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Shan Ze Sun, hexagram 41 of the I Ching, holds that what is below decreases so what is above gains. Its Judgment, Image and six line texts are covered here.
Hexagram 34, Lei Tian Da Zhuang, covers great strength and its limits, with its structure, Judgment, six line texts and lessons on conduct.
Hexagram 40, Lôi Thủy Giải, forms with Chấn above Khảm. It covers the Judgment, Image, and six line texts on loosening and forgiveness.
Hexagram 47 Trạch Thủy Khốn in the I Ching describes depleted resources and words that go unheeded, with the Judgment, Image, and six line texts.
Hexagram 54 Lei Ze Gui Mei in the I Ching covers entering a bond without holding the initiative, with the judgment, six line texts and the Image.
Hexagram 52 Thuần Cấn in the I Ching teaches the way of knowing when to stop: the judgment on 'stopping at the back' and the six line texts from toe to cheek.
Hexagram 11, Earth over Heaven Tai, has inner Qian and outer Kun, heaven and earth in harmony. It covers the judgment, image, six line texts and commentaries.
Explore the deep symbolism of the Judgement card in the Major Arcana: awakening, inner calling, karmic evaluation, and spiritual rebirth.
Strategy and Authority are Human Design's two decision-making pillars. This analysis covers how they work by type and their limits as guides.
In his 1949 paper, Bertram Forer reports giving 39 students one identical personality sketch from an astrology book; the class still rated it accurate.
Hexagram 62, Lei Shan Xiao Guo: small matters succeed, great matters do not. The Judgment, the Image and the six lines on a time to yield.
Hexagram 39 Thủy Sơn Kiển describes a time when the road ahead is blocked, covering the Judgment, the six lines, and the lessons of hardship.
Hexagram 57 Thuần Tốn in the I Ching: wind over wind, the Judgment, the Image, and the six line texts with interpretation.
Hexagram 33, Thiên Sơn Độn, covers timely retreat: the Qian and Gen trigrams, the Judgment, the six line texts, and lessons on preserving oneself.
Hexagram 46 Địa Phong Thăng in the I Ching describes gradual ascent and small efforts accumulating into something great.
A Kinh Dịch hexagram stacks several layers of text: name, hexagram text, six line texts, then the Thoán, Great Image, Small Image, and Văn Ngôn.
Hỏa Thủy Vị Tế is hexagram 64, the last of the I Ching, its six lines out of position yet paired. Its texts show why it ends on 'not yet complete'.
Hexagram 35 Fire Over Earth (Jin) in the I Ching: the sun rising above the earth, a sign of advancing and being recognized.
Fu Xi, King Wen, the Duke of Zhou and Confucius are all credited with the I Ching, but excavated manuscripts point to a late Western Zhou compilation.
Hexagram 36 Di Huo Ming Yi in the I Ching speaks of light wounded and dark times: the Judgment, the Image, and the six line texts of the classic.
Hexagram 38 Hỏa Trạch Khuê in the I Ching concerns separation and difference. It explains the Judgment, the Image, and the six line texts.
Hexagram 30 Thuần Ly in the I Ching explores clinging and illuminating. It covers the structure, judgment, six line texts, and the image.
Hexagram 31, Trạch Sơn Hàm, opens the I Ching's Lower Canon and traces mutual attraction through six lines, from the big toe to the tongue.
Hexagram 48, Thủy Phong Tỉnh, the Well, teaches that the village may change but the well does not, nourishing people without moving.
Tử Vi Chân Cơ is the core-principle reading of Tử Vi, not a separate school. It differs from Bát Tự and Kinh Dịch in input data and basic units of judgment.
Hexagram Heaven and Earth Pi (No. 12) puts Qian above Kun, so the two qi never meet and stagnation follows, the exact opposite of Tai.
Online I Ching casting tosses three coins six times to form one hexagram. This guide covers the Tam Tài principle, the primary and changing hexagrams.
Hexagram 28 Da Quo in the I Ching: its structure, meaning, and guidance for handling extraordinary pressure when a heavy burden overwhelms a weak foundation.
Explore Hexagram 26 (Shan Tian Da Xu) in the I Ching: its symbolism, judgment, the meaning of inner accumulation, and practical applications in work and life.
Hexagram 42 Phong Lôi Ích in the 64 I Ching hexagrams: wind above thunder below, the Judgment, the Image, and reducing the top to add to the bottom.
Lục Nhâm lesson types (khóa thể) name each chart, set by the four lessons, three transmissions and stem-branch ties; a chart is named by combining several.
The Tử Vi Đẩu Số Toàn Thư circulated in the Ming era, its preface crediting La Hồng Tiên with compiling it from works attributed to Hi Di Trần Đoàn.
The oldest personal chart is a Babylonian tablet from around the 5th century BCE. This study follows astrology from Mesopotamian omens to Greece and Persia.
Hexagram Hỏa Phong Đỉnh, No. 50 in the I Ching, is the three-legged ritual cauldron that cooks the new after the old is discarded.
Hexagram Phong Sơn Tiệm No. 53 in the I Ching speaks of gradual advance in proper order, shown through the wild goose passing six stages.
Ptolemy's Tetrabiblos has four books setting out astrological principles, planetary influences, and why Ptolemