《黄帝龙首经》

As the Yellow Emperor was about to ascend to Heaven, he summoned his three sons and said to them: “I once learned this Jing of the Dragon’s Head from the Dark Maiden, a legendary goddess. It is divided into twelve parts: the Jing, chapters, commentaries, and explanations. It concerns the twelve channels of the Six Ren system. I received these teachings in person, and they must not be passed on casually. The ‘Dragon’s Head’ refers to its record of thirty-six methods of divination.

“Today I pass it on to you. Can you put it into practice? Inwardly, you may use it to aid yourselves; outwardly, you may use it to govern the people, or apply its arts of calculation to assist the worthy. If you cannot put it into practice, bury it beneath the three springs of a famous mountain. Never reveal it lightly, lest its efficacy be lost. I will explain how its elements fit together and are applied. From beginning to end refers to the Three Transmissions. The foundation of its essentials lies in verifying the day and its earthly branch. The return of all affairs to a single guiding principle means that although Yin and Yang change with the four seasons, the principles of their application remain consistent.

“Each thing has its own governing force and its own regular pattern. Things have different names, and each has its own domain and duties; they do not become confused with or interfere with one another. Even when events are numerous and follow one upon another, they should be judged according to their respective natures and order. Though affairs may be many, each can follow its proper course.

“Practice the wondrous principles within with reverence, and regard them as a treasure. Tianyi, the honored spirit of the Six Ren system, dwells constantly in the Palace of the Great Abyss. Tianyi is supremely exalted and ordinarily remains in its own place; only when moving with the Qi of the four seasons does it travel through the four directions. The Great Abyss is the name of a palace in the center of the Northern Dipper region, near Shenhou, one of the Twelve Heavenly Generals.

“In spring, Tianyi travels through the Jade Hall, while Daji takes its place at the four seasonal midpoints. In summer, it travels through the Bright Hall, with Shenhou arriving at the Four Spirits. In autumn, it travels through the Crimson Hall, with Dengming arriving at the four seasonal midpoints. In winter, it travels through the field of life and death, the place of Kuihou. Although the palace where Tianyi dwells differs, its foundation remains one. The number of Kan is one, and its position is in the direction of Qian. To Tianyi’s right is Xuanming, associated with lesser Yin; when facing south, it lies to the west. To its left is Mingguang, associated with lesser Yang; when facing south, it lies to the east. Behind it is Taiyin, corresponding to the Zi and Hai directions; before it is Zhengyang, corresponding to the Si and Wu directions. The Dipper stars spread above like a canopy, moving upon the Jade Balance; then the Jade Pivot turns, shining upon the eight directions: the four cardinal points and the four intermediate points.

“It governs the twenty-eight lunar lodges, sets the three luminaries—the Sun, Moon, and stars—in motion, harmonizes the winds of the eight seasonal divisions, and arranges the Five Phases: Wood in the east, Fire in the south, Metal in the west, Water in the north, and Earth at the end of each season, each taking its turn in command. The Six Ren system uses these correspondences to judge good and ill fortune. It examines the Yin and Yang of the day and its earthly branch, as well as the spirits that arrive and those that nurture, dividing them into three Yin and three Yang. This is why it is called ‘Six Ren.’

“The beginning of a ten-day cycle, marked by its stem and branch, governs the directions of the Five Sacred Peaks. To calculate this beginning, one takes the Five Zi origin as the starting point. For example, in the Jiazi cycle, the Azure Dragon is in the direction of Shenhou, where the commander is stationed. Next, in Bingzi, the Vermilion Bird is in the direction of Shenhou, where the law enforcer is stationed. Then, in Gengzi, the White Tiger is in the direction of Shenhou, where the enemy is stationed. In Renzi, the Dark Warrior is in the direction of Shenhou, where the reserve officials and soldiers are stationed. This is the method used in Dunjia to determine the positions of the five directions by the hour.

“The spirits Kui and Gang receive Qi, each with its own Yin and Yang position, and each moves according to its proper place. When they arrive in human affairs and at the twelve days of the five directions, they correspond in turn to the five regions of east, west, south, north, and center. When Tiangang arrives in the east, it belongs to Wood and is green; in the south, it belongs to Fire and is red; in the west, it belongs to Metal and governs stillness; in the north, it belongs to Water and governs clarity; at the four intermediate directions, it belongs to Earth and its force is abundant. Tiangang is Yang, and its arrival generally presages life; Tiankui is Yin, and its arrival generally presages death. The Qi of the Five Phases corresponds to the directions above and below.

“To judge life and death, good and ill fortune, examine the relationships of overcoming between the spirits and generals, the day and its earthly branch, and the Four Lessons. Also consider the auspicious and inauspicious spirits carried before and behind Tianyi, and combine these with the Three Transmissions to reach a judgment.

“My children, remember these teachings, reflect on them repeatedly, and do not forget them. Practice attentively in your daily eating, drinking, and rest. You may teach them orally to worthy and virtuous people, but do not disclose the methods, and do not pass the Jing of the Dragon’s Head to those who are unfit to receive it.”

After the three sons bowed to receive the teaching and rose, they suddenly saw a dragon soar into the sky. Looking up, they could still see its head, so they named the classic the Jing of the Dragon’s Head.

The Yellow Emperor’s Dragon Head Classic, Volume One

1. Method for Determining Auspicious and Inauspicious Directions by Year

In a yang year, place Great Auspicious (one of the Twelve Spirits) over the Earthly Branch occupied by the Grand Tai Sui. In a yin year, place Lesser Auspicious over the Grand Tai Sui. Then observe which Earthly Branch on the earthly plate is occupied by Jia or Geng on the heavenly plate; that is the Way of Heaven. The place occupied by Bing or Ren is called the One Way, also known as the Way of Humanity. The place occupied by Kui and Gang is called Restraint and Inspection. Another account says that the place occupied by Bing or Ren is the Way of Heaven, the place occupied by Yi or Xin is the Way of War, and the place occupied by Ding or Gui is the Way of Ghosts.

For any official undertaking, choosing a direction on the Way of Heaven is most auspicious, followed by a direction on the Way of Humanity. The places occupied by Jia and Geng belong to the Way of Heaven. Building a house, breaking ground, buying or selling fields and residences, or entering an official residence can bring a hundredfold profit if done in the direction of the Way of Heaven, and a tenfold profit in the direction of the Way of Humanity. A direction of Restraint and Inspection is inauspicious. Going to a county office or government bureau on official business is especially inauspicious.

For example, if the Grand Tai Sui is in Yin this year, place Great Auspicious over the Yin position. Observe the heavenly plate: Jia and Geng fall on Yi and Xin of the earthly plate; this is the Way of Heaven. Bing and Ren fall on Ding and Gui of the earthly plate; this is the Way of Humanity. Kui and Gang fall on Ji and Hai; this is Restraint and Inspection. “Kui” signifies restraint, while “Gang” signifies inspection. Calculate the other years in the same way.

If the Grand Tai Sui is in one of the four positions Zi, Wu, Mao, or You, known as the Four Central Branches, the Ways of Heaven and Humanity both fall in the four corner positions, making relocation difficult. For example, if the Grand Tai Sui is in Zi in a yang year, Gang falls on Ji and Hai; this is Restraint and Inspection. Kui means restraint, and Gang means inspection. Calculate the other years in the same way. When the Grand Tai Sui is in Zi, Yin, Chen, Wu, Shen, or Xu in a yang year, always use Great Auspicious. When it is in Chou, Mao, Si, Wei, You, or Hai in a yin year, always use Lesser Auspicious.

2. Method for Determining Auspicious and Inauspicious Directions by Month and for Choosing Travel Directions

In a yang month—that is, an odd-numbered month—place Great Auspicious over the month’s ruling Earthly Branch. Then observe where Jia and Geng on the heavenly plate fall; that is the Way of Heaven. The place occupied by Bing or Ren is the Way of Humanity, and the place occupied by Kui and Gang is Restraint and Inspection. Yang months are odd-numbered months; yin months are even-numbered months. Judge the auspiciousness or inauspiciousness of matters such as moving house according to the same method used for the Grand Tai Sui. The prohibitions associated with the monthly command are even stricter and must not be violated.

If Yin is the month’s established branch in the first lunar month, place the Great Auspicious deity at Yin. Observe where Jia and Geng on the celestial plate fall over Yi and Xin on the terrestrial plate; this configuration is called the “Way of Heaven.” When Bing and Ren fall over Ding and Gui on the terrestrial plate, it is called the “Way of Humanity.” When the Kui star is at Hai, this is called “restraint”; when the Gang star is at Si, it is called “inspection.”

Third Method: Determining Auspicious Days for Marriage and Sacrifice

Place the Kui star at the month’s Month Dislike (the unfavorable direction assigned to that month), then count the Kui star forward along the left. Dengming, Shenhou, Daji, Gongcao, Taichong, and Tiangang belong to the Yang category. Count the Kui star backward along the right: from Kui, Chuansong, Xiaoji, Shengxian, Taiyi, and Tiangang; these belong to the Yin category.

“Yang generals” are determined by the Heavenly Stems, while “Yin generals” are determined by the Earthly Branches. The five stems are the Heavenly Stems, such as Jia, Yi, Bing, and Ding; the six cyclical signs are the Earthly Branches, such as Zi and Wu. Days corresponding to Yang generals are unfavorable for men, while branches corresponding to Yin generals are unfavorable for women. If neither the day nor its branch falls into one of these Yin-Yang configurations of clashing and overcoming, the day is called “Yin and Yang Not in Conflict” and is auspicious. If the day’s branch belongs to the Yang category and its stem belongs to the Yin category, it may be used for all kinds of undertakings, and its blessings are said to extend to one’s descendants.

For example, in the first lunar month, the Month Dislike is at Xu. When the Kui star is at Ren, Gui, Jia, or Yi, these are Heavenly Stem days belonging to the Yang generals. When it is at You, Shen, Wei, Chen, Si, or Wu, these are Earthly Branches belonging to the Yin generals. If one selects the days Bingzi, Bingyin, Gengzi, Gengyin, Dinghai, Dingchou, Dingmao, Xinhai, Xinmao, or Xinchou, they are all “Yin and Yang Not in Conflict” days. Calculate the other twelve months in the same way.

The Earthly Branch where Kui or Gang is located is the Month Dislike. The branches that clash with or break it belong to the six Earthly Branches of the Yin generals; a clash or break is extremely inauspicious. Auspicious days may also be selected using days such as Bingzi and Bingyin given above, with the other months calculated in the same way. The Earthly Branches of the Month Dislike are: Xu in the first month, You in the second, Shen in the third, Wei in the fourth, Wu in the fifth, and Si in the sixth. Continue calculating backward through the sequence of the twelve Earthly Branches.

Fourth Method: Determining Which Star Rules the Lunar Mansion

The “monthly general” is usually placed at the Mao position. Check which lunar mansion appears at the Yi position on the earthly plate, then count to the right from that mansion according to the day of the month. The mansion reached is the lunar mansion for that day, calculated from the month and day. On the first day of the first month, the mansion is Shi; on the second, Bi; on the third, Kui; on the fourth, Lou. The sequence then proceeds in reverse order, and the last day of the first month falls in Bi. On the first day of the second month, the mansion is Kui, and on the last day it is Lou. The first day of the third month falls in Wei; of the fourth, in Bi; of the fifth, in Jing; of the sixth, in Liu; of the seventh, in Zhang; of the eighth, in Jiao; of the ninth, in Di; of the tenth, in Xin; of the eleventh, in Dou; and of the twelfth, in Nü. In a leap month, the mansion for its first day is the next mansion in forward order from the mansion on the first day of the preceding month. For example, in a leap first month, the mansion on the first day is Bi.

For example, on the fifth day of the second month, place the Dipper star (the name of a star in the Northern Dipper) at the Mao position. If the Kui mansion appears at the Yi position on the earthly plate, count to the right starting from Kui: Kui is one, Lou is two, Wei is three, Mao is four, and Bi is five. Therefore, the lunar mansion for that day is Bi. For all twelve months, use the method of placing the monthly general at Mao, check which mansion appears at Yi, and then count to the right. The first month is the only exception: begin counting to the right from the mansion seen at Mao, rather than from the one at Yi. For example, on the third day of the first month, place Dengming, one of the twelve monthly generals, at Mao. If the Mao position shows the Ying Shi mansion, count from Ying Shi: Ying Shi is one, Dong Bi is two, and Kui is three. Therefore, the lunar mansion for that day is Kui. Calculate the remaining days in the same way.

Fifth, determining whether the lunar mansions are auspicious or inauspicious.

In the three spring months, the seven eastern mansions correspond to the year…

During the three months of spring, the seven eastern lodges are called “Year Position,” and the seven southern lodges “Year Before.” The Shenshu says that the “Transmission” lodge lies beneath the “From Chief” lodge; this is the direction meant. The seven western lodges are called “Year Opposition,” and the seven northern lodges “Year After.” In early summer, the two stars are called “Bearing the Opposition”; in late summer, they are called “Covering the Opposition.” The corresponding months of the first lunar month, early spring, summer, autumn, and winter are determined in the same way.

“Year Position,” “Bearing the Opposition,” “Breaking the Opposition,” “Covering the Opposition,” “Year Before,” and “Clasping Bi” are all considered to correspond to inauspicious years. “Year After,” “Year Opposition,” “Heavenly Granary,” and “Heavenly Treasury” correspond to days of great good fortune. Even if the day itself is inauspicious, it cannot bring harm.

Method for Divining the Heavenly Granary and Heavenly Treasury (Section Six)

The usual method is to align the Celestial Dipper with the month’s jian (the Earthly Branch used to mark the month). The two stars beneath the Great Auspice are the Heavenly Granary; the star beneath the Dipper’s Head is the Heavenly Treasury; and the two stars beneath the Lesser Auspice are the Death-Bringing Stars.

In the middle month of each season, there is no Heavenly Treasury Star or Opposition Star. In the first month of each season, there are no Death-Bringing Stars or Breaking Opposition Stars. In the final month of each season, there are no Heavenly Granary Stars or Heroic Stars. Taking action on a day governed by the Heavenly Granary or Heavenly Treasury brings blessings and virtue that can extend to three generations; it is extremely auspicious. Taking action on a day governed by the Death-Bringing Stars, Bearing the Opposition, Yanju, or the Awning Star invites death and mourning; it is extremely inauspicious.

The account of the Ancient Celestial One is the same: in the middle month of each season, there is no Heavenly Treasury Star or Opposition Star; in the first month, there are no Death-Bringing Stars or Breaking Opposition Stars; and in the final month, there are no Heavenly Granary Stars or Heroic Stars. Taking action on a day governed by the Heavenly Granary or Heavenly Treasury brings blessings and virtue that can extend to three generations. Taking action on a day governed by the Death-Bringing Stars, Bearing the Opposition, Yanju, or the Awning Star presages death and mourning; it is extremely inauspicious.

Directions in Which the Ancient Celestial One Travels, and Precautions for Women Giving Birth (Section Seven)

The spirit Tianyi changes position from day to day. On the wuxu day, it ascends to Heaven. Six days later, on the jiachen day, it descends to Earth and dwells in the eastern chamber of the central palace. Five days later, on the jiyou day, it moves to the northeast. After another six days, on the yimao day, it moves to the east; five days later, on the gengshen day, it moves to the southeast. After another six days, on the bingyin day, it moves to the south; five days later, on the xinwei day, it moves to the northwest. After another six days, on the wuzi day, it moves to the north; five days later, on the guisi day, it enters the central palace and resides in the west. After a further five days, on the wuxu day, it ascends to Heaven and travels there, no longer dwelling in the central palace.

A woman who is nursing and must go out should avoid the direction where the spirit Tianyi is located and should not travel toward it.

The taboos observed during childbirth are generally determined by the month general and the time of day. The place occupied by the Month General is called the “Pool of Salty Waters” (Xianchi), and the place occupied by Shenhou is called “Abundant Thunder” (Fenglong). When Daji occupies a place, on a Wuxu day or hour it is called “Heavenly Roaming” (Tianyou). None of these directions is the central palace. If a woman who has recently given birth or is nursing must go out, she should avoid these directions and not walk toward them.

Another method for calculating childbirth taboos is as follows: the place occupied by the Month General is Xianchi; the place occupied by Shenhou is Fenglong; the place occupied by Daji is “Daytime General” (Ri Dajiang); the place occupied by Gongcao is “Woman’s Thinness” (Nübao); the place occupied by Taichong is “Palace Star” (Gongxing); the place occupied by Tiangang is “Heavenly Watch” (Tianhou); the place occupied by Taiyi is “Summoning the Shaker” (Zhaoyao); the place occupied by Shengxian is “Xuanyuan”; the place occupied by Xiaojie is “Woman’s Early Death” (Nüyao); the place occupied by Chuansong is “Thunder Lord” (Leigong); the place occupied by Congkui is “Moon Drinking” (Yueyin); and the place occupied by Hekui is “Daytime Punishment” (Rixing).

Method Eight: Divining the Moon’s Void and Punishments to Determine a Nursing Woman’s Residence

In general, the Xuanji—the stellar or divinatory marker used to lay out the celestial disk—is placed in the monthly direction indicated by the “Three-Five First Months”: for the Yin, Wu, and Xu months, place it in Yin; for the Shen, Zi, and Chen months, in Shen; for the Si, You, and Chou months, in Si; and for the Hai, Mao, and Wei months, in Hai. The place occupied by Tiangang is Tianhou; that occupied by Taiyi is Xuanyuan; that occupied by Xiaojie is Zhaoyao; that occupied by Congkui is “Moon Killing” (Yuesha); that occupied by Hekui is Leigong; that occupied by Dengming is “Pool of Salty Waters” (Chengchi); and that occupied by Shenhou is Fenglong.

According to the method called “Hao Hourly Punishments,” the place occupied by Ji is Zhaoyao; that occupied by Congkui is Yuesha; that occupied by Hekui is Leigong; that occupied by Dengming is Chengchi; and that occupied by Shenhou is Fenglong. The text then lists the Earthly Branches that punish one another: Yin, Si, and Shen form a mutual punishment, with the punishment of Yin called the “Punishment of Ingratitude”; Chou, Xu, and Wei form a mutual punishment, with the punishment of Chou called the “Rebellious Punishment”; and Zi and Mao punish one another.

For the first month of each season, use Gongcao as the reference; for the second month, use Shenhou; and for the third month, use the position of Kui relative to the month’s ruling branch. Then inspect the two Celestial Stems Bing and Ren on the celestial disk. The Earthly Branch directions occupied by Bing and Ren are both void and auspicious, and suitable for residence. A dwelling should avoid the directions corresponding to Leigong, Zhaoyao, Xuanyuan, Chengchi, the “Complete Hour” (Jushi), Fenglong, Tianhou, and the hourly punishments.

Method Nine: Divining Whether Subordinate Officials Are Good- or Evil-Hearted

When divining about current affairs, if Tiangang (the Great General star) comes over the monthly branch (the Earthly Branch of the current month), this is called “Double Yang.” If Tiankui comes over the Grand Year (the Earthly Branch of the current year), this is called “Double Yin.” Tiangang over the Grand Year is called “Yang Covering Yin,” symbolizing ministers oppressing their ruler. Tiankui over the monthly branch is called “Yin Covering Yang,” symbolizing a ruler oppressing ministers.

If the Yin spirit among the spirits above the day’s pillars (the spirits derived from the day’s Heavenly Stem and Earthly Branch used in divination) is auspicious, and its spirit-general carries royal, ministerial, or resting Qi (indicating that its force is timely or calm), with the upper and lower positions generating one another and not overcoming the spirits above the day’s pillars, this indicates that subordinates are loyal and filial, and always hold their ruler in affection and their superiors in respect.

If the Yin spirit above the day’s Earthly Branch has an inauspicious spirit-general but carries royal, ministerial, or resting Qi, this indicates that those of lower status oppress those above them. If today’s Earthly Branch instead overcomes the day’s Heavenly Stem, or the Yin spirit above the day’s Earthly Branch overcomes the Yang spirit above it, this indicates that subordinates are disloyal and unruly, cunning and difficult to control, arrogant and domineering, and often harbor thoughts of usurping the throne and killing the ruler.

For example, Yin spirit at Dengming, accompanied by Kongwang, indicates corruption, negligence, and deceit. Accompanied by Zhuque, it indicates glib speech and outward flattery. Tiangang accompanied by Gouchen indicates shifting blame onto those above. Tiankui accompanied by Baihu indicates an intention to stir up great disorder.

For example, a divination on the ninth month, on a Bingwu day at the hour of Wu, asked what the subordinates had in mind. Gongcao comes over Bing, and above Bing is the spirit-general three places before it. Taichong comes over Wu, and above Wu is the spirit-general four places before it. Gongcao’s Yin spirit is Dengming, accompanied by Tianyi. Tianyi occupies the Yin spirit position of the day’s Heavenly Stem and is a Tai San general. Taichong comes over Wu, and above Wu is the spirit-general four places before it. Gongcao’s Yin spirit is Dengming, accompanied by Tianyi. Tianyi occupies the Yin spirit position of the day’s Heavenly Stem; the spirit above Taichong is Shenhou, accompanied by Tengshe. Tengshe comes over Chen, and the Yin spirit above Chen becomes the initiating spirit, the first spirit selected for interpretation in the divination chart.

These positions generate one another from above and below and are mutually harmonious. From a distance, they also generate Gongcao and Taichong, the Yang spirits above the day’s Earthly Branch. This indicates that the subordinates are loyal and filial, keep their ruler secure, and care for those below them. In this chart, the Rain Spirit also overcomes the day, so the day’s Heavenly Stem’s companion spirit is used. Shenhou, corresponding to Zi Water, is therefore selected; since two Zi Waters coincide, the source of worry is indicated to lie outside.

Suppose it is a Renchen day in the sixth lunar month, and the chart is cast at sunset. Shengguang first falls in the You position, where it encounters Tianhou. Moving back one place in sequence gives Taiyi. Thus, in the You hour, Tianyi rides Taichong, with Chuansong as the spirit presiding over the position. The Yang spirit seen above the Ren day is Daji. Daji presides over the Chen position, where the Yang spirit seen above Chen is Chuansong. Chuansong is the spirit seen above the Yin spirit; Taiyi is also obtained as the Yin spirit of the day. Therefore, the reading begins from Taiyi. The upper spirit overcomes the lower spirit.

In addition, Daji overcomes the spirit above the day from a distance. Daji is the Yang spirit of the spirit; its Yin spirit has Chuansong above it, and Tiankui is also obtained. Tiankui is an inauspicious spirit. Above the Yin spirit of the Chen position is Tianhou, the general reached by moving back five places in sequence. Today, the spirit of the Chen position also overcomes the day stem: Chen Earth overcomes Ren Water. This indicates a subject who is disloyal and unfilial, plotting rebellion against a superior, possibly over money. Other cases should be judged in the same way.

When divining a person’s circumstances, Tianhou appears above the Yin spirit of the Chen position, as the general reached by moving back five places in sequence. Today, the spirit of the Chen position also overcomes the day stem: Chen Earth overcomes Ren Water. This signifies a subject who is disloyal and unfilial and plots rebellion against a superior, perhaps involving money. Similar cases should be judged in the same way.

Method for Divining a Ruler’s Appointment of Officials, Tenth

When recording the time an official comes to pay a visit, avoid having the spirit above that official’s birth-year position in a state of flourishing strength; otherwise, it will bring trouble to the ruler. The spirit above the ruler’s year position, together with the general it rides, can be used to judge the nature of the trouble. When receiving water-office clerks, do not let a Fire spirit preside over the ruler’s year position. When receiving wood-office clerks, do not let an Earth spirit preside over the ruler’s year position. When receiving metal-office clerks, do not let a Wood spirit preside over the ruler’s year position.

Suppose the ruler’s year position is Si and a metal-office clerk is to be received. If Gongcao presides over Si at that time, with Zhuque as the general it rides, it will overcome and harm the spirit above the ruler’s year position, because Metal overcomes Wood. Zhuque governs disputes and matters of speech, so this may lead to verbal conflict. When Metal Qi flourishes in autumn, the matter is likely to reach the superior office. Other cases should be judged in the same way.

Gongcao corresponds to the court clerk; the Earth office to the storehouse clerk; the Metal office to the prison and banditry offices and the department of stores; the Water office to the sleeping quarters office; the Wood office to the household office; and the Fire office to external affairs clerks. All other officials who do not belong to the Five Offices are assigned to Gongcao and treated as belonging to the Earth office.

Method for Divining Good and Ill Fortune for Rulers and Officials, Eleventh

When you are about to take up a junior official post, arriving at the government office for the first time to handle public affairs, you must be cautious: do not let the spirit general presiding over your birth-year position—the position calculated from your age—overcome or harm you. When you have just been appointed, the spirit general presiding over the direction in which you set out must not overcome your birth-year position either.

A civil official should hope to encounter the Azure Dragon; a military official should hope to encounter the Great Constancy. These spirit generals should generate and support the day’s cyclical signs, formed from the Heavenly Stems and Earthly Branches, rather than clash with or overcome them. The Shenshu says: “When seeking appointment as a civil or military official, choose a day whose Yin-Yang attributes accord with your own, and whose divination sequence includes the Azure Dragon or the Great Constancy. This is auspicious.”

For example, suppose someone’s birth-year position is at Chou, and they are appointed, arrive, and take up their duties on a Jia or Yi day. If, just as they reach the government office, the spirit general known as the Great Dipper occupies Chou, this is called “the spirit above a person’s birth-year position overcoming the day of first appointment”: the spirit general presiding over the person’s birth-year position has harmed the day on which they first took up their post.

Suppose the querent’s year destiny—the stem and branch representing the year of a person’s birth in divination—is placed at Hai, with Xiaoji arriving at Hai. Before the noon hour, he travels south to the land of Wu to conduct official business, with Gongcao arriving at Wu. At this point, the spirit that accompanies him when he sets out will overcome and harm the spirit accompanying his year destiny. When a civil official conducts business, Qinglong, the spirit symbolizing good fortune and promotion, occupies the position of Shengxian. This is called being mutually generating with the day and time. If this relationship appears in the Yin-Yang transmission of the day and time, examine the signs indicated by the relevant spirits.

To divine whether an official will be promoted, calculate the time by means of Qinglong and Taichang, the spirit symbolizing official rank and promotion. Take the earthly branch occupied by Qinglong as the time limit. For example, if Congkui arrives at Wei and a civil official is preparing to travel to take up a post and conduct official business, Shengxian is the branch occupied by Qinglong. Then use the method of generating promotions and increases in rank for the Jia stem to calculate the day and time. Counting from Qinglong’s position, a separation of three branches indicates a period of three years; a separation of seven branches indicates seven months. If the spirit occupying Qinglong’s position belongs to Earth, the indicated time is the hour of Chen on a Wu or Ji day. In other words, after three years and seven months, the official’s transfer can be inferred from the meanings of Taichang and Qinglong, with the time indicated as the hour of Chen on a Wu or Ji day.

When the month command generates and supports Qinglong and Taichang, this indicates a promotion in another place. When Qinglong and Taichang generate and support the day and time, it indicates a promotion in one’s current location. A local promotion means remaining in one’s post while gaining rank and salary.

If these auspicious conditions are absent, proceed with caution. Do not allow Kui, Gui, She, Baihu, Xuanwu, or other inauspicious spirits to occupy the day and time, or to fall upon the tomb position corresponding to the querent’s year destiny; otherwise, this divination cannot be used. The tomb positions for Jia and Yi are at Wei; for Bing and Ding, at Xu; for Geng and Xin, at Chou; and for Ren, Gui, Wu, and Ji, at Chen. The inauspicious periods governed by the Shen Shu day, and the days avoided by Qinglong and Taichang, may all be taken as periods of trouble. When the qi of the four seasons is in the weakened states of rest, decline, confinement, or death, use this to judge the severity of the problem encountered; the remaining cases follow the same principle.

“Method for Divining the Fortune, Misfortune, Promotion, or Stagnation of Officials,” Chapter Twelve.

Place the month general for the day being divined over the hour branch, then examine whether the spirit generals found at the day branch and the birth-year position are auspicious. If the spirit generals above and below generate one another, this is greatly auspicious. If the spirit generals are also in a flourishing phase of Qi and face a flourishing direction, the official may be promoted. When these conditions are not met, the signs are inauspicious.

If there is only resting Qi, the official may be spared dismissal from office. If there is declining or confined Qi, along with mutual overcoming between the spirit generals above and below, the official may be dismissed or imprisoned. If signs of culpability, death Qi, or malign spirit generals appear, but auspicious spirit generals in the lesson and transmission come to the rescue, this indicates that the trouble lies outside the home. If the spirit generals at the day position are flourishing and auspicious, promotion remains possible. The same applies when the spirit generals at the birth-year position are flourishing and auspicious. But if the spirit generals above and below overcome one another, and signs of culpability, death Qi, or malign spirit generals also appear, trouble is still indicated; if auspicious spirit generals in the lesson and transmission come to the rescue, the trouble may lie outside the home. When the spirit generals at either the day position or the birth-year position are flourishing and auspicious, promotion is indicated. If the spirit generals at both the day and birth-year positions are inauspicious, then even if those at the hour position are favorable, promotion will not occur. If the day, hour, and birth-year positions are all auspicious, promotion is certain.

To determine when promotion will occur, use the date when the Kui spirit leaves today’s hour position as the expected time. For example, if today’s hour position is Yin and the Kui spirit occupies Wu, the expected time is five days later. If the divination is performed in the fifth month, calculate in the same way.

The Golden Casket says that when asking whether one will be promoted, one should also ask what kind of office one holds: a civil or a military post. The explanation is that flourishing Qi at both the day and hour positions indicates promotion to a civil post; flourishing Qi at the hidden spirit indicates promotion to a military post. If phase Qi appears at the day, hour, and hidden-spirit positions, another promotion may follow. When the deity occupies a Meng or Zhong position, the transfer is within the same area; when it occupies a Ji position, the official post will be transferred elsewhere.

Method Thirteen: Divining the Good and Bad Fortune of an Official’s Household While He Resides in His Official Residence

If the hidden spirits at the day and hour positions have auspicious spirit generals and flourishing Qi, this indicates good fortune; if they are resting or confined, it indicates misfortune. Use the spirit generals to determine the specific circumstances.

For example, if the Kui deity appears as the White Tiger, this indicates a death in the family; if the Black Tortoise appears, something has been lost. Flourishing Qi in the spirit generals indicates good fortune, while resting or confined Qi indicates misfortune. Use the spirit generals to determine the specific circumstances.

To learn who in the household will suffer decline or receive good fortune, examine the spirit generals at the birth-year position: the yang spirit represents the father, and the yin spirit represents the mother. This is an example of what the Pivot of the Spirits means by “determining whether there is peace by where the spirit generals point.”

Method Fourteen: Divining Whether an Official Can Remain Secure in His Post

If a day branch (the branch of the day being divined) and a person’s birth-year position encounter auspicious spirits and generals (beneficial spirit powers in divination), and the Qi above and below generates one another, the person may safely take up an official post. Moving to a new post is also acceptable when flourishing or rising seasonal Qi is present. Even if the spirits and generals are inauspicious, one may still safely take office if flourishing or rising Qi is present and the Qi above and below generates one another. If the Qi above and below clash or harm one another, the person cannot safely take office. It is even more unfavorable when auspicious spirits and inauspicious generals are both forceful and clash or harm one another.

If the divination yields Transmitting Messenger, it indicates travel or coming and going. If it yields Vermilion Bird, it indicates disputes, arguments, or litigation. If it yields Dark Warrior, it warns of loss or theft, and may also indicate a difficult problem. The Bright Illumination Talisman says: “Calculate by placing the month general over the month’s founding branch. If the Qi of decline and old age appears at the annual position—that is, the position of a person’s birth-year branch in the current year—the person will be removed from office.” The Pivot of the Spirits says: “If both Yin and Yang aspects of the day branch are in the weak states of imprisonment, decline, or exhaustion, the person will lose their position.”

15. Method for Divining Whether a Ruler or Official Should Carry Out Punishments or Conduct Official Business

When a ruler or official of any rank is to carry out a punishment or hear a case, calculate the time at which the matter is to be handled. Ensure that neither the auspicious spirit-general Tianyi nor flourishing or rising Qi is positioned over the day branch.

The auspicious spirits include Merit Officer, Victorious Light, Transmitting Messenger, Spirit Queen, Great Fortune, and Lesser Fortune. The auspicious generals include Tianyi, Six Harmonies, Azure Dragon, and Taiyi, as well as Tianyi, Six Harmonies, Azure Dragon, Great Constant, Great Yin, and Heavenly Empress. None of these should be positioned over the day branch or its Yin position, the Yin-position spirit-general paired with that branch. At the same time, the spirit positioned at the Yin position of the day branch must not overcome the spirit at the birth-year position. If the spirit at the birth-year position instead overcomes the spirit associated with the person’s birth year, calamity will follow and harm will come to the person.

For example, suppose a person’s birth-year position is Wei, with Great Surge positioned there; the day branch is Si, with Great Fortune positioned over it. The Yin position of Si is Chou, where Chief of the Dipper is positioned. In this arrangement, Chief of the Dipper at the Yin position overcomes Great Surge at the birth-year position. If punishment or official business is carried out under these conditions, auspicious spirit-generals and flourishing or rising Qi are positioned over the day branch and its Yin position, while the spirit at the Yin position harms the spirit at the birth-year position: Chief of the Dipper overcomes Great Surge. According to this method, the resulting calamity will reach later generations and harm the descendants. “Person’s birth year” here refers to the birth-year position of each ruler or official. Other cases follow the same principle.

16. Method for Divining Whether There Are Bandits in a Commandery or County

In the first month, at the hour of the Dragon, divination shows Tengshe (Soaring Snake) in the day’s Dragon position. If Xuanwu (the spirit associated with thieves) appears in either the Yin or Yang position of the day and hour, this indicates a thief. To determine what kind of thief, judge by the general governing the divination hour: if the governing spirit is Baihu (White Tiger), the thief is a murderer; if Zhuque (Vermilion Bird), an arsonist; if Xuanwu, a petty thief. The thief may be in the Yang position or the Yin position. If a clue has already come in and Liuhe (Six Harmonies, associated with joining and obstruction) also appears, the incident will not occur.

If the governing spirit is in a constrained phase—its Five Phases’ influence is checked and weakened—judge by what it overcomes. The thief may be a prison thief; with Zhuque, an arsonist; with Xuanwu, a petty thief. The thief may be in the Yang position or the Yin position. If a clue has already come in and Liuhe also appears, the incident will not occur. If the governing spirit is in a constrained phase and is itself controlled by the Five Phase it overcomes, this indicates that a prisoner is about to fall or escape. If a ruler plans to deal with subordinates or harm officials, the judgment likewise depends on the governing spirit’s position and whether it is auspicious or inauspicious.

For example, if Gongcao is the governing spirit and encounters Gouchen, the thief is in the northeast corner. Apply the same method to other cases.

Method for Divining Whether a Fugitive Murderer Can Be Captured, Chapter Seventeen

Divine using the auspicious hour at which the murderer fled. In the first month, at the hour of the Dragon, take Xuanwu as the day-and-hour’s governing spirit, then examine whether the spirit above it can subdue it. If a spirit above or below the day and hour can subdue Xuanwu, this indicates that the fugitive can be found. If neither can subdue it, the fugitive is in the direction where Xuanwu is positioned.

For example, at dusk on a Bing-Shen day in the second month, Hekui comes to the Hai position, indicating a murderer. At this time, Dengming serves as Xuanwu and is positioned in the Zi sector, so the fugitive is in the north. Tian’gang is above Bing, and Xiaoji is above Shen; both are Earth spirits and can overcome the Water of the north, thereby subduing Dengming. By this method, there is a chance of capturing the fugitive on Wu and Ji days. Apply the same method to other cases.

Method for Divining Whether an Unknown Thief Can Be Found After a Theft, Chapter Eighteen

Divine using the hour when the theft occurred. If the time of the theft is unknown, use the hour when the theft had occurred but had not yet been noticed. In the first month, take Xuanwu and the spirit in its Yin position as representatives of the thief. If a spirit associated with the day, hour, or year can subdue the thief spirit, this indicates that the stolen property can be recovered and the thief captured.

Suppose a divination is performed at dusk on a Jiazi day in the tenth month, with Gongcao, one of the Twelve Divine Generals, arriving at the Hai position. At Hai, the configuration is “the Five Generals behind.” The question is then about locating a thief. Taiyi is Taiyin and occupies the Jia position; Taichong is Taichang and occupies the Zi position; and Tiangang on the celestial plate is Xuanwu and occupies the Chou position. According to the method, the thief is identified by the position of Xuanwu’s hidden spirit. Xiaojie is where Tiangang’s hidden spirit is located, so Xiaojie is the spirit indicating the thief’s whereabouts. The thief lives to the southwest, has a yellowish complexion and eyes like a sheep’s, has fairly thick sideburns, and likes to go out.

The day’s stem is Jia Wood, which can overcome the spirit indicating the thief’s whereabouts. The spirit at the Zi position is Taichong, which belongs to Wood and can also overcome the thief’s spirit. Overcome in this way, the thief will not dare to act and can certainly be captured. If neither the day and its spirit above it, nor the spirit above the year, can overcome the thief’s spirit and Xuanwu, the thief cannot be captured. The other cases follow the same principle.

A method for judging the outcome after hearing news of a thief, locating fugitives, and determining whether they can be captured (19)

Cast the divination at the time the news is heard, and judge it according to the day’s stem and branch. If either the day’s stem and branch or the spirit above them can overcome the spirit where Xuanwu is located, the thief can be captured. If neither the day’s stem and branch nor the spirit above them can overcome Xuanwu’s spirit, the thief cannot be captured.

For example, on a Jiawu day in the ninth month, the time of day’s decline—the later part of the afternoon—is the Wei hour, and Taichong arrives at the Wei position. It is reported that the thief is at home. Kui is Liuhe and occupies the Jia position. The spirit where Gongcao is located cannot overcome Xuanwu, so the thief cannot be captured.

In another example, on a Jiawu day in the ninth month, at the Wei hour, Taichong arrives at the Wei position, and it is reported that the thief is at home. Kui is Liuhe and occupies the Jia position; Gongcao is Tianhou and occupies the Wu position; and Tiangang is Xuanwu and occupies the Shen position. Tiangang belongs to Earth, while the Jia day belongs to Wood. Gongcao arrives at Wu, and Wu belongs to Fire. Both Jia Wood and Wu Fire can overcome the spirit where Xuanwu is located, so the thief can be captured. The thief will not dare to fight openly, so troops should surround the thief’s residence. When deploying, the troops and horses should be positioned above Shenhou. Launch the first attack from below, and victory is assured.

When near the thief’s home, if Shenhou occupies the You position, the home should lie in the direction of You. Face east and attack in the direction of Mao; victory and the thief’s capture are assured. The other cases follow the same principle.

For example, in the fifth intercalary month, on a Jiayin day at the Si hour, Xiaojie arrives at the Si position, and Kui is Xuanwu. The Jiayin day belongs to Wood, and the day’s stem and branch can overcome Xuanwu, so the thief will certainly not dare to fight. The method says: “Attack Fire with Water.” Taking the day’s stem and branch as the reference point, first strike two positions behind it, then attack four positions ahead of it.

If the day is auspicious and the configuration includes the spirits and forces known as Si and Kui, for example, Si belongs to Xuanwu, while Jia-Yin is a Wood day. If the day’s earthly branch can overcome Xuanwu, the thieves will not dare to fight. When taking action, keep water behind you and fire in front. Use the day’s earthly branch to establish the starting position, then proceed from the second position after it and attack the fourth position ahead.

For example, if today is a Jia-Zi day, the second position after it is Xu, so attack from the Xu direction toward the Chen direction. Do not let the Qi of Imprisonment or Death confront and fight the Qi of Kingship or Strength. In other words, in summer, do not attack toward the Four Cardinal Intercardinal Directions on Ren or Gui days; follow the same principle in other seasons. The same applies when the Qi of Imprisonment or Death is in season and the Qi of Kingship or Strength is weak. For example, in autumn, do not attack thieves to the west on Jia or Yi days. When attacking, use Yin to control Yang: keep Dengming and Shenhou, associated with Zi and Hai, behind you, and face Shengxian and Taiyi to launch the attack. All these methods require caution. The material from the fifth month onward is the main text of the Shijing.

Twentieth Method: Divining Whether Prisoners Will Tell the Truth

When divining in the first month, lay out mats in all four directions. To determine whether the day’s earthly branch can overcome the corresponding spirit or force, consult days such as Jia-Chen, Ding-You, Yi-Chou, Jia-Xu, Wu-Zi, Gui-Si, and Bing-Shen.

During the inquiry, the official in charge should stand where Qinglong or Gongcao is located. Place the prisoner where Gouchen, Tiangang, or Baihu is located, and put Xuanwu in a spirit position without Qi. If the spirit position occupied by Xuanwu is overcome by the day’s earthly branch, and the spirit associated with Qinglong is also in a state of weakness and confinement, the prisoner will be subdued and will no longer dare to change his story or argue.

For example, if the General riding upon a spirit is Tiankong and is confined, this means the prisoner is concealing the truth despite the pain. If it is Zhuque and is confined, he will talk nonsense and falsely accuse himself. If it is Tengshe and is confined, he will be overcome by fear and gradually give in. If it is Baihu, he may seek his own death.

Suppose that on a Jiachen day in the first lunar month, the day is classified as a Level Day. First place Dengming, one of the Twelve Heavenly Generals, at Yin. When officials are to interrogate a prisoner, Jia Wood overcomes Chen Earth. Gongcao is at Si, and Qinglong occupies Shengguang, which is at You. The officials should conduct the interrogation while standing at Si or You. Tiangang is at Wei, where the General Liuhe is also present; Gouchen is at Shen, so the prisoner may be made to face Wei. If Shen is Chuansong and Baihu is at Hai, the interrogation should be conducted toward Hai. Next, observe that Xuanwu, the upper spirit, is at Chou: Jia Wood overcomes Earth, and the Earth spirit fears the Jia Wood of that day. The day also carries flourishing Qi, so the prisoner will not dare to lie during questioning. Apply the same reasoning to other cases.

The method for divining the whereabouts of any of the six kinds of livestock that has strayed while grazing, when its location is unknown, is as follows: if Shen is Chuansong and Baihu is at Hai, the interrogation should be conducted toward Hai; if Xuanwu is at Chou, Jia Wood overcomes Earth, and the Earth spirit fears the Jia Wood of that day. When the day carries flourishing Qi, the prisoner will not dare to lie. Apply the same reasoning to other cases.

To divine where any of the six kinds of livestock has strayed while grazing: make the divination according to the animal’s kind and the hour when it went missing (21).

For divinations in the first lunar month, look to Shengxian’s location for a horse, Daji for an ox or pig, Hegui or Congkui for a chicken, Xiaoji for a sheep, and Dengming for a dog. To determine the direction in which the animal strayed, see which direction the spirit associated with it occupies. If it occupies a direction that it overcomes, this means the animal wandered off freely; if it occupies a direction it fears, this means it has been confined or tied up; if it occupies a direction that generates it or that it favors, this means someone has hidden it.

When Tianyi, the Noble Spirit, proceeds in the forward direction, check the position of Tengshe; when it proceeds in reverse, check the position of Xuanwu. Then consider together the spirit associated with the animal, the day and hour, and the upper spirit, to determine whether any spirit can overcome Tengshe, Xuanwu, or the spirit representing the animal. If there is an overcoming relationship, the animal can be recovered; if there is none, this kind of animal cannot be found. If the spirit representing the animal occupies the day or hour corresponding to it, the animal has returned home. If it occupies a place of confinement or death together with Baihu, the animal has died. If it is together with Liuhe or Taiyin, someone intends to hide the animal. To determine how far away the place where it strayed is, look at the position occupied by the spirit representing the animal and calculate the distance by considering whether the intervening directions are contiguous. Then see whether the upper spirit of the day and hour can overcome the spirit representing the animal, and use this to estimate the date on which the animal will be recovered.

Suppose an inquiry is cast at noon on a Ren-Shen day in the third month, with Congkui placed over the Horse position. If a horse has wandered off and gone missing, first look for Shengxian, a spirit in this divination method. Shengxian falls in the Hare position. The Shi Jing says, “East, west, south, and north each return to their proper directions.” This indicates that the horse is in the east. Shengxian corresponds to the number nine at Horse and six at Hare; six times nine is fifty-four, so the horse is more than fifty-four li away. Next, consider Shen, the Earthly Branch of the divination day. The spirit at Shen is Dengming, which can overcome Shengxian. This is how to determine Shengxian’s direction and distance. One may also use a Ren or Gui day, or a Hai or Zi day, to search.

Suppose the initial divination yields Ren or Gui: search on a Ren or Gui day. If it yields Hai or Zi, search on a Hai or Zi day. Another method is to take the number associated with the position where the spirit is located as the distance: at Zi or Wu, use nine; at Chou or Wei, eight; at Yin or Shen, seven; at Mao or You, six; at Chen or Xu, five; and at Si or Hai, four. Use these numbers to calculate the distance traveled. Proceed in the same way for other cases.

Suppose the spirit above the Earthly Branch of the divination day is only Xuanwu, a spirit associated with theft and loss, or Tengshe, a spirit associated with fright and entanglement. Even if no spirit can overcome them, this still indicates that the missing thing can be recovered. If Xuanwu or Tengshe can be overcome, the distance can also be calculated using the number associated with the relevant spirit’s position. Proceed in the same way for other cases.

Suppose the spirit above the Earthly Branch of the divination day is only Xuanwu or Tengshe. Even if no spirit overcomes them, one may still conclude that the missing thing can be found. If Xuanwu or Tengshe is overcome, it can likewise be found. If both are overcome, there is a nine-in-ten chance it will be recovered; the outcome can be considered certain. If the missing animal is a donkey, mule, or similar beast, examine Taichong. Another account says: “Congkui represents the knife, Taichong the animal’s neck, Shenhou the slaughtering, and Taiyi the axe. If the knife comes to the neck, the animal will die; if the neck comes to the knife’s position, it will not die. If the spirit of slaughtering comes to the axe’s position, the animal will die; if the axe’s position comes to the spirit of slaughtering, it will not die.”

For example, on the sixth day, a Ren-Yin day, an inquiry is made at the Hour of the Snake about a missing animal. Tianyi is at the Taiyi position and comes over the Dragon position, indicating that the animal will be found without difficulty. The spirit Shengshe, where Liuhe is located, occupies the Tiangang position and comes over the Hare position. Taichong is the yang spirit of the Dragon position and can overcome Tiangang. This shows that the spirit above the Earthly Branch of the divination day overcomes Shengshe, and the missing animal indeed returns of its own accord. Also, since Dengming comes over the Dog position, which is adjacent to the Pig position, this too yields a corresponding judgment. Proceed in the same way for other cases.

Twenty-Two: How to Determine Whether a Sick Person Will Live or Die

Usually, the divination is cast on the date and at the hour when the person first falls ill.

If Shengshe, Baihu, or Kuigang overcomes the day on which the illness began, the spirit above the day’s Earthly Branch on the day of inquiry, or the Earthly Branch corresponding to the sick person’s age and the spirit above it, this indicates that the person will die. The inquiry should be made on the date and at the hour when the illness began.

If Shengshe, White Tiger, or Kui-Gang restrains the day on which the illness first began, or restrains the day’s upper spirit on the divination date, the branch of the patient’s year-cycle position, or the spirit above that branch, this is judged an omen of death. If the spirit where the White Tiger is positioned is strong and overcomes the day the illness began, and also harms the patient’s year-cycle position, the spirit where the White Tiger is positioned, and its yin upper spirit—and other potent spirits join the White Tiger in overcoming both the illness day and the year-cycle position—then the patient’s wife and children should be told to leave at once. The patient will certainly not recover and will soon die. Death Qi, acting through the White Tiger’s power to harm the patient’s year-cycle position or the day the illness began, also portends death. If Kui-Gang serves as the White Tiger and comes to rest on the patient’s natal yuanchen, the key branch position paired with the birth year, the patient will die immediately.

The White Tiger need not appear at the yin or yang spirit position of the day’s branches. Look instead at the spirit on which it rests and determine whether that spirit overcomes the illness day or the patient’s year-cycle position.

If the date when the illness first began is unknown, use today’s upper spirit to judge. If today’s upper spirit harms the patient’s year-cycle position or the spirit above the patient’s birth-year branch, this is an omen of death. For men with yang destinies and women with yin destinies, count eight places forward and six places backward from the birth-year branch to determine the yuanchen. For men with yin destinies and women with yang destinies, count six places forward and eight places backward.

For example, for a man with a yin destiny born in the year of Wei, count from Wei to Zi and use the rule of six places forward and eight backward to determine the yuanchen; apply the same method to other cases. If the spirit where the White Tiger is positioned harms the branches of the divination date and also the spirit above the patient’s year-cycle position, this is an omen of death.

For example, for a man with a yin destiny born in the year of Wei, count from Wei to Zi and use the rule of six places forward and eight backward to determine the yuanchen; apply the same method to other cases. If the spirit where the White Tiger is positioned harms the branches of the divination date and also the spirit above the patient’s year-cycle position, this likewise portends death. If the White Tiger harms only the branch corresponding to the illness day, without forming an overcoming relation, the patient’s condition will improve on the day of the divination. Some say that if the White Tiger generates the day the illness began, or that day generates the White Tiger, the illness will improve. If the White Tiger overcomes both the illness day and the patient’s year-cycle position, either relation portends death. If the White Tiger generates or is generated by the patient’s year-cycle position, the illness day, or the divination date, the condition will improve. If it shares the same Five Phase as the illness day, the illness will last longer.

For example, if an illness is divined on a Jiazi day, and Dengming or Shenhou is the spirit where the White Tiger is positioned, this means the White Tiger generates the illness day, and the patient will not die in spring. If Shengxian or Taiyi is the spirit where the White Tiger is positioned, this means the illness day generates the White Tiger, and the patient will recover. If Gongcao or Taichong is the spirit where the White Tiger is positioned, it shares the illness day’s Five Phase, indicating a prolonged illness. If the White Tiger and the yin and yang spirits are all strong and together overcome the day’s branches, the patient will die immediately; if they do not harm the day’s branches, the patient will soon get up. If the White Tiger has no force, the patient will recover.

Suppose the spirit associated with the White Tiger, an ominous spirit linked to illness, death, and similar signs, belongs to Metal, and Metal is strong in autumn. If a divination is performed on a Jiazi day, there is a Fire spirit at the person’s birth-year position and above Jia. Although the Fire spirit then activates, the White Tiger has no strength, so the patient will recover.

Now suppose again that the spirit associated with the White Tiger belongs to Metal, and Metal is strong in autumn. If a divination is performed on a Jiazi day, there is a Fire spirit at the person’s birth-year position and above Jia. Although the Fire spirit activates, Fire loses its strength in autumn. The patient may therefore die, as it is difficult to overcome the strong Metal Qi. These are statements found in the divination classic.

If the date when the patient first fell ill is unknown, and the earthly branch at the person’s birth-year position is also unknown, use the spirit selected for the day of divination—the principal spirit used in making the judgment—to determine the Three Transmissions, the three stages through which events are inferred in this form of divination. If the Three Transmissions ultimately lead to the White Tiger, and the day’s earthly branch enters a tomb, this can be used to estimate when good or ill fortune will occur, in combination with the selected spirit.

For example, if the selected spirit is Gongcao, associated with Yin, the patient will improve on a Bing or Ding day, but will die on a Geng or Xin day. If Tianyi, the Noble Spirit, is selected, life-giving Qi is in Chou and Wei. If Tengshe, an ominous spirit associated with fright, strange phenomena, and similar signs, is selected on a Chen or Xu day, the patient will die on a Si or Hai day. Other cases can be judged in the same way.

There is another method. If the date and time when the patient first fell ill are unknown, cast the divination at the time the person comes to ask. If the day’s earthly branch or the person’s birth-year position enters a tomb—that is, falls upon a tomb position—it may be judged to be the day of death. The yin spirit or yang spirit associated with the earthly branch at the person’s birth-year position entering its tomb may likewise indicate the day of death. The same applies when the tomb position returns to a Si or Hai day.

Another account says that the divination is likewise cast when the person comes to ask. If the day’s earthly branch or the person’s birth-year position enters a tomb, that is the day of death. If the yin or yang spirit associated with the person’s birth-year branch enters its tomb, this too may be taken as the day of death. If the tomb position returns to the day’s earthly branch, it indicates the year of death; if it returns to the earthly branch of the birth year, that also indicates death.

For example, when divining about illness on a Jia or Yi day, if Jia or Yi on the heavenly plate rests over Wei, this is called “the day entering its tomb.” If Xiaojí, associated with Wei, rests over Jia or Yi, this is called “the tomb covering the day.”

Another example: the patient’s birth-year position is Zi. When the person comes to ask, Shenhou, associated with Zi, rests over Chen. Chen is the tomb of the earthly branch at the person’s birth-year position; this is a case of the yin and yang spirits associated with that branch entering its tomb. If Tiangang, associated with Chen, rests over Zi, the tomb position has come to rest over the birth-year position. In both cases, Chen is taken as the time of death. The method for identifying a tomb follows the preceding example of determining the day’s tomb.

Another method of divination examines how the governing spirit changes from the beginning to the end. If it falls in the day’s Tomb position, this is always an ominous sign. When Tian Gang, one of the Twelve Generals, arrives at the day’s Tomb position, it indicates that the tomb gate has opened and also signifies death. The Wood of Jia and Yi days, and of Yin and Mao, has its Tomb in Wei; the Fire of Bing and Ding days, and of Si and Wu, has its Tomb in Xu. The remaining Heavenly Stems and Earthly Branches follow the same pattern. Xiaoji is the Tomb of Wood, Hekui the Tomb of Fire, Daji the Tomb of Metal, and Tian Gang the Tomb of Water and Earth.

The Shijing (a divination manual for the Six Ren system) says: When the White Tiger, a spirit-general associated with punishment, injury, and illness, combines with Yin-Yang qi, injury or illness will occur. If the day stem enters the person’s birth-year destiny position, it signifies death. If the spirit-general occupying that position is strong and can overcome the White Tiger, the illness will be cured. It will also be cured if the day of illness generates the White Tiger. If the White Tiger generates the day of illness, it signifies death. If the White Tiger and the day of illness belong to the same phase, the illness will stabilize, but persist for a long time.

Method for divining the severity of the offense of a detained person, item twenty: If the spirit-general occupying the birth-year destiny position is strong and can overcome the White Tiger, the illness will be cured; it will also be cured if the day of illness generates the White Tiger. If the White Tiger generates the day of illness, it signifies death. If the White Tiger and the day of illness belong to the same phase, the illness will stabilize, but persist for a long time.

Method for divining the severity of the offense of a detained person, item twenty-three:

The Shijing says: First establish the day on which the person was detained, its day branch, and its hidden spirit. Then take the corresponding spirit-general and trace how the matter changes from beginning to end. If the outcome falls in Rest qi, the offense is serious; if it falls in Added qi, the offense becomes more serious; if it falls in Death qi, the sentence is severe at first but later lightened.

After casting the chart for the chosen hour, examine which kind of qi the governing spirit ultimately falls into. If it falls in Wang-Xiang qi, qi that is strong and favorable, and the Noble One comes to its aid, the person may be acquitted. If it falls in Rest qi, the offense is serious; if in Imprisoned qi, the offense becomes more serious; if in Death qi, the initial sentence is severe but later reduced.

If the governing spirit ultimately falls on the Soaring Snake, the offense is grave and the person will certainly be executed, without question. If it falls on the Vermilion Bird, the person will be beaten repeatedly. If on Gouchen, it indicates that others will be implicated or that the case will involve other people. If on the Dark Warrior, it indicates that the person will fabricate a story and then flee. If on the Sky Void, it indicates that there is no factual basis and nothing to the charge. A case with actual evidence is a separate matter. If it falls on the White Tiger, the person will be executed for the offense.

If the outcome ultimately falls on an auspicious general, and the divination also yields a spirit that can provide assistance, the offense may be cleared. If the chart enters the person’s own prison position, this indicates actual guilt; if it enters another person’s prison position, the person will be transferred to another prison. Here, “prison” means the Tomb position.

For example, Gongcao, Taichong, and Xiaoji are prison positions. Tian Gang, corresponding to Dengming and Shenhou, is also a prison position; other cases follow the same pattern. A prison transfer means, for instance, that a chart begins at Gongcao and ultimately falls at Hekui, indicating transfer to another prison. Here, “prison” means the Tomb position.

If, in the divination chart, Gongcao (one of the Twelve Spirits), Taichong, or Xiaoji occupies the Prison position, then Dengming and Shenhou—that is, Tiangang—are the “prison” in which they are located. Other cases follow the same principle. “Moving the prison” means, for example, that the chart begins with Gongcao and ends with Hekui. Another method is to divine from the day of the initial arrest and identify the relevant spirit general according to the offense: for assault and injury, examine Gouchen; for murder, Baihu; for theft, Xuanwu; and for mutual accusations or litigation, Zhuque.

If the offense is assault and injury, examine whether the spirit at Gouchen’s position overcomes the Heavenly Stem and Earthly Branch of the arrest day. If it does, the accused will be found guilty. If the arrest day overcomes Gouchen, there will be no conviction. If Gouchen and the arrest day belong to the same Five Phase, this indicates a long period in custody. If the prison spirit corresponding to the case appears among the transmitted spirits—the spirit generals derived step by step from the chart—the accused will be tried.

For example, when someone is arrested on a Jia or Yi day, Tianyi (the Noble Spirit General) occupies Xiaoji, the Wei position; on a Bing or Ding day, Tianyi occupies the Xu position; on a Geng or Xin day, it occupies the Chou position; and on a Ren or Gui day, or a Wu or Ji day, it occupies the Chen position. In these circumstances, the person will generally escape litigation and imprisonment. But if, when tracing Gouchen’s hidden spirit—the spirit general that follows the spirit at Gouchen’s position—Baihu appears, and the spirit at Baihu’s position together with Gouchen overcomes the arrest day, the person in custody will be sentenced to death.

The Shijing says: For example, if someone is arrested on a Jia or Yi day and the spirit at Gouchen’s position falls on a Metal spirit, this means Gouchen prevails over the arrest day and the accused will be convicted. If Gouchen falls on an Earth spirit, the arrest day prevails over Gouchen, and the accused may be acquitted. If Tianyi appears when tracing Gouchen’s hidden spirit, and Tianyi generates and supports the arrest day’s Heavenly Stem and Earthly Branch, this indicates help from a noble person. If tracing Gouchen yields the arrest day’s child spirit—a subsequent spirit general associated with the arrest day—and the person riding that child spirit feels compassion and pity for the party in the case, an appeal may be submitted.

If asking about an event on the day Jiwei in the seventh month, at noon, Transmitting Messenger, one of the Twelve Heavenly Generals, serves as Grand Constant, positioned over Si. This indicates that both the day stem and day branch receive the “fourth general from behind.” The spirit and general do not punish one another, and they also have flourishing, supportive Qi; this shows that the matter will be as solid as gold and jade. Heavenly Dipper, serving as Hooked Array, comes over Mao. The transmitted spirit receives its mother spirit: here, this means that Taiyi is received over Chen. Hooked Array shares the same category as the day branch. According to the method of divination, the matter will be stable and lasting; otherwise, the person will be deceived and subject to others’ control. To determine when good or ill fortune will come to pass, examine the transformations of the transmitting spirits. In the end, a spirit of aid will appear, and relief will then be possible.

For example, on the day Jiwei in the seventh month, at dusk, Celestial One, the noble spirit among the Twelve Heavenly Generals, governs the spirit Queen Mother, which comes over Chen. Great Surge also comes over the day branch. The spirit and general do not punish one another, they have flourishing Qi, and the transmitted spirit receives its mother spirit, because Great Brightness comes over Mao. Hooked Array shares the same category as the day branch. According to the method of divination, the matter should remain constrained for a long time. However, signs of concealment emerge through the transformations, while Transmitting Messenger and Celestial One also appear. This indicates that the case will be transferred and the place of confinement changed.

On choosing an auspicious time and direction for setting out on a distant journey or diplomatic mission, chapter twenty-four.

At departure, auspicious spirits and generals should come over both the day branch and the traveler’s birth-year branch, with flourishing, supportive, or resting Qi. Set out at an auspicious hour; it is best if Transmitting Messenger comes over that position. Take care not to have Chief or Dipper positioned over the gate in the direction of departure. Nor should the spirit over the gate overcome the spirit over the traveler’s birth-year branch. “Spirit over the gate” means the spirit corresponding to the gate through which one enters or exits.

For example, on the day Jiashen in the eighth month, someone departs at the hour of Mao, at the midpoint of the double-hour. The traveler’s birth-year branch is Xu, over which Great Brightness appears. If the Wu position to be avoided has Lesser Auspicious over it, and Lesser Auspicious overcomes Great Brightness, then the spirit over the gate is overcoming the spirit over the traveler’s birth-year branch. When the gate’s position overcomes the traveler’s birth-year branch, misfortune is certain on the road. When the birth-year branch overcomes the gate’s position, the traveler will also be unsettled and will inevitably fall ill and return. This is what it means for the spirit over the birth-year branch to overcome the spirit over the gate. The date of arrival at the destination should also not be chosen at the time when a thief is just beginning a crime.

If you set out at the Yin or Mao hour on a Jia or Yi day, be sure not to arrive at the Shen or You hour on a Geng or Xin day. If you arrive at one of those times, thieves will appear on the day of departure, and misfortune will also affect your ancestors. Do not let the hour of departure fall at a position where Yin and Yang clash.

When traveling, “Transmission” (one of the Twelve Monthly Generals) should occupy a Yin or Yang position of the day’s Earthly Branch. If an auspicious general is encountered where Transmission arrives, the traveler will fare well; if an inauspicious general is encountered, the journey will go badly. If Transmission does not occupy a Yin or Yang position of the day’s Earthly Branch, simply examine the general over which Transmission falls: an auspicious general still bodes well, but an inauspicious one must be avoided.

Each inauspicious general has its own omen: the Soaring Serpent portends alarm and fear; the Vermilion Bird, disputes or detention; the Hooked Chen, fighting; the Black Tortoise, loss of belongings; the Sky Void, depletion and illness; and the White Tiger, death or mourning. The other inauspicious generals can be interpreted in the same way.

Another method is used to determine whether a commander’s journey will be auspicious. It is favorable for the Heavenly Dipper to occupy a position of the Four Seasons; this is called the “Divine Pivot,” and makes travel and other undertakings auspicious. The Divine Pivot method also says that if the direction of travel harms the traveler’s birth-year destiny, the journey will instead bring good news. For example, when preparing to depart, if the traveler’s birth-year destiny stands in a position of the Four Seasons and the direction of travel is a position that harms that destiny, this accords with the method. The remaining cases follow the same principle.

Divining Travel and the Pursuit of Affairs (Twenty-Fifth)

On the day and at the hour of departure, use the spirit-general at the day’s Chen position to determine whether it harms the Earthly Branch where the traveler’s birth-year destiny stands. Also check whether the Earthly Branch of the birth-year destiny harms the spirit-general at the Chen position. If either harms the other, this is called “mutual punishment,” and the desired undertaking will be difficult to accomplish.

For example, if the traveler’s birth-year destiny stands at the Si position and the day is Bingyin, with the Spirit Queen arriving at the Yin position, then the spirit-general at the Chen position will harm the Earthly Branch where the traveler’s birth-year destiny stands.

Suppose that at this hour on this day, the Spirit General Queen of Heaven (Shenhou) is positioned over Yin, while the querent’s birth-year branch, used in divination, falls at Chen. This means that the Chen position where the birth-year branch lies is being struck and injured by the Spirit General above Chen.

To determine whether something sought can be obtained, check whether the Spirit Generals corresponding to the request appear among the Yin-Yang of the day’s Earthly Branch, the Useful Spirit in the divination chart, and the Transmitted Spirits. For a request for wealth, for example, look for the Azure Dragon or Lesser Auspiciousness; for silk goods, look for the Grand Constancy; and for silkworm matters, look for the corresponding Spirit General. Thus, the Classic of the Divination Board says: “If the Spirit General above the board strikes and injures the place where the querent’s birth-year branch lies, the thing sought will be difficult to obtain and will later disperse or be lost of its own accord.”

Divining the Fortune of Someone Whose Return from a Journey Is Awaited, and Whether They Will Return, Chapter Twenty-Six

One must observe the Yang Spirit at the destination, the Spirit General above the board position representing that destination. Use the Mao position as the standard for determining the time limit, and use the Spirit Generals at Zi and Wu to estimate the return date. The preceding passage also says that for journeys east or south, You is the time limit and the Spirit General at Zi indicates the return date; for journeys west or north, Mao is the time limit and the Spirit General at Wu indicates the return date.

For example, if one awaits the return of someone who has traveled west toward You: if Following the Chief is positioned over Xu, the person has just set out; if it is positioned over Zi, the person is halfway there; if it is positioned over Mao, the time limit has arrived and the person should return. To estimate the return date, look at the Spirit General at Wu. If Queen of Heaven is at Wu, infer that the person will arrive on a Ren or Gui day, or on a Hai or Zi day.

As another example, if one awaits the return of someone who has traveled south toward Si: if the Great One is positioned over Wu, the person has just set out; if it is positioned over You, the time limit has arrived and the person should return. To estimate the return date, look at the Spirit General at Zi. If Transmission is at Zi, infer that the person will arrive on a Geng or Xin day, or on a Shen or You day.

If a person is being awaited from the direction of Yin and Gongcao, one of the Twelve Heavenly Generals, occupies You, this indicates that the person will come. If the person is awaited from Shen and Chuansong occupies Mao, this indicates arrival; if from Zi and Shenhou occupies Mao, arrival is indicated; and if from Wu and Shengxian occupies You, arrival is indicated. In these cases, the date of arrival is inferred from the spirits on the Heaven Plate at the Zi and Wu positions. If the person being divined about has already exceeded the time allowed for the journey, judge the result as “news was heard, but the person did not arrive.” Also consider the kind of task the person was going to undertake when estimating whether they will come.

Choose the corresponding Heavenly General according to what is being asked about. To ask about a noble person or one’s father, use Tian; about one’s parents, use Taichang; about one’s brothers, use Taiyin; about a woman, use Tianhou; about one’s children or descendants, use Liuhe; about a friend, husband, money, or a high-ranking official, use Qinglong; about a thief, use Xuanwu; about death or funerals, use Baihu; and about servants, use Tiankong. The same method applies below. To ask whether officials will catch someone, use Zhuque; to ask whether a traveler will return, use Tengshe; and to ask about fighting or warfare, use Gouchen. Judge these in conjunction with the day’s Earthly Branch on which the general rests: if it combines with the day’s branch, the person will come; if it passes to the place being asked about, the person is about to arrive; if the time limit has passed, judge that they will not come.

The Record of Collected Efficacies says: When divining about a traveler, if the divination is performed on a Jia or Yi day and the spirit used is Si or Wu, the person will arrive. If the spirit used is Hai or Zi, the person is moving away from the direction of the divination date and therefore will not arrive. The Golden Coffer says, “To determine whether someone will arrive, look at the fourth position ahead.” This means that the spirit found at Xu, four positions ahead of Jiawu, indicates the date of arrival. For example, if Gongcao is found at Xu, infer that the person will arrive on a Yin day. Another interpretation is that this method applies when someone was expected to arrive but has been delayed.

Another view holds that the arrival date of a traveler can be inferred from a spirit of birth or flourishing. For example, if a Water spirit is used, a Jiazi day marks the time of arrival. If a spirit of tomb is encountered, it indicates that the person will not come. For instance, if Tianyi is used on a Ren or Gui day, it encounters tomb; when tomb is encountered, the person will stop and not continue onward. The Classic of Shi Su says: When divining about someone who has gone away, use birth and flourishing to judge that they will come; when divining about someone at home, encountering tomb may also indicate that they will come.

The Ji Shen can be used to estimate the auspiciousness or inauspiciousness of any matter, how soon it will take effect, and how near or far it is. Ji Shen is Hekui. Thus the Golden Coffer says to count the distance Hekui has moved from a given day’s position. For example, if Hekui occupies Wei, whose number is eight, and Hekui’s own number is five, multiply five by eight to get forty. This indicates that an auspicious matter will take effect within forty days. If the divination concerns a traveler, it indicates that the person will arrive after traveling about four hundred li. Other cases are calculated in the same way. Another view is that the date is determined from how far Hekui or Tiangang has moved from the position of the day of departure. If it occupies that departure day itself, the person will arrive that very day.

There is another method. When looking from outside at someone indoors, take the Yin spirit associated with the earthly branch of the hour on the day of the summer solstice. When looking from indoors at someone outside, take the Yang spirit associated with the earthly branch of the hour on the day of the winter solstice. Then observe whether it arrives at that day’s earthly branch or at Taichong, one of the Twelve Heavenly Generals. If the day’s earthly branch meets Taichong, it means the person will arrive.

Another method is to take the Yin spirit of the summer-solstice hour when looking from outside at someone indoors, and the Yang spirit of the winter-solstice hour when looking from indoors at someone outside. Observe whether it arrives at the earthly branch of the day in question. If that branch meets Taichong, or if the spirit arrives at the Wei position, it means the person will come.

For example, if the summer solstice falls on a Mao day, Mao’s Yang spirit is Taichong. On a Bing or Ding day, if Taichong arrives at Yin, it is called “root”; at Wu, “middle”; and at Xu, “end.” Each of these indicates that the person will come.

For example, if Taichong arrives at the Wu position, the prediction should come true on a Bing, Ding, Si, or Wu day, or at a corresponding time. The time limit is the fifth lunar month.

For example, if the winter solstice falls on a Wu day, Wu’s Yang spirit is Shengxian. On a Jia or Yi day, if Shengxian arrives at Hai, it is called “root”; at Mao, “middle”; and at Wei, “end.” Each indicates that the person will come. If Shengxian arrives at the Hai position, the prediction should come true on a Ren, Gui, Hai, or Zi day, or at a corresponding time. The time limit is the tenth lunar month.

There is also a method for determining whether someone who has set out will arrive. Match the direction occupied by Tian’gang, the spirit general used in divination, with the earthly branch of the day. If Tian’gang is positioned on that branch, the person will arrive that same day. If it moves through the branches in forward order, the person will come; if it moves through them in reverse order, the person will not come. Here, forward and reverse are determined relative to the direction of the person being awaited. For instance, if that person is in the west and Tian’gang is in the north, eastward is forward, and moving toward the south is also a forward progression; westward is reverse, indicating that the person will not come.

The Way of Heaven moves to the left, so Tian’gang’s leftward movement is reverse. When Tian’gang arrives at the earthly branch of the month, the person’s birth-year designation can also be used for divination. If the person being awaited is in the west or north, Mao is the “gate,” and the spirit at the Wu position marks the time of arrival. If the person is in the south or east, You is the “gate,” and the spirit at the Zi position marks the time of arrival. When the spirit being consulted enters the corresponding “gate,” it means the person will arrive. When divination shows that the person will not come, this is described as “punishing the person through punishment”: the obstruction is inferred from a punitive relationship.

For example, if the person being awaited is in the Yin direction and an inauspicious general occupies the Yin position, it means that an adverse event will delay them. If an auspicious general is there, a favorable event will delay them. If Qinglong or Taichang appears, the matter concerns money, food, or drink and is considered auspicious. Other circumstances are judged according to their punitive relationships.

If divination is used to examine the Yin direction, a baleful General in the Yin position means delays caused by misfortune; an auspicious General means delays caused by good fortune. If the Azure Dragon or Great Constant is present, it signifies money, food, and drink, and is an auspicious omen. The other directions are interpreted in the same way.

The White Tiger signifies death and mourning; Hooked Array signifies disputes and battle; the Vermilion Bird signifies arguments and accusations. When divining on behalf of an official, if an auspicious person meets an auspicious General, or an inauspicious person meets a baleful General, the matter inquired about will come to pass. Other cases are interpreted in the same way.

Method for Divining the Fortune of Someone Traveling, Part Twenty-Seven

To judge the fortune of someone traveling, examine whether the yang spirit at the Branch where their year destiny is positioned meets an auspicious General in a place with favorable Qi. If the upper and lower positions generate one another, this is an auspicious omen. If baleful spirits and malevolent Generals meet in a place of confinement or death, the upper and lower positions overcome one another, and the year tomb or day tomb is also present, these are all inauspicious omens.

For example, if the traveler’s year destiny is positioned at Yin, and at the time of divination Gongcao and the White Tiger meet at Wei, this means a baleful General is meeting their year tomb, an extremely inauspicious sign. The day tomb can be judged in the same way. Another method applies when the traveler’s year destiny is unknown: take the day stem to represent the person, and use its day branch and its yin and yang spirits as the basis for judgment. If the yin spirit of the Branch meets an auspicious spirit and an auspicious General, the omen is favorable; if it meets a baleful spirit and a malevolent General, the omen is unfavorable.

Method for Divining the Fortune of a Traveler’s Household, Part Twenty-Eight

For the chosen day and hour, examine the yin spirit of the deity above the Branch. If it meets an auspicious spirit and an auspicious General, is in a favorable Qi such as flourishing, thriving, or resting, and the upper and lower positions generate one another, this is an auspicious omen. If it meets baleful spirits and malevolent Generals, the omen is inauspicious. The judgment must also take the specific matter into account. For example, the White Tiger signifies death and mourning; Great Auspicious or resting Qi signifies loss and illness. Other cases are interpreted in the same way.

Method for Divining the Fortune of Building a House and Undertaking Various Affairs, Part Twenty-Nine

On the chosen day and at the chosen hour, do not allow the yang spirit of that year’s Grand Duke to come above the day’s Branch or the place where work is to begin; otherwise, the dire consequence known as “a household destroyed within twelve years” may occur. Also do not allow Kui-Gang, the Flying Serpent, or the Nine …

When choosing a date, do not let the current year’s Tai Sui Yang Spirit (a spirit associated with Tai Sui) fall on the day’s branch, or on the place where work is to be done. Otherwise, the household may face disaster and extinction. Also do not let Kui Gang, Teng She, or Bai Hu fall on the day’s branch, as these are all extremely inauspicious signs. If Da Ji, Sheng Xian, or Gong Cao appears in the Yin or Yang Spirit position of the day’s branch and is in harmony with it, this is highly auspicious; all other configurations are inauspicious. The same method should be used to choose a date for entering a house.

The spirits and generals presiding over the day’s branch can be examined to judge good and ill fortune. Bai Hu portends death and mourning; Xuan Wu, theft or loss; Gou Chen, disputes and lawsuits; Zhu Que, quarrels, accusations, and legal trouble; Teng She, strange occurrences; and Tian Kong, decline and waste. In business and livelihood, success will be difficult, and livestock will be hard to breed. If Zhu Que appears together with Deng Ming and Tian Yi at a residence, or is in harmony with them there, this may bring the calamity of execution. A spirit of deliverance in the relevant spirit sequence can avert the danger. Anyone who later intends to undertake this work should avoid such a configuration.

For example, suppose Tai Sui is in Mao in the current year. At sunrise on the Jiaxu day in the eighth month, Tian Gang is positioned over Mao, and preparations are being made to erect or build a house. Tai Chong is the Yang Spirit of Tai Sui; it falls on Jia, while the accompanying general is Zhu Que. Kui is Xuan Wu and falls on You. Neither Da Ji, Sheng Xian, nor Gong Cao occupies the Yin or Yang Spirit position of the day’s branch. Since Tai Sui’s Yang Spirit also falls beneath the day’s branch, undertaking any kind of work at this time is extremely inauspicious.

Suppose instead that on this date one intends to prepare the ground in the Yin direction and live there. Since the Yin direction lies directly beneath Tai Sui’s Yang Spirit, this too is extremely inauspicious. Other cases follow the same principle.

Method for Divining Whether a Residence Is Suitable to Live In, Chapter Thirty

When choosing a date, examine the Yin Spirit associated with the spirit above the day’s branch. If it is an auspicious spirit and general, its Qi is in a favorable state such as flourishing, supportive, or resting, and the upper and lower positions generate one another, the residence is suitable to live in and the sign is auspicious. If it is an inauspicious spirit, its Qi is in a declining state such as confinement or death, and the upper and lower positions overcome one another, the sign is inauspicious and the residence should not be occupied. To determine the specific misfortune in greater detail, infer its form and manifestation from the spirit and general encountered.

For example, Bai Hu portends death and mourning; Tian Kong portends waste and loss. Other cases follow the same principle.

Method for Divining the Prospects for Fields, Silkworms, Seeds, and the Five Grains, Chapter Thirty-One

After selecting the date and hour for the divination, one hopes that the spirit presiding over the day’s earthly branch will have abundant, supportive Qi and accord with the nature of the matter being asked about.

For example, the White Tiger symbolizes death and mourning; the Sky symbolizes emptiness and loss. The other spirits and generals are interpreted in the same way.

31. Method for Divining Good or Bad Fortune in Farmland, Silkworm Raising, and Grain Sowing

After selecting the date and hour, one hopes that the spirit presiding over the day’s earthly branch will have flourishing Qi and generate the spirit associated with the matter being divined. “Generate” means to support one another. It is also auspicious if the spirit where Tianyi (the Noble Spirit) is located and the spirit presiding over the Grand Year support the spirit representing the matter. If the spirit corresponding to the matter appears among the Yin and Yang spirits of the day’s earthly branches or in the lesson and transmissions, the matter will surely come to maturity and yield a good harvest. It is inauspicious if Kui, Gang, the Soaring Serpent, the White Tiger, or the Qi of confinement and death presides over the day’s earthly branches.

The spirits corresponding to each matter are as follows: silkworms correspond to Shengxian; grain crops to Gongcao and Taichong; millet and small beans to Taiyi and Shengxian; wheat to Chuansong and Congkui; rice and soybeans to Dengming and Shenhou; and hemp to Daji and Xiaoji.

For example, when divining about silkworms, it is highly auspicious if Shengxian appears among the Yin and Yang spirits of the day’s earthly branches and in the lesson and transmissions; if Shengxian appears in all three transmissions and each receives an auspicious spirit and general; and if the spirit where Tianyi is located and the spirit presiding over the Grand Year support Shengxian.

For another example, in a year when the Grand Year is at Chen, on a Wuchen day in the fourth month at the hour of Wu, Chuansong presides over Wu. The question is whether silkworm raising will go well. If Shengxian presides over Chen, this shows that the lesson contains the spirit associated with silkworms. If the spirit presiding over the Grand Year supports Shengxian, it is greatly auspicious.

In this example, if Shengxian is supported by the spirit presiding over the Grand Year, is accompanied by the Azure Dragon general (an auspicious spirit and general), and is not overcome by Tianyi, who is located at Daji; and if the spirits presiding over the day’s earthly branches all have flourishing Qi and no harmful influences, then other kinds of matters can be judged in the same way. Conversely, if the spirit representing the matter is overcome by the spirit presiding over the Grand Year, the spirit where Tianyi is located overcomes the day’s earthly branches, and the corresponding spirit does not appear among their Yin and Yang spirits, the outcome will be greatly inauspicious, with signs of failure and loss.

32. Method for Divining This Year’s Affairs, Commerce, and Farming and Silkworm Raising

Judgments are based on the day’s earthly branches and on the spirits and generals presiding over the household head’s birth-year branch.

If the divination yields Transmitting Messenger (Chuansong), Azure Dragon (Qinglong), and flourishing Qi, indicating strong momentum and favorable conditions for action, one may engage in trade. If it yields auspicious divine generals such as Victorious Brilliance (Shengguang) or First Victory (Xiansheng), it is also favorable for farming and silkworm raising. The appropriate spirit or omen associated with the matter sought must also be identified. If an inauspicious spirit appears above it, judge this as an ill omen. If the spirit generated by that associated spirit is Dark Warrior (Xuanwu), a spirit associated with concealment and theft, this likewise indicates a loss. Other matters may be judged in the same way.

Method for Divining the Fortune or Misfortune of Various Trades and Profits, Chapter Thirty-Three

When casting the divination, the spirit presiding over the day’s hour and the spirit presiding over the person’s birth year should both correspond to the type of goods being traded. If these spirits generate one another, this is an auspicious sign.

Also examine whether Little Auspicious (Xiaoji) or Azure Dragon (Qinglong) appears in the Yin-Yang chart for the day. If the spirit presided over by Azure Dragon generates the spirit presiding over the day, this too is auspicious. It is likewise auspicious if the spirit presiding over the year’s Grand Duke does not restrain the spirit presiding over the person’s birth year, and the spirit presiding over the person’s birth year does not restrain Azure Dragon.

In addition, an auspicious divine general should preside over the destination, along with flourishing Qi. If it does not restrain the spirit presiding over the person’s birth year, the trade’s valuation will be favorable and profitable.

If conducting a divination about trade on a Wuzi day in the ninth month, at the time of the sun’s setting (when the sun is slanting westward), Taichong, one of the Twelve Heavenly Generals, falls on the Wei position. The querent’s birth-year stem is Ji, and the Grand Year is in Yin. Daji, one of the Twelve Spirits, serves as Tianyi and falls on the Wu position. Since Wu resides in the Ji position, Ji is the branch on which the spirit governing the querent’s birth-year stem falls. Chuansong serves as Qinglong and falls on the Zi position, showing that the divination contains a spirit corresponding to the object being sought.

If the day’s stem and branch, the spirit falling on the querent’s birth-year position, and the spirit where Qinglong is located generate one another; if Daji falls on the birth-year position and Kui falls on the Grand Year; and if nothing overcomes the spirit on the birth-year position, then traveling north, passing beneath the position of Chuansong, will bring great fortune. Even if the divination initially shows two auspicious signs and one inauspicious sign, one may still proceed. The key is that the day’s stem and branch generate the spirit on the birth-year position, and that this spirit corresponds to the spirit associated with the object being sought.

The Shijing says to first determine the direction of travel: east, west, south, north, or one of the four intermediate directions. If that direction generates the querent’s birth-year position and has flourishing, strong Qi, it brings good fortune and profit in trade. As long as one does not encounter the spirit associated with thieves, one can generally obtain the fine goods one seeks. If Qinglong is in a spirit with Qi and falls on a direction with Qi, wealth can be gained. If Qinglong overcomes the querent’s birth-year position, nothing will be gained.

Method for Divining What Kind of Goods to Stockpile, Chapter Thirty-Four

In divination, identify the spirit corresponding to the object in question and see whether it appears among the yin and yang spirits of the day, as well as among the governing spirit and the transmitting spirit. If this spirit also generates the spirit on the querent’s birth-year position, the outcome is auspicious and the goods are suitable for stockpiling. If the governing spirit begins without Qi and gradually becomes flourishing and strong, this indicates little profit at first, followed by greater returns. Any configuration that does not fit this pattern is inauspicious.

The categories of goods described here correspond to the Five Phases and the spirits and generals: millet belongs to the Wood spirit; broomcorn millet and small beans belong to the Fire spirit; wheat belongs to the Metal spirit; hemp belongs to the Earth spirit; and rice and soybeans belong to the Water spirit. Silk floss belongs to Taichang, woven cloth and silk fabrics to Shenhou, leather to Baihu, and field crops and silkworms to Shengxian.

If the divination is cast at the hour of the cock’s crow on a Jiazi day in the seventh month, Taiyi (the name of a spirit on the celestial chart used for divination) arrives at the Ox position. The question is whether the wheat can be harvested. At this time, Tiangang arrives at the Rat position, and Chuansong (one of the Twelve Celestial Generals, associated with Metal) appears above the Yin spirit. Chuansong belongs to Metal, and wheat is also classified under this phase. Next, examine the Yin-Yang relationship of the spirit representing the questioner: the questioner’s birth-year position is Shen, where Shenhou (one of the Twelve Celestial Generals) appears. Shenhou generates Chuansong, and the category of things represented by Shenhou also generates the spirit at the questioner’s birth-year position. Therefore, it is suitable to harvest the wheat.

In casting the chart, take Tiangang as the spirit governing the matter. When Tiangang’s Qi is assessed through the stages of Rest, Old Age, Transmission, and Completion, it is found to have either flourishing or supporting Qi. This foretells a substantial harvest later on. Other cases can be judged in the same way.

Method for Divining Whether Various Kinds of Livestock Can Be Raised, No. 35

Cast the divination for the chosen day and hour, then examine the spirits positioned over the day and hour. If neither Kui, Gang, Tengshe, nor Baihu is present, this is auspicious for raising or buying livestock. Next, examine the spirit representing the type of livestock. If it occupies a position of flourishing, support, or vitality, this is also auspicious and generally favorable. The positions occupied by Kui and Gang are unsuitable for raising livestock.

For example, if Kui or Gang arrives at the Goat position, it is unsuitable to raise sheep; if either arrives at the Pig position, it is unsuitable to raise pigs. Other livestock can be judged in the same way.

Divining Whether Buying a Cart or Boat Is Auspicious, No. 36

Cast the divination for the chosen day and hour, then examine the Yin-Yang of the spirit above the day and hour, and whether the governing spirit and the transmitting spirit are joined with Liuhe, Taichong, or an auspicious general, and also harmonize with the day of the divination. If these conditions are met, the omen is auspicious, and using the cart or boat will benefit its owner.

If the spirit over the cart or boat is joined with an inauspicious general, or clashes with the spirit of the day, it will harm its owner, who should not ride in or use it. For example, if Taichong and Xuanwu arrive together, riding in it may lead to an accident. If Taichong and Baihu arrive together, it may repeatedly carry the dead and is suitable for funeral use. Other cases can be judged in the same way.

Divining the Auspiciousness or Inauspiciousness of a Horse, No. 37

After selecting a suitable day and time, use Shengxian to divine. When Shengxian arrives together with an auspicious deity-general at a direction that generates it, the sign is favorable; when it arrives with an inauspicious deity-general at a direction it overcomes, the sign is unfavorable. The severity of the outcome can be judged from the deity-general Shengxian rides and the direction it occupies.

For example, when Shengxian arrives with Qinglong or Taichang in the Wood or Fire directions, or in directions such as Chen, Si, and Wei, the sign is favorable. This is called “Fine Horse.” If it occupies the Metal direction, it will bite someone; in the Xu position, it will stumble and be startled; in the Water direction, it will fall ill; in the Chou position, it will like to run. If it arrives with Xuanwu, it will wander off while grazing; with Baihu, it may die; with Tengshe, it will suffer a loss because of fright. Other cases can be judged in the same way.

Thirty-Eight: Divining Whether Cattle Are Good or Bad

After selecting a suitable day and time, use Daji, one of the Six Ren deity-generals, to divine. If Daji arrives in Wood, the cattle will fall ill; in Fire, they will be startled, so it is suitable to sell them; in Metal, this also indicates a desire to sell cattle; in Water, the divination concerns cattle used for plowing; in Earth, it indicates that the cattle are suitable for raising.

If Heaven and Earth are in conflict, and the governing spirit arrives together with Tianyi in a direction where Qi is strong, the cattle may end up in government hands. If it arrives with Baihu, the cattle will die on their own; with Gouchen, they will butt people; with Tengshe, they will often be startled; with Xuanwu, they will wander off. Judge other cases in the same way. To divine whether missing cattle will be found, look at Daji, since Daji is the spirit of the lake. Another method looks beneath the position of the Ji star, and also at Taichong.

