Reading Lists for February

ZiYunAfter the completion of “The Prosperity Sigma”, it is time to relax with more good readings on Zi Wei Dou Shu. I would encourage readers who are already familiar with ZWDS to enlarge their scopes with some of these reading material that I heartily recommend, but these are unfortunately only for Chinese readers since the books are written in Chinese. One of the highlights of 2013 last year is this book by 紫雲 (Zi Yun), highly renowned practitioner/ teacher/ author and major proponent of the San He sect school of thoughts. This book that I am recommending is 從斗數談官祿主 published by 武陵. This book is revolutionary, and it brings a new perspective to the determination of career and prospects by introducing the concept of getting 卦象 (Gua Xiang) from the Main Stars. Steps involve new concepts of using the four pillars of birth to determine new palatial locations, and Main Stars relocations based on transformers to establish new Career Master location. Very insightful and exciting book that kept many ZWDS people happy.

Ziwei yi deThe other book is an 2004 publication by the name 紫微一得 by renowned polymath, metaphysics scholar 鐘義明 (Zhong Yi Ming). This book along with most of his other publications are DEFINITIVE Zi Wei Dou Shu treatises, but this one is the magnum opus. This is another one of those excellent publications by 武陵. This book go into the many academic and scientific aspects of ZWDS with critical essays, and the best part is it covers everything that you want to know about ZWDS in very rigorous details from a true masterly scholar.


Another book that is interesting for most readers is a 1985 Si Tak publication by 郑稼学 (Zheng Jia Xue) and it is titled 紫微的神秘领域. This book is an interesting book that talks about the spiritual, mysterious and ghostly aspects of Zi Wei Dou Shu. This book is something like a “critical” homage to the ZWDS legend 正玄山人 (Zheng Xuan Shan Ren) who had spiritual epiphany of the aspects of Xuan Kong Transformers and the concepts of Heaven, Earth and Man. This book even analyzed the charts of this legend.

Another book that might be worth checking out is the 钦天紫微皇天大可汗 dual volumes by 蔡明宏 (Cai Ming Hong), Grandmaster of 欽天四化派 (Qin Tian Flying Star Sect) that were released late last year. Unfortunately, I haven’t gotten the books to discuss about it. These volumes seemed exclusive (and expensive), and of course the contents could possibly be in the highly interesting, original and esoteric nature of his usual writings. I heard that this is like a super mythological, history extravaganza mixed in with alot of ZWDS thoughts and concepts. This will be interesting if anyone can get their hands on it.

That’s all for February’s Reading List!


Affinity towards Religion, Occult, Spirituality, etc…

There were recent articles on how certain stars in the charts will determine affinity towards the Five Arts, Religion, Occult, Spirituality,etc. This type of article however need to be taken with a pinch of salt. Anyway, the article generally mentions that if Di Kong or Di Jie falls within Life Palace or Fortune Palace, the native will be predisposed to abstract thoughts and spiritual pursuits, or even asceticism (monk, priest life). When Tian Tong is in Life or Fortune, the native will have affinity towards Buddhism and I-Ching. If Tan Lang is in Life or Fortune, the native will be adept in metaphysics. Tian Liang will have affinity in Buddhism and philosophies and Tian Ji in metaphysics. I am again reminded of my earlier posts on “Spouse Appearances” been taken too literally by some readers without understanding that hypotheses need to be formed by many other factors, and that the stars themselves only serve a general basis. This is pop culture ZWDS for bored housewives and it should probably just stay at where the TV screen or magazine is. If the above conditions are true, we will definitely have alot of monks, wizards and mediums walking amongst us! There are some basis to the writings, but the conditions are alot more stringent. Let’s take the Emptiness Stars for example. I know some of the most materialistic people with these stars in their Life Palace or SFSZ and they seem far from any enlightenment or realization.

The conditions that determine affinity towards the above aspects are a mixed bag. Three main stars we look out for are Tai Yang, Tai Yin and Tian Ji. Tai Yang signifies Yang Chi abundance. If Tai Yang is dimmed, it could mean that there is a shortfall of Yang, which will create more affinity towards the supernatural. Tai Yin is the opposite of Tai Yang. A stronger Tai Yin signifies Yin Chi abundance. Stronger Yin over Yang creates affinity towards the supernatural. A stronger Tai Yang person is more rational (just like a stronger Fire element person in Bazi context have lesser belief in religion and spirituality) whereas a stronger Tai Yin person will show more interest. Tian Ji signifies the thought processes. If there Hua Ji which afflicts the mental, there is a higher chance of Tong Ling (通靈) which means communication with the otherside. The other conditions are: Yin Sha, which enhances manifestation of “entities”, and it will grow in strength if it encounters strong Yin stars counterparts. Di Kong and Di Jie, which acts as geological blackholes to strip away “physical and mental” qualities. Tian Wu, the Shaman star, particularly affiliated to mediumship and western religions.

There is a formation known as Xian Tian Tong Ling (先天通靈) and it is one of the most common feature of medium. Not everybody can be a medium. They need to have Tian Liang (the Religion Star) to encounter the Emptiness Stars (this meeting need to take place in either Life, Fortune or Travel Palaces), as well as separately, Yin Sha in Life or Travel Palace, and Tian Ji Hua Ji. Also everybody mention that Tan Lang brings metaphysical quality. This is not always the case. The activation of Tan Lang’s metaphysical quality can only be brought about in several conditions: if the Water side of the star is curbed in the Life, Fortune or Travel Palaces; encounter with Tian Xing (which purifies Tan Lang) and preferably having Emptiness Stars either in the same palace or opposition. Presences of other malevolent stars (except Ling Xing or Huo Xing) actually advance the metaphysical quality. Now the thing about Tan Lang, unlike Tian Liang (and even the rest of the other stars) is that it can NEVER be possessed. Tian Liang medium can be possessed to perform divine work, but Tan Lang is a star of personal enlightenment, and it can control Deities, Spirits and Ghosts, but never gets controlled by Deities, Spirits and Ghosts. That is why there are many Tan Lang practitioners in the Five Arts.

When the natives have powerful Yin Sha affinity with the other Yin stars (like Tai Yin), and separately Tian Ji Hua Ji in Life, Travel and Fortune but without affinity towards religiosity or metaphysical practices, there are very strong tendencies towards encounters or possessions, especially when triggered to meet some of the ghost stars. Ju Men is the most proper Ghost Star, as well as facilitator of black magic and sorcery. However when read as periodic charts, it generally indicates encounter with ghosts. Another star to look out for is Lian Zhen. This is the basis of the Five Ghost stars that are dreadfully popular amongst some practices for wealth enhancement by the Mao Shan sect as well as indicators of malevolence by 8 Mansions Fengshui and it essentially are bunch of five animal spirits (although Five Ghosts rituals shaped them like humans).

Different Transformations from Different Schools

Before the revised edition, there were feedbacks from some readers of the first edition of “The Empyrean Matrix” that there are differences in the transformations between the Ke Ming Lu An formation in the Geng Transformation versus that of the one in table. The entire book has since been normalized to one style in the revised edition, which is based on the transformation from the 紫微斗數全集 (Zi Wei Dou Shu Complete Volumes) style. However, one thing to note is that it doesn’t mean that the Ke Ming Lu An’s Geng Transformation was wrong, it is actually the type of transformation from the 紫微斗數全書 (Zi Wei Dou Shu Complete Book). This two books are cross-referenced alot during the writing of “The Empyrean Matrix”….

Also, there are many times I have heard of questions many times from ZWDS enthusiasts on why some books commit errors in getting transformation to happen for Tian Fu and Tian Xiang, two stars which are popularly known to be “transformation free”? These are actually not errors. All of these are due to differences in transformations from different schools.

There are many schools under the two main umbrellas of San He and Si Hua. And some of the most notable differences lie actually in the transformations from the Heavenly Stems in Wu, Geng and Ren. The most common transformation used by most ZWDS practitioners is that for Wu Stem: Tan Lang Hua Lu, Tai Yin Hua Quan, Zuo Fu Hua Ke, Tian Ji Hua Ji, for the Geng Stem: Tai Yang Hua Lu, Wu Qu Hua Quan, Tai Yin Hua Ke, Tian Tong Hua Ji, and for the Ren Stem: Tian Liang Hua Lu, Zi Wei Hua Quan, Zuo Fu Hua Ke, Wu Qu Hua Ji. These are the standard transformations from the 紫微斗數全集 (Zi Wei Dou Shu Complete Volumes).

However in 紫微斗數全書 (Zi Wei Dou Shu Complete Book), the transformation is this Wu Stem: Tan Lang Hua Lu, Tai Yin Hua Quan, Zuo Fu Hua Ke, Tian Ji Hua Ji, for the Geng Stem: Tai Yang Hua Lu, Wu Qu Hua Quan, Tian Tong Hua Ke, Tai Yin Hua Ji, and for the Ren Stem: Tian Liang Hua Lu, Zi Wei Hua Quan, Tian Fu Hua Ke, Wu Qu Hua Ji. Tian Fu is actually set to be able to Hua Ke here according to this version.

More variations are found in 王亭之 (Wang Ting Zhi)’s 中州派 (Zhong Zhou Sect) transformation which is Wu Stem: Tan Lang Hua Lu, Tai Yin Hua Quan, Tai Yang Hua Ke, Tian Ji Hua Ji, for the Geng Stem: Tai Yang Hua Lu, Wu Qu Hua Quan, Tian Fu Hua Ke, Tian Tong Hua Ji, and for the Ren Stem: Tian Liang Hua Lu, Zi Wei Hua Quan, Tian Fu Hua Ke, Wu Qu Hua Ji. Also in the 北派 (Bei Sect), even Tian Xiang can undergo transformation. Its transformations are Wu Stem: Tan Lang Hua Lu, Tai Yin Hua Quan, Zuo Fu Hua Ke, Tian Ji Hua Ji, for the Geng Stem: Tai Yang Hua Lu, Wu Qu Hua Quan, Tian Tong Hua Ke, Tian Xiang Hua Ji, and for the Ren Stem: Tian Liang Hua Lu, Zi Wei Hua Quan, Zuo Fu Hua Ke, Wu Qu Hua Ji.

On Ji Yue Tong Liang (機月同梁) Major Formation

Ji Yue Tong Liang (機月同梁) Formation since olden days have been considered to be a favourable formation. It essentially have Tian Ji, Tai Yin, Tian Tong and Tian Liang meeting within the same SFSZ from Life, Wealth, Career and Travel palaces. Many people have configurations that resembles Ji Yue Tong Liang formation, if they are not of generalized Sha Po Lang formations, but however the true formation only strictly adheres to either Tian Tong or Tian Liang at the Yin or Shen Life Palaces, or Tian Ji, Tai Yin at Yin or Shen Life Palaces and naturally when the above configurations happen, there will be Tian Liang, Tian Tong, Tai Yin and Tian Ji within the San Fang Si Zhen. The formation will be of high level if encountered with fortunate stars like Lu Cun, Hua Ke, Hua Quan, Hua Lu, Zuo Fu, You Bi, Wen Chang, Wen Qu, Tian Kui or Tian Yue. The Ji Yue Tong Liang Formation defines steady life, usually with bureacratic or career in the civil service. There will be lesser natives with this formation that are enterprising or of risky ventures. While high favoured in the past for civil service, in modern society, especially in countries with emphasis on corporate culture, Ji Yue Tong Liang natives might not make the cut in this cut throat culture that are largely dominated by Sha Po Lang natives.Essentially, there are four types of Ji Yue Tong Liang Formations at Life Palaces:

1. Tian Ji and Tai Yin at Yin Palace.
2. Tian Ji and Tai Yin at Shen Palace
3. Tian Tong and Tian Liang at Shen Palace.
4. Tian Tong and Tian Liang at Yin Palace.

