The first chapter of the theory of the interaction between the body and the environment

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In divination, decisions are primarily based on the principles of substance and function, yet there are instances where one may not be bound by these principles. For example, in the case of the inscription at the Xilin Temple, which indicates "mountain and earth peeling," the interplay between substance and function is harmonious, suggesting auspiciousness, yet it turns out to be inauspicious. Why is this? It is because a temple is a place inhabited by pure Yang, while the symbol of pure Yin clearly signifies the collective Yin overwhelming the Yang. This principle is quite evident, and there is no need to be strictly bound by substance and function. Furthermore, if someone asks, "What is the situation today?" and receives the hexagram "Earth over Wind," with the first line moving, and the function hexagram overcoming the substance hexagram, there is no food or drink available, yet someone still invites them. Although the food may not be abundant, there is still an invitation; why is this? This person must have a corresponding situation for that day, and the phrase "how is it" carries the meaning of significant exchange. Again, if someone asks, "What is the situation today?" and receives the same hexagram, the same reasoning applies. There are instances where the function does not generate the substance, yet the interplay results in auspiciousness, such as when a young person appears joyful and the hexagram "Mountain over Fire" is obtained. Conversely, there are cases where the function does not generate the substance, and the interplay results in inauspiciousness, such as when the mournful sound of a cow is associated with the hexagram "Earth over Water." The joyful appearance of the young person indicates a hint of happiness, and the text of the I Ching also mentions "bundles of silk, small and fine," which signifies auspiciousness for both cases, with the interplay generating further auspiciousness. Even if the function does not generate the substance, it does not harm the auspiciousness. The mournful sound of the cow suggests a hint of misfortune, and the I Ching also indicates "the cart with a corpse" as an omen of misfortune, with the interplay reinforcing the inauspiciousness. Even if the function line does not overcome, it cannot conceal the misfortune. Therefore, when interpreting the hexagram using the I Ching, one should apply the principles of victory and verification, and not be rigidly attached to a single interpretation.

Once again, it is necessary to observe the signs. If one hears auspicious words and sees auspicious omens, then it is indeed auspicious; if one hears ominous words and sees ominous omens, then it is indeed ominous. When one sees a complete object, matters are likely to succeed; when one sees an incomplete object, matters are ultimately doomed to failure.

The Comprehensive Principles of Body and Function

The Kun hexagram signifies the joy of possessing land and soil, which may bring financial gains from the fields, benefits from fellow villagers, advantages from the deceased, profits from fruits and grains, or the delight of textiles and fabrics

Generally, the method of divination involves first examining the hexagram and then referring to the commentary of the I Ching to determine fortune or misfortune. For instance, in the case of Qian's initial line, "The hidden dragon should not be used," it suggests that no actions should be taken, and one should remain concealed. In contrast, the second line, "The dragon appears in the field, it is beneficial to meet with a noble person," indicates that one should seek an audience with influential individuals. The same principle applies to the others.

Examine the movements and stillness of oneself. When seated, matters should proceed slowly; when in motion, they should proceed swiftly; when running, they should proceed even more swiftly; when lying down, they should proceed even more slowly. Once these conditions are established, one can fully engage in the art of divination, which must primarily rely on the I Ching hexagrams, with the responses being secondary. If all are auspicious, it is greatly auspicious; if all are inauspicious, it is greatly inauspicious; if there are both auspicious and inauspicious elements, one must carefully analyze the hexagram's text and the corresponding responses to determine the auspiciousness or inauspiciousness. It is essential to remain flexible and not be rigid.

The hexagram Kan signifies perilous situations, which may involve concerns about thieves and bandits, disappointments with individuals near water, disasters arising after consuming alcohol, harm caused by individuals associated with water, or misfortunes befalling those from the north

The hexagram Qian signifies that there will be benefits in the lord's household, which may manifest as joy in achievements or fame, financial gains from official positions, favorable outcomes in legal matters, profits from gold and treasures, financial support from elders, generous gifts from superiors, or joy from esteemed officials.

The Xun hexagram signifies overcoming the body, and there are also instances where individuals with surnames related to plants and trees harm one another, or where worries arise in the mountains and forests. In planning matters, it pertains to individuals from the southeast

The Gen hexagram indicates obstacles to the body, with many matters going awry and numerous plans failing. There may be losses related to mountains, forests, and fields, or conflicts with people from the earth. It is advisable to guard against calamities from the northeast, and there may be concerns regarding improper burial sites.

The principles of the Book of Changes are easy to grasp, yet few truly understand the methods of application. In my youth, I studied the Book of Changes and later engaged in extensive learning, eventually grasping the numerical principles of the heart in the hexagrams. At first glance, one can discern the auspicious and inauspicious outcomes, akin to measuring the ocean with a ladle, vast and boundless. Later, I was fortunate to receive guidance from wise individuals on the methods of applying the heart's principles in the Book of Changes, which led to a more definitive understanding of divination. Verification proved accurate, akin to a skilled archer hitting the target every time. The key lies in distinguishing the application of the hexagrams, observing the interactions of the five elements, and understanding the principles of generation and overcoming, thereby clarifying the mechanisms of auspiciousness and the warnings of misfortune and regret. Thus, the subtleties of the numerical principles of the Book of Changes began to reveal themselves, and the meanings of the hexagrams in the Book of Changes became comprehensive. However, such truths are rare in the world, and those who attain this knowledge are indeed fortunate to keep it a secret

The Li hexagram signifies the emergence of wealth from the south, which may come in the form of favorable documents, benefits from a foundry, or financial gains through individuals with the surname associated with fire

When discussing numbers, one must first rely on theory. If one speaks of numbers without considering the underlying principles, one becomes confined to a singular perspective without verification. For instance, if the hexagram of Zhen (震) is obtained in divination, it is interpreted as a dragon. However, from a theoretical standpoint, a dragon is not to be sought; rather, one should look for something akin to a carp. Furthermore, when Zhen is associated with the timing of nature, it should be accompanied by thunder. If Zhen is obtained in the winter months, theoretically, there cannot be thunder in winter; instead, one should expect phenomena such as wind shaking and vibrations. Once one understands these principles, and further clarifies the reasoning, the path of divination becomes enriched with profound insights. Additionally, when Zhen is associated with the timing of nature, it should be accompanied by thunder. If Zhen is obtained in the winter months, theoretically, there cannot be thunder in winter; instead, one should expect phenomena such as wind shaking and vibrations. Once one understands these principles, and further clarifies the reasoning, the path of divination becomes enriched with profound insights.

The Zhen hexagram indicates a situation of overcoming the body, where one may experience false alarms, often accompanied by fear and anxiety. This may manifest as an inability to find peace in body and mind, disturbances in the household due to supernatural occurrences, conflicts with individuals associated with plants and surnames, or losses encountered in mountains and forests

Next, we examine the essence and function of the hexagram, discussing the generation and overcoming of the Five Elements. The essence and function refer to the concepts of movement and stillness. The essence is the principal aspect, while the function pertains to actions. The application arises from this.

The Li hexagram signifies the concern over official documents, potential fears of fire, worries from the south, or harm caused by fire-related individuals

The essence of the use of the cloud is akin to the method of divination in the I Ching. In this context, the I Ching serves as the essence, utilized for divination. This is what is referred to as the essence and use, employing these two terms to convey the dynamic and static aspects of the hexagrams. The primary hexagram is designated for matters, the inter-hexagram for the intermediary, and the changing hexagram for the conclusion of matters. The energy of the responding hexagram should be robust rather than weak. A robust energy is represented by the spring hexagrams Zhen and Xun, the autumn hexagrams Qian and Dui, the summer hexagram Li, and the winter hexagram Kan, with the hexagrams Kun and Gen corresponding to the months of the four seasons. Conversely, weak energy is represented by the spring hexagrams Kun and Gen, the autumn hexagrams Zhen and Xun, the summer hexagrams Gen and Dui, the winter hexagram Li, and the hexagram Kan corresponding to the months of the four seasons.

If it is harmonious and balanced, then it is auspicious; if it is focused solely on self-interest and exploitation, then it is inauspicious

The Secrets of the Application of the Eight Trigrams and the Heart of the Easy

If one observes a hexagram that indicates overcoming the body, one should examine which hexagram it is. For instance, if it is the Qian hexagram, it signifies concerns related to public affairs, potential worries regarding one's household, possible losses of wealth, damages in gold and grain, anger towards elders, or offenses against noble individuals

The divination hexagram generates vitality, bringing wealth from all directions. It may bring joy, sources of food, gold, and profit, or it may involve individuals engaged in commerce, or those who are eloquent. It may also signify the joy of hosts and guests, or matters discussed among friends.

Divination Conclusion

The secrets of divination are easily understood.

The Zhen hexagram generates vitality, thus indicating the benefits of mountains and forests. It may lead to wealth derived from mountains and forests, or profits from the east, or joy arising from movement, or advantages in timber trade, or connections with individuals associated with plants and trees.

The Kun hexagram signifies concerns regarding land and agriculture. There may be damage to the fields, incursions by malevolent individuals, harm from petty people, loss of wealth in textiles, or a decline in the benefits from grains and cereals

The Theory of Innate and Acquired Factors

In the affairs of the world, there are auspicious and inauspicious outcomes, which can be discerned through divination. The principles of the world are formless, and illusions are used to reveal their meanings. Therefore, the principle of Qian is one of strength, as seen in horses. Thus, the reasoning of divination regarding auspicious and inauspicious outcomes is found within the hexagrams. However, the hexagrams are fixed and unchanging, and there is no room for flexibility, which is unacceptable. The essence of the I Ching is change itself. For instance, today, observing the plum and the peony yields a hexagram of Dui, trampled by a horse; it may indeed be trampled and destroyed by the horse on another day. Furthermore, the domain of Dui is not limited to women, and the domain of Qian is not limited to horses. If others pick flowers and cause destruction, it can be verified as true, indicating that there must be a connection. Alas! The way of divination requires adaptability. Those who grasp the path of adaptability possess the subtlety of a changing heart.

The hexagram indicates that it is unfavorable to the west, primarily concerning disputes related to verbal conflicts. There may be instances of slander or deceit from others, potential damage or destruction, or worries arising from food and drink. If the interactions of generation and overcoming do not align with the texts, one should revert to the original hexagram for interpretation.

Avoid the misfortune brought by the malicious words of others in the household

The Theory of Divination

It is advisable to receive the vitality of the other hexagram, but not to be subjected to its restraint. The term "other hexagram" refers to the principle of mutual transformation. The vitality, as represented by the hexagrams Qian and Dui, is generated by Kun and Gen, while Kun and Gen, being of the earth element, give rise to Li, which represents fire. Li, as the fire element, generates the vitality of Zhen and Xun, which are associated with wood. The same principle applies to the others. Restraint, on the other hand, occurs when the metal element restrains fire, and fire restrains water, among other similar interactions. The theory of substance and function involves the dynamics of movement and stillness, with the eight trigrams representing the host and guest. The interactions of the five elements—generation and restraint—indicate the signs of one's own condition, with function representing the initiation of events. The substance should ideally receive the vitality of the functional hexagram, while the function should be subject to the restraint of the substance hexagram. When the substance is strong, it is auspicious; when it is weak, it is inauspicious. The theory of substance and function involves the dynamics of movement and stillness, with the eight trigrams representing the host and guest. The interactions of the five elements—generation and restraint—indicate the signs of one's own condition, with function representing the initiation of events. The substance should ideally receive the vitality of the functional hexagram, while the function should be subject to the restraint of the substance hexagram. When the substance is strong, it is auspicious; when it is weak, it is inauspicious. It is certainly not advisable for the function to restrain the substance, nor is it beneficial for the substance to generate the function. When the substance is numerous and its influence is strong, the function is numerous, leading to a weakened state of the substance. For instance, if the hexagram's substance is metal, then the function is numerous. The generation of the function by the substance leads to a depletion of energy, similar to how summer fire encounters earth, which also results in a depletion of energy.

The Kan hexagram brings vitality, with blessings from the north, which may result in wealth from the north, or benefits from individuals near water, or satisfaction from those associated with water. There may also be advantages from transactions involving fish, salt, wine, and documents, or joy from receiving gifts of fish, salt, and wine.

Between essence and function, harmony leads to auspiciousness; mutual correspondence lies in the middle, while transformation is the final outcome. Therefore, when auspiciousness transforms into misfortune, it is first auspicious and then unfortunate; when misfortune transforms into auspiciousness, it is first unfortunate and then auspicious. Essence overcoming function results in favorable outcomes in all matters; function overcoming essence results in unfavorable outcomes in all matters. Essence generates function, which brings the risk of loss; function generates essence, which brings the joy of gain. When essence and function are in harmony, all affairs proceed smoothly. Furthermore, within the hexagrams, observe which hexagram represents the generation of essence.

The Gen hexagram generates vitality, bringing wealth from the northeast, possibly from the joy of mountains and fields, or from financial gains derived from mountains, forests, and farmland, or from the wealth associated with the palace and the earth people. Matters should be stable, and events will have a beginning and an end

The Xun hexagram signifies vitality and also represents the benefits derived from mountains and forests. Wealth may be acquired through mountains and forests, or from the southeast. It may also come from the flora and fauna, or through the profits from tea and fruits. There may be joy from tea, fruits, and vegetables.

The interpretation of the hexagram is a lost discourse