue, noble one, and fields and earth — the Earth God creates disturbances.
Big Six Jade Algae Golden Ying Yang Dwelling Occupation Method (II)
Branch riding Kong-break, Ding-Horse, Youxi spirit: renunciant monks and Taoists, performers, beggars. Branch riding Zi with Illness Talisman spirit and Gou Chen: a hunchback, bent back and waist, a short person. Branch riding Zi with Theft spirit, Two Capitals, Heavenly Eye, Black Tortoise: thieves and deceivers, crooked and reckless people. Branch riding Zi with Lying Speech, Sky Empty, Bewilderment: deceitful people who do not stay in their proper place. Branch riding Zi with Knife-Block, White Tiger, Robbery Baleful, Metal Spirit, Rope: a butcher. Branch riding Zi with Net, Life Qi, Fish Baleful: a fisherman.
Big Six Jade Algae Golden Ying Yang Dwelling Occupation Method (I)
1. If in the chart the auspicious spirits and good generals are above or below the branch, and are prosperous and mutual, and also carry Virtue, Emolument, Horse, Monthly General, Heavenly Joy, Sun, Imperial Grace, Sage Heart, Heavenly Edict, and Heavenly Seal, riding a Noble Dragon, then civil nobility will emerge. 1.1. If riding Grand Constancy, military nobility will emerge. 1.1.1. In prosperous and mutual states, a prime minister—officials of the first through fourth ranks. 1.2. Without Monthly General or Great Yin, with Horse but no Emolument, or Emolument but no Horse, and auspicious spirits incomplete, officials of the fourth through seventh ranks will emerge. 1.3. If not combined with death, imprisonment, or rest qi, then petty functionaries of the eighth and ninth ranks. 2. Branch riding Wealth Spirit, Virtue-Emolument, Monthly General, Fortune Virtue, Dragon Virtue, Noble-Harmony Dragon and Grand Constancy, auspicious chart Fulfilling Spirit, Heavenly Joy, Life Qi—then wealth. 2.1. Prosperous and mutual with all auspicious spirits complete: great wealth. 2.2. If auspicious spirits are incomplete and also riding rest, imprisonment, or death: small wealth.
Big Six Jade Algae Golden Ying Yin Dwelling Occupation Method (IV): Gou Chen
Gou Chen governs the Bright Hall; judge the inner Bright Hall from the base position, and the outer Bright Hall from the Yin Spirit. Hai-Zi with Life Qi, Joy, auspicious spirits: the Bright Hall is square and upright, good water approaches the hall. Zi represents a long-flowing great river; Hai represents earth ponds, stream-lakes, and small waters. With Ding-Horse and inauspicious spirits, the Bright Hall has slanting side water or torrential flow. Upper generates lower: rolling curtain, steep spill. Lower generates upper: piercing the chest and shooting the acupoint. Upper overcomes lower: water turns away. Lower overcomes upper: flying arrow without affection. Hai over Shen has houses for cover. Yin-Mao riding Broken: the Bright Hall collapses and breaks, lumpy and blocky, or long as a spear, or curved like a knife.
Big Six Jade Algae Golden Ying Yin Dwelling Divination Method (III): Azure Dragon, White Tiger, Vermilion Bird
The base position of the Azure Dragon determines the form of the Azure Dragon itself; the Yin Spirit determines its second layer and surrounding scenery; the spirit and general determine its auspiciousness or inauspiciousness. For the White Tiger, the base position determines its outward form, and the Yin Spirit determines the second layer and scenery; the spirit and general determine the auspiciousness or inauspiciousness. For the Vermilion Bird, the base position governs the front mountain — judge its auspiciousness from the base position, while the Bird's Yin Spirit determines the mountain's second layer.
Big Six Jade Algae Golden Ying Yin Dwelling Divination Method (II): Incoming Dragon
Taken from the Black Warrior (Xuanwu), to divine the condition of the incoming dragon. The base spirit riding the Black Warrior is the outward form of this place's coming dragon. Zi in a prosperous and mutual state — an upright form, indicating water that rises high, sounding upright and elegant. At Changsheng (Long Life) — the incoming dragon leaps and bounds, its form clear and distinct. At Bailu (Defeat) — the incoming dragon's outward form is shattered, its body leaning askew. At Guan (Office) overcoming Wang — beautiful peaks, and the entry head has proper form.
Big Six Jade Algae Golden Ying Yin Dwelling Divination Method (I): Facing the Head
When the branches generate the stems, building a house foundation will bring blessings to the people — husband and wife, brothers, father and son, servants — filial, kind, and harmonious. This is a good foundation site. When the branches move toward and generate the stems, filial and righteous conduct stands out in the ordinary, and blessings are especially extraordinary — truly wonderful. Look at the base branch character: if it obtains a prosperous and mutual qi, then the feng shui is flourishing, the household is at its height, and fortune is excellent.
Modeling the Five Elements Using Angles
In a sense, the Five Elements relationship between two elements can be understood as an angular distance on a circle. Therefore, if two elements are known, the angle between them can in fact be computed. If the clockwise angle from A to B is between 0 and 72 degrees, then B and A are in a mutual (companion) relationship in the Five Elements; if it is between 72 and 144 degrees, A generates B. This way, the generating and overcoming cycles are simulated. The difficulty here is how to codify this — computing the angle between two vectors. The Python code is as follows.
Reflections from Ancient and Modern Perspectives: What Is the Theoretical Basis for Astrology Influencing Human Fate, and Is It Really Usable?
There are usually several kinds of claims: The Cosmic Irradiation Theory — holds that the stars are like the eyes of the human body, able to emit light and heat, directly exerting a physical influence on the Earth and humanity. The Natural Resonance Theory — holds that some hidden resonance or connection exists among all things in the universe, and that the movements of celestial bodies can influence earthly events. The Determinism Theory — holds that the stars represent higher forces and laws that govern the operation of all things in the human world, and that human fate is constrained by these forces and laws. The Symbolism Theory — holds that the movements of the stars reflect the Mandate of Heaven or the will of the heavens, containing symbolic meaning that hints at the direction of human destiny. The Rulership Theory — holds that...
Some Classical Astrological Maxims
"The stars influence us, but they do not bind us." (Ptolemy) "The Sun, the Moon, and the planets signify the means by which a wise person can understand the various aspects of life." (William Lilly) "A physician who does not understand astrology does not deserve to call himself a physician." (Hippocrates) "If we wish to understand the universe, we must trust in the universe and rely on the stars." (Manilius) "The Babylonians held that among the gods, stars, and planets, some are benevolent and some are cruel." (Diodorus Siculus) "In the birth chart, the Ascendant and its ruler bear the most important symbolic significance for the native and his circumstances." (Bonatti)
Astrological Theory: Common Deficiencies and Disadvantages of Astrology
Horoscope signs: Daily horoscopes in newspapers or online platforms are often vague and general, making them hard to apply to a specific individual. Many people find that such predictions do not match their experiences. Omitted events: Despite thorough analysis of the birth chart, astrologers sometimes still fail to accurately predict major life events such as significant career changes, relationships, or health issues. Different interpretations: Different astrologers may offer different readings of the same birth chart, leading to mutually contradictory predictions and advice. Lack of consistency: Even when individuals share the same Sun sign, their personalities and life experiences can vary enormously, undermining the reliability of sign-based forecasts.
Astrological Theory: Disadvantages of Classical and Modern Astrology
Like any belief system or practice, astrology has its disadvantages and limitations. It is essential to approach astrology with a critical mindset and acknowledge its potential drawbacks. Some disadvantages of classical astrology include: Lack of scientific validation — classical astrology has not been proven scientifically and is considered pseudoscience. There is no empirical evidence supporting a direct influence of celestial bodies on human behavior or events. Deterministic nature — classical astrology can be seen as deterministic, because it holds that the planetary positions at birth determine the individual's life path and characteristics. This view may overlook the influence of personal agency and free will. Oversimplified generalization...
Astrological Theory: Meanings of the Planets and Their Symbolism in the Zodiac
Sun: The Sun is associated with kings, rulers, and figures of authority. It symbolizes a person's core identity, willpower, and individuality. In the natal chart, the Sun represents the self, consciousness, and life purpose. Moon: The Moon represents emotion, instinct, and the subconscious. It symbolizes a person's emotional needs, reactions, and how they nurture and care for others. In the natal chart, the Moon reflects one's emotional nature and relationship with the mother. Mercury: Mercury is associated with communication, intellect, and learning. It symbolizes thought, logic, and how a person processes information. In the natal chart, Mercury reveals how a person communicates and processes ideas.
Astrological Theory of the Book of Nile Monadis: The Moon's Relation to Other Planets
How to study the use of the Moon in astrology. Learn the Moon's symbolism: understand what the Moon symbolizes in classical astrology, what it represents, and the role and influence it plays in personal life. Understand the Moon's basic attributes: study its nature, elemental qualities, position in the zodiac, and so on. Moon interpretation by house: learn how the Moon is interpreted in different houses; each house affects the Moon's energy and influence differently, shaping personal emotions and needs differently. Aspects between the Moon and other planets: learn the aspect combinations between the Moon and other planets (such as the Sun, Mercury, Venus, Mars
Astrological Theory of the Book of Nile Monadis: Planets and Aspects
In the Book of Nile Monadis, Dorotheus focuses on the relationship between planets and aspects, believing that aspects play an important role in astrological interpretation and prediction. Aspects refer to specific angles formed by planets in the sky, such as conjunction, opposition, trine, and so on. The following are the main views on planets and aspects in the Book of Nile Monadis: Conjunction: a conjunction occurs when two planets are positioned very close to each other, with an angle near 0 degrees (less than nine degrees apart).
An Old Example from Plum Blossom Numerology
“Because the character contains the sayings of Plum Blossom and Liuren, a strange wind happened to rise from the southwest and blew straight into the house, so I cast a divination from my sleeve. The southwest belongs to Xun, and wind also generates Xun; adding the You hour yields the number ten, giving Xun changing to Jian. I thought to myself: Xun is under the bed, the wind is fierce — the matter will resolve in an instant! The body agrees with the use; the nuclear trigrams show Water and Fire, with generation but no restraint; it changes to the body overcoming Dui Metal — with Water overcoming, it can instead generate. Both the wording and the divination are auspicious: not bandits, but a marriage alliance!” —— Wild Old Man's Plain Words. Sanfu's note: …
Qi Men Dun JiaAn Overview of Qimen Dunjia System Architecture
A concise map of traditional Qimen Dunjia systems: single-palace divination, using-god divination, step-by-step advancement, full-board divination, secret transmissions, feng shui applications, and date selection. Modern teaching mostly covers prediction; date selection is the hardest branch of the arts. Includes notes on the author's formula-engine project and course.
A BaZi Chart Case: Excellent Studies but an Ordinary Life
Male chart: Jia-Zi, Bing-Yin, Ren-Shen, Ren-Yin. Born in a spring month, Ren water gains qi at Zi yet is still weak; qi has also drained from the year pillar, and the peer is consumed as well, so it is weak — judged as extremely weak. The Eating God appears transparent on the year, which is auspicious, so the person is extremely intelligent with superb studies. Yet two Yin clash one Shen, and the Owl God emerges from Shen to seize the Eating God (Jia) on the year, so the father died while the subject was young.
An Eight-Character Analysis of Zhu Yuanzhang
Wu-Chen · Ren-Xu · Ding-Chou · Ding-Wei. According to the San Ming Tong Hui, with Wu presiding over Chen, Xu, Chou, and Wei, this is the chart of a Son of Heaven founding a dynasty. The earth qi of the four directions all returns transparently to the year stem, like the Son of Heaven summoning the generals of the four quarters — the principle is quite apt. Moreover, the day master Ding sits on Chou: what is called fire-earth Hurting Officer. If the Officer star is fully controlled, there is an indication of entering the imperial gate — for the Officer is Ren water, all controlled by earth; this is the principle. Yet it receives the clash of Wei earth, which corresponds to the fates of Di and Yunwen. The popular claim that any chart with Chen, Xu, Chou, and Wei is an emperor's eight characters is incorrect.
Four Pillars (Bazi)Yidao Lineage Metaphysics Training — Introductory Courses on BaZi and Liu Yao
Special note: all students may continue to attend later editions of the same-level training free of charge for reinforcement. Ten-Day Introductory BaZi Course for Absolute Beginners. Subscribe to the Quantum Liu Yao Casting Tool (Intermediate Edition) — one year of access, including this course and guidance in the group. Original price: 1,200 yuan; this term still offers a discount at 1,000 yuan. Join the QQ group to become an invited new registrant, or if you have taken other courses you automatically receive a 200-yuan coupon for further savings.
On the Expansion and Contraction of Earlier and Later Heaven
The numbers of the Earlier Heaven are taken from Qian one through Kun eight. But how are the numbers of Heaven and Earth derived? Forty-five serves as the center; the calculation is centered and upright. Earlier Heaven is so called because it reveals the subtle; therefore it takes the center, and its numbers root in nine and transform. -2.5 -3.5 0.5 -1.5 1.5 -0.5 3.5 2.5. If gains and losses are halved, this becomes even clearer; what is removed is four point five, divided into yin and yang halves, so the total is nine.
When the Night Arrives the Bright Moon Appears in Heaven; When the Wind Blows, the Sea-Moon Is Born
I ask why the Earlier Heaven Eight Trigrams are ordered as they are. Looking at the square and circular arrangements of the sixty-four hexagrams, Kun likewise comes first: the upper trigrams follow the order of Kun, Gen, Kan, Xun, Zhen, Li, Dui, Qian, while the lower trigrams begin with “the ruler comes forth in Zhen,” proceeding Zhen, Li, Dui, Qian, Xun, Kan, Gen, Kun—and from Xun to Kun they follow this same sequence. If we divide them by the two solstices, the yang escape goes from Kun to Qian and the yin escape from Qian to Kun; both may be used. Yet Heaven is honored and Earth is lowly, so taking Qian and Kun as the beginning and the end follows the usual convention. Though it follows that convention, there is also principle to it...
Heavenly Virtue
Mnemonic one: first month Ding, second month Kun palace, third Ren and fourth Xin the same, fifth Qian and sixth at Jia, seventh Gui and eighth Gen meet, ninth Bing tenth in Yi, Zi month Xun and Chou month Geng in between. Mnemonic two: first month Ding, second month Shen palace, third Ren and fourth Xin the same, fifth Hai sixth on Jia, seventh Gui eighth Yin follow, ninth Bing tenth in Yi, Zi month Si and Chou month Geng meet. Only Kun-Shen, Qian-Hai, and Xun-Si differ. Another note: Yimao records: “The star of Heavenly Virtue begins at Hai in the first month and proceeds forward; the virtue and grace of Heaven descend from the Heavenly Gate—Hai is the Heavenly Gate, hence the name. The Heavenly Stem Heavenly Virtue is established on Ding in Yin month and on Shen in Mao month; human affairs and Heaven’s work, yin and yang assisting each other...
Mathematical Algorithms of the Earthly Branches
Among the relationships between Earthly Branches, besides generation and overcoming there are also punishment, clash, harm, and combination. Clash is taken by counting six apart; harm removes the branch that would combine with the clashing one—for example Zi harms Wei because Zi clashes Wu and thus prevents Wei from combining. The Six Combinations of the Earthly Branches are most important: Zi-Chou combine into Earth, Yin-Hai into Wood, Mao-Xu into Fire, Chen-You into Metal, Si-Shen into Water, and Wu-Wei into Earth. These are simply obtained by starting from Zi and going forward, from Chou and going backward, alternating one forward and one backward. Empty void of the Earthly Branches has Zi-Chou empty, Yin-Mao empty, and Chen-Si empty, emptied by position. There is no simple method for the punishments alone, so a function is modeled to approximate them.
Astronomy & CalendarOn the Application and Improvement of Modern Astronomy and Traditional Metaphysics (Part 3): Distinguishing Yin from Mao
From the Determining Sunrise and Sunset formula and the Formula for Determining the Yin Hour, compared via the luopan's twenty mountains: first and ninth months emerge from Yi; second and eighth from Mao; third and seventh from Jia; fourth and sixth from Yin. In ancient times night watches were fixed by flowing clepsydra. Although the clepsydra depends not on celestial phenomena, it remains related to the heavens. The Dipper as natural pointer became the Dipper time-giving calendar using 365.25 degrees.
A New Interpretation of "One Yin and One Yang Is Called the Dao"
If one yin and one yang is called the Dao, then two yin or two yang is not. Taking the affirmative and the negative: Yin+Yang = affirmative; Yang+Yin = affirmative; Yang+Yang = negative; Yin+Yin = negative. Same is negative, different is affirmative—yang is movement, yin is stillness; movement is change, so difference is yang and sameness is yin. Thus yin is 0 and yang is 1; adding 0 gives 0 and 1 gives 1. With no carry, this matches binary addition. When intertwined, this yields Zhen—one yang born at the base—and so on through the hexagrams. "Heaven and Earth are set in place, and Change moves within them"; "Change is Kan and Li, Qian and Kun as two functions"; "the two functions have no line positions, circulating through the six voids"—hence they are called the soul.
On the Application and Improvement of Modern Astronomy and Traditional Metaphysics (Part 2)
The previous article mentioned the sidereal zodiac and the tropical zodiac. If you do not remember, look back; if still unclear, just know that one fixes coordinates by the constellations in the sky, and the other by the position of the observer on Earth. Materials discussing the metaphysical arts usually involve the ecliptic and the equator, but this sometimes brings confusion—because the ecliptic used in ancient China is not equivalent to the ecliptic spoken of in modern astronomy. As with many puzzles facing modern anthropology, there is always some hidden connection behind the world that spans time and space.
On the Application and Improvement of Modern Astronomy and Traditional Numerology (Part One)
First published on the WeChat public account Daoist Yinfu Culture, 2020-08-25. Illustrations omitted. As is well known, in traditional Chinese arts of calculation, Qimen Dunjia has the issue of setting the board via the intercalary method, Ziwei Doushu and Qizheng Siyu have the issue of fixing the Life Palace, the Four Pillars of Bazi have the question of when to switch the year and month pillars, and Da Liu Ren and Jin Kou Jue have the issue of changing the monthly general — all of these trace back to astronomy. This series will explain these topics as simply and accessibly as possible, steering clear of jargon, and will discuss many major pitfalls and debatable questions left by the tradition.
Wen Tianxiang's Birthday
According to the Collected Works of Wen Tianxiang: "In the third year of Duanping under Song Emperor Lizong, I was born on the second day of the fifth month at the zi hour. My grandfather dreamed that I rose on purple clouds, and named me Yun Sun. When I grew up, friends styled me Tianxiang. Later I was recommended as a tribute candidate; those who styled me changed it to Lüshan. When Lizong reviewed the examination essays and saw my name, he said: 'This is an auspicious sign of Heaven—a omen for the Song.' Friends then styled me Songrui, and that was how I was generally known." So Wen Tianxiang was born on June 6, 1236, at the zi hour.
List of 120 Combinations of the Main Stars in Ziwei Doushu
It is commonly said that the fourteen main stars of Ziwei Doushu in the Life Palace total 144 combinations, roughly calculated from the twelve earthly branches — but this is not actually the case. By calculation, some combinations overlap, and the true count is one hundred and twenty, which also accords with the numerology of other systems. Ziwei at Zi; Lianzhen and Tianfu at Chen; Tiantong and Jumen at Wei; Wuqu and Tianxiang at Shen; Taiyang and Tianliang at You; Tianji at Hai; Qisha at Xu; Pojun at Yin; Taiyin at Si; Tanlang at Wu…
Why Six-Line Hexagram Casting Uses Three Coins Rather Than Two
Many people have their own explanations for why Six-Line divination uses three copper coins for casting a hexagram. It is widely acknowledged that three-coin casting produces a uniform probability distribution — but why not two coins? With two coins, one might record outcomes as follows: both heads — yang unchanged; both tails — yin unchanged; one head one tails — yang changes to yin; one tails one head — yin changes to yang. Wouldn't this record a Six-Line hexagram perfectly? Many people are puzzled by this but usually avoid the question. The fact is that this approach is wrong: the above seems reasonable, but the probabilities are not actually uniform…
A Quick Method for Calculating the Day Pillar from the Gregorian Calendar
First published on the WeChat public account Daoist Yinfu Culture, 2019-10-11. Illustrations omitted. The arts of calculation often require the stem-branch calendar. Nowadays people generally use phones to draw charts or look things up online, but sometimes when no charting software is at hand, or when the date falls outside what the software can compute, calculating the stems and branches becomes rather troublesome. Years and months are always easier to remember; for most people, the hardest part is the method for calculating the day pillar. Rapid calculation can use the famous Gao day-pillar formula; to compute the stems and branches with it, an auxiliary formula is also needed…
A Textual Study of the Eight Characters of Daoist Master Wu Chongxu
Originally published in Daoist Yinfu Culture, 2019-11-04. Illustrations omitted. [Genealogy] 1: Jiaxu, Bingyin, Gengchen, Jiashen. [Immortality-Cultivation Song of Master Wu] 2: Jiaxu, Yichou, Dingchou, Bingwu. 3: Guiyou, Yichou, Dingchou, Bingwu. The winter-solstice term-change time of 1573 — during the Wanli era, the use of the vernal equinox as the zero-degree node had not yet begun. So it should be based on data measured from the winter-solstice solar shadow. The previous shortest winter-solstice shadow was at 10:03:48 on December 17, 1573. By January 23, 1574, a Gengchen day, which was the first day of the first lunar month, New Year's Day…
A Scheme for Deeply Integrating Neural Networks with Qimen Dunjia (Part One)
The computational complexity of Qimen Dunjia: taking a standard Qimen Dunjia chart, it is divided into nine palaces, and the elements within each palace include gods, stars, gates, heaven-plate stems, earth-plate stems, and the nine palaces. Qimen Dunjia has 1080 configurations in total — that is, 1080 variations overall. However, Qimen Dunjia is also affected by year, month, day, and hour. According to the characteristics of Qimen Dunjia chart-drawing, for each palace the internal variations are also 1080. The four pillars (year, month, day, hour) each have corresponding heavenly stems, which map to corresponding palace positions — equivalent to a Cartesian product of four palaces with 1080 elements each, producing a total of 1.360489e+12 variations, roughly one hundred and thirty-six billion…
Five-Element Divination
I came across a method; not knowing whether it is accurate, I tried it briefly. It is calculated by Earth, Fire, Wood, Metal, and Water, beginning the day from the month and the hour from the day. For the ninth day of the seventh month at the Chou hour: the Shen month is Metal, so count from Metal — day one is Metal, day two is Water, and so on. Thus one obtains Metal for the day, and Water for the Chou hour; Chou is Earth, and Earth overcomes Water. Divining today’s weather: this is Earth overcoming Heaven, an omen of rain. Yet the weather forecast said cloudy with no rain today; I do not know whether it will verify. I shall wait and observe. Addendum: that day it did not verify — clear skies. However, the next day there was a heavy typhoon rain; I do not know whether that still counts as verification.
A Day-Selection Chart for the Deng Clan's Newly Built Ancestral Hall (Somewhere)
This is a famous day-selection chart widely circulated online: sitting Yi facing Xin, leaning toward Chen–Xu; hexagram Zhongfu (Inner Truth); pillars Jia-Wu, Jia-Xu, Yi-Mao, Geng-Chen. Sanfu's note: In Jia- and Ji-years it is by nature a soil luck cycle. This chart was chosen presumably for the reconstruction of this ancestral hall, so it is judged from the facing. …
Master Jiang on the Nine Uglinesses
Difficult childbirth, madness, consumption, choking disease (dysphagia), dying in prison, beheading or strangling, poisoning, sudden death, fire disaster. These nine matters are called the Nine Uglinesses. Though each has its own pattern, they all fall under the blazing of fire-toxin. When fire meets water, fire and water contend, forming the 'blood basin.' Though called blood basin, there is (1) bleeding, flooding blood, and blood debility; (2) the fetus being pressured and overcome; …
Master Jiang's Date-Selection Discourse on the Use of the Yang Blade
Jia at Mao, Chen for Yi; Wu for Bing and Wu; Wei for Ding and Ji, You for Geng with Chen. Xu for Xin, Zi for Ren, Chou for Gui — the ten stems' flying arrows are the Yang Rob. When the Yang Rob meets Rob it harms the wife; without Companion Rob it means imperial commendations to kin. When the Yang Rob meets Hurting it is loss of office; without Eating God it most glorifies the person. When the Yang Rob meets Owl beware death in prison; with Owl but no Seal, nobility at court. When the Yang Rob meets Killing beware beheading and strangling; with Killing but no Officer, enfeoffment as marquis. …
Master Jiang's Day-Selection Formula
The mountain-side is the host, the day the guest. Bone is the host's use, guest — a matched pair of spirits. Attend first to the host's origin, the guest comes after; by host origin and guest transformation, fortune and misfortune divide. Seal, Officer, Companion, Eating — the two Wealth gods; Killing, Owl, Hurting, Rob — the baleful armies. Little people transformed become lords and masters' children; a gentleman should not transform into a little person. All stars must engender and protect the host; if little people protect the host and also invigorate the guest, protecting the upright household invites blessings — this diligence must be …
