《天原發微》Vol. 9

The ninth volume of Tianyuan Fawei (The Subtle Origins of Heaven) discusses the concept of "Lesser Yin" (Shaoyin), compiled by the Song Dynasty scholar Bao Yunlong and revised by Fang Hui. The text explores the crucial concept of "Chen" (celestial markers):

In ancient times, the Marquis of Jin asked Bo Xia about the meaning of "Chen," to which the reply was that the meeting points of the sun and moon are called "Chen." From the eleventh month to the tenth month (the Zi month to the Hai month), the sun and moon meet at regular intervals, hence the term "Chen." In celestial phenomena, these are represented by the Twenty-Eight Lunar Mansions (ancient stellar divisions), with those visible to the naked eye referred to as stars. These celestial bodies flow and transform with the four seasons and eight solar terms, possessing energy but no fixed form, scattered across the cosmos as if they had shape yet remain ungraspable—all manifestations of "Chen."

Shao Yong (a Northern Song Neo-Confucian scholar) proposed that "Chen" divides the celestial sphere into twelve segments, known as the Twelve Celestial Markers (Shi'er Chen), existing between heaven and earth. The sun, moon, stars, and constellations are fundamentally distinct celestial bodies, but here "Chen" refers to specific degrees within each celestial division. For instance, when the sun and moon pause at a certain degree within the Horn constellation (Jiao Xiu), that position is called "Chen." Thus, the meeting points of the sun and moon are designated as "Chen."

The Shangshu Jingyi (Essential Meaning of the Book of Documents) states: The North Star is called the "Northern Chen" (Bei Chen), among the Five Planets (Wu Xing) there is the "Chen Star," and the Twelve Celestial Divisions (Shi'er Ci) are also referred to as "Chen." The number of "Chen" is twelve, and the convergence of the sun and moon is called "Chen." "Chen" represents the essence of celestial bodies, the embodiment of formless Qi (vital energy).

Zhang (possibly Zhang Zai) argued: The division of the Twelve Celestial Markers is based on terrestrial numbers (earth-related). This formless Qi is inherently invisible, only revealed through the meeting of the sun and moon. Because it cannot be seen, it belongs to Yin (the passive cosmic principle). The Yin aspect of heaven constitutes the essence of celestial bodies, the foundation of heaven and earth. Its division according to terrestrial numbers indicates that it is the "earth within heaven" (Tian Zhong Zhi Di).

As formless Qi, "Chen" is the essence of celestial bodies, hence called the "medium between heaven and earth" (Tian Rang). Just as soil is the tangible substance of earth, "Chen" is the noumenon of heaven. Though this formless Qi is invisible, its vast emptiness—capable of encompassing all things—can be perceived through the stars. Similarly, while soil is a tangible substance, its capacity to bear all things is manifested through mountains. Soil is concrete matter, whereas "Chen" is the expression of the Supreme Void (Taixu, the cosmic origin).

This scripture primarily explores the movement patterns of celestial bodies—the sun, moon, and stars—and their symbolic significance.

The text observes that while stars are invisible to the naked eye, their presence can be perceived through the alternation of day and night. Celestial motion follows two modes: progression (from the celestial pivot to the sun, with the heavens turning leftward), during which the Qi of heaven and earth fosters the growth of all things; and retrogression (from the sun to the celestial pivot, with the sun turning rightward), during which the interplay of Yin and Yang Qi forms the passage of time. Thus, calculating time requires reverse contemplation, while the flourishing of all life must align with natural order.

The sun, moon, and stars each possess distinct attributes: the sun embodies the heavenly soul (Yang Jing, or Yang essence), while the moon represents the heavenly vital force (Yin Jing, or Yin essence). Stars are the lingering radiance of Yang Qi, whereas the celestial pivot (Chen) is the residual expression of Yin Qi. This mirrors human physiology: the sun and moon correspond to the heart, kidneys, and Mingmen (the gate of life, the root of Yin and Yang in the body); the five planets align with the five viscera; other stars relate to the limbs and skeleton; and Chen symbolizes the physical form.

Heaven and earth each comprise five elemental phases: heaven consists of the sun, moon, stars, celestial pivot, and heaven itself as the fifth, while earth encompasses metal, wood, water, fire, and soil as the fifth. Chen belongs to the Yin within Yang, which is why, though the day is divided into twelve double-hours (Shichen), Chen itself remains invisible. Like soil as the foundation of earth, Chen serves as the basis of celestial bodies—yet heaven is more profound than Chen and cannot be simplistically equated.

Finally, the text describes the cosmological principle of celestial composition: heaven differentiates from the "One" (Taiji, the Supreme Ultimate) into the "Four" (sun, moon, stars, and celestial pivot). These four are visible and tangible, while the "One" remains hidden within them, unseen. Thus, when discussing celestial bodies, one must speak of "five" (including the invisible heaven itself), just as earth is described in terms of "ten" (the complete number). This reflects the cosmic view of "One dividing into Four" and "Four reuniting as One."

Note: The term "Chen" carries dual meanings depending on context—referring both to the double-hour (a unit of time) and the North Star (a spatial coordinate). "Taiji" denotes the primordial origin of the cosmos, while "Mingmen" is a Neidan (internal alchemy) term indicating the energy center between the kidneys.

The Tianyuan Fawei (Subtle Origins of Heaven) explores the numerical patterns of celestial movement and cosmic structure. It states: The cosmic origin (Dao) is formless and imageless, manifesting as azure-blue and chaotic. Among the "four manifestations" (sun, moon, stars, and celestial markers), only three—sun, moon, and stars—are visibly apparent. This suggests that among the Five Phases (Wuxing), one remains as the fundamental substance while four manifest outwardly; of these four, one again remains as substance, leaving three in active operation.

This numerical principle manifests in natural cycles: A year originally has four seasons, but only three (spring, summer, autumn) are actively used; a month originally spans forty days, but only thirty are employed—both cases omit the foundational "Chen" (celestial marker). Heaven displays three luminous bodies (sun, moon, stars), while Earth operates through four elemental phases (metal, wood, water, fire). Heaven adopts three, Earth adopts four, yet Heaven also incorporates Earth's remainder to use seven. Thus, the celestial marker (Chen) remains invisible, while Earth's water phase stays concealed.

Zhu Xi (Master Zhu) explains: The empty space devoid of stars is called "Chen." According to the Yijing (Book of Changes), the number of Heaven is five; Shao Yong (Master Shao) states celestial phenomena number four. How does this "four" arise? It stems from the division of Yin-Yang: Yang splits into Greater Yang (sun) and Lesser Yang (stars); Yin divides into Greater Yin (moon) and Lesser Yin (Chen). Together, sun, moon, stars, and Chen form Heaven's four manifestations—none can be omitted.

Regarding Chen's dual nature: It is both the Lesser Yin manifestation and Heaven's fundamental substance. This is not contradictory—Heaven's root number is five (one as Wuji [Non-Ultimate], four as manifestations), yet among the four manifestations, one substance governs three functions. As fundamental substance, Lesser Yin serves as the foundation to which sun, moon, and stars adhere. The statement "Chen is empty of stars" refers to its chaotic, traceless, and immeasurable nature as the ultimate substance. Sages named "Chen" based on the intersecting positions of the sun and moon, meaning this formless substance contains all phenomena. The North Star (Polaris) remains motionless at Heaven's center, ruling over the twelve celestial markers. When marking space, these become the "twelve stations"; when measuring time, they become the "twelve Chen periods."

This passage primarily explains the pivotal position of the Northern Culmen (Polaris) in ancient astronomy and its relationship with celestial movements.

Ancient astronomers divided the sky into twelve regions (Twelve Fields), corresponding to the Twelve Earthly Branches and a twelve-year cycle. The twelve months also aligned with this system, encompassing all phenomena in the universe regardless of scale. The Northern Culmen resides at the celestial north pole, remaining fixed like an axis, while the handle of the Northern Dipper's seven stars rotates around it, thereby determining the four seasons and celestial patterns.

The Western Records state: Among the polar stars, the brightest one (the Great Unity Star) serves as the immovable center. The author suggests that "One" represents the origin of Qi's numerical sequence, from which all things emerge, and "permanent residence" refers to this unchanging central position. The Eastern Records describe the Northern Culmen as unifying primordial Qi (Yuanqi), radiating light to establish celestial order, governing 120 important constellations including the Three Terraces, Nine Ministers, Northern Dipper, Supreme Micro Enclosure, and Sheti stars, along with the Twenty-Eight Lunar Mansions. These celestial patterns correspond to terrestrial directions marked by the Twelve Earthly Branches, collectively forming a complete cosmic system.

The author particularly notes nine significant terms—"combine, suspend, establish, revolve, bestow, extend, subordinate, distribute, respond"—demonstrating how the Northern Culmen encompasses all celestial movement patterns. Ban Gu observed that the Sheti star aligns with the Northern Dipper's handle to determine seasons, hence being called the "Celestial Pivot." The Twenty-Eight Mansions distribute across the Twelve Celestial Branches, all ultimately governed by the Northern Culmen, as the Analects state: "The Northern Culmen remains in its place while all stars revolve around it."

The Erya commentary explains that the Northern Dipper's handle indicates seasonal changes, thus being called "Chen" (celestial marker). The Northern Culmen contains all Twelve Chen within itself, while the Dipper's handle physically manifests their positions. Classical texts often discuss the Northern Dipper rather than directly mentioning the Northern Culmen because the latter remains centrally inactive (Wuwei), its function concealed within the Dipper's movements—people can only comprehend it by observing the Dipper's handle.

Cheng Yi stated that the Northern Culmen's immobility makes it the source of Qi and most honored among stars, hence all constellations orbit it. Synthesizing ancient wisdom, the author concludes: The Northern Culmen's stillness forms the celestial pivot. Zhu Xi further explained that since people needed to locate the celestial pole, they selected a minor star near the Northern Culmen as a marker (Pole Star).

This passage explores the movement characteristics of Polaris and its symbolic significance in astronomy and Daoist thought.

Ancient people long believed Polaris to be completely stationary until the Song Dynasty, when its subtle movement was discovered. Because of its proximity to the celestial north pole (Beichen), its displacement is minimal and difficult to perceive. The true celestial pole (the rotational axis of the celestial sphere) lies about 1.5 degrees inward from Polaris—this unmoving point represents the true Heavenly Heart (Tianxin). This mirrors how the central axis of ancient armillary spheres symbolized the Heavenly Heart.

The five stars of the Northern Dipper reside in the Purple Forbidden Enclosure (the stellar region near the north celestial pole), with the northernmost star marking the Heavenly Heart's position. The entire celestial sphere rotates around this point like a wheel around its axle, just as all stars revolve around this center, analogous to how all bodily organs are governed by the heart. Polaris' celestial status corresponds to a ruler's earthly dominion.

Zhu Xi explained that the North Pole functions as heaven's pivot—its central position earning the name "Northern Extreme" (Beiji), while the South Pole lies directly opposite beneath the earth. The celestial sphere rotates like an egg, with these two poles forming its fixed axis. The "Supreme One" (Taiyi) within the Purple Forbidden Enclosure resembles an imperial throne, hence Polaris' title "Northern Chariot" (Beichen). This immobile center operates like a wheel's hub or millstone's pivot, around which the entire firmament ceaselessly rotates leftward.

Through astronomical observations, the text derives the philosophical principle of "using stillness to control movement": the seemingly motionless Heavenly Heart actually governs all cosmic motion. This concept manifests in Daoist cultivation, where maintaining an unmoving mental state is considered essential for regulating the body's Qi (vital energy) dynamics.

This passage elucidates ancient Chinese astronomical observations and interpretations regarding the celestial phenomena around the northern and southern poles.

Ancient observers noted that the South Pole (referring to the southern celestial region) lay 36 degrees below the horizon, making stars within a surrounding 72-degree radius often invisible. However, the Book of Tang records sailors spotting several exceptionally bright stars below the South Pole that still fell within this 72-degree range. Conversely, the North Pole (referring to the vicinity of Polaris) stood 36 degrees above the horizon, rendering stars within its 72-degree radius perpetually visible. Polaris itself remained fixed within this zone while other stars appeared to rotate leftward with the celestial sphere, whereas the sun and moon moved rightward, alternately appearing and disappearing as if orbiting the North Star.

The Tang astronomer Yi Xing calculated the distance between the celestial poles as approximately 80,000 li. Observations of Polaris's elevation varied by location: in southern Linyi (modern central Vietnam), it appeared 17 degrees above the horizon, while in the Annan Protectorate (northern Vietnam), it measured 21 degrees. Historical records also describe sightings of Canopus (a bright star near the South Pole) accompanied by numerous unnamed luminous stars in its vicinity.

Regarding the concept of "Taiyi" (the celestial region containing Polaris): Ancient scholars metaphorically likened Polaris to an emperor's abode, calling it the "Northern Dipper" (Beichen), just as the Purple Forbidden Enclosure (the celestial emperor's palace) resided within the permanently visible 72-degree zone. Zhu Xi explained that Polaris's apparent stillness actually represented the pivotal hub of the rotating heavens—akin to a wheel's axle or a millstone's central pivot—rather than deliberate immobility. Han dynasty scholars further clarified that while Polaris served as the celestial pivot's fixed point, its true position lay slightly below the pole star proper. Astrologers termed this "below the polar star," whereas sages called it the "Northern Dipper," reflecting differing levels of descriptive detail about the same phenomenon.

This passage discusses ancient Chinese astronomical theories regarding the North Star (also called Beichen or the Pole Star) and celestial movements. Ancient observers noted that the North Star remained nearly stationary while other stars revolved around it. The North Star functioned like the hub of a wheel (shu), with the twenty-eight lunar mansions and other stars rotating around it like spokes.

Zhu Xi (Master Zhu) explained that although stellar regions like the Taiwei Enclosure and Tianshi Enclosure appeared close to the celestial pole, they still moved with the rotation of the celestial sphere and couldn't remain completely motionless. If certain theories claiming "four immovable pole stars" were correct, celestial movement would become as chaotic as a broken wheel. Some proposed the even more puzzling notion of "three immobile pole stars" — just as a turntable can only have one central axis, three fixed points would make rotation impossible.

Cai Yuanding (of the Western Mountain Cai School) raised a question: If the North Star occupies the celestial center, why does it always appear due north from every viewing angle? Zhu Xi initially couldn't answer, but later realized this occurs because when observers face away from the North Star, it naturally fixes in the northern position, while no corresponding southern marker exists.

The Gongyang Commentary records the North Star being called the "Great Marker" (Dachen), eternally fixed in position so travelers could determine direction by it. Scholar Zheng of Yongjia added that although the celestial pole occupies the sphere's center, the vault of heaven tilts northward, making the star always appear in the northern sky. When asked how the Big Dipper's handle (doubiao) could indicate direction if the North Star itself doesn't move, the explanation was that observing where the Dipper points reveals the pole's position.

The passage concludes: The sun and moon serve as celestial sovereign's messengers, while stars mark the heavens' patterns. As the Big Dipper rotates leftward and the sun and moon move rightward, the celestial pole (chen) always corresponds with the Dipper's orientation (jian). When the moon reaches its conjunction with the sun, it forms temporal markers (chen). In truth, the North Star has no physical substance — it simply serves as the celestial rotation's reference center.

This passage primarily discusses the correspondence between celestial phenomena and calendrical systems in ancient astronomy. The ancients determined time and orientation by observing the movement of the Big Dipper (the "Dipper Handle"). Among its seven stars, the first was called Kuixing, the fourth Hengxing, and the seventh Biaoxing. By observing their directional alignment during three periods—dusk, midnight, and dawn—they divided time into what was termed the "Three Establishments" (Sanjian).

The twelve Earthly Branches (Zi, Chou, Yin, Mao, etc.) corresponded to celestial divisions. For instance, "Xingji" represented the northern region, "Xuanxiao" the northwest, and "Shiwei" the west. When the sun and moon reached specific stellar regions, the calendar would mark the corresponding month. For example, during the first month (Jianyin), the conjunction of the sun and moon occurred in the northwest (Hai position), because Yin and Hai harmonize within the Five Phases (Wood, Fire, Earth, Metal, Water).

Calendar specialists used the "Twelve Establishment-Deities" (Jian, Chu, Man, Ping, Ding, Zhi, Po, Wei, Cheng, Shou, Kai, Bi) to calculate auspicious and inauspicious days, cycling every twelve days. During the transition between monthly solar terms, overlapping deities would appear. For instance, in the first month, Yin days corresponded to "Jian," while Mao days aligned with "Chu"—all corresponding to the Big Dipper's indicated direction.

The latter section discusses the concept of "Taiji" (Supreme Ultimate) in the Yijing (Book of Changes). Some questioned how Taiji could correspond to the North Star (Polaris) while Zhou Dunyi's statement "Wuji (Limitless) and then Taiji" seemed contradictory. The response clarifies: Taiji itself is formless and imageless, yet within its subtlest essence lies the most profound principle. Just as the North Star appears motionless while serving as the pivot for all celestial movements, Taiji is likened to the cosmic origin, with Polaris being its visible manifestation.

This scripture primarily explores the relationship between celestial phenomena and the principle of Taiji (Supreme Ultimate), elucidating the pivotal position of the Big Dipper in cosmic order.

The North Star (Polaris) remains motionless at the celestial center, yet gives rise to the duality of Yin-Yang, the movements of sun and moon, seasonal transitions, transformations of the Five Phases (Wood, Fire, Earth, Metal, Water), twelve lunar months, and twenty-four solar terms. Just as Taiji generates movement from absolute stillness, differentiating into two polarities (Liangyi), four phenomena (Sixiang), and eight trigrams (Bagua), every phenomenon contains the complete principle of Taiji. Though the North Star appears small and concrete, while Taiji's principle is formless and abstract, the former embodies the latter. The North Star serves as the source of Qi (vital energy) containing celestial principles, while Taiji represents the origin of these principles through which Qi circulates—both being fundamentally interconnected.

Song Dynasty scholar Shao Yong observed: "The vast heavens prove difficult to observe directly, hence we calculate celestial patterns through the Big Dipper's measurements (Doushu)." The Dipper's handle indicates seasonal changes—when its bowl points to the Zi position (true north), it marks the winter solstice; when oriented toward Yin (northeast), it signals the beginning of spring. Ancient astronomers divided days into twelve double-hours, but practical observation focused on seven primary stellar nodes.

Positioned north of the Purple Forbidden Enclosure, the Big Dipper's seven stars consist of four bowl stars (Tianshu, Tianxuan, Tianji, Tianquan) forming the Xuanji segment, and three handle stars (Yuheng, Kaiyang, Yaoguang) composing the Yuheng portion. The Dipper symbolizes the earthly sovereign as the promulgator of celestial mandate. Its auxiliary star assists Kaiyang like a prime minister serving the ruler. These seven stars correspond sequentially to: Tianshu (Greedy Wolf), Tianxuan (Giant Gate), Tianji (Prosperity Preserver), Tianquan (Literary Star), Yuheng (Pure and Chaste), Kaiyang (Martial Pivot), and Yaoguang (Army Breaker).

Celestial bodies rotate leftward using the Chen position as reference, where stellar observations prove most accessible. Though the sun, moon, and five planets appear to move rightward, seasonal divisions are ultimately determined by the Dipper's handle orientation. Heaven and earth revolve around the Dipper as their pivot—the handle's direction establishes seasonal transitions. Throughout history, calendar reforms have consistently referenced the Dipper's position, for while seasons may deviate, its movement remains eternally precise.

The Big Dipper (Beidou, consisting of seven stars that ancient people used for celestial observation) holds distinct symbolic meanings: Yaoguang represents the Son of Heaven, embodying yang vigor and virtue; Xuanxing symbolizes the Earth Mother, representing yin softness and punishment; Jixing signifies humanity, governing fire and authority; Faxing presides over water; Yuhengxing oversees musical harmony; Shaxing governs earth; Kaiyangxing manages calendars; Weixing controls wood and grain. Yaoguang is also called Yingxing, responsible for metal. Additionally, a subsidiary star (Fuxing) accompanies Kaiyang, assisting the Big Dipper in balancing heaven and earth.

