紐約禪道奇門研究院 New York Zen Tao Qimen Academy
Divination of Qimen Dunjia in Zen is a practice sharing group of New York Zen Tao Qimen Academy. The Academy is affiliated institution of the World Zen Art Center. The Qi Men Dun Jia can predict the development of good and bad things and the future development trend. The purpose of this Academy is to study and practice the skills of Qimen Dunjia divination to bring “to seek luck and avoid calamity (idiom)” to people’s lives. At the same time, it will inherit the ancient wisdom and civilization of China and help people’s life process change to be better.
World Zen Art Center is a nonprofit organization registered in New York State, and Initiated established by the Mr. Yi-Xiong Gu. We mainly research the occult Chinese culture of Zen Tao and Art. Our ambition and life goal is to establish an international Zen Tao Art development to ensure Zen Tao Art’s prosperity and appreciation for generations to come.
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Divination of Qi Men Dun Jia in Zen
Note: The Chinese characters that are not specified in the article are all simplified Chinese.
Qi Men Dun Jia (Simplified Chinese：奇门遁甲. traditional Chinese : 奇門遁甲) is an ancient form of divination from China , which is still in use in China , Taiwan , Singapore and the Chinese diaspora in Southeast Asia . Qi Men Dun Jia may be applied to business, crime-solving, marriages and matchmaking, medical divination, Feng Shui, military affairs, finding missing people, travel, personal fortune divination etc.
Along with Da Liu Ren 六壬and Tai Yi Shen Shu太乙神数 it is one of the collective Three method of prediction or Three Styles, China’s highest metaphysical arts.
I asked questions in New York City, USA. (New York Daylight Saving Time)
At that time I asked the question of the time is New York local time on June 30, 2017, 1:29:29.
- 1. The “yin阴 and yang阳 symbol” (taijitu太极图).
yin阴 and yang阳= 阴阳Yinyang
Literal meaning dark- bright, negative-positive
In Chinese philosophy, yin and yang (阴阳 Yinyang, lit. “dark-bright”, “negative-positive”) describe how seemingly opposite or contrary forces may actually be complementary, interconnected, and interdependent in the natural world, and how they may give rise to each other as they interrelate to one another. Many tangible dualities (such as light and dark, fire and water, expanding and contracting) are thought of as physical manifestations of the duality symbolized by yin and yang. This duality lies at the origins of many branches of classical Chinese science and philosophy, as well as being a primary guideline of traditional Chinese medicine, and a central principle of different forms of Chinese martial arts and exercise, such as baguazhang, taijiquan (t’ai chi), and qigong (Chi Kung), as well as appearing in the pages of the I Ching.
Duality is found in many belief systems, but Yin and Yang are parts of a Oneness that is also equated with the Tao. The term ‘dualistic-monism’ or dialectical monism has been coined in an attempt to express this fruitful paradox of simultaneous unity/duality. Yin and yang can be thought of as complementary (rather than opposing) forces that interact to form a dynamic system in which the whole is greater than the assembled parts. Everything has both yin and yang aspects (for instance, shadow cannot exist without light). Either of the two major aspects may manifest more strongly in a particular object, depending on the criterion of the observation. The yin yang (i.e. taijitu symbol) shows a balance between two opposites with a portion of the opposite element in each section.
In Taoist metaphysics, distinctions between good and bad, along with other dichotomous moral judgments, are perceptual, not real; so, the duality of yin and yang is an indivisible whole. In the ethics of Confucianism on the other hand, most notably in the philosophy of Dong Zhongshu (c. 2nd century BC), a moral dimension is attached to the idea of yin and yang.
This article is about the five-element theory of Chinese philosophy.
Diagram of the interactions between the Wuxing . The “generative” cycle is illustrated by grey arrows running clockwise on the outside of the circle, while the “overcoming” or “destructive” or “conquering” cycle is represented by red arrows inside the circle.