A Stems-and-Branches Formula for Illness
Jia and Yi wood crush; Bing and Ding burn. Wu and Ji walls and houses bury the body in earth. Geng and Xin axes and weapons fight. Ren and Gui waves drown a person. Jia and Ji — bridge collapse and mountain crushing. Yi and Geng — hoes, shovels, locks, and cangues in profusion. Bing and Xin — boiling water and fire in a dry pool's weakness. Ding and Ren — Chen blood, thighs flung and fleeing. Wu and Gui — thunder's warning plus ghost fire. The ten stems paired in twos are most to be dreaded. Jia and Ding twice seen: fire burns the house. Jia and Bing doubled: fire burns the soul. Yi and Bing twice seen: death by wind-heat. Yi and Ding twice seen: clothes and kerchiefs ruined. Bing and Wu doubled: much damp heat. Bing and Ji twice seen: blood-basin calamity. Ding and Wu — blood toxin, paralysis, galls with Gui. Wu and Xin — bridge collapse, twice trapped. Wu and Geng again: death, collapsing stones and ravines. Ding and Ji doubled: speaks of ash and stones. Ji and Geng — bitter lawsuits at the change of appearance. Ji and Xin — prison, twice over. Geng and Ren — blood causes at the change of appearance. Geng and Gui — sweat meets ditches, frequent sorrow.
Auspicious Date Selection for Huang Shaozong’s Ancestral Temple and Former Residence
This temple faces Qian–Xun with a San Jiao offset toward Hai–Si, sitting at celestial degree 318. It was founded in the Renyin year (1842), on the fourth day of the tenth lunar month, at the Hai hour. The chart is: Ren Xin Ren Xin / Yin Hai Yin Hai. In this chart the mountain receives qi; the two branches combine and the two stems link — a pair of butterflies in flight. What matters is that the heavenly stems be linked; if this chart were floating without root it would be inauspicious. Ren water has root, so it forms an auspicious configuration. The Eating God is strong, making this a good chart: it bodes gains in wealth and increase in offspring, with intelligent children and great success in the examinations. Huang Shaozong’s former residence was also set on the auspicious Zi–Wu orientation offset toward Gui–Ding, built in the second Xianfeng year of the Qing. Its chart is: Ren Bing Gui Ding / Zi Wu Hai Si. Who chose this chart is unknown; though the mountain receives qi, one sha remains latent and untransformed.
A Forward-Derivation Method for Annual Period Cycles
Recently I examined a formula and found it quite puzzling. Its method begins the Upper Yuan from One White, the Middle Yuan from Four Green, and the Lower Yuan from Seven Red. The usual method lays out the Purple-White stars counting in reverse, yet this formula instead lays them out forward for yang and reverse for yin — a principle that seems quite inconsistent, as if violating the logic of mutual generation within a single qi. According to its method, this being the Lower Yuan one should start from Seven Red. For the Xin-Hai year, Xin has number eight and Hai has number twelve, giving forty-eight — that is, shifted two positions. Counting from Seven Red gives number two, falling in the Li palace, so Lianzhen is used as the beginning star. The rough calculation is as follows: 153 / 297 / 648. Nine Purple is in the center, obtaining the period: this year the culture and electronics industries must develop; also meeting the Life Gate, one gains profit — though both Open and Life are spent…
A Case of Searching for a Lost Object
On the fourth day of the ninth lunar month in the Wuxu year at the noon hour, an ear pick suddenly went missing. I recalled having seen it the day before and suspected it had been swept up and discarded by mistake during cleaning, so I cast a Qimen chart. The hour stem was Bing, which combines with Xin, matching the image of Xin. It fell into the Kan sector with Xuanwu above, and Tianying was also present; yet the monitors on the desk were all on, which did not match a dark yin image, so it was not on the desk. Geng also represents corner brackets and stands, so it should have fallen near the desk leg. Looking at the Kan position, it would be to the north; moreover, the Injury Gate indicates a place of movement, corresponding to the movable speaker under the desk. The hexagram met Fan Yin (reverse chanting), so clashing it at the afternoon hour would recover it swiftly — it had to be under the desk by the leg. Searching there, the result was verified.
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