The “Fire Bead Forest” is a masterpiece of the Fire Bead Forest divination method. There are two versions, one is fragments preserved from the edition quoted in the Ming Dynasty’s “Yongle Encyclopedia.” The other is the edition printed in the Qing Dynasty. The version included in this book is from the Qing edition. The “Fire Bead Forest” was likely written at the end of the Tang Dynasty or the beginning of the Song Dynasty. Ma Yi Daozhe, reputedly a teacher of Chen Tuan, was known for his mastery of physiognomy, making him a prominent figure in Chinese historical divination. Whether “Fire Bead Forest” was indeed authored by Ma Yi Daozhe remains uncertain.
The “Fire Bead Forest” proposes the principle of “determining the root of the hexagram, with the six relatives as the primary concern,” advocating the use of the interactions among the five elements and considerations such as prosperity, decline, emptiness, and abundance in divination. It inherits the theories of the Jing Fang School of Yijing and lays a solid foundation for the dissemination of divination practices in the future. Later generations referred to this method of divination as the “Fire Bead Forest” method, owing to this contribution.
Note: The content of this webpage is excerpted from “An Overview of Chinese Divination and Fortune-Telling Volume: Divination” compiled by Guo Zhicheng, Li Zhigao, and Liu Yingjie (published by the China Book Publishing House). I express my gratitude to them here.
Tip: Enthusiasts of divination often find themselves bewildered by modern interpretations of divination texts, blindly idolizing certain masters, and pursuing so-called “authentic secret teachings” invented by these masters, unknowingly being led into misconceptions in the study of divination. In the realm of numerology, modern scholars pale in comparison to the astuteness of ancient sages. The path to understanding the principles of divination should be straightforward and easily comprehensible. True insights are often found in simplicity, yet contemporary seekers, dazzled by complexity, overlook the wealth of practical wisdom embedded in ancient texts. Delving into the profound teachings of “The Fire Jewel Forest” can illuminate the mind and yield significant revelations.
1. Clarity in the Book of Changes
The essence of divination lies within the four realms and the eight trigrams, with the interplay of the three forces and the significance of the six lines. It is noted that within the texts, there exist three distinct schools of thought with varied applications, all encapsulated within the eight trigrams. One is “Lianshan,” another “Guicang,” and the third, the renowned “Zhouyi.” However, due to the purging of knowledge during the Qin Dynasty, “Lianshan” and “Guicang” have regrettably vanished from the annals of history. Furthermore, it is expounded that these teachings encompass the governance of the world, discussions on longevity, and the prediction of fortune or misfortune. The three forces represent the celestial realm, overseeing celestial phenomena beyond the realm of mortals, including the movements of the sun, moon, stars, and the occurrences of wind, thunder, clouds, rain, and clear skies. The terrestrial realm is governed by the earthly branches, influencing matters pertaining to geography, such as mountains, rivers, vegetation, human relations, auspiciousness, adversity, preservation, and demise. Incorporating the four symbols, the interaction of these symbols engenders the eight trigrams, thereby forming the foundation of divination.
Furthermore, it is queried whether the principles of “Nayin” encompass matters pertaining to the underworld, the six paths, the cycle of life and death, and the realm of void. In response, it is elucidated that the sixty Jiazi cycles give rise to transformations, guiding the spirits on their eternal journey. Hence, the celestial stems govern astronomical phenomena, the earthly branches influence human affairs, while “Nayin” presides over geographical terrain. For instance, when the initial line of the Qian trigram, represented by the Jiazi cycle, is in motion, it signifies dominance over astronomical events. In terms of human affairs, it pertains to descendants, livestock, flora, cuisine, sorrows, and joys, among other matters. Concerning geography, it indicates the presence of rocks within the six burrows. For instance, when divining burial grounds and the Ding trigram emerges, upon excavating five feet of earth, a prominent red-colored stone will be found. Approximately forty paces southwest, in close proximity to a willow tree, lies the resting place of the deceased with fatal wounds, indicative of a fire-related tragedy. Inquiry: How to discern?
Response: In the realm of the earthly cycle, where Xin Chou reigns, the earth subdues Jia Zi’s metal. Beneath this earthly realm lies the subdued metal, signifying the presence of stones within the earth. The lower trigram of Xun is subdued by Qian, representing the dominance of great redness, with the fifth line transforming Ren Shen into Ji Wei, igniting the fire. Fire conquers its own palace, manifesting as a lurking specter; Shen transforming into Wei indicates the direction of the southwest. When digging and encountering stones at a depth of five feet, it belongs to the earth element. If a hidden corpse is found forty paces away from the excavation, it corresponds to the metal of Ren Shen, with a numerical weight of four, combined with the earth elements of Chou and Wei, totaling five. This, along with the metal of Shen, signifies the forty paces. In cases of injury inflicted by a knife, it corresponds to the sharpness of metal in Ren Shen; for instances of fire calamities, it pertains to the transformation of Yi Wei into fire, unable to conquer the world of Xin Chou. Near trees, Ji Wei embodies the fire specter, cohabiting with Ren Wu wood, where Ren Wu symbolizes willow wood.
Furthermore, in seeking divinatory examples, when drawing the hexagram of Dun over Gou, it represents offspring and specters. A boy and a girl, symbolizing ornaments and trinkets, become ensnared. The boy is fiery, possessing a dry nature, while the girl is pure and white, possessing a resilient nature. Their burial site lies in the northwest, posing a potential disturbance. Divulging this brings auspiciousness.