Thirty-Nine: Divining Whether Sheep Are Suitable for Raising

After selecting a suitable day and time, use Xiaoji, one of the Six Ren deity-generals, to divine. If Xiaoji arrives in the Metal direction, it indicates a desire to raise sheep; in the Wood direction, a desire to slaughter them; in the Fire direction, sheep can be raised; in the Water direction, the sheep will weaken and dwindle.

When Xiaoji arrives together with an auspicious deity-general in a direction where Qi is strong, the sign is favorable; with an inauspicious deity-general, it is unfavorable. If Baihu appears, the sheep will die; if it arrives in Yin or Xu, wolves will be encountered; if it enters its tomb in the Chen position, the sheep will also die.

Forty: Divining Whether Pigs Are Good or Bad

“Ascending Brightness” (Dengming) is one of the Twelve Divine Generals. When divining about a pig, if Dengming falls on Si or Wu, the pig will run away; if it falls on a Water position, the pig will make a mess; if it falls on a Metal or Wood position, it can be raised; if it falls on an Earth position, it will become ill and die. If it falls on a flourishing or prosperous position and appears together with Heaven’s One and Great Yin, the pig is suitable for sacrifice. If it appears together with an inauspicious General in a position of confinement or death, this is an ill omen. Dengming appearing with the White Tiger indicates that the pig will be lost.

To judge whether a pig will live or die, examine the Qi of the position it occupies: encountering life Qi means it will live; encountering death Qi means it will die. If the pig has already died on its own and appears together with the Victorious Snake, this indicates that it may have been startled and fled. Dengming falling on the day branch, the person’s birth year, or the tomb position also indicates death. When divining about a lost object, if Dengming falls on You, it cannot be recovered. Likewise, if one searches for the Great Chief at Wei, it cannot be recovered. If the Lesser Auspicious at Si can restrain the Yin-Yang Qi of the day branch, it can be found.

Method for Divining Whether a Dog Can Be Raised, Forty-First

Correct the day and time of the divination, then take the Great Chief (one of the Twelve Divine Generals) as the indicator. If the Great Chief falls on Zi, the dog can catch mice; on Mao, it is good at running and hunting; on Si or Wu, it has a loud bark; on Wei, it is good at fighting; on Chen, it will die on its own; on Hai, it can be sold; on Yin, it will run wildly; on Xu, it will snort at people. Appearing together with Great Yin indicates that the dog will be used for prayers and sacrifices.

Method for Divining Whether a Chicken Can Be Raised, Forty-Second

Correct the day and time of the divination, then take the Great Chief (one of the Twelve Divine Generals) as the indicator. If the Great Chief falls on Wei, the chicken can protect its nest; if it falls on a Metal or Water position, it can be raised; on Chou, it will die on its own or be killed; on Chen, there will be chicks; on Wei, it indicates a wish to use the chicken for sacrifice.

If the Great Chief appears together with an auspicious General and falls in a direction with life Qi, this is an auspicious omen. If it appears together with an inauspicious General and falls in a position of confinement or death, this is an ill omen. For example, appearing together with the Victorious Snake means the chicken is easily startled and behaves strangely; with the Vermilion Bird, it will crow at an inappropriate time; with the Hooked Array, the hen will sit and crow; with the Dark Warrior, the chicken will run away; with the White Tiger, the chicken will be eaten by a civet cat.

Method for Divining Whether Servants Are of Low Status and Whether They Will Benefit Their Master, Forty-Third

To choose an auspicious day and hour, examine the Yin-Yang of the day’s earthly branch, the spirit selected as the main spirit in the divination, the spirits and generals appearing in the transmitted configurations, Congkui, one of the Twelve Heavenly Generals, and the auspicious generals paired with them. Also determine whether they have the energetic qualities of flourishing, supporting, or resting, and whether they generate one another in relation to the day’s earthly branch. When these conditions are met, the person or party in question is suitable as the principal party. If the main spirit and the spirit above it overcome one another, that too is considered auspicious: it favors closeness and attachment, and supports growth and increase.

If Congkui does not occupy a Yin or Yang position of the day’s earthly branch, the main spirit and the transmitted configurations are paired with inauspicious generals, and they overcome the day’s earthly branch, the signs are still considered auspicious provided the relation between the spirits and generals is “the spirit above overcomes the one below.” This favors closeness and attachment, and supports growth and increase. Conversely, if Congkui is outside the day’s Yin-Yang positions, the main spirit and transmitted configurations are paired with inauspicious generals, and they overcome the day’s earthly branch, while the main spirit also overcomes the spirit above it, this indicates that the person is arrogant and ingratiating, and wishes to harm the master.

For example, on a Renzi day in the eighth month, during the hour of Shen, Tiangang, one of the Twelve Heavenly Generals, falls on the Wei position. The divination concerns the fortune of servants. Chuansong, one of the Twelve Heavenly Generals, accompanied by Xuanwu, falls on the Ren position; Congkui, accompanied by Taichang, falls on the Zi position. Congkui combines with the Ren day, is flourishing in its energetic quality, and generates the day’s branch; it also lies within the day’s Yin-Yang positions. Shengxian is the main spirit and falls on the You position, forming a “the one above overcomes the one below” relation. Therefore, people of lower status divined at this time are considered good.

For another example, at dusk on an Yimao day in the tenth month, Gongcao, one of the Twelve Heavenly Generals, falls on the Xu position, forming a “the one above overcomes the one below” relation. Congkui, accompanied by Liuhe, falls on the Si position, outside the day’s Yin-Yang positions. It also overcomes the day’s earthly branch. Xiaojixi is the main spirit and falls on the Mao position, forming a “the one below overcomes the one above” relation. These signs indicate that the person is arrogant and disrespectful, and may wish to harm the master; nevertheless, the person may still be taken in.

A method for divining whether a sale or purchase of goods or livestock will be completed

When selling, one hopes the day’s earthly branch is in a flourishing or supporting state; when buying, one hopes it is in a confined or dying state. One must also examine whether the spirit representing the item being sold or bought appears among the day’s Yin-Yang positions, the main spirit, or the lesson and transmitted configurations, and whether it generates the day’s earthly branch. When these conditions are met, the signs are auspicious: the seller can complete the sale, and the buyer can obtain the goods.

If the spirit representing the item is absent from the day’s Yin-Yang positions and the transmitted configurations, and overcomes the spirit on the day’s earthly branch, neither buyer nor seller is likely to complete the transaction as hoped.

If, on a Guihai day in the tenth month, at the time of sunrise (one of the divination times), Gongcao (one of the Twelve Heavenly Generals) occupies the Wei position, and the question concerns the buying or selling of an ox, Xiaoji occupies the Water position, with Gongcao as its Yin spirit (the spirit-general carried by an earthly branch). Shengxian occupies the Hai position, with Daji as its Yin spirit. The ox is in a Yin position and does not clash with the spirit at the Chen position, so both buyer and seller can get what they want.

If the question about selling an ox is asked on a Gengchen day, Taichong occupies the Geng position, with Heikui as its Yin spirit; Dengming occupies the Chen position, with Shengxian as its Yin spirit. Daji is not located at the day or Chen position, nor at the positions occupied by their Yin spirits, which shows that it has no connection to this matter. The spirits at both the day position and the Chen position clash with Daji, so neither buyer nor seller will get what they want.

If the spirit at the day position clashes with Daji, the buyer will refuse to buy; if the spirit at the Chen position clashes with Daji, the seller will refuse to sell. If the spirits at both the day and Chen positions clash with Daji, the two parties will each insist on their own position. Other cases can be inferred in the same way.

Method for Divining the Whereabouts and Fortune or Misfortune of a Missing Person, Part Forty-Five

For the day and time being asked about, examine the spirit occupying the direction where the missing person is believed to be, and see whether it combines with the day’s heavenly stem. If they combine, the person is there; if they do not, the person is not there.

For example, today is a Jia day, and the question is whether the person is in the Wu direction. The spirit at the Wu position is Chuansong, which combines with Jia because Jia-Shen is a matching pairing of Jia and Shen. This means the person in question is still there. If the spirit at the Wu position is Daji, which corresponds to Chou, then Jia-Chou is not a matching pairing, so they do not combine; this means the person in question is not there.

There is also a method of divination for determining whether someone is at home when you go to visit. If Shenhou is over the day’s branch at the time of divination, it means the person wants to drink with a woman. If Tiangang is over the day’s branch, it means the person is at the home of a neighbor behind them and may be involved in a dispute over money. If Taiyi is over the day’s branch, it means the person is making a small cart or wooden implement. Another interpretation is that the person has just gone out nearby and plans to travel farther afield. If Xiaoji is over the day’s branch, it means the person is beyond the woods and has not yet set out. If Chuansong is over the day’s branch, it means the person is away from home; if Congkui is over the day’s branch, the person is at the home of a neighbor behind them. If Tiankui is over a white day, it means the person is ill. If Dengming is over the day’s branch, it means the person is counting money on an earthen slope. If Daji is over the day’s branch, it means the person is at an official’s home and will return soon. Another interpretation is that the person is at a tavern and about to leave. If Gongcao is over the day’s branch, it means the person is at an official’s home, talking with an older guest. Another interpretation is that the person is at home doing carpentry and will not go out. If Taichong is over the day’s branch, it means the person is inside the gate. Another interpretation is that the person is north of the house, making a red cart or chopping wood.

Method for divining whether a memorial or record will be presented, and whether an audience with a noble will be granted (46)

When you wish to present a memorial or record, or seek an audience with a noble, the matter you seek must correspond to the spirit-general, and the upper and lower positions must be suitably matched. If the positions generate one another, this is greatly auspicious and brings good fortune; otherwise, it is inauspicious.

For example, to present a memorial or seek an audience with the ruler, use Tianyi. Tianyi should occupy a Metal, Fire, or Earth position and be over a branch of Metal, Fire, or Earth. To seek an audience with a feudal lord, use Taichang; to see a general, use Gouchen; to see an official of two thousand shi, use Qinglong; and to see a county magistrate or prefect, use Zhuque. Apply the same principle to other cases. Do not insist on the Yin-Yang of the day’s branch; instead, choose the spirit-general suited to the matter at hand and examine its auspicious and inauspicious qualities, as well as what it favors and avoids. In judging favorable configurations, consider whether they follow the pattern of generation between mother and child.

Method for divining whether the presentation of documents or an impeachment will be resolved, and when a reply will arrive (47)

If an auspicious spirit-general appears over the day’s branch, and the earthly branches are vigorous or flourishing and generate one another, this is an auspicious sign. Gongcao appearing together with an auspicious spirit-general, or Qinglong appearing together with an auspicious spirit, are also auspicious signs. Then examine whether the spirit governing the matter ultimately encounters its child spirit, and whether there is a spirit that can provide aid. If so, the matter can be resolved.

If the deity-general appearing above the Day or the Chen is auspicious, and the Day or Chen is in a mutually generating or flourishing state, the result is judged auspicious. Gongcao appearing together with an auspicious general, or Qinglong appearing together with an auspicious deity, is also favorable. If the deity being used eventually encounters its child deity, and a rescuing deity lends support, the matter can be resolved; without a rescuing deity, it will be difficult to resolve.

For example, when asking when a letter or document will arrive, determine whether its position is in the south. If Gongcao, Dengming, or Qinglong is positioned in the north, the document is about to arrive. If Gongcao or Dengming is positioned over the Day or Chen, the expected time of arrival has come. To determine the time of arrival, see whether a rescuing deity supports the final position in the transmission.

Forty-Eighth Method: Judging the Outcome of Litigation and Disputes

Use the deity above the Day to judge which side will prevail: if the upper deity overcomes the lower deity, the side that acts first wins; if the lower deity overcomes the upper, the side that acts later wins. For the winning side, also check whether it is subject to mutual overcoming between the upper and lower positions of the opponent’s birth-year or life position. If they overcome one another, the side may win for now but will later lose and suffer misfortune. If the upper and lower positions of the Day and Chen do not overcome one another, the two sides can reconcile and will not fight.

For example, on a Ding-Si day in the eighth month, with the hour set at Si, the birth-year or life position at Mao, and Gongcao positioned above it, the side that acts first wins. If it is positioned over the Yang Deity of the Ding day’s Chen, however, that side will lose and suffer misfortune. If the upper and lower positions of the Day and Chen do not overcome one another, the two sides can reconcile and stop fighting.

In another example, on a Ding-Si day in the eighth month, with the hour set at Si, the birth-year or life position at Mao, and Gongcao positioned above it, the side that acts first wins. If it is positioned over the Yang Deity of the Ding day’s Chen, and the two sides are in a harmonious relation—that is, their Five Phase relationship is the same or mutually compatible—then both sides can reconcile. To judge the outcome by age, take the Day to represent the elder and the Chen to represent the younger: if the Day overcomes the deity above the Chen, the elder prevails; if the Chen overcomes the deity above the Day, the younger prevails. The generals carried by the Day and Chen must also be considered when judging the outcome.

For example, if the general carried is Gouchen, the two sides will accuse one another over the dispute. If Gouchen and Baihu appear together, the conflict will be fierce and may even lead to death. If the general carried is Tengshe, someone may be convicted out of fear; here, “convicted” means being subjected to flogging. If the general carried is Tiankong, what is said is untrue, and the two sides will accuse one another while arguing over right and wrong. If the general carried is Zhuque, litigation will arise, usually from verbal quarrels. If the general carried is Xuanwu, someone will make up a story and then flee; it also indicates false speech.

For example, if the birth-year or life position of someone involved in a dispute is at Mao and Chuansong is positioned above it, the upper and lower positions of that birth-year or life position overcome one another. In this case, the side that acts first is the guest, and the side that acts later is the host.

When divining an official’s plans, if the deity-general present is the Vermilion Bird (which governs documents, disputes, and litigation), there will be a lawsuit or dispute, or some verbal conflict. If it is the Black Tortoise (which governs concealment, theft, loss, and falsehood), there will be losses arising from statements in a lawsuit; it also signifies lying.

Suppose one party to a lawsuit has Mao as their year branch, and Transmitter (a name for a spirit in Six Ren divination) is present above it. This indicates that the upper and lower positions of the year branch are in conflict. The party who files first is the Guest; the party who answers the suit later is the Host.

How to divine an official’s plans, respond to an audit of accounts, and judge a superior’s pleasure or displeasure when seeking an audience (49)

After determining the date and hour for the divination, observe the auspicious deity-general present above the day stem. If it has the qi of flourishing, flourishing after a peak, or rest, and the deity-general associated with the matter sought is in a generating relationship with the day and hour, this is an auspicious sign.

For example, to seek an audience with the ruler, use Heavenly One (the Noble One deity-general); with a feudal lord, use Great Constancy; with a general, use Hooked Array; with a minister or a high-ranking official of the two-thousand-bushel salary grade, use Azure Dragon; with a county magistrate or county chief, use Vermilion Bird. If these deity-generals and the day and hour, as well as the other party’s year branch and the spirit above it, generate one another, the other party will be pleased and will listen to what is said. If these conditions are not met, the signs are inauspicious.

For example, if one seeks an audience with a general and Hooked Array’s spirit overcomes the day and hour or the spirit above the other party’s year branch, this indicates that the general will be angry. If the day and hour or the spirit above the other party’s year branch instead overcomes Hooked Array, this indicates that the general is unwilling to receive the visitor. Even if the two sides do not generate one another, they should not overcome one another.

How to divine an attack or an opportunity for revenge (50)

The deity-general corresponding to the planned action must not overcome the spirit above the planner’s year branch, nor the Chen on the earthly plate. Either occurrence is an inauspicious sign.

For example, if one seeks revenge and the planner’s year branch is Yin, while White Tiger (the deity-general governing danger and conflict) is present above Transmitter, then if the spirit where White Tiger is present overcomes the earthly-plate position of the planner’s year branch, this means it harms the spirit above the year branch and is an inauspicious sign.

Or, if the planner’s year branch is Chen and Achiever is present above it, while the spirit where White Tiger is present overcomes Achiever, this means it harms the spirit above the year branch. Either case is an inauspicious sign, and one must not act.

If several people jointly plan an undertaking, examine the spirit associated with each person’s birth year, the spirit associated with the time set for the undertaking, and the spirit where the White Tiger is located. If these spirits overcome or harm one another, the undertaking is inauspicious. If they do not, and they are also met by flourishing Qi, the undertaking is auspicious. The “flourishing and flourishing” mentioned here refers to the flourishing Qi carried by the spirit associated with a person’s birth year.

When planning a killing, examine Gouchen; when planning a theft, examine Xuanwu; when planning to burn down another person’s house, examine Zhuque; when planning to hide a fugitive, examine Taiyin and Liuhe; and when planning to marry a woman, examine Tianhou. For any kind of undertaking, examine the spirit corresponding to it. Here, “undertaking” refers to the spirit associated with a person’s birth year. Use the spirit corresponding to the undertaking to derive the Three Transmissions, the three successive stages in divination. If the final transmission falls in a flourishing position, it indicates good fortune; if it falls in a position of confinement or death, it indicates harm. Judge other matters in the same way.

When divining about being surrounded by bandits, examine Tianhou. For any kind of undertaking, examine the spirit corresponding to it; here, “undertaking” again refers to the spirit associated with a person’s birth year. Use the corresponding spirit to derive the Three Transmissions. If the final transmission falls in a flourishing position, there will be good fortune; if it falls in a position of confinement or death, harm will follow. Handle other situations in the same way.

Method Fifty: A method for divining about being surrounded by bandits, a city falling under attack, and which side will win or lose in battle.

After correcting the day and hour, if the Dipper’s position falls on one of the Four Seasonal branches—Chen, Xu, Chou, or Wei—the attacking army has the advantage and may strike first. If it falls on one of the Four Beginning branches—Yin, Shen, Si, or Hai—the defending army has the advantage and should wait to act. In warfare, the troops should generally have Shenhou behind them and face toward Daji; this favors victory. If the Dipper’s position falls on one of the Four Middle branches—Zi, Wu, Mao, or You—neither side should go to war, as both attacker and defender will be defeated. If circumstances are urgent and battle cannot be avoided, have Xiaoji behind you and face toward Daji; this is fighting against the prevailing pattern. If the Heaven-Earth Plate forms a mutual opposition, creating a configuration in which Qi does not flow smoothly, troops should not be mobilized, or the expedition will be surrounded.

When preparing to halt the troops at dusk, the soldiers and commanders should generally be stationed three positions before the hour occupied by Xiaoji that day.

For example, if a major battle takes place in the first lunar month and the army prepares to camp and halt at dusk, this method places the general in the directions of Mao, Chen, or Si, where he should sit and rest without launching an attack. In divinations cast by the hour, the position of the troops when they halt is likewise taken as three positions before the hour occupied by Xiaoji that day. In the first lunar month, this position often coincides with the month’s governing branch. Apply the same method to the other months.

Method Fifty-Two: A method for divining whether presenting a treasure to a person of high rank will bring good or bad fortune.

If the hour of the day is favorable to a ruler or a high official, one should also choose an auspicious hour corresponding to the deity revered and favored by the recipient. Then, on seeing the gift, the recipient will be pleased and hold the giver in greater esteem.

For example, when presenting a gift to an emperor, choose the hour corresponding to “Heavenly One”; for a feudal lord, “Great Constant”; for a local governor, county magistrate, or assistant official, “Vermilion Bird”; for an empress or consort, “Queen of Heaven”; and for ordinary people or women, “Divine Queen.” These are examples of choosing an hour according to the recipient’s status. “Heavenly One,” “Great Constant,” and “Vermilion Bird” are names of spirit configurations used in traditional methods of selecting auspicious times.

When presenting different kinds of gifts to women, choose the corresponding spirit configuration according to the item: land and houses, “Victory First”; grain, rice, and cattle, “Great Fortune”; chickens, foxes, and dogs, “Heavenly Chief”; pigs, “Ascending Brightness”; sheep, geese, wine, and food, “Lesser Fortune”; servants, flying birds, and silkworms, “Following Chief”; tigers, wolves, and wild birds, “Merit Officer”; boats, carts, raccoon dogs, and rabbits, “Great Surge”; weapons, jade disks, and similar items, “Transmission”; dragons, fish, and aquatic creatures, “Heavenly Dipper”; cloth and garments, “Great Constant”; money and treasures, “Azure Dragon”; silk, “Great Constant”; fabric, “Divine Queen”; leather, “White Tiger”; and fields and silkworm cultivation, “Victory First.” These are traditional associations between types of gifts and spirit configurations used in selecting auspicious times.

Avoid choosing an hour when “Empty Sky,” the name of a spirit configuration in traditional time selection, is present; it is believed that the gift will otherwise be damaged and the giver will receive no return. If the hour accords with the deity favored by the recipient, the recipient will be willing to accept the gift, and the giver will receive blessings.

For example, at the hour of the Snake on a Xinmao day in the third month, if Congkui arrives at the Chen position and one wishes to present a jade disc to an official of two thousand piculs, one examines the relationships among the spirits and generals on the chart: Gongcao is Tai Chang at You, Chuansong is the Vermilion Bird at Mao, and Dengming is the Azure Dragon at Wu. The Azure Dragon represents the recipient; Chuansong represents the gift and also corresponds to the spirit at the Chen position. If the spirit under which the Azure Dragon arrives favors the gift, the official will certainly like what is presented, and this will also bring good fortune.

The Shenshu gives another example: suppose it is the hour of the Horse on an Yimao day in the second month, and Chuansong is at Chen. One wishes to present a jade disc to an official of two thousand piculs. Chuansong represents the gift and also corresponds to the spirit at the Chen position. If the spirit under which the Azure Dragon arrives favors the gift, the official will gladly accept it. To “favor” something means that the Five Phases of the two are mutually generating. If the recipient overcomes the object being offered, they will accept it out of greed; if the offered object overcomes the recipient, they will not dare accept it. In short, the Qi at the Chen position that day must be flourishing, and the Five Phase associated with the gift must harmonize with the recipient’s. Only then will the recipient like and accept it.

Method for Divining Whether One Can Obtain a Woman, Fifty-Third

At the chosen date and hour, check whether the Queen of Heaven, a spirit general symbolizing women and marriage, appears among the yin spirits, and whether the two sides generate one another in their upper and lower positions. The spirit above the day and the spirit above the Chen position must also not overcome or harm one another. If these conditions are met, one may be able to obtain her. If the Queen of Heaven is absent from the yin-yang chart of the day spirit, or if the upper spirit of the Queen of Heaven and the spirit above the Chen position overcome one another, it will be difficult to obtain her.

Method for Choosing the Most Suitable Woman When Seeking One Among Two or Three, Fifty-Fourth

When choosing among several women, examine the upper spirit associated with each woman’s native place. A woman whose spirit generates the Queen of Heaven and the Queen Mother of the West may be chosen.

Suppose that at dawn on a Jiazi day in the ninth month, Taichong, one of the Twelve Heavenly Generals, comes to occupy the Yin position. If choosing among women associated with the Shen, Wu, and Chen positions, look at the spirits occupying each direction: the Shen position has Congkui, the Wu position has Xiaoji, and the Chen position has Taiyi and Xiaoji Earth. Taiyi belongs to Fire and clashes with Tianhou and Shenhou. Only Congkui belongs to Metal and generates Tianhou and Shenhou, so the woman associated with the Shen position is auspicious.

To judge a woman’s appearance, look at Tianhou’s condition: if Tianhou has flourishing or supporting Qi, this indicates good looks; if it is in constrained or dead Qi, this indicates less attractive looks. To judge complexion, look at the spirit occupying the year position. The Shen Shu says: when Tianhou is in a Yang position, or accompanied by flourishing or supporting Qi, the woman is good-looking and relatively young. When Tianhou is in constrained or dead Qi, she is less attractive and older. If Shenhou comes to occupy a Meng position, this indicates the eldest daughter; occupying a Zhong position indicates the second daughter; occupying a Ji position indicates the youngest daughter and a gentle temperament. If the spirit occupying the year position of Tiangang belongs to Fire, and Fire in turn occupies a Metal position, the complexion is ruddy and fair, and this also indicates a gentle temperament.

Judging by the position occupied by Tiangang, Taichong, Congkui, Dengming, and Xiaoji belong to Taiyin. Divination using these positions indicates a woman who is Yin, gentle, and reserved, and also suggests the prospect of remarriage.

The fifty-fifth method concerns divining whether relations between husband and wife will be stable.

When making a divination about a married couple, examine the relationship between the spirit-generals associated with each person’s birth-year fate: mutual generation is auspicious, while mutual overcoming is inauspicious. If the spirit associated with the husband’s birth-year fate overcomes the one associated with the wife’s, the wife is at fault. If the spirit associated with the wife’s birth-year fate overcomes the one associated with the husband’s, the husband is at fault.

The Shenshu says, “Whether one leaves or stays depends on joy or distress.” The commentary explains: when husband and wife are in harmony, this means “staying”; when they are at odds, it means “leaving.” The judgment should be based on the day and hour of the divination. If an auspicious spirit and benevolent general come to the day and hour, and the spirits above and below them mutually generate one another, this indicates that the couple can stay together. If an inauspicious spirit comes to the day and hour, and the spirits above and below mutually overcome one another, this indicates separation and discord.

Another view holds that if Tianhou (the spirit-general symbolizing a wife or concubine) overcomes Liuhe (the spirit-general symbolizing marital harmony), the wife or concubine will leave and follow someone else; if Liuhe overcomes Tianhou, this indicates that a man will seduce another man’s wife or concubine. It is also said that if the couple’s birth-year signs meet and enter one another among the Three Transmissions (the three spirit-generals selected in sequence in the divination method), this indicates harmony; Fan Yin (a chart configuration in which the Earthly Branches clash) indicates discord.

Another view says that when the spirits above the day and hour mutually generate and combine, the wife or concubine may leave to follow someone else; if Liuhe overcomes Tianhou, this indicates that a man will seduce another man’s wife or concubine. If the couple’s birth-year signs meet and enter one another among the Three Transmissions, this indicates harmony; Fan Yin indicates discord. When the spirits above the day and hour mutually generate and appear together with an auspicious general, this indicates that the wife or concubine will remain faithfully at home. If the spirits above and below the day and hour mutually overcome one another, and the spirits and generals contend with one another, this indicates distress and unease. “Uneasy” means that the household cannot be settled. Another view says that if Chuansong or Taichong comes to the day and hour, the wife or concubine may have divided loyalties; if Daji or Chuansong comes to the day and hour, she will be attracted to an outsider.

56. Method for Divining Whether a Pregnancy Will Result in a Boy or a Girl

After correcting the day and hour, check whether the Earthly Branch beneath the hour matches the day’s Heavenly Stem. If they match, judge that the child will be a boy. For example, on a Jia day at the Wu hour, Jia and Wu match, so the judgment is male. On a Jia day at the Wei hour, there is no Jia-Wei pairing, so the judgment is female.

Another method is to examine Tian’gang, a spirit-general used in divination: if Tian’gang occupies a yang position, judge that the child will be a boy; if it occupies a yin position, judge that the child will be a girl. An older account also mentions “Chuansong added to the husband’s birth-year fate,” and then continues, “the woman’s wandering-year position…”: on a Jia day at the Wei hour, the Wei Branch does not match Jia, so the judgment is that the child will be a girl.

Another method uses Tian’gang, a divine general in divination, to judge: if Tian’gang comes to a Yang position, the person is judged to be male; if it comes to a Yin position, female. According to an older account, if Chuansong, the name of a divine general, comes to the husband’s birth-year position and a Yang spirit appears in the year position of the woman making the inquiry, the child is male; if a Yin spirit appears, the child is female.

Fifty-Seven: Divining Whether a Noble Benefactor Can Rescue a Guilty Person

When divining at the proper time, observe where the spirit general on duty passes. If it passes to the spirit of the guilty person’s descendants, this indicates that someone will come to the rescue.

For example, if the Wood spirit is on duty and passes to the Water spirit general, with the Fire spirit above the Water spirit, judge the matter in the same way. If it passes to a spirit general that overcomes the spirit on duty, and that general’s descendant spirit acts as the general, this indicates that the request may be granted, though the other party may have a different intention and mean to deceive.

For instance, if the Wood spirit is on duty and passes to the Earth spirit, with the Fire spirit above the Earth spirit, the spirit on duty has passed to its descendant spirit.

Another example: on a Bingzi day in the first lunar month, divining during the You hour, Dengming, the name of a spirit general, comes to the Chen position, while Shengxian, another spirit general, occupies the Hai position. The lower position overcomes the upper one, so this is taken as the operative sign. The transmission reaches the descendant spirit of the spirit on duty, indicating that someone will come to the rescue.

Another example: on a Bingzi day in the first lunar month, Congkui, the name of a spirit general, comes to the Shen position, while Daji comes to the Zi position. The upper position overcomes the lower one, so this is taken as the operative sign. Zi belongs to Water and indicates trouble. Daji passes to Gongcao, the name of a spirit general. If Gongcao is the descendant spirit of the person in distress, this indicates that the person can receive help. If the operative sign never appears and the descendant spirit of the person in distress is not transmitted, the trouble cannot be resolved. The remaining cases are judged in the same way.

Fifty-Eight: Divining Whether It Is Advisable to Stay in or Leave a Residence

Observe the spirit generals that occupy the day and hour. If neither the upper nor lower positions of the day and hour have a prosperous, flourishing, or resting Qi state, and they overcome one another, it is advisable to leave. If the Yin spirit of the upper spirit—the next layer derived from it—encounters an auspicious spirit general, is in a prosperous, flourishing, or resting Qi state, and the upper and lower positions generate one another, it is advisable to stay. Then use the Yin and Yang spirit generals to judge the particulars.

For example, if the White Tiger, a spirit general associated with punishment, injury, and death, occupies a Yang position, this indicates that one should leave. If signs of death and mourning do not occupy a Yang position, one may stay. The remaining cases are judged in the same way.

Fifty-Nine: Divining Whether the Reported Matter Concerning Wang Jia Is Auspicious or Inauspicious

Observe whether the Yin or Yang spirits of the day and hour show a sign corresponding to the matter being asked about, and whether that sign matches the day and hour. If it matches, it is the matter in question; if it does not, it is not.

If you hear that someone is about to become a thief, determine whether the report is credible. If the day’s stem and branch is Jia, and Shengxian, one of the Twelve Generals, is Xuanwu, the spirit general associated with theft and concealment, the report has grounds if Jia also appears in the position corresponding to the day’s Yin and Yang. For example, if Shengxian is in the Wu position, which combines with Jia, the signs correspond. But if Taiyi, another spirit general, is Xuanwu while Jia is not in the position corresponding to Si, then Si and Jia do not correspond, and the report is not considered reliable.

The scripture also says that if you hear someone has been sentenced to death, check whether the spirit general occupying the relevant position combines with or matches the day. Either a combination or a match indicates that the report is true. For example, if the day is Zi, which combines with Chou, and the White Tiger, the spirit general associated with punishment, killing, and calamity, occupies the Chou position, this is such a case. Reports that do not meet these conditions are mostly unfounded. Judgments about the good or ill fortune of one’s descendants follow the same method of matching or combining described above.

When you hear good news, check whether the Azure Dragon, the spirit general associated with celebration and good fortune, and Liuhe, the spirit general associated with harmony and accomplishment, occupy the day’s position. The report is credible if they do; otherwise, it is not. When you hear of misfortune, examine the spirit general occupying the branch position where the White Tiger is located. If the Azure Dragon or Liuhe appears there and combines with the day, the misfortune you have heard about is indeed ill-omened. There are many methods of divination of this kind, too numerous to list one by one. For details, see The Divine Pivot.

Method for Divining Whether a Person’s Undertaking Will Succeed, No. 60

Identify the category to which the matter in question belongs. If it appears in the position corresponding to the day’s Yin and Yang and generates the spirit general above the day, the matter is auspicious. If no such matter appears in the corresponding position and it overcomes the spirit general above the day, the undertaking will not succeed.

For example, if you wish to repair a house, the undertaking is auspicious and can be completed if Daji and Shengxian appear in the position corresponding to the day’s Yin and Yang and generate the spirit general above the day. If these conditions are not met, it will be difficult to complete.

Method for Divining Whether a Person’s Worries Will Be Resolved, No. 61

When divining about a matter, first determine the day and hour, then check whether auspicious spirits or generals appear on the day and hour and in the person’s birth destiny, and whether they carry the Qi of royal or ministerial strength (a vigorous, powerful force). If the key spirit or general used in the divination carries this Qi, and the spirit or general transmitted is its offspring, the matter causing concern can be resolved. If the key spirit or general carries the Qi of royal or ministerial strength but its offspring has no Qi, resolution is still possible, but will be difficult. This is because the side without Qi cannot restrain the side that has it. If the key spirit or general is in a state of imprisonment or death (weak and restrained) and is itself being overcome, while the transmitted offspring is also in a state of imprisonment or death, the matter may still be resolved if both retain some Qi. If the offspring carries the Qi of royal or ministerial strength, the matter causing concern can be resolved completely.

For example, on a Dinghai day in the tenth month, at the hour of the Goat, one divines about a troubling difficulty. Shengxian resides over Hai, forming a lower overcoming an upper. The key spirit or general is overcome by the Qi of royal or ministerial strength, and Daji is transmitted as its offspring. But Daji is in the Qi of imprisonment or death, indicating that the troubling matter may be resolved, though the process will remain difficult.

Another example: on a Bingyin day in the fourth month, at the hour of the Ox, Shenhou resides over Bing, forming an upper overcoming a lower. The key spirit or general is in a state of imprisonment or death; the one being overcome serves as the key spirit or general. Fire is therefore a source of concern. Xiaoji is transmitted; it is the offspring born of Fire and carries the Qi of royal strength, so the troubling matter can be resolved completely.

To determine when a matter will be resolved, look to the time associated with the Five Phase generated by the key spirit or general; this is an auspicious time. The time associated with the Five Phase that the key spirit or general fears and is restrained by is an inauspicious time. One may also make the judgment based on the Five Phase of the Earthly Branch over which the key spirit or general resides: the time associated with the Phase it generates is auspicious, and the time associated with the Phase it fears is inauspicious.

For example, if Shengxian resides over Water and serves as the key spirit or general, Wu and Ji days are auspicious, while Ren and Gui days are inauspicious. If Shengxian resides over Metal and serves as the key spirit or general, Ren and Gui days are auspicious, while Bing and Ding days are inauspicious. The remaining cases follow the same pattern.

According to the ancient method, when divining whether the pursuit of a person in connection with an earlier event will succeed, the days the key spirit or general fears are likewise taken as inauspicious.

When traveling, if the spirit associated with the day’s cyclical date overcomes the spirit associated with a person’s birth-year destiny, while the spirit corresponding to the sought-after object in turn overcomes the spirit associated with that day, the person can obtain what they seek that day. If the spirit corresponding to the sought-after object overcomes the spirit associated with the day and also harms the spirit associated with the person’s birth-year destiny, this is an inauspicious sign, and the matter will not succeed. “Categories of things” here refers to the different animals represented by the spirits used in divination: tigers and leopards correspond to Gongcao; deer and rabbits to Taichong; wild beasts and pigs to Dengming; crows to Congkui; and horses to Shengxian.