Taoism –Taijitu -Theories
The Wuxing (Chinese: 五行), also known as the Five Elements, Five Phases, the Five Agents, the Five Movements, Five Processes, the Five Steps/Stages and the Five Planets of significant gravity: Jupiter-木,Saturn-土,Mercury-水,Venus-金,Mars-火 is the short form of “Wu zhong liudong zhi qi” (五种流动之气) or “the five types of chi dominating at different times“. It is a fivefold conceptual scheme that many traditional Chinese fields used to explain a wide array of phenomena, from cosmic cycles to the interaction between internal organs, and from the succession of political regimes to the properties of medicinal drugs.
The “Five Phases” are Wood (木 mu), Fire (火 huo), Earth (土 tu), Metal (金 jin), and Water (水 shui). This order of presentation is known as the “mutual generation” (相生 xiangsheng) sequence. In the order of “mutual overcoming” (相剋/相克 xiangke), they are Wood, Earth, Water, Fire, and Metal.
The system of five phases was used for describing interactions and relationships between phenomena. After it came to maturity in the second or first century BCE during the Han dynasty, this device was employed in many fields of early Chinese thought, including seemingly disparate fields such as geomancy or Feng shui, astrology, traditional Chinese medicine, music, military strategy, and martial arts. The system is still used as a reference in some forms of complementary and alternative medicine and martial arts.
The common memory jogs, which help to remind in what order the phases are.
Wood feeds Fire
Fire creates Earth (ash)
Earth bears Metal
Metal collects Water
Water nourishes Wood
Other common words for this cycle include “begets”, “engenders” and “mothers”.
Wood parts Earth (such as roots or trees can prevent soil erosion)
Earth dams (or muddles or absorbs) Water
Water extinguishes Fire
Fire melts Metal
Metal chops Wood
This cycle might also be called “controls”, “restrains” or “fathers”.
- 2. Sexagenary cycle干支（ganzhi） :
The sexagenary cycle, also known as the Stems-and-Branches or ganzhi, is a cycle of sixty terms used for reckoning time in China and the East Asian cultural sphere. It appears as a means of recording days in the first Chinese written texts, the Shang oracle bones of the late second millennium BC. Its use to record years began around the middle of the 3rd century BC. The cycle and its variations have been an important part of the traditional calendrical systems in Chinese-influenced Asian states and territories, particularly those of Japan, Korea, and Vietnam, with the old Chinese system still in use in Taiwan.
This traditional method of numbering days and years no longer has any significant role in modern Chinese time keeping or the official calendar. However, the sexagenary cycle is still used in names of many historical events, such as the Chinese Xinhai Revolution, the Japanese Boshin War, and the Korean Imjin War. It also continues to have a role in contemporary Chinese astrology and fortune telling.
Ten Heavenly Stems 天干(tiangan)：
No.- Heavenly Stem – Chinese name – 阴阳yinyang – 五行wuxing
1 – 甲 – jia – yang – wood
2 – 乙 – yi – yin – wood
3 – 丙 – bing – yang – fire
4 – 丁 – ding – yin – fire
5 – 戊 – wu – yang – earth
6 – 己 – ji – yin – earth
7 – 庚 – gen – yang – metal
8 – 辛 – xin – yin – metal
9 – 壬 – ren – yang – water
10 – 癸 – gui – yin – water
Twelve Earthly Branches 地支（dizhi）：
No. – Earthly Branch – Chinese name – Chinese zodiac -阴阳yinyang -五行wuxing – Corresponding hours
1 – 子 – zi – Rat (鼠) – yang – water – 11 p.m. to 1 a.m.
2 – 丑 – chou – Ox (牛) – yin – earth – 1 to 3 a.m.
3 – 寅 – yin – Tiger (虎)- yang – wood – 3 to 5 a.m.
4 – 卯 – mao – Rabbit (兔) – yin – wood – 5 to 7 a.m.
5 – 辰 – chen – Dragon (龍)- yang – earth – 7 to 9 a.m.
6 – 巳 – si – Snake (蛇) – yin – fire – 9 to 11 a.m.
7 – 午 – wu – Horse (馬) – yang – fire – 11 a.m. to 1 p.m.
8 – 未 – wei – Goat (羊) – yin – earth – 1 to 3 p.m.
9 – 申 – shen – Monkey (猴)- yang – metal – 3 to 5 p.m.
