《素問六氣玄珠密語》Vol. 16

This passage explains the correspondences of the Eastern Wood phase (one of the Five Phases) with natural phenomena and how its movement influences human fortune.

The East belongs to Wood, governed by Jueyin (one of the Six Qi), and corresponds to spring. The Wood phase is associated with: the growth of plants, wind, the year-star (Jupiter), furred creatures (such as lions and qilin), and thunder. In spring, the climate is mild and warm, reviving all things, but excessive winds can stir dust and break trees. During this season, the heavens and earth appear green, vegetation flourishes, and foods tend to carry a sour taste.

When the Wood phase operates harmoniously, Jupiter shines brightly, azure mists fill the sky, auspicious beasts and miraculous plants appear, spring thunder arrives timely, and rainbows emerge in season—all signs of good fortune. If rulers govern with benevolence during this time, the people will live in peace and prosperity. However, imbalance in the Wood phase may trigger disasters like famine and disease.

Observing Jupiter’s condition can foretell fortune: if the star appears moist and bright, it signifies national stability; a yellow hue predicts abundant harvests; black indicates mourning; red with tremors warns of war; and the appearance of pointed rays suggests the ruler will be blessed with an heir. Jupiter’s movement also reflects the ruler’s virtue: steady motion indicates wisdom, while deviation hints at moral failure. Changes in the star’s size carry further omens—shrinking foretells suffering among the people, while expansion suggests a sage ruler and a peaceful state.

(Note: "Jueyin" is one of the Six Qi in Chinese medicine; "year-star" refers to Jupiter, used in ancient astrology; "furred creatures" denotes animals with hair; "Zhen and Xun" are the Bagua trigrams representing thunder and wind.)

This scripture uses celestial phenomena and natural occurrences to predict national stability and calamities. When the Year Star (Jupiter) exhibits abnormal movements: if it appears pale and diminishes in size, it foretells the execution of powerful ministers; if its color fluctuates between blue-black with sudden expansions and contractions accompanied by a reddish halo, great black wind disasters will occur. The Year Star deviating from its regular path—moving ahead called "excess" (ying) will trigger warfare, while lagging behind called "deficiency" (suo) leads to military defeat.

If the Year Star is obscured by the moon, the state will face numerous bereavements, with high officials or imperial consorts likely passing away; its conjunction with the Blazing Star (Mars) signals the execution of treacherous ministers; its confrontation with the Great White Star (Venus) heralds major battles—Venus positioned north or south of Jupiter respectively predicts northern or southern military defeats. A dim and erratic Year Star reflects chaotic governance in the realm.

Abnormal seasonal winds also correspond to distinct disasters: if the gentle spring wind turns violent, plagues will arise; if desolate, warfare ensues; if bitterly cold, famine strikes. Unusual summer winds bring political turmoil, sudden deaths among the populace, or war. Autumn wind anomalies portend poor harvests the following year, chronic illnesses among the people, or the rise of corrupt officials. Winter wind aberrations result in epidemics, uneven droughts and floods, or total crop failure.

Thunder, as an expression of Wood Qi (Muqi), carries omens based on direction: spring thunder in the east heralds abundance; southern thunder predicts minor drought; western thunder signals severe plagues with exposed corpses; northern thunder causes floods. Particularly if thunder erupts on the Eight Demon Days (Bakui Ri, Daoist inauspicious dates), it foretells major military campaigns or urgent state decrees. These phenomena are seen as celestial warnings against misrule—heeding them brings peace, while defiance invites suffering.

This passage describes ancient methods of predicting fortune and misfortune through natural phenomena, primarily involving lightning, trees, and other omens.

Regarding lightning omens: If lightning appears on a winter Wuzi day without rain, it foretells impending warfare across the land. Thunder without clouds signals great calamity for the people. When lightning strikes the imperial palace, it warns of ministers plotting rebellion, with bloodshed and war to follow within five years. A lightning strike on the ancestral temple (the royal sacrificial site) serves as Heaven's warning against the ruler's moral failings—failure to reform will lead to territorial loss or even state collapse within eight years. Lightning striking noble residences indicates treacherous ministers holding power, with loss of fiefdoms occurring within six years.

Concerning tree omens: If auspicious mushrooms or unusual trees grow in the ancestral temple, it signifies the ruler's sincere worship and national peace. Mushrooms appearing at suburban altars (sacrificial sites for Heaven and Earth) predict abundant harvests, while those in palace courtyards indicate flourishing royal descendants. Trees growing conjoined branches (different trunks merging) symbolize national auspiciousness. Abnormal tree growth in the palace foretells joyful events for the state. Trees reviving after withering suggest regime change. Mulberry trees withering in summer will cause poor harvests.

Other signs: Trees bleeding when cut predict disasters for feudal lords. Spontaneous tree growth in imperial mausoleums indicates political chaos. Unexplained death of trees at sacrificial sites means the ruler will lose territory. Trees shedding leaves out of season foretell foreign invasion within two years. Trees toppling spontaneously signal national turmoil. Repeated flowering of trees warns of the ruler's misfortune. Summer frost causing tree withering predicts major warfare within seventy days, displacing commoners. Bamboo and cypress withering in summer means feudal lords will lose power.

These records reflect the ancient concept of "Heaven-human resonance," where abnormal natural phenomena were believed to correspond directly with human fortunes. The mentioned "Eight Commander Days" (Bakui ri)—including Jisi and Dingchou in spring, Jiazi and Renxu in summer, Jihai and Dingwei in autumn, Jiawu and Renchen in winter—were considered particularly significant when unusual celestial phenomena occurred on these dates.

This passage documents an ancient system of divination that interpreted natural phenomena as omens of national prosperity or decline. When bamboo grew without nodes or produced twin stalks from a single root, it foretold political turmoil or the usurpation of power by ministers. Trees blooming out of season during winter symbolized the inversion of Yin-Yang order, portending the state's potential collapse within two years.

Abnormal fruiting patterns also carried specific meanings: apricot trees bearing fruit twice in a year predicted summer hailstorms, while plum trees fruiting repeatedly signaled spring frosts. Bamboo producing fruit indicated three years of severe famine. Trees emitting metallic sounds without cause hinted at territorial division, while sudden growth in the middle of roads reflected a ruler's moral failure. If trees sprouted on rooftops, it presaged the emergence of a sage in that region.

Animal anomalies held similar divinatory significance: the appearance of auspicious creatures like qilin (unicorns), xiezhi (mythical beasts of justice), or zouyu (benevolent beasts) signified virtuous governance. White foxes signaled effective governance, while unicorns heralded peace. Conversely, white elephants portended danger for the ruler, and six-legged beasts reflected court disorder. Abnormal behavior among fierce animals—such as tigers or wolves entering cities or wild beasts preying on one another—foretold war, famine, or foreign invasion.

This system of natural omens intricately linked anomalies in flora and fauna with human affairs, forming a comprehensive "heaven-human resonance" warning mechanism. It encompassed both auspicious signs (like nine-tailed foxes symbolizing flourishing virtue) and dire portents (such as wild beasts invading cities heralding national collapse), embodying the ancient worldview of "observing phenomena to discern patterns" (guanwu quxiang).

This scripture records the correspondence between various animal anomalies and human calamities, belonging to the ancient divination theory of "disaster omens." When the following abnormal animal phenomena occur, they foretell corresponding social upheavals:

If wild beasts give birth to offspring resembling domesticated animals, or winged beasts appear in the suburbs of a city, these portend the fall of a state. Wild animals bearing young without ears or noses signify impending warfare in the region, while eyeless offspring indicate coming troubles. When beasts produce snake-like progeny, it foretells fire disasters; the appearance of multi-legged young beasts corresponds to calamities among the people.

If foxes enter homes or climb onto rooftops, sudden deaths will occur that year, and rulers may lose their kingdoms due to indulgence in sensual pleasures. Wild beasts carrying withered wood into a city predict blocked roads and national decline. When livestock suddenly speak human words, whether auspicious or ominous, their words will come to pass.

Different animal anomalies correspond to distinct disasters: rats becoming spirits (jing) foretell the rise of demonic troublemakers; foxes howling in courtyards inevitably bring misfortune; monkeys entering cities trigger floods; otters invading urban areas herald great deluges. The natural appearance of white rabbits is auspicious, but if rabbits inexplicably enter palaces or give birth, it signals national peril. Purple rabbits signify abundant harvests, yet three-legged rabbits predict severe plagues.

Bovine and equine mutations also carry specific omens: cows bearing horse offspring indicate rulers will lose their ancestral temples; cattle facing southward foretell military division; six-legged cows or those growing upper teeth predict rampant banditry; calves with human faces and bovine bodies bring pestilence upon the people. Horses suddenly growing horns portend state collapse, while horse tails transforming into bovine tails signify corrupt governance.

Sheep developing four eyes—called "dual radiance"—foretell warfare in all directions. Dogs mating with pigs or undergoing sudden coat color changes (black dogs turning white/white dogs turning black) predict household heads facing punishment. Dogs or pigs emerging from the earth indicate impending county-wide disasters. Packs of dogs gathering in streets and howling mournfully foreshadow major funerals or bandit uprisings.

This passage primarily discusses two categories of omens: abnormal animal behaviors and calamities foretold by the movements of Mars (Yinghuo, the "Sparkling Deluder").

Regarding animal omens: Dogs exhibiting the following anomalies all portend misfortune—when dogs play near wells, it predicts bereavement in the household; defecating in wells foretells disasters affecting ancestral temples and household furnishings; a dog eating its own offspring warns of impending imprisonment; sudden canine death signifies grave misfortune; while dogs birthing headless or crippled pups indicate family calamities. Rodent anomalies likewise presage disaster: mice bearing multiple litters within a day predict famine; nesting in trees heralds floods; gathering and shrieking in marketplaces signals military revolts; dancing in courtyards or roads foretells family decline; cannibalizing their young portends urban decay; abandoning nests permanently warns of fires; mass migrations predict torrential rains; congregating atop high walls indicates deluges; headless rodents on roads prophesy warfare; birthing multi-headed or deformed offspring signifies barren years; hoarding and exporting grain forecasts severe famine; while rodent infestations in crops suggest the state will impose excessive punishments.

Concerning Mars (Yinghuo) movements: During summer when the southern Fire phase (Bing-Ding) dominates, Mars corresponds to feathered creatures (birds) and winged insects. When Mars shines brightly, the populace enjoys health, but its crimson dimness warns of epidemics. Its proximity to the Lunar Lodge Nü (Girl) brings difficult childbirths; nearing the Southern Dipper constellation endangers rulers; appearing reddish while close to the sun or moon predicts severe droughts. A bluish halo around Mars indicates fever epidemics, while orbital deviations foretell civil bloodshed. Small crimson companion stars surrounding Mars warn of fire-related casualties; a yellowish hue predicts plagues; turning white signals foreign invasions; bluish tints indicate droughts with strong winds; sudden dimming suggests floods following drought. Celestial fires destroying ancestral temples during Bing-Ding days (due to rulers' impiety and moral decadence) or consuming palaces and altars of state (from internal lawlessness and lost authority) all herald impending catastrophe. When heavenly flames consume Daoist temples, this demonstrates the ruler's complete loss of virtuous Dao (De).

This scripture records various correspondences between celestial omens and human calamities, belonging to the ancient practice of divination through natural phenomena observation. The term "celestial fire" mentioned here does not refer to ordinary fires, but rather to spontaneous combustion phenomena with no discernible source.

Different disasters are foretold by specific manifestations: when celestial fire burns city gates, it portends imminent rebellion; burning stables signals impending warfare; consuming civilian homes indicates unjust state punishments; destroying field crops reveals local officials' negligence; scorching valleys suggests the prime minister's partiality; engulfing all things reflects the ruler's lack of benevolence; burning cattle herds foretells soldiers' grievances; flaming plains signifies military leaders' diminished status; consuming military tents predicts army defeat; trees spontaneously igniting with audible sounds warns of traitors' uprising; prison fires reveal unjust incarcerations; street conflagrations foreshadow displaced populations; palace fires indicate a ruler rejecting counsel.

Mysterious flames appearing at night and self-extinguishing symbolize impending chaos. When city fires coincide with floods, with unnaturally bright flames, this portends national peril. Ground fires erupting spontaneously in military camps predict defeat and generals' deaths. Unexplained scorched odors and bloody lights in palaces, or flames emerging from water, all presage rebellion and military disasters.

The text also documents auspicious and ominous signs: phoenix appearances symbolize centuries of peace (the phoenix being a legendary auspicious bird); mandarin ducks (symbolizing conjugal fidelity) manifesting indicates virtuous rulers; white doves remind rulers against fickleness; white swallows nesting signify filial virtue in monarchs. Conversely, meteors transforming into birds upon landing foretell great wars; the disappearance of literary birds (legendary auspicious creatures) for three years predicts national mourning and drought; storks and magpies sharing nests symbolize demoted sages; owls nesting in trees foretell mass deaths; three-headed birds signal plagues; four-legged birds predict famine; double-headed four-legged birds warn of warfare; red-clawed black crows indicate fires; and raven-like black water demons (legendary disaster birds) portend floods.

Other ill omens include: geese circling palaces for days signaling regional rebellions; birds speaking human language at palace gates foretelling national collapse; multicolored strange birds making eerie sounds in royal courts indicating monarchs in peril; flocks forming human shapes in flight presaging regime collapse; groups of birds drinking from household wells predicting family decline; avian transformations into livestock forms reflecting social disorder; and birds morphing into flood dragon shapes possibly heralding greater catastrophes.

This scripture primarily describes the correspondences between various abnormal natural phenomena and human calamities, belonging to the ancient art of divination through observation (zhanhou shu). When the following signs appear, they presage corresponding disasters:

If one sees swarms of bees and flies gathering in flight, it foretells an impending fire. When doves give birth to eaglet-like offspring, it predicts strong winds. The appearance of a three-bodied bird with one head signifies earthquake casualties, while birds fighting and circling over water surfaces portend bloodshed in that region.

Locusts appearing to devour crops indicate the nation will fall under female rule. Should the locusts suddenly die out, major warfare will erupt within three years. Mole crickets gathering at court herald the emergence of a famous general. Locusts with red heads and black bodies or black heads and red bodies both signify tyrannical governance and rampant banditry.

When shrikes (a type of raptor) exhibit abnormal behavior: their congregated cries warn of danger to the ruler, while frequent fighting predicts calamity within sixty days. Birds crying in alarm at night foretell upheaval in the capital, and their gathering on civilian rooftops warns of approaching fire.

Domestic fowl anomalies also correspond to social unrest: wild birds mating with domestic chickens presage national licentiousness; large birds destroying crops indicate local official negligence; sparrows nesting by wells suggest ministers plotting rebellion; pheasants entering homes predict coming troubles; and hens crowing at midnight signal the rise of treacherous leaders.

Abnormal behaviors in domestic chickens carry specific omens: jumping into wells foretells imprisonment; fighting with wild birds predicts royal executions; sudden mass deaths indicate empty state coffers; crowing at dusk warns of female rulers; remaining in nests at noon suggests ineffective governance; and hens transforming into roosters prophesy future female dominion.

Note: These recorded signs reflect the ancient cosmological view of "heaven-human resonance" (tianren ganying), which posited mystical connections between natural anomalies and human sociopolitical affairs. The parenthetical examples like "the strange insects in Hebei during the second year of Jianwu in Han Dynasty" serve as historical evidence supporting this divination theory.

This scripture primarily records various anomalous natural phenomena and their corresponding auspicious or ominous portents, divided into two sections: avian anomalies and celestial changes.

Regarding avian anomalies: When hens grow rooster combs (as occurred during the Tang Dynasty's Xianqing era when hens transformed into roosters, foreshadowing Wu Zetian's ascension to the throne), when eggs hatch bees or rats, when domestic fowl cohabit with wild birds, when ducks refuse to swim but fly high, or when geese lay eggs resembling mammals—all these abnormal occurrences signify political upheaval, disloyal ministers, crop failures, or civilian disasters. Notably, if a giant bird with numerous heads appears while producing collective cries, it foretells widespread warfare. Should such a bird perch silently on imperial palaces, it's auspicious; if vocal, ominous.

Concerning the planet Saturn (Zhenxing): Its regular movement signifies good fortune, while retrograde or irregular motion portends calamity. A bright Saturn indicates national prosperity and peace, whereas dimness warns of disasters for both ruler and subjects. A reddish halo around Saturn predicts epidemics; white vapors signal severe droughts. Saturn's normal slow movement (approximately two and half years per celestial palace) contrasts with sudden acceleration, which brings military and civilian disasters. A bluish Saturn warns of windstorms causing crop failures, while sudden disappearance foretells alternating droughts and floods.

The term "luo chong" refers to naked creatures without scales, shells, or feathers. "Fenye" denotes the ancient astrological practice of correlating celestial phenomena with geographical regions, while "Sitian" refers to the deities governing celestial changes. Within Daoist cosmology, these natural anomalies intimately connect with the Qi (vital energy) movements of heaven-earth and human fortunes.

This scripture primarily discusses ancient divination methods for predicting human calamities by observing celestial phenomena and geographical anomalies, belonging to the Daoist tradition of "astrological disaster studies" (xingxiang zaiyixue).

Regarding anomalies of Saturn (Zhenxing): When Saturn turns black, it foretells prolonged continuous rainfall; if Saturn moves far from the sun or suddenly disappears, it predicts the death of a ruler; small halos surrounding Saturn indicate disasters and deaths among the populace; lateral movement of Saturn signals impending war and chaos; red cloud formations extending over ten feet below Saturn suggest powerful ministers seizing authority; white vapor spanning fifty feet accompanying Saturn's first appearance portends massive bloodshed across a thousand miles; when Saturn moves smoothly with purple vapor, it heralds the ascension of an imperial heir.

Concerning geographical anomalies: Sudden ground tremors are uniformly ominous, causing city walls and houses to collapse with casualties; fissures one zhang wide (about 3.3 meters) affect grain harvests; market ground cracking indicates national troubles; blood seeping from earth or ground turning cinnabar-red predicts bloodshed; egg-like objects emerging from soil foretell epidemics; mountains collapsing to form valleys with emerging waters signal mass displacement; tombs producing spontaneous sounds or shifting position warn of national calamities.

The text concludes with a documented case: In the third month of 409 CE (8th year of Jin Emperor An's Yuanxing era), a four-chi (approx. 1 meter) ground subsidence occurred in Shanyin accompanied by thunderous noises, which later accurately corresponded with wartime turmoil. These phenomena were all regarded as celestial warnings of impending human disasters.

This scripture describes various abnormal natural phenomena and bodily transformations that portend calamities, belonging to the ancient category of divinatory literature. The content can be divided into two main parts: terrestrial anomalies and human anomalies.

Prognostications of Terrestrial Anomalies:

Cracks appearing in military camp grounds indicate the troops must relocate for auspicious outcomes; sinking or fissures in ancestral temple foundations foretell the state's collapse. Dragon-shaped formations emerging from ground cracks signify the ruler's departure from the capital, while flames erupting from fissures predict military defeat. Unfrozen soil in winter heralds regime change, while sudden appearances of coin-shaped earth formations presage mass displacement. Cavities forming beneath houses indicate familial decline, and pits appearing in imperial palaces prophesy national ruin.

Ground hairs (abnormal hair-like growths on the earth) appearing at different times carry distinct omens: morning occurrences warn of floods, while evening appearances signal rebellions. Flesh-like masses surfacing on the ground foretell disasters for both soldiers and civilians, while swarms of insects emerging from pits predict epidemics. Black Qi (vital energy) rising from cavities suggests state conspiracies, while white Qi spreading as mist portends imminent uprisings. Winter fog interspersed with sporadic raindrops, termed "Heaven's Weeping Corpse," signifies the people losing their sovereign.

Creatures emerging from ground fissures bear specific ill omens: snakes indicate rebellion, humanoid forms signify calamity, fish warn of floods, metal objects foretell major wars, and rodents predict famine and chaos. Human-faced earth formations suggest wrongful imprisonments, eye-shaped growths denote turmoil, earthen horses portend warfare, clay human figures warn of feudal lords rebelling, and earthen beasts prophesy foreign invasions—only the appearance of an earthen ox can be discarded to avert misfortune.

Human voices from underground predict civilian deaths; loud rumblings indicate national crises; bird calls warn of public disasters; bell sounds foretell ministers' misfortunes; thunderous noises herald plagues.

Prognostications of Human Anomalies:

A person growing a second head signifies widespread warfare; increasing instances of the dead reviving (as recorded in the Jiao's Classics during Sun Hao's reign in Wu Kingdom: revived corpses unearthed in July preceded Wu's fall) predict famine and conflict. Infants born speaking reveal treacherous court officials; those born invisible indicate urgent royal affairs and mass exile.

Newborns resembling dragons or snakes foretell state invasions; if a prepubescent girl bears a son, it is auspicious, but a daughter brings peril. Mouse-shaped births predict territorial loss; beast-formed infants warn of foreign invasion within a year; ox- or horse-like newborns portend war; pig- or dog-shaped births signify the ruler's moral failure; fish-headed infants presage catastrophic floods; those with four eyes indicate national decline.

Individuals with eyes on their abdomen predict grain price surges; the mouthless born foretell nationwide famine; those missing heads or limbs reflect court chaos; the earless or noseless symbolize a ruler rejecting counsel; those with excessive limbs signify displaced refugees; inverted hands and feet warn of treacherous officials rising.

This scripture describes various anomalous human forms and celestial phenomena as omens foretelling the fortune or misfortune of a state, belonging to ancient divinatory practices. Here is the modern interpretation:

When a person with one head but two bodies appears, it foretells the ruler losing power; the emergence of footless individuals signals war, chaos, and the shaking of a nation's foundations. The appearance of winged humans who can fly indicates the state will suffer severe drought, while those resembling yakshas (malevolent spirits in Buddhism) herald the rise of treacherous usurpers.

People with ox horns predict calamities from wild beasts; those shaped like birds foretell mass refugee exoduses within two years. Armless individuals signify the state losing its supporting ministers, and those with only one arm indicate the departure of loyal and virtuous officials. The appearance of one-legged people suggests the nation will lack wise strategists.

Families bearing ten children foreshadow feudal lords contending for the throne. Three sons born together portend peace under heaven, while three daughters signal moral decay and misrule. Infants born as lumps of flesh predict widespread famine, and those without genitals indicate the collapse of ritual propriety in governance.

Red-haired individuals with cinnabar-colored locks foretell drought and family lines dying out. Those with inverted rib growths are destined to become treacherous leaders. Hairless people predict years of disaster, while those with eyebrows reaching their feet signify national longevity. Fully bearded faces indicate turbulent state affairs, and those with faces on their backs warn of traitorous courtiers.

Four-legged humans herald great chaos under heaven; those covered in monkey-like fur portend frequent warfare. Donkey-headed individuals suggest upright ministers will no longer advise the ruler, while tailed beings foretell suffering among the populace. Double-mouthed people predict crop failures, and those with two nasal bridges and three nostrils indicate joyous state events.

Double-pupiled eyes (two pupils per eye) are auspicious signs, while seven-pupiled eyes foretell widespread troubles. Four-breasted women signal national annexation, and three-eyed individuals indicate flourishing prosperity. Exceptionally large heads reveal rulers with devious minds, and sheep-headed people expose monarchs given to debauchery and misrule.

Boar-headed humans presage female interference in governance; monkey-headed ones warn of disloyal foreign ministers. Those without nine orifices (eyes, ears, nostrils, mouth, etc.) signify a closed-off world under foolish rule. Backward-facing faces indicate national misfortune, while three-headed beings predict internal strife.

Donkey-lipped individuals foretell rebellious ministers, and bird-beaked people suggest the state rejects worthy talent. When mist rises from the earth in correspondence with Earth's virtue (one of the Five Phases), crimson-tinged fog signals great pestilence. Yellow mist transforming into yellow clouds precedes major epidemics, while fog turning from purple to black, making day resemble night, reveals court conspiracies.

Mists shifting to azure then purple indicate a sage emperor dwelling among commoners. Seven days of unbroken fog signifies a foolish ruler; persistent fog turning to endless rain shows the monarch heeding wanton women's counsel. Yellow clouds obscuring the sun followed by black fog predict heavy rains, while greenish vapors encroaching then dispersing from the sun complete the celestial signs.

This passage primarily discusses ancient methods of predicting human fortunes and misfortunes by observing celestial phenomena, particularly the planet Venus (Taibai Star) and other astronomical changes. In the Five Phases (Wuxing) system, Venus corresponds to Metal, representing the western direction (Geng-Xin position), and is associated with metallic objects and crustacean creatures.

Abnormal manifestations of Venus often foretell military conflicts: when the planet appears unusually large and radiant, it signals impending warfare; if it appears in unexpected positions (such as being visible during daytime or deviating from its regular orbit), the corresponding direction's nation will become embroiled in battles. The positional relationship between Venus and the moon proves particularly significant—their conjunction predicts danger for military commanders, appearing north of the moon favors northern nations in warfare, while appearing south benefits central plains armies.

The text records various ominous signs: when Venus sinks into the Milky Way while dimming, it portends large-scale slaughter; falling meteors symbolize blade-related disasters; metallic objects producing spontaneous sounds (such as bells ringing autonomously or stone drums resonating) all foretell military upheavals within three years. These records reflect the ancient concept of "cosmic-human resonance," which posits a profound connection between celestial phenomena and human affairs. For instance, during the Three Kingdoms period, the collapse of Mount Huo revealed six bells, later fulfilled by Liu Yu's usurpation of the Jin throne.

[Note: Parenthetical examples cite historical events, such as Emperor Ming of Wei's palace construction during the Qinglong era triggering metallic anomalies, interpreted as signs of Metal Phase (Jin) disorder, ultimately leading to dynastic transition. These cases serve to validate the accuracy of celestial divination.]

This scripture records the correspondence between various abnormal phenomena in nature and human calamities, belonging to the ancient art of divination through observation (zhanhou). When metal objects emit sounds without cause, it foretells impending warfare: swords ringing on their own symbolize ominous signs, while blades exuding blood-like stains predict bloody battles; a ruler's sword unsheathing automatically hints at violent disaster. The clanging of spear and halberd blades all presage the outbreak of war.

Mirrors failing to reflect images foretell the user's imminent demise. Sudden movement of gold and silver in state treasuries indicates a change of regional rulership, while sudden devaluation of market treasures signifies the fall of powerful nobles. Self-ringing cauldrons in military camps predict generals achieving meritorious deeds, whereas weeping stone statues herald coming chaos—for instance, during the Three Kingdoms period, a standing stone figure in Yangxian County (modern Yixing, Jiangsu) was interpreted as an omen of a commoner ascending to emperorship (fulfilled by Sun Quan's rise).

Strange stones manifest different omens: those resembling birds or beasts foretell the rise of feudal lords; avian shapes suggest consort clans and courtiers seizing power; child-like forms predict the ruler's heirless demise. Odd stones on roadways symbolize state collapse, while square-shaped ones indicate military rebellion. Stones growing hair foretell mutiny within five years, and unnaturally stacked stones signify a chancellor's successful power grab. Strange stones appearing in water reveal collusion between courtiers and royal consorts.

Purple cloud formations resembling lingzhi mushrooms over mountains herald the emergence of sage rulers. Self-appearing vehicles or artifacts in mountains also signal virtuous monarchs (as during Emperor Shun's reign). However, unexplained weeping sounds from mountains day and night predict warfare and mourning events. Landslides symbolize rulers losing virtue—spring collapses foretell foreign invasion, summer major floods, autumn warfare, and winter famine. Mountain splitting implies ruler-minister conflict, while thunder-like rumbling indicates bandit attacks within six months. Unfamiliar creatures or sounds in mountains predict local floods or famine. Unexplained mountain tremors foretell great wars, and sudden shape-shifting suggests national fragmentation.

This scripture primarily discusses the correspondence between various abnormal natural phenomena and human political and social conditions, belonging to the ancient practice of divination through observing natural omens (zhanhou).

Regarding anomalies in mountains: If a mountain suddenly turns blood-red, it foretells that feudal lords will cease supporting the ruler. A mountain taking human form symbolizes national decline, while the sound of flowing water (yaoyin, a jade-like clear tone) echoing from a cave heralds the arrival of a sage monarch. Blue-black qi appearing in mountains predicts floods endangering people and livestock; white cloud formations resembling ribbons signify auspicious omens; and multicolored auroras indicate a wise ruler and prosperous populace.

Concerning turtle anomalies: The appearance of green-haired turtles symbolizes peace and prosperity. Turtles with eyes white as pearls foretell the rise of enlightened rulers, while jade-colored shells presage the coming of sage sovereigns. Three-legged turtles signify peace, three-tailed turtles predict bountiful harvests, nine-tailed turtles represent national flourishing, and four-eyed turtles portend widespread chaos. Turtles wandering marketplaces warn of war, horned turtles symbolize the appearance of calamitous stars (chanqiang), and horned softshell turtles indicate the rise of petty men. Abnormal turtle behavior often correlates with famine and rebellion.

Other aquatic anomalies: Mass gatherings of mollusks foretell disasters for the people, while erratic swimming patterns predict military conflicts. White softshell turtles symbolize rebellious ministers, and three-legged ones signify feudal lords seizing power. Crabs with hardened shells indicate warfare, while conch sounds and luminous clams both presage abnormal weather.

Regarding frost anomalies: Seasonally appropriate frost symbolizes state authority. Frost persisting after sunrise suggests officials overstepping judicial powers; frost melting before sunrise indicates lax enforcement by the ruler; daytime frost that doesn't melt represents strict governance. Frost on starless nights symbolizes ministers usurping royal authority, while frost that doesn't harm vegetation suggests officials distorting the ruler's majesty. Spring frost killing plants predicts war and famine, while absent late autumn frost signifies disordered governance.

Finally concerning the planet Mercury (Chenxing): Its regular appearance signifies peace and stability. Bright starlight foretells severe cold and heavy snow, while dim and faint light predicts public calamities. These phenomena correspond to northern water virtue (shuide) and cold water qi, reflecting transformations in heaven-earth-water cycles.

This passage primarily explains how celestial phenomena and hydrological changes can foretell the rise and fall of nations as well as signs of natural disasters. When the Water Star (Chenxing, Mercury) appears surrounded by dark qi, it portends a great flood; if the Water Star appears small and yellowish, it indicates an unusually warm winter. Abnormal movement or erratic trajectories of the Water Star are omens of calamitous years.

The days of Ren and Gui belong to the Water Virtue (Water phase in Daoist Five Phases theory). If auspicious signs such as the "River Chart and Luo Writing" (legendary symbols of divine mandate carried by a dragon-horse from the Yellow River and a sacred turtle from the Luo River), sweet springs emerging, or heavenly dew descending appear during these days, they signify the presence of a wise ruler. For example, the emergence of sweet springs at the birth of the Yellow Emperor was a manifestation of such auspicious omens. A calm sea and clear waters in the Yellow River also indicate virtuous governance, though the Yellow River’s clarity need not wait three thousand years to occur.

Abnormal hydrological phenomena often foretell disasters: if water does not flow downward, it signifies unjust laws; simultaneous rising tides in multiple rivers indicate autocratic rule; water turning blood-red foreshadows slaughter (as when the Yangtze River turned red during the Chen dynasty’s Taijian era, preceding war and the kingdom’s fall); expanding sandbars in rivers predict territorial expansion; meteors falling into water portend war and famine.

Unusual hydrological events correspond to different calamities: springs emerging without rain foretell nationwide floods; sudden water reversals indicate interference by the imperial harem; stagnant water predicts famine; abrupt river course changes signal dynastic overthrow; the capital’s water sources drying up warn of mass exodus; ponds inexplicably overflowing presage the ruler’s death; clear water suddenly turning turbid heralds chaos.

Specific omens also include: ice in spring signifies disordered governance, summer ice predicts poor harvests, autumn ice foretells turbulent times, and winter without ice warns of plague. Water producing metallic sounds signals population dispersal; water seeping from rock crevices suggests ministerial usurpation. Well water anomalies are particularly critical: turbidity means war, strange noises mean military conflict, black clouds rising from wells foretell floods, cold vapor in summer indicates plague, and thunder in wells warns of alternating droughts and floods. Dragon eggs (rare aquatic organisms) appearing in rivers predict floods, while water suddenly emerging in residential courtyards paradoxically signifies future wealth.

This passage describes methods for predicting the rise and fall of nations and the virtue of rulers through observing natural phenomena. When the following signs appear, they foretell different auspicious or ominous events:

When rivers dry up completely, this indicates abnormal Yin Qi (阴气), foretelling population displacement within five years. Abnormal tides or rivers suddenly swelling like mountains signify a ruler's loss of De (德, Virtue/Power), with ministers likely to rebel within five years. If seawater remains abnormally high for prolonged periods, the state will face turmoil; dramatic changes in rivers may herald dynastic change within six years.

Various objects appearing in water carry distinct meanings: floating metal vessels predict peace and prosperity, while written characters or patterns are also auspicious signs. However, floating brocades symbolize public suffering, strange wood suggests the emergence of a wise ruler, and unusual beasts foretell impending warfare.

Hail and snow both manifest from transformations of water Qi (气). Summer hailstorms occur when winter ice rituals for ancestral temples are neglected. Different hail forms carry specific warnings: hail killing birds shows the ruler heeding slander; hail shattering trees reflects tyranny driving people to self-harm; crop-destroying hail with eye-like markings represents celestial warnings about human misconduct; egg-shaped hail indicates ruler's arrogance; beak-shaped hail warns against ministers' slander.

Winter anomalies also carry portents: extreme cold without snow reveals neglect of governance; rain instead of snow shows Yin-Yang (阴阳) imbalance; snowflakes shrinking after initial large fall symbolize judicial injustice. Snow accumulating in human shapes foretells public suffering, in bird shapes indicates slanderous courtiers, and in beast shapes predicts border conflicts. Snow failing to cover mountains suggests neglected scholars; swirling snowfall signifies wrongful convictions; snow melting instantly upon landing predicts prisoner pardons.

Finally, aquatic life changes also carry omens: dragon appearances symbolize peace, while two-headed fish indicate mysterious developments. These phenomena all manifest the transformations of water's De (德), and through observing them, one may comprehend the connections between celestial will and human affairs.

This scripture records ancient methods of observing natural phenomena to predict auspicious and inauspicious events, primarily categorized into three types of omens involving dragons, snakes, and fish.

Concerning dragon omens: The appearance of a yellow dragon signifies a wise ruler's reign (as when a yellow dragon bearing jade rings appeared during Emperor Shun's era), while fighting dragons foretell impending warfare. A dragon descending to drink at military camps indicates national weakness, and its appearance in rivers portends disaster for the sovereign. A dragon entering dwellings then abandoning ponds suggests treacherous ministers plotting rebellion.

Snake anomalies carry grave warnings: masses of serpents gathering on roads or battling in cities signal national misfortune. Witnessing snakes in the main hall during winter is extremely ominous, yet killing them is forbidden. Snakes mating in marketplaces prophesy a kingdom's fall, while winter sightings in urban areas hint at ministerial conspiracies. A snake entering wells brings pestilence upon the people; two-headed snakes predict war, and single-horned serpents foretell feudal lords' conflicts. Aberrant forms—footed snakes, double-tailed specimens, or four-legged varieties—respectively correspond to civil unrest, rampant theft, and military upheaval. Most dire are snakes with rat heads, bird beaks, human faces, or avian wings, portending national decline, mass mortality, or villainous usurpers.

Fish anomalies manifest equally ominous signs: fish with beast heads, human faces, or bird beaks all indicate national turmoil. A carp growing horns suggests feudal lords assuming governance, while fish raining from heaven presage warfare and funerals. Giant fish stranded on land foretell a minister's demise, and whales emerging from seas predict a ruler's downfall. Winged fish, four-eyed specimens, or those with avian tails all signal disorder; plummeting fish prices warn of famine. Human-faced fish signify moral decay, while vanishing fish populations in rivers and lakes hint at impending military disasters. Most baleful are fish with triple mouths, eyeless forms, or human limbs—these correspond to governmental collapse and the rise of petty men.

The text concludes by clarifying these phenomena aren't primordial occurrences but emerge according to fluctuations of celestial and terrestrial Qi (vital energy), serving as karmic indicators where ominous signs match disastrous events and auspicious ones correspond to blessings. These records reflect the ancient worldview of "cosmic resonance" (Tianren Ganying), which intimately connected natural phenomena with sociopolitical order.

In the primordial state of the universe, all things emerged from emptiness. Initially, there was only a chaotic mass of primordial Qi (vital energy), which gradually condensed to form Taichu (the earliest cosmic state). Before heaven and earth separated, the Qi of Taichu further evolved into Taiji (the Supreme Ultimate), which then divided into heaven and earth—the clear, light Yang Qi ascended to form heaven, while the turbid, heavy Yin Qi descended to form earth.

The moon was formed from the concentrated essence of earth's Yin Qi, while the sun was transformed from the essence of heaven's Yang Qi. The interaction between the sun and moon gave rise to the five major planets during the initial separation of heaven and earth. At this time, the Five Phases (Wood, Fire, Earth, Metal, Water) appeared, corresponding to the five planets, and together with the Six Qi (six climatic phenomena), they constituted the fundamental laws of the cosmos.

The first to emerge was water, as the moon corresponds to the Kan trigram (one of the Bagua), located in the north, with the numerical symbol of one. Next came fire, as the sun corresponds to the Li trigram, located in the south, with the numerical symbol of two. Water nourished all things, giving rise to plants and trees—the Kan trigram of the north produced the Wood of the Zhen trigram in the east, with the numerical symbol of three. Then, Qi transformed to form mountains, within which metals and jade were stored—the Dui trigram of the west produced Metal, with the numerical symbol of four. Finally, the Qi of the four directions condensed in the center to form Earth, with the numerical symbol of five.

It is important to distinguish between two types of Earth: one is Kun Earth (the essence of the earth), representing the great land formed by the descent of turbid Qi during the Taichu period; the other is Central Earth, which arises from Fire in the cycle of the Five Phases. These two types of Earth have different natures and should be understood separately. The Five Phases manifest as concrete substances on earth, while in the heavens they appear as the Six Qi (climatic phenomena).

The sequence of the Six Qi is as follows: first, the Jueyin Wood Qi, which brings gentle east winds; next, the Shaoyin Sovereign Fire, which brings warmth; then the Shaoyang Ministerial Fire, producing summer heat; the Taiyin Earth Qi brings dampness; the Yangming Metal Qi makes the air crisp and clear; and finally, the Taiyang Water Qi brings cold. Within the cold, new winds are born, and thus the cycle continues endlessly.

The Wood Star in the heavens corresponds to the Wood Phase on earth, and the same relationship holds for the other planets and the Five Phases.

This scripture presents the Daoist understanding of the systematic relationship between Heaven-Earth's Five Phases (Wuxing), seasonal transformations, and the generation of all beings. According to the laws of the Five Phases (Wood, Fire, Earth, Metal, Water), corresponding Qi movements manifest between Heaven and Earth:

When Wood Qi dominates (marked by the Ding-Ren celestial combination), Heaven generates wind, while Earth produces hairy creatures. During Fire Qi's reign (Wu-Gui combination), Heaven manifests heat, and feathered animals emerge on Earth—reflecting the dual nature of sovereign fire (junhuo) and ministerial fire (xianghuo). At the peak of Earth Qi (Jia-Ji combination), Heaven's dampness descends as dew, nurturing bare-skinned creatures (luochong) without hair or scales.

When Metal Qi circulates (Yi-Geng combination), Heaven's energy turns crisp and dry (reflecting Metal's intrinsic arid nature), prompting armored creatures to appear on Earth. Under Water Qi's governance (Bing-Xin combination), frigid celestial energy prevails, giving rise to scaled aquatic lifeforms.

The text further correlates the Five Movements and Six Qi with seasonal correspondences: Spring belongs to Wood, associated with the azure hue and Azure Dragon, governing the East. Summer aligns with Fire, represented by vermilion and the Vermilion Bird, ruling the South. Late Summer (Earth phase) corresponds to yellow and the Noble Deity (collective Earth spirits), positioned at the Center. Autumn pertains to Metal, symbolized by white and the White Tiger, presiding over the West. Winter embodies Water, linked to black and the Dark Warrior (Xuanwu), sovereign of the North.

The concluding section describes the Nine Palaces and Eight Trigrams (Bagua) configuration: Heaven follows the Nine Palaces (numerical arrangement 1-9), while Earth adheres to the Eight Trigrams (Kan, Kun, Zhen, Xun, Central Earth, Qian, Dui, Gen, Li). Here, the number nine—as the supreme yang numeral—represents Heaven, while the Eight Trigrams signify Earth, forming a spatial framework of celestial-terrestrial correspondence. This passage exemplifies the Daoist cosmological view that unifies natural phenomena, spatiotemporal orientations, and life manifestations into a coherent system.

The number eight is an even number, representing Yin (as opposed to odd-numbered Yang), just as Heaven belongs to Yang and creates all things, while Earth belongs to Yin and nurtures life. The term "zaohua" (造物化育) refers precisely to this process where Yang creates and Yin transforms—the two characters themselves embody the principle of Yin-Yang mutual generation. Tracing its origin, both Yin and Yang stem from the Taichu (太初, the primordial state of the cosmos), only later forming their interdependent relationship: Yang emerges from Yin, and Yin arises from Yang. When Yang reaches its extreme, it transforms into Yin, and vice versa.

The fundamental source of growth for all things—plants, fruits, flowers—is formed by the natural Qi of the Dao. Taking plants as an example, the sprout represents "zao" (造, Yang's creative aspect), while the fruit embodies "hua" (化, Yin's nurturing aspect). If we ask whether the sprout precedes the seed or the seed precedes the sprout, we find no absolute origin, for both initially arose simultaneously from the natural Qi of Heaven and Earth. Only later did the cyclical relationship of "sprout begets seed, seed begets sprout" emerge—this is the meaning of "zaohua."

The same principle applies to the "Five Creatures" (五虫, ancient classification of animals corresponding to the Five Phases). Humans belong to the Earth phase and are foremost among the "naked creatures" (倮虫, animals without scales, shells, fur, or feathers). They too originated from the primordial Qi of the Dao during Taichu when Heaven and Earth first separated. Initially, men and women appeared simultaneously, later reproducing through intercourse—with the physical body as "zao" and the Yin Qi (referring to reproductive organs) as "hua." Just as plants alternate between sprouts and seeds, or birds cycle between eggs and fledglings, no absolute starting point can be determined, for all fundamentally stem from natural evolution during the cosmic division. All oviparous creatures follow this pattern: the physical form is "zao," the egg is "hua." Extending this principle, the generative processes of the Five Creatures—indeed, of all things—ultimately root in the natural unfolding of Heaven and Earth's primordial state.