While ancient texts supported that Ji Yue Tong Liang as that of a stable and fortunate formation, unfortunately, many of the Main Stars within the Ji Yue Tong Liang Formation will not be spared of suffering dim magnitudes. Henceforth while stability and steady progression may be possible, the formation has some flaws. Particularly for native with Type 3, whereby Tian Tong and Tian Liang are at Shen Palace, Tian Liang and Tai Yin within the SFSZ naturally falls into dim magnitude in their respective palaces thus bringing about more negative aspects of the stars. the other types have stars at worst at Ping magnitude, henceforth not as bad as Type 3.

Transformers Conversion Methods

The Transformers Conversion Methods are “SECRET” methods of flying the four transformers by Master/Teacher/Author 梁若瑜 who is renowned (hence not so secret anymore) for his unique ways and protocols of “scoring” transformers in any given palaces, as well as the conversion processes between them with heavy emphasis on the karmic cycles of the transformers. The conversion processes dependent on hypothetical conditions will treat one Lu and one Ji interaction either as Two Lu or Two Ji. Subsequently these can be stringed together as Three, Four Lu or Ji during the flights. These methods will differ from the traditional SiHua trajectory and these will serve as educational references. To cite an example, a case study will be elaborated on a Girl born in 1988 July 11, 10:30am (Solar Time) who had been rebellious and left school around at 16, and over period of 16-18 years old, solicited customers from nightspots and subsequently earned herself lots of money.

SiHua Liang

Life Palace at Yi Chou and Fortune Palace at Yi Mao send forth two Hua Ji to Tai Yin and encountered Tai Yin Birth Hua Quan at Wealth Palace (Superficial Palace of Fortune) which creates a scenario of Two Ji and One Quan which activated rebellion. One thing to note is that Fortune Palace passing a Ji over to Wealth Palace is an outflow Hua Ji (bad temper) and encountering Quan (intensity). Travel Palace (Prime Palace) at Ji Wei has Tian Ji with Birth Hua Ji and it send forth another Ji to Wen Qu at Wealth Palace. Wen Qu Hua Ji means difficulties in learning or study. “Ji brings Ji” means that from the Travel Palace, one Ji is sent over, which results in total of three Hua Ji and one Hua Quan a the Wealth Palace. This is a sign of extreme behaviour with poor thinking, and particularly at 16 years of age (which is at the Travel Palace/Decade Health Palace also as the emotional palace), will result in the trigger of the Tian Ji Hua Ji within.

Travel Palace at Ji Wei sends forth a Ji to Property Palace causing Wu Qu to Hua Ji. We will chase forth to Children Palace (Sexual Palace) in opposition which is Ren Xu and therein sits Tan Lang Birth Hua Lu. The Children Palace sends “Ji Brings Lu” when it causes the transformation of Wu Qu to Hua Lu into the Property Palace. This creates two Lu at Property Palace. Property Palace at Bing Chen in turn sends “Ji Brings 2 Lu” to Lian Zhen at Siblings Palace (Property of Wealth). We will chase forth to Parents Palace at Jia Yin (Seniors Palace) which sends a Lu to Lian Zhen at Siblings Palace, and within the Siblings Palace at Jia Zi, Lian Zhen also has “Self Hua Lu”. Altogether this brings about Four Lus in the Siblings Palace. This is a sign that the native utilizes peach blossom to solicit customers (mostly seniors) and she is taken care of by elderly men who paid her with good money as kept woman. Since Siblings Palace at Jia Yin (Property of Wealth) gather this good money, it sends forth “Ji Brings 4 Lu” to Tai Yang at Career Palace and we chase forth to Health Palace Geng Shen which also contributes to another Hua Lu to Tai Yang at Career Palace. This is indicative that she is having alot of benefits by this making this career choice in her life, regretably.