10 – 酉 – you – Rooster (雞) – yin – metal – 5 to 7 p.m.
11 – 戌 – xu – Dog (狗) – yang – earth – 7 to 9 p.m.
12 – 亥 – hai – Pig (豬) – yin – water – 9 to 11 p.m.
Ten Heavenly Stems 天干(tiangan) and Twelve Earthly Branches 地支（dizhi） formed sixty Huajia (cycle).
sixty Huajia (cycle)：
According to China’s calendar algorithm, every country every day and every moment can be converted into sixty Huajia (cycle).
For example: September 5, 2017 at 9:05 pm. According to the ancient Chinese calendar can be converted into Dingyou丁酉 years, Wushen 戊申 month, Yiwei 乙未 day, Dinghai丁亥 time.
Although the simple method is to check the Chinese calendar.
Sixty Huajia table (cycle):
- 3. Bagua 八卦
The Bagua (Chinese: 八卦; pinyin: bagua; literally: “eight symbols”), or Pa Kua, are eight trigrams used in Taoist cosmology to represent the fundamental principles of reality, seen as a range of eight interrelated concepts. Each consists of three lines, each line either “broken” or “unbroken,” respectively representing yin or yang. Due to their tripartite structure, they are often referred to as “trigrams” in English.
The trigrams are related to Taiji philosophy, Taijiquan and the Wuxing, or “five elements“. The relationships between the trigrams are represented in two arrangements, the Primordial (先天八卦), “Earlier Heaven” or “Fu Xi” bagua (伏羲八卦), and the Manifested (後天八卦), “Later Heaven,” or “King Wen” bagua. The trigrams have correspondences in astronomy, astrology, geography, geomancy, anatomy, the family, and elsewhere.
The ancient Chinese classic, I Ching (Pinyin: Yi Jing), consists of the 64 pairwise permutations of trigrams, referred to as “hexagrams”, along with commentary on each one.
Divination is used in the “Later Heaven Bagua”.
八卦—The eight trigrams
乾 Qián ☰
兌 Duì ☱
离 Lí ☲
震 Zhèn ☳
巽 Xùn ☴
坎 Kǎn ☵
艮 Gèn ☶
坤 Kūn ☷
Relation to other principles
Derivation of the bagua
There are two possible sources of bagua. The first is from traditional Yin and Yang philosophy. This is explained by Fuxi in the following way:
The Limitless (无极; wuji) produces the delimited (有极; youji), and this demarcation is equivalent to the Absolute (太极; taiji).
The Taiji (the two opposing forces in embryonic form) produces two forms, named yin-yang (阴阳) which are called Liangyi (the manifested opposing forces).
These two forms produce four phenomena: named lesser yin (少阴, shaoyin), greater yin (太阴; taiyin, which also refers to the Moon), lesser yang (少阳, shaoyang), and greater yang (太阳; taiyang, which also refers to the Sun).
The four phenomena (四象; Sixiang) act on the eight trigrams (八卦; Bagua).
Eight ‘eights’ results in sixty-four hexagrams.
Another possible source of bagua is the following, attributed to King Wen of Zhou Dynasty: “When the world began, there was heaven and earth. Heaven mated with the earth and gave birth to everything in the world. Heaven is Qian-gua, and the Earth is Kun-gua. The remaining six guas are their sons and daughters”.
The trigrams are related to the five elements of Wuxing, used by Fengshui practitioners and in Traditional Chinese Medicine. Those five elements are Water, Wood, Fire, Earth and Metal. The Water (Kan) and Fire (Li) trigrams correspond directly with the Water and Fire elements. The element of Earth corresponds with both the trigrams of Earth (Kun) and Mountain (Gen). The element of Wood corresponds with the trigrams of Wind (Xun) (as a gentle but inexorable force that can erode and penetrate stone) and Thunder (Zhen). The element of Metal corresponds with the trigrams of Heaven (Qian) and Lake (Dui).
There are eight possible combinations to render the various trigrams (八卦 bagua)
Qi Men Dun Jia Fixed pattern Azimuth map:
Qi Men Dun Jia’s another pattern type: