Great Liu Ren Online Chart: Comprehensive Explanation of Divine Spirits and Demonic Forces
1、Three transmissions have auspicious or inauspicious signs that cause doubt; all rely on the arrival of divine spirits to resolve confusion.
Meng Zixiang's commentary: "Divine spirits cannot be effective without demonic forces, and demonic forces cannot act without divine spirits."
Divine spirits and demonic forces are important reference factors in the judgment of Liu Ren cases. They specifically indicate what kind of events occur, and can be used to determine them, for example, when predicting about a family residence, if in spring the branch is obtained as Chen (辰), it is called Tianmu (天目), indicating strange occurrences in the house. Divine spirits and demonic forces can sometimes also serve as important class spirits, such as the horse spirit (驿马) and the wandering spirit (游都). From the perspective of "the convergence of the transmission," there are many other uses for divine spirits and demonic forces.
2、The two gods of virtue and liberation can resolve misfortune, as can the god of ritual and the god of vitality.
Meng Zixiang's commentary: The gods of virtue, liberation, ritual, oddity, and vitality are all gods that transform demonic forces, turning bad into good.
The gods of virtue, liberation, ritual, oddity, and vitality are all gods that transform demonic forces, turning bad into good. The god of virtue includes Tian De (天德), Yue De (月德), Ri De (日德), and Zhi De (支德); the god of liberation includes Tian Jie (天解), Nei Jie (内解), and Wai Jie (外解).
3、The month's virtue starts from Si (巳) and proceeds through Meng (孟).
Meng Zixiang's commentary: The month's virtue and month's demon force are determined by the month. Starting from the first month with Si (巳), the second month with Yin (寅), the third month with Hai (亥), the fourth month with Shen (申), and so on in a cycle. (That is, in months of Yin, Wu, Xu, the position is Si (巳); in months of Hai, Mao, Wei, the position is Yin (寅); in months of Shen, Zi, Chen, the position is Hai (亥); in months of Si, You, Chou, the position is Shen (申)).
Month's virtue and month's demon force, starting from Si (巳) in the first month, Yin (寅) in the second month, Hai (亥) in the third month, Shen (申) in the fifth month, and so on in a cycle. Day's virtue, the heavenly stem's demon force, for example, on Jia day, it is Yin (寅); on Yi day, it is Shen (申); on Bing day, it is Si (巳); on Ding day, it is Hai (亥); on Wu day, it is Si (巳); on Ji day, it is Yin (寅); on Geng day, it is Shen (申); on Xin day, it is Si (巳); on Ren day, it is Hai (亥); on Gui day, it is Qiu (丑).
4、The heavenly virtue starts from Ding (丁) in the first month, and the second month is Kun (坤). The third month is Ren (壬), the fourth is Xin (辛), the fifth is Qian (乾). The sixth is Jia (甲), the seventh is Gui (癸), the eighth is Gen (艮), the ninth is Bing (丙), the tenth is Yi (乙). The eleventh is Xun (巽), the twelfth is Geng (庚), and each month turns the evil into good.
Heavenly virtue, the month's demon force, starts from Ding (丁) in the first month, Kun (坤) in the second month, Ren (壬) in the third month, Xin (辛) in the fourth month, Qian (乾) in the fifth month, Jia (甲) in the sixth month, Gui (癸) in the seventh month, Gen (艮) in the eighth month, Bing (丙) in the ninth month, Yi (乙) in the tenth month, Xun (巽) in the eleventh month, and Geng (庚) in the twelfth month. Each month turns the evil into good.
5、The god of liberation moves one place every two months, and the first and ninth months are reversed.
Meng Zixiang's commentary: The god of liberation, for the first and second months, is in Shen (申); for the third and fourth months, in Xiu (戌); for the fifth and sixth months, in Zi (子); for the seventh and eighth months, in Yin (寅); for the ninth and tenth months, in Chen (辰); for the eleventh and twelfth months, in Wu (午).
This refers to the heavenly liberation, where the first and second months are in Shen (申), the third and fourth months in Xiu (戌), the fifth and sixth months in Zi (子), the seventh and eighth months in Yin (寅), the ninth and tenth months in Chen (辰), and the eleventh and twelfth months in Wu (午).
6、The god of ritual is at the head of the six Jia (甲) months, and the god of oddity comes from two palaces. The ox's head is in Zi (子), the rat is in Shen (申), and the pig is shared by the two Jia (甲).
Meng Zixiang's commentary: The god of ritual is the monthly ritual, also known as the monthly head (the head of the six Jia month in which the prediction day falls, for example, on Geng Wu day, which belongs to the Jia Zi month, the Zi is the monthly ritual). In practical prediction calculations, it is used for symbolic interpretation. The monthly head has the meaning of a leader, which can be extended to refer to a team leader.
The god of ritual refers to the monthly ritual, the head of the six Jia months, for example, on Geng Wu day, which belongs to the Jia Zi month, and the Zi is the monthly ritual. The god of oddity refers to the monthly oddity, in the Jia Zi and Jia Xu months, the Chou (丑) is the oddity; in the Jia Shen and Jia Wu months, the Zi (子) is the oddity; in the Jia Chen and Jia Yin months, the Hai (亥) is the oddity. There is also the god of the branch, the branch demon force, starting from Zi (子) and moving backward, and starting from Wu (午) and moving forward. The god of the heavenly stem, the daily demon force, starts from Wu (午) and moves backward on Jia days, and from Wei (未) and moves forward on Geng days. This is the method for determining the monthly oddity.
