The First Chapter of the Comprehensive Guide to Divination

The body hexagram should be in a state of prosperity, while the hexagram that overcomes it should be in a state of decline. The energy of the body hexagram is akin to the spring wood, summer fire, autumn metal, and winter water, with the earth of the four seasons. This represents a hexagram that is in accordance with the season, thriving in prosperity; even if there are other hexagrams that overcome it, there will be no significant harm. Utilizing the interchanging hexagrams, prosperity is always auspicious, but one should not allow the energy of the hexagram that overcomes the body to be strong. Conversely, if the energy of the body hexagram is weak, it is an inauspicious sign. In such cases, if one inquires about illness, death is certain; if one inquires about litigation, defeat is inevitable. If one does not inquire about litigation or illness but frequently divines, one should be cautious of potential official or health issues. The timing of the impending event is determined by the month and day when the energy of the body hexagram is overcome. If the body hexagram is strong and there is also a hexagram that nourishes it, good fortune will arrive at the appointed time. If there are nourishing hexagrams both internally and externally, even if the body hexagram is weak, there will be no significant harm. However, if both internal and external hexagrams are nourishing, even if the body hexagram is predominantly weak, it will ultimately be inauspicious. Therefore, the hexagrams related to the body and its function must be examined in detail for their strengths and weaknesses.

Wood is represented by the trigrams, which signify soft materials, and it forms the essence of literature

In the Kan palace, it is favorable to see the five metals and auspicious signs, indicating joy in the position of the middle male; however, if earth overcomes, leading to unfavorable signs, it brings worry regarding the middle male.

The position of Gen is associated with young men, and it is favorable for fire to generate it. When auspicious, it brings joy to the young man; however, if it encounters conflict or sees misfortune, it brings disaster to the young man. Inquiring about childbirth will surely lead to infertility.

Bagua directional map (abbreviated)

The secret of the dynamic and static interplay of the body

Xun Changnv

For instance, when divining auspicious matters, one should examine whether there are hexagrams representing vitality within the divination. If such hexagrams are present, the auspicious matters will surely come to fruition swiftly. One should then analyze the hexagrams of vitality according to the timing of the Eight Trigrams. If the vitality is represented by a usable hexagram, the matter will be accomplished. If the vitality is represented by a mutual hexagram, it will gradually come to fruition. If the vitality is represented by a changing hexagram, it may yield good results but will be insufficient. One should also observe how many days the hexagram of restraint obstructs; for example, if it is a hexagram of Qian, it may obstruct for one day, and if it is a hexagram of Dui, it may obstruct for two days, and so forth. If one is divining auspicious matters and finds no hexagram of vitality but instead finds a hexagram of restraint, the matter will not be harmonious. If there is no hexagram of restraint, then the auspicious matters are bound to be accomplished.

Exchange for a young girl

The method of divination through the sitting position

The secret of the mutual transformation of the body and the essence

For example, in the observation of the plum blossoms, the hexagrams are interchanged between Dui and Qian, with Dui as the essence. In this case, one sees a woman picking flowers. If Qian were the essence, then one would see an old man picking flowers. Both Dui and Qian can dominate the essence, but only Dui is selected and not Qian; this illustrates the distinction in mutual application of the essence.

"Taking from the near: the head corresponds to Qian, the abdomen to Kun, the feet to Zhen, the thighs to Xun, the ears to Kan and Tu Shu, the eyes to Li, the mouth to Dui, and the hands to Gen, all relating to the human body; Taking from the far: the horse corresponds to Qian, the cow to Kun, the dragon to Zhen, the chicken to Xun, the pheasant to Li, the dog to Gen, and the sheep to Dui, all relating to livestock."

The transformation of the wood attribute into fire occurs at the fourth line, while the body hexagram belongs to metal. The transformation of the fourth line results in the hexagram of Gen, where earth can generate metal, leading to the conclusion that it is iron

This hexagram is not gold but stone, indicating a broken disc.

Alas, how can the easy be easily expressed! The Book of Changes is exceedingly refined and profound. However, numbers are nothing but the principles of the I Ching. There are distinctions between the prior and the latter heavens, and there are differentiations in the sounds and meanings. It clarifies the mechanisms of worry and gain, and captures the responses of change in speed and delay. Numbers are predetermined, and fortune and misfortune are difficult to measure. The principles of the I Ching are clearly observable. I seek the texts of the prior heaven, the mysterious yellow, and the spiritual responses, and I draw from the words of the I Ching, stating: "Observe the secrets of the plum numbers, arrange diagrams to elucidate the principles of the five elements' generation, overcoming, decline, and prosperity, and delineate examples to avoid misfortune and pursue good fortune. The principles of the I Ching are clearly observable. I seek the texts of the prior heaven, the mysterious yellow, and the spiritual responses, and I draw from the words of the I Ching, stating: "Observe the secrets of the plum numbers, arrange diagrams to elucidate the principles of the five elements' generation, overcoming, decline, and prosperity, and delineate examples to avoid misfortune and pursue good fortune. May the later scholars take heed. " The words of the I Ching state: "The I Ching has the Supreme Ultimate, which produces the Two Principles, the Two Principles produce the Four Images, the Four Images produce the Eight Trigrams, and the Eight Trigrams produce all things." Shaozi said: "One divides into two, two divides into four, and four divides into eight." The Commentary on the Trigrams states: "The I Ching is the reverse of numbers." Shaozi said: "Qian is one, Dui is two, Li is three, Zhen is four, Xun is five, Kan is six, Gen is seven, and Kun is eight. From Qian to Kun, all derive from the uncreated trigrams, akin to the reverse deduction of the four seasons. The later heaven's sixty-four trigrams are modeled after this."

The landmine transforms into the marsh.

The transformation between the body and the function of the hexagrams must be observed through the movements or stillness of the inner and outer hexagrams. If there is no movement, there is no divination, yet it does not cease. The auspiciousness or inauspiciousness, regrets or grievances arise from movement. The body hexagram is static, the inter-hexagram is static, while the functional hexagram transforms and thus is dynamic; this reflects the movement and stillness within the diagrams and texts. In terms of the outer hexagram, the corresponding hexagram, as well as the hexagrams of heaven, earth, and geography, are all static. However, in matters concerning human affairs and objects, there are those that are dynamic. Objects are inherently static, but when a person carries an object, it becomes dynamic. For instance, the horse of Qian and the cow of Kun are both dynamic. The wells and marshes of water, the mountains and rocks of earth are all static. When a person draws water or carries water forward, it is the movement of water. Similarly, when a person carries stones or earth forward, it is the movement of earth. In the response of the outer hexagram, one observes its movement and stillness to discern its auspiciousness or inauspiciousness. If it is dynamic and auspicious, it corresponds to auspiciousness swiftly; if it is dynamic and inauspicious, it corresponds to inauspiciousness swiftly; if it is still and responsive, the outcomes of auspiciousness and inauspiciousness are revealed in the end. This illustrates the movement and stillness of the body and function of the outer hexagram.

This hexagram employs the metal element to support fire. In summer, fire is strong and can emerge from the earth, which must be the land itself

Eight Variations of the Changeable Hexagram

In the initial line of the Li hexagram, the yang transforms into yin, changing into the Gen hexagram which represents metal, symbolizing a young girl. The Li fire overcomes it. Xun represents the thigh, and Qian metal overcomes it, indicating an injury to the thigh. However, with the Gen earth generating it and entering the Dui metal, it is concluded that it does not lead to death

Departing from the central woman

Preface to the Counting Method of Observing Plum Blossoms

The method of sitting upright is to regard my position as the center, with the eight positions arranged in the eight directions, for the purpose of divination and decision-making. One must remain open-minded and attentive, sitting upright to observe the signs from the eight trigrams in the eight directions, in order to determine the responses for the matter at hand. According to the corresponding trigrams, one can ascertain the auspiciousness or inauspiciousness of the situation being divined.

The hexagram obtained is Zé Huǒ Gé, representing a young girl. The nearby object is the mouth, while the distant one is a sheep. The inner Li represents a middle-aged woman. Recently, the distant object is a pheasant. The initial line transforms into the Gèn hexagram, which signifies earth; earth can generate metal, thus supporting the younger sister of Duì metal. Next, removing the initial line and moving the fourth line up, it becomes Xùn wood, indicating a disaster of injury to the thigh. The transformation of the initial line into Gèn earth generating Duì metal is why there is salvation and one does not face death.

The Zhen Palace has water, indicating prosperity; if the Zhen Palace in the east shows auspicious signs, then there is joy for the eldest son and grandson; if there are signs of conflict or misfortune, then the eldest son and grandson will not fare well

In general, divination is centered around the body, with mutual transformations serving as responses. The primary hexagram is the most critical, followed by the mutual transformations, and then the changing hexagram. Therefore, it is said that the primary hexagram serves as the response for divination, the mutual transformations serve as intermediate responses, and the changing hexagram serves as the final response for the matter at hand. In the case of mutual hexagrams, they are divided into those that have a body and those that are used. If the body is at the top, then the upper mutual transformations are those of the body, while the lower mutual transformations are those of the use. Conversely, if the body hexagram is at the bottom and corresponds to the diagram, then the lower mutual transformations are those of the body, while the upper mutual transformations are those of the use. The body mutual transformations are the most critical, followed by the use mutual transformations. If the body is at the top, then the upper mutual transformations are those of the body, while the lower mutual transformations are those of the use. Conversely, if the body hexagram is at the bottom and corresponds to the diagram, then the lower mutual transformations are those of the body, while the upper mutual transformations are those of the use. The body mutual transformations are the most critical, followed by the use mutual transformations.

The secret of the ebb and flow of the body

The Secret of Divination and Response

The hexagram of Lei Zegui and Mei, with the interchanging trigrams of Water and Fire transforming into Fire and Marsh, signifies the divergence of the two.

Similarly, in the case of unfavorable matters, if the hexagram contains a hexagram of vitality, there will be rescue without harm; if there is no hexagram of vitality, the matter is bound to be unfavorable. When considering the date, if the hexagram contains a hexagram of vitality, the matter should align with the day of the vitality hexagram's energy; if there is a hexagram of overcoming, the matter will fail on the day of the overcoming hexagram's energy. It is essential to apply this in a practical manner.

If there is earth born from the dry, or if there are various auspicious signs in the dry palace, then the elders will receive honors, witnessing great celebrations. However, if there is fire overcoming the dry, or if there are ominous signs, it indicates that the elders will have worries.

The hexagram of Ze Tian (Heavenly) corresponds to the element of metal.

Man in the pit

Kun is the mother

This hexagram indicates the presence of iron objects

Generally speaking, when divination is performed, if the changing hexagram contradicts the original hexagram, it is certain that there will be misfortune in the end. However, if the changes are harmonious and in alignment with the original hexagram, then there will be auspicious outcomes at the conclusion of all matters. This is the principle of mutual transformation.

The principles of mutual generation and restriction in the body

The arrangement of Yin and Yang in the Eight Trigrams

The body is used for transformation, taking from both movement and stillness. Movement represents the function, while stillness represents the essence

Changing the hexagram

If I sit, then matters will be delayed; if I act, then matters will proceed swiftly; if I stand, then there will be a combination of delay and swiftness. This is all a principle of movement and stillness

The hexagram of Ze Fire and Ge represents the interaction of metal and wood

Zhen Changnan

Heaven is the father

If the departure palace is favorable and there are auspicious responses, then the middle daughter will have joy; if there are adverse encounters or ominous signs, then the middle daughter will face misfortune

If Kun has the fire of life, or if there are auspicious signs above Kun, it indicates that the mother figure or the yin person will experience good fortune. If the Kun palace shows signs of being overcome, or if there are ominous signs, it indicates that the elderly mother or the yin person will face calamities

In the context of divination, when the hexagram indicates a young girl, it suggests that if auspicious signs are present, the young girl may experience joy or happiness. If one inquires about illness, the situation resembles the Qian hexagram being subjected to control, indicating that the illness is in the head. If the Kun palace is under control, the illness is in the abdomen. Further analysis reveals that the illness may also affect the feet (Zhen), thighs (Xun), eyes (Li), ears (Kan), blood, hands (Gen), fingers, and mouth or teeth (Dui), with the specific affliction being determined by the controlling element.

Divination Method

The fire of Ze transforms into the metal of Ge, and then to the wood of Xun, changing into the mountain of Ze, resulting in the salty essence.

The Hexagram of Transformation

The hexagram of Ze Fire and Ge (Transformation) interacts with the hexagram of Metal and Wood, transforming into Fire and Thunder, leading to the phenomenon of Shike (Biting Through)

Divination involves the transformation of hexagrams through their components, utilizing the principles of the Five Elements to determine auspiciousness and inauspiciousness. The principle of generation and overcoming is applied within the inner hexagram, leading to a definitive relationship of generation and overcoming. For the outer hexagram, it is essential to clarify the true generation and overcoming of the Five Elements to distinguish between light and heavy, thus determining fortune and misfortune. For instance, if the metal of Qian and Dui is the essence, encountering fire would lead to overcoming; however, there exists true fire and fire in form and color. True fire can overcome metal, while the form and color cannot. If it can overcome, it is inauspicious; if it cannot, it is merely unfavorable. If the essence of Qian and Dui is metal and it encounters fire, true fire can overcome metal, while the form and color cannot. If it can overcome, it is inauspicious; if it cannot, it is merely unfavorable. The fire seen in a furnace or kiln is true fire. Intense flames are true fire. When Qian and Dui are the essence, encountering such fire is inauspicious. If the color is red or purple, the form is hollow, and the fire resembles that of a stove, it is not true fire, and the essence of Qian and Dui does not warrant deep caution. Similarly, a lamp or a candle, though it is called true fire, is small and light, thus only slightly unfavorable. If the color is red or purple, the form is hollow, and the fire resembles that of a stove, it is not true fire, and the essence of Qian and Dui does not warrant deep caution. Likewise, a lamp or a candle, though it is called true fire, is small and light, thus only slightly unfavorable. If the essence of Zhen and Xun is wood, encountering metal would lead to overcoming; however, the metal of hairpins, gold and platinum, silver ingots, silver cups and plates, tin utensils, and scrap steel are all considered metal. Can such metal truly overcome wood? What wood fears are sharp knives, axes, and saws. When the essence of Zhen and Xun is encountered, it is bound to be inauspicious. If Li fire is the essence, encountering true water can lead to overcoming. However, merely seeing black or wet forms, or substances like blood, all belong to Kan, ultimately being avoided but not deeply harmful. The remaining hexagrams as essence, and their external responses, are determined by the lightness and heaviness of the overcoming. As for the hexagrams of generation, they should also be discerned. Earth and pottery are both Kun earth; when metal encounters it, earth can generate metal, but pottery cannot. Trees and firewood are all wood. When wood is the essence, true water generates wood's fortune heavily; although substances like pigs and blood belong to Kan, they are light in generating wood. Earth and pottery are both Kun earth; when metal encounters it, earth can generate metal, but pottery cannot. Trees and firewood are all wood. When wood is the essence, true water generates wood's fortune heavily; although substances like pigs and blood belong to Kan, they are light in generating wood. The remaining relationships of the Five Elements in overcoming and generating should be inferred accordingly.

The young man of Gen

The Tianshui (Heavenly Water) hexagram transforms into the Dui (Joy) hexagram, indicating a desire for wealth. This hexagram represents a situation where the body generates but also dissipates energy, leading to an empty expectation of wealth. Following this, the Li (Fire) hexagram is obtained, which can overcome metal. At noon, guests come to eat and drink, resulting in a return that consumes resources.

When it comes to the movements and stillness of divination, I observe the movements from my own stillness to make predictions. Just as the struggle of a falling bird, the weakening calls of a cow or chicken, and the fall of a withered tree, all represent the movements of things, I make my predictions from a place of stillness.

The hexagram of Tianze (Heavenly Lake) transforms from the mutual hexagram of Wood and Fire into the hexagram of Qian (Heaven)

As for the eight aspects, those who engage in extraordinary divination and fortune-telling depend on the individual. This serves as an example to illustrate its significance.