Some may ask: The Big Dipper clearly has seven stars, plus the auxiliary star making eight, yet astrologers claim it corresponds to nine stars representing the Nine Provinces. How does this reconcile? The Celestial Officials Record also mentions "Mengzou Sheti" (ancient star names) determining the twelve months by the Dipper's handle—can these be combined to make nine stars? In truth, such claims lack solid evidence. Zhang Heng (Eastern Han astronomer), well-versed in astronomy, explicitly stated that the Big Dipper and the four palaces form the number five-seven, confirming its seven-star composition. Folk astrology often drifts into absurdity—as scholars, we should maintain skepticism rather than credulity. As Ouyang Xiu remarked: The mysteries between heaven and humanity are profound; allowing diviners to discard classics and force interpretations through calculations would be utterly misguided.

The Celestial Officials Record notes: The "Xuanji Yuheng" (ancient astronomical instrument) observes the "seven governments" (movements of the sun, moon, and five planets). The Dipper's handle points to the Dragon Horn (Jiao, the horn of the Azure Dragon's seven mansions), while Hengxing aligns with the Southern Dipper (Nan Dou), and Kuixing faces the Orion constellation (Shen). Ancient records state: At dusk, observe by the Dipper's handle, pointing southwest of Mount Hua; at midnight, use Hengxing, corresponding to the Central Plains' Heji region; at dawn, follow Kuixing, facing east of Mount Tai by the Eastern Sea.

Here, "Dragon Horn" refers to the dragon-shaped asterism formed by the Azure Dragon's seven mansions, and "Yinzhong" denotes the central position. Yuheng lies between the Northern and Southern Dippers. The Dipper's handle is its seventh star (Yaoguang), yin in nature, thus governing the southwest; Hengxing occupies the center—when the handle is at the Yin position (northeast), Hengxing aligns accordingly; Kuixing, the Dipper's first star, is yang and governs the northeast, hence the handle points toward the Dragon Horn in the east.

The core principle is this: The Big Dipper's earthly directions resonate with celestial movements. As the handle rotates through twelve earthly branches (Zi, Chou, Yin, Mao, etc.), the sun and moon traverse the zodiac in reverse. However, note that the Dipper indicates terrestrial directions, while the sun and moon trace celestial paths.

This scripture primarily explains the relationship between the Big Dipper and celestial movements. The twelve earthly branches (Zi, Chou, etc.) correspond to the twelve positions of the sun and moon's movement, just as the twelve musical pitches (an ancient tonal system) align with seasonal changes in different months. For instance, the Huangzhong pitch corresponds to the eleventh month (Zi month), while the Dalü pitch matches the twelfth month (Chou month)—a result of the Big Dipper's handle orientation coordinating with solar and lunar cycles.

The Big Dipper completes one daily rotation around the celestial sphere while shifting one degree annually. Ancient sage-kings divided the four seasons and twelve months by observing the direction of the Dipper's handle. As the Book of Songs states, "In the north shines the Dipper, its handle pointing westward," which Zhu Xi interpreted as an autumnal celestial phenomenon.

Master Dong further clarifies: The Dipper's body comprises four stars, while its handle consists of three. When the handle dips westward during its celestial rotation, each season corresponds to specific directional ranges. Hence, the Spring and Autumn Annals notes the Dipper's fixed orbital path. Scholar Li Zijian adds that the Dipper functions like heaven's larynx, regulating primordial Qi (vital energy) to balance the seasons. The Taixuan Jing similarly mentions that nocturnal Dipper observations allow calculations of solar-lunar cycles for timekeeping and year demarcation.

The North Star (Polaris) and South Star form the celestial pivot. People often discuss the visible North Star because it occupies the sky's central axis. The Dipper's seven stars (odd number) contrast with the Southern Dipper's six (even number), revealing the Dao's exquisite celestial design.

Classical records state: When the sun and moon move, their conjunction occurs in the Dipper's handle direction, meeting the Southern Dipper. The latter's six stars divide into three pairs—the southern two called Daliang, the central two Tianxiang, and the northern two Tianfuting. When the Dipper shines brightly, it signifies flourishing royal virtue. Liu Xiang regarded the Big Dipper as the noble astral symbol of sovereign authority.