Query: How is this known?
Response: The second line of Bing Wu is fire, signifying the specter, transforming into Xin Hai water, representing offspring. Bing Wu’s resonance belongs to water, and transforming into Xin Hai also corresponds to water. Like the offspring in the two Qian palaces, hence they are referred to as offspring specters. The boy is represented by Bing Wu, and the girl by Xin Hai. Fire denotes redness, while metal denotes whiteness; fire signifies dryness, and metal signifies resilience, all explained by the attributes of the Five Elements. As for the ornaments and trinkets, Xin Hai symbolizes metal ornaments. Stating the burial site lies in the northwest corresponds to water’s tomb in Xu, and the fire’s demise in Hai, which is northwest. A disturbance in the tomb involves Gen, which belongs to earth, transforming into wood through Xun, wood overcoming the earth’s mountain.
2. Origin of Kinship
The hexagram determines the root of kinship, with the six relatives as the mainstay.
Furthermore, it explores lateral connections, extracting from the Five Elements.
Note: The root of kinship refers to the rulers of the eight trigrams. The original lateral connections refer to the flying symbols of the six lines, multiplying above and below. The five elements are gold, water, wood, fire, and earth. They correspond to the four seasons and the six relatives, representing the main palace. The six lines represent father, son, siblings, wealth, officials, and enemies, determining one palace that governs the eight trigrams, with all seven trigrams emanating from one palace. Peripheral connections indicate the flying of the upper and lower palaces, as in the Six Realms course with sky and ground pans. First, look at the lower relatives, then look at the upper relatives, to determine auspiciousness, survival, and death based on which line is occupied.
Someone may ask: The six relatives are the main ones, parents, siblings, wealth, children, officials, and enemies, totaling five items. Why are they called the six relatives? The answer is: The hexagram body counts as one relative. How is the hexagram body determined? It is determined by the Yang world starting from the month of the Rat, and in the Yin world, it is born in the month of the Horse. This is the hexagram body. The Yuan Gui uses the monthly hexagram to discuss it, so the auspiciousness or inauspiciousness does not apply. Is the hexagram body also the main factor for auspiciousness or inauspiciousness? If the main hexagram is empty, check the body; how could it be useless?
Furthermore, what does peripheral connection mean? The six relatives of the main palace are under the flying of the hexagram, serving as the royal relatives and the hidden deities. The flying of the hexagram in the peripheral palace adds the hidden deities above, forming the flying hexagram. The worldly line under the world line is the hidden line. Knowing the origins of the flying and hidden lines, one can then speak of the eight trigrams and the six relatives.
Note: “Yuan Gui” refers to the “Elements of Divination by the Turtle Shell,” a famous divination book from the Song Dynasty.
3. Assistance of Wealth and Officials
Wealth and officials follow different paths; one can distinguish the five directions. When used as support, it can be roughly estimated.
Note: Wealth refers to the wealth of a wife; officials refer to officials and enemies. Therefore, the most gentle is wealth, and the most rigid is enemies. When there is a supporting body, the supporting body refers to using officials and enemies to assist parents, and using wealth to assist children; when prosperous and harmonious, there is energy, when resting or imprisoned, there is no energy, gaining birth and support is auspicious, overcoming and breaking is inauspicious. Spring, the time when the Wood flourishes in the Tiger and Rabbit hours, while the Fire thrives in the Snake and Horse hours, and the Water rests in the Pig and Rat hours. The Metal is captured in the Monkey and Rooster hours, while the Earth declines in the Dragon, Dog, Ox, and Goat hours.
Summer, the Fire thrives in the Snake and Horse hours, while the Earth dominates in the Dragon, Dog, Ox, and Goat hours. The Wood rests in the Tiger and Rabbit hours, while the Water is captured in the Pig and Rat hours. The Metal declines in the Monkey and Rooster hours.
Autumn, the Metal flourishes in the Monkey and Rooster hours, while the Water dominates in the Pig and Rat hours. The Earth rests in the Dragon, Dog, Ox, and Goat hours, while the Fire is captured in the Snake and Horse hours. The Wood declines in the Tiger and Rabbit hours.
Winter, the Water thrives in the Pig and Rat hours, while the Wood dominates in the Tiger and Rabbit hours. The Metal rests in the Monkey and Rooster hours, while the Earth is captured in the Dragon, Dog, Ox, and Goat hours. The Fire declines in the Snake and Horse hours.
As for the concept of “solo stimulation and random movement,” it is easier said than done. It requires careful consideration. Firstly, observe the worldly resonances first, then evaluate their superficiality and depth. The method of random movement is indeed the most challenging. Firstly, observe the worldly resonances generating prosperity and vitality, while avoiding resonances that counteract the worldly ones. Secondly, consider the proximity of the supportive trigrams to wealth and official positions, preferring stability. Thirdly, identify the most thriving trigram as the deity, if it initiates movement, it should generate vitality. Fourthly, consider the urgency of the solo stimulation, with prosperity and vitality being the most pressing concerns, while rest and capture are slower endeavors.
For official matters, prioritize officials and ghosts. When a hidden prosperity arises, observe the transformation of which trigram. Parents are supplementary, favoring the emergence of hidden prosperity. For personal matters, prioritize wife and wealth. When a hidden prosperity arises, avoid the presence of hidden ghosts and encourage stimulation. Offspring are supplementary, favoring the stimulation of thriving trigrams. Whenever wealth and official positions thrive, movement is viable, serving both public and private purposes. “`markdown
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