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Meng Zixiang's commentary: "Divine spirits cannot be effective without demonic forces, and demonic forces cannot act without divine spirits."
Divine spirits and demonic forces are important reference factors in the judgment of Liu Ren cases. They specifically indicate what kind of events occur, and can be used to determine them, for example, when predicting about a family residence, if in spring the branch is obtained as Chen (辰), it is called Tianmu (天目), indicating strange occurrences in the house. Divine spirits and demonic forces can sometimes also serve as important class spirits, such as the horse spirit (驿马) and the wandering spirit (游都). From the perspective of "the convergence of the transmission," there are many other uses for divine spirits and demonic forces.
2、The two gods of virtue and liberation can resolve misfortune, as can the god of ritual and the god of vitality.
Meng Zixiang's commentary: The gods of virtue, liberation, ritual, oddity, and vitality are all gods that transform demonic forces, turning bad into good.
The gods of virtue, liberation, ritual, oddity, and vitality are all gods that transform demonic forces, turning bad into good. The god of virtue includes Tian De (天德), Yue De (月德), Ri De (日德), and Zhi De (支德); the god of liberation includes Tian Jie (天解), Nei Jie (内解), and Wai Jie (外解).
3、The month's virtue starts from Si (巳) and proceeds through Meng (孟).
Meng Zixiang's commentary: The month's virtue and month's demon force are determined by the month. Starting from the first month with Si (巳), the second month with Yin (寅), the third month with Hai (亥), the fourth month with Shen (申), and so on in a cycle. (That is, in months of Yin, Wu, Xu, the position is Si (巳); in months of Hai, Mao, Wei, the position is Yin (寅); in months of Shen, Zi, Chen, the position is Hai (亥); in months of Si, You, Chou, the position is Shen (申)).
Month's virtue and month's demon force, starting from Si (巳) in the first month, Yin (寅) in the second month, Hai (亥) in the third month, Shen (申) in the fifth month, and so on in a cycle. Day's virtue, the heavenly stem's demon force, for example, on Jia day, it is Yin (寅); on Yi day, it is Shen (申); on Bing day, it is Si (巳); on Ding day, it is Hai (亥); on Wu day, it is Si (巳); on Ji day, it is Yin (寅); on Geng day, it is Shen (申); on Xin day, it is Si (巳); on Ren day, it is Hai (亥); on Gui day, it is Qiu (丑).
4、The heavenly virtue starts from Ding (丁) in the first month, and the second month is Kun (坤). The third month is Ren (壬), the fourth is Xin (辛), the fifth is Qian (乾). The sixth is Jia (甲), the seventh is Gui (癸), the eighth is Gen (艮), the ninth is Bing (丙), the tenth is Yi (乙). The eleventh is Xun (巽), the twelfth is Geng (庚), and each month turns the evil into good.
Heavenly virtue, the month's demon force, starts from Ding (丁) in the first month, Kun (坤) in the second month, Ren (壬) in the third month, Xin (辛) in the fourth month, Qian (乾) in the fifth month, Jia (甲) in the sixth month, Gui (癸) in the seventh month, Gen (艮) in the eighth month, Bing (丙) in the ninth month, Yi (乙) in the tenth month, Xun (巽) in the eleventh month, and Geng (庚) in the twelfth month. Each month turns the evil into good.
5、The god of liberation moves one place every two months, and the first and ninth months are reversed.
Meng Zixiang's commentary: The god of liberation, for the first and second months, is in Shen (申); for the third and fourth months, in Xiu (戌); for the fifth and sixth months, in Zi (子); for the seventh and eighth months, in Yin (寅); for the ninth and tenth months, in Chen (辰); for the eleventh and twelfth months, in Wu (午).
This refers to the heavenly liberation, where the first and second months are in Shen (申), the third and fourth months in Xiu (戌), the fifth and sixth months in Zi (子), the seventh and eighth months in Yin (寅), the ninth and tenth months in Chen (辰), and the eleventh and twelfth months in Wu (午).
6、The god of ritual is at the head of the six Jia (甲) months, and the god of oddity comes from two palaces. The ox's head is in Zi (子), the rat is in Shen (申), and the pig is shared by the two Jia (甲).
Meng Zixiang's commentary: The god of ritual is the monthly ritual, also known as the monthly head (the head of the six Jia month in which the prediction day falls, for example, on Geng Wu day, which belongs to the Jia Zi month, the Zi is the monthly ritual). In practical prediction calculations, it is used for symbolic interpretation. The monthly head has the meaning of a leader, which can be extended to refer to a team leader.
The god of ritual refers to the monthly ritual, the head of the six Jia months, for example, on Geng Wu day, which belongs to the Jia Zi month, and the Zi is the monthly ritual. The god of oddity refers to the monthly oddity, in the Jia Zi and Jia Xu months, the Chou (丑) is the oddity; in the Jia Shen and Jia Wu months, the Zi (子) is the oddity; in the Jia Chen and Jia Yin months, the Hai (亥) is the oddity. There is also the god of the branch, the branch demon force, starting from Zi (子) and moving backward, and starting from Wu (午) and moving forward. The god of the heavenly stem, the daily demon force, starts from Wu (午) and moves backward on Jia days, and from Wei (未) and moves forward on Geng days. This is the method for determining the monthly oddity.
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