Sixty-Third: Divining Whether It Is Auspicious or Inauspicious for Someone to Wear New Clothes for the First Time

In divining this, look to see whether an auspicious spirit and general occupy the day’s cyclical date and carry flourishing, vigorous Qi. Also examine whether Qinglong and Taichang fall in the yin or yang positions of the day’s cyclical date. If the spirit they occupy generates the day’s cyclical date, this is an auspicious sign; otherwise, it is inauspicious. Even if Qinglong and Taichang do not fall in the yin or yang positions of the day’s cyclical date, it is still auspicious so long as the spirit they occupy generates the day’s cyclical date.

Sixty-Fourth: Divining Whether a Disciple Will Succeed in Learning After First Paying Respect to a Teacher

Use the day’s cyclical date for the divination: the day represents the disciple, the cyclical branch represents what is to be learned, and the hour represents the teacher. The day and cyclical branch should form a “child over mother” relationship: that is, the day representing the disciple generates the hour representing the teacher. This too is an auspicious sign.

Next, examine whether auspicious spirits and generals, along with flourishing, vigorous Qi, occupy the day and cyclical branch. If the Qi above and below generates harmoniously, and the spirit used to initiate the divination ultimately arrives at an auspicious spirit and general with flourishing, vigorous Qi, this is auspicious. If the spirit above the cyclical branch overcomes the spirit below it, the initiating spirit ultimately falls into the tomb position of the spirit it occupies, and there is no flourishing, vigorous Qi, this foretells that the disciple will have difficulty succeeding in their studies.

For example, at sunrise on a Dingmao day in the first lunar month, Dengming is positioned over Mao. Ding represents the disciple, Mao represents what is to be learned, and the hour represents the teacher. With Ding positioned over Mao, the disciple is like a child following its mother. The spirits above and below Mao generate one another; the initiating spirit ultimately arrives at Gongcao; the spirit and general do not punish one another; and there is flourishing, vigorous Qi. These signs therefore foretell that the disciple will achieve success in their studies.

Sixty-Five: A Method for Divining Whether Staying in Another Person’s Home Will Bring Good or Ill Fortune

When divining about staying in someone else’s home, pay attention to the relations of generation and control among the Five Phases. Do not let the phases in the chart overcome or harm the person or matter you are concerned about. Also check whether the day carries strong, flourishing Qi. Only when you understand these judgments have you mastered this method.

When staying in another person’s home, do not let the Five Phases harm the person or matter of concern. Also check where the day’s Yang Spirit—the spirit associated with a particular Earthly Branch—falls in the hour’s configuration. If it overcomes or harms the day’s cyclical signs, the day’s stem and branch, this will be unfavorable for the person staying there.

For example, on a Jia-Yin day in the ninth month, the hour is placed at the You position. If the Five Phases in the chart harm the person or matter of concern, and the day’s Yang Spirit, Gongcao, falls at the Shen position, then Shen belongs to Metal, and Metal overcomes the Yin Wood of the Jia-Yin day. This is a case in which the Yang Spirit’s position overcomes and harms the day’s cyclical signs. Other cases can be judged in the same way.

The Shijing also says: Whenever someone is to be lodged in another person’s home, take care not to let the Yang Spirit associated with the Earthly Branch occupied by the hour fall upon the day’s cyclical signs and form a configuration that overcomes and harms them. For example, on a Jia-Yin day in the tenth month, Gongcao is placed at Shen. This means the spirit occupying the hour’s position will harm the day’s cyclical signs. In other words, Chuansong at Shen is placed over Yin, creating an upper-and-lower configuration of mutual overcoming; meanwhile, the day’s cyclical signs at Shen are themselves overcome. Here, “below the hour” refers to the twelve Earthly Branches on which the hour is placed for each day, while “the Yang Spirit of the day’s branch” refers to the spirit associated with the branch occupied by the hour on that day. Avoid configurations in which the Yang Spirit at an Earthly Branch, once placed over a position, harms the day’s cyclical signs. Configurations that come from the direction of the Leopard’s Tail are also unsuitable. The same method can be applied to other matters.

For example, on a Ding-Si day in the tenth month, at the hour of Shen, place the monthly general Gongcao at Shen; Taiyi then falls at Hai. Taiyi’s associated Yang Spirit for the Ding-Si day belongs to Fire. Hai belongs to Water, and Water overcomes Fire, so this harms the host. This too is a case in which the position occupied overcomes and harms the day’s cyclical signs. Other cases can be judged in the same way. If a harmonious configuration appears, it indicates that a thief will enter the home.

For example, on a Gui-Si day in the seventh month, Taiyi is placed over the spirit that forms this harmonious configuration; judge it according to this method. The Shu says: If you are staying in another person’s home and Shenhou falls on the guest’s year of life—the Earthly Branch assigned to the year of birth according to age—it indicates that the host may be plotting to harm the guest. If Tiankui or Baihu appears on the day’s cyclical signs, it indicates that the host may be plotting to kill the guest; if Dengming or Tiankong appears, it indicates that the host may be plotting to deceive the guest. In all such cases, leave at once. If an auspicious general appears on the day’s cyclical signs and is strong and flourishing, generating them, the outcome is auspicious, with no other misfortune.

Methods for Divining Strange Manifestations, Malevolent Spirits, and Nightmares

After casting the chart at an auspicious day and hour, examine the divine generals presiding over the day and the person’s birth-year sign. If a general is in a favorable state, such as flourishing or strong, and the upper and lower positions generate one another, this is an auspicious sign. If these conditions are not met, it is inauspicious. Kui, Gang, Tengshe, or Baihu presiding over the day or the person’s birth-year sign is also an inauspicious sign.

When a divine general is flourishing or strong, it may indicate worry over public affairs. When it is in a state of death, mourning, or confinement, it foretells loss. When it is in a state of illness, concealment, or decline, it indicates worry about the household’s six kinds of livestock. If the useful spirit—the key spirit position used for divination—falls in a Yang position, the concern is with external affairs; if it falls in a Yin position, the concern is with internal affairs. To determine which person will be affected, consider the spirit presiding over each household member’s birth-year sign.

For example, if several people’s birth-year signs occupy the same position and an inauspicious general presides over it, they may all encounter misfortune. Next, examine where Tian Gang falls: in a Yang position, it indicates concern for a man; in a Yin position, concern for a woman; in a Meng position, concern for an elder; in a Zhong position, possible injury to the mother of the household; and in a Ji position, concern for a young child. Here, “Meng,” “Zhong,” and “Ji” refer to groups of earthly branches, and mean the first, middle, and last branch in each group.

The Shijing (a classic on divination charts) says: “If the spirit is outside, the neighbors will suffer; if at the gate, the household will suffer; if inside, the person seeking the divination will suffer.” It also says that a Yin position indicates worry for a woman; a Meng position indicates worry for an elder, a Zhong position that the mother may be injured, and a Ji position worry for a young child.

If Xu appears on a person’s birth-year sign or on the day, it indicates a canine apparition. You indicates pots and cauldrons ringing; Shen, strange manifestations involving weapons, blades, or ghosts; wood, ghosts in a tomb crying out; Wu, strange manifestations involving horses and blood; Chen or Si, a dragon or snake apparition; Yin, crows, other birds, or wild beasts causing disturbances; Chou, cattle or dust and wind causing disturbances; and Hai, strange manifestations involving a child, a pig, or wind.

Methods for Divining Whether the Soul of the Deceased Has Left the Body

In divination, when the hour’s branch falls upon the Chen position and is taken to signify “death,” and the spirit-general at Chen prevails over the spirit-general at the day position, with the hour also falling upon Chen, this is called “repeated killing.” The Shijing says: Set the head of the household’s year of birth, calculated from their age, upon the Zi position. If Kui Gang, Xiaoji, Tengshe, Baihu, or other spirit-generals appear above the Grand Year, a person’s birth year, or the day and hour, and ghosts or spirits also occupy the Chen position, this too is “repeated killing.”

When Tiangang occupies a Yang position, it indicates a man seated in the corresponding place; when it occupies a Yin position, it indicates a woman seated there. In a Meng position, it concerns the head of the household; in a Zhong position, it foretells injury to the mother of the household; in a Ji position, it foretells trouble for a young member of the family. When Heaven and Earth are in hidden repetition, baleful forces do not depart. When Heaven and Earth are in reversal, they depart but later return. Kui Gang at the day and Chen positions indicates that misfortune will happen again. Apart from these overlapping baleful signs, all other configurations indicate that the misfortune has passed. To determine who is involved, look at whether it is Kui or Gang.

To infer where a baleful ghost is in the home, see which direction the ghost star on the Heaven Plate occupies; that is where the ghost resides. The Shijing says: Kui Gang at Jia means the ghost is at the gate; at Yi, at the doorway; at Bing, in the main room; at Ding, in the favored place; at Wu, in the courtyard or a room; at Ji, at the stone steps; at Geng, at the chicken perch; at Ren, at the pigpen; and at Gui, at the toilet.

Another method determines whether lingering misfortune remains in the deceased’s household. In the first month, set the spirit-general upon the direction in which the deceased died. If Kui or Gang occupies the day and Chen positions, it indicates that someone else will die. To infer the month and day when calamity will arrive, look at where Kui Gang falls: Yang signifies a man, Yin a woman.

Another method determines where matters concerning the female and male originate: the female follows Wu, the male follows Gang.

Chapter Sixty-Eight: Method for Divining Burial Matters.

Before undertaking any action, first determine the condition of the Five Phases (Wood, Fire, Earth, Metal, Water). If the Five Phases of the chosen day overcome those of the preceding hour, and the hour does not accord with the day’s cyclical sign, then take care when laying out the divination board: do not allow Kui or Gang—unfavorable spirits of the Tiangang type—to fall upon the day’s cyclical sign, and do not let the White Tiger occupy a direction with strong Qi. Only when these conditions are met is the time considered highly auspicious, so that calamity will not follow. If these methods are ignored, misfortune may result.

For example, if a burial is to take place in the Shen hour on an Yiyou day in the eleventh month, place the Shen hour over the Shen position. Shen is the position governed by the hour, and it does not accord with the Yiyou day. Taiyi, here a type of spirit, belongs to the White Tiger. Taiyi belongs to Fire, whose Qi is weak and lacking in force during winter, so burying at this time is highly auspicious.

To find the “Road to Haoli,” a direction or route suitable for burial, one generally places Tiangang over the month’s earthly branch corresponding to the Grand Year, then observes where Gongcao and Chuansong fall. The places where they fall are the Road to Haoli; burial there is highly auspicious. If later generations have no Road to Haoli, deaths will continue without an heir, and the family’s ancestral rites will come to an end.

For example, when Shenhou, the name of a spirit, falls upon the position of the Grand Year, and Gongcao and Chuansong fall below ground, this is the Road to Haoli beneath the earth. Burial there is also auspicious. When choosing a time for burial, have Kui, Gang, Shengshe, and the White Tiger—the four spirits—lie concealed in the four corners. This is highly auspicious.

When selecting a burial day, one generally places Kui and Gang over the month’s earthly branch and observes which direction the spirit Gongcao falls in; this allows an auspicious day to be chosen. To calculate auspicious days for each month, place Kui and Gang over the month’s earthly branch. If Gongcao and Chuansong fall on a “Opening” day, burial may proceed. If Shengxian and Shenhou fall on a “Full” or “Completion” day, among others, the day is suitable for marriage.

Method for divining whether wind or rain will occur when an undertaking begins (Section 69)

At the outset of an undertaking, set up the divination board using the day’s cyclical sign. If Gongcao falls upon that sign and lies before Tianyi, the named spirit, wind will arise. If Chuansong falls upon the sign and lies after Tianyi, rain will fall.

There is another method of divination: when a Yang spirit general appears in the day or earthly branch, it is called “Yang adversity,” and its effect is manifested when wind comes. When a Yin spirit general appears in the day or earthly branch, it is called “Yin adversity,” and its effect is manifested when rain comes. During a drought, if one wants to know which day it will rain, one casts a divination for the time of the inquiry. By examining the sequence of the operative spirit, if a water-associated spirit appears at the end, it will rain; if no water spirit appears, it will not.

For example, if Dengming or Shenhou appears in the sequence, this indicates rain. One can then look at the Yin spirit governing its position to infer when the rain will fall.

For example, if Shengxian appears in the sequence, it indicates rain on a Bing or Ding day; if a Metal spirit appears, rain on a Geng or Xin day; if a Wood spirit appears, rain on a Jia or Yi day; and if an Earth spirit appears, rain on a Wu or Ji day. However, if an Earth spirit appears, the rain will not be enough to end the drought. If a Water spirit appears, it indicates rain on a Ren or Gui day. If the sequence ends without a Water spirit, or if an Earth spirit appears, the drought will continue. The “nines multiplied” method can be used to calculate how long the drought will last and when rain will come.

For example, suppose the operative spirit’s sequence reaches Daji, and the Daji spirit occupies the Zi position. Daji corresponds to Chou, whose number is eight; Zi has the number nine. Multiplying eight by nine gives seventy-two, indicating rain in seventy-two days. If the Daji spirit occupies the Si position, whose number is four, multiplying four by eight gives thirty-two, indicating rain in thirty-two days. This method of calculation is called “nines multiplied.”

To find out how much rain will fall during the month, one also casts a divination for the time of the inquiry. If a Water spirit appears at the end of the operative spirit’s sequence, this indicates abundant rain; if no Water spirit appears, the rainfall will be light.

Another method for divining rain is to place the monthly general—the heavenly general used for divination during that month—over the hour being examined. If the “Dragon” is in the third or fifth position ahead, rain is indicated; if it is in the second or fourth position behind, wind and rain are indicated. If the “Drought Tiger” is ahead, wind is also indicated. Gongcao represents the Dragon, Chuansong represents the Tiger; Mao represents thunder, and Zi represents clouds. Clouds rise with the Dragon, and wind comes with the Tiger. If the heavenly spirits accompanying the Dragon or Tiger are strong in Qi, there will certainly be wind. If the Dragon and Tiger together raise clouds and stir thunder, there will certainly be a violent storm.

It is also said that when Chuansong comes over the day or hour and lies behind Tianyi, the noble spirit, rain is indicated. The same sign applies when Gongcao comes over the day or hour and lies behind Tianyi.

Another method for predicting which day it will rain is to place Daji over the first day of the lunar month. The position occupied by Shenhou indicates heavy rain; the position occupied by Taichong indicates light rain.

Another method is used to determine when the rain will stop. Place the monthly general over the hour being examined and observe where Kui falls. If Kui falls on a seasonal position, it indicates that there will be no rain; if it falls on Shen, the rain will stop; on Zi, the sky will be overcast; on Si or Wu, drought; on Shenhou, wind after the rain; and on Yin or Mao, clear weather.

In another method, the original text records only the words “by the month,” followed by judgments identical to those above: on Shen, the rain stops; on Zi, the sky is overcast; on Si or Wu, drought; on Shenhou, wind after the rain; and on Yin or Mao, clear weather.

Another method is to place the monthly general over the monthly branch. If Xin or Gui falls on the earthly Chen position, clear weather is indicated; the same procedure can be used to divine for rain.

Another method: when Kui and Gang fall on a seasonal position, the rain will stop. On a beginning position, the rain will not stop; on a middle position, it will continue.

Another method is to place the monthly general over the monthly branch and observe which earthly branches receive Ren and Gui on the heavenly plate. If they fall on the earthly Chen position, clear weather is indicated. The position occupied by Ren-Zi also indicates rain.

Chapter Seventy: Divining a Mountain Journey to Gather Things

On the chosen day and hour, examine the yin spirit of the deity above the day branch—that is, the spirit corresponding to its lower, inner position. If it is accompanied by an auspicious spirit and general, and the upper and lower positions have favorable Qi, such as Wang, Xiang, or Xiu, and generate one another, the signs are auspicious: much can be obtained. If the yin spirit encounters an inauspicious spirit and general, along with Qi of confinement or death, and the upper and lower positions overcome or harm one another, the signs are dangerous. Rain and mud may obstruct the journey and cause it to fail.

When the yin spirit encounters inauspicious signs, meeting a rain general means one will encounter the White Tiger; meeting a general associated with fierce birds and beasts means one will encounter Xuanwu. If the general signifies bandits, the danger is especially great when the deity above the day branch is inauspicious. An inauspicious yin spirit above the hour branch is still bearable; if both the day and hour positions are inauspicious, the omen is extremely bad.

If, at dawn on a Gengyin day in the seventh month, Taiyi (a spirit in divination by the shi board) comes to rest over the Martial Spirit, and the matter being divined concerns bandits or theft, then if the spirit above the day is inauspicious, the calamity will be especially severe. If the spirit above the hour is an inauspicious yin spirit, the situation is still bearable. If the spirits above both the day and the hour are inauspicious, a great disaster will follow.

For example, at dawn on a Gengyin day in the seventh month, Taiyi comes to rest in the Yin position. Dengming, acting as the Vermilion Bird, comes to the Geng position; Taiyi, acting as the Great Constancy, comes to the Yin position. Gongcao is the Queen Mother of the West and also Dengming’s yin spirit; Chuansong is the Azure Dragon and also Taiyi’s yin spirit. Under this configuration, whatever is sought can be accomplished. If the spirits above both the day and the hour are auspicious, favorable matters will go more smoothly; if both are inauspicious, the outcome will be extremely bad.

Divining whether one should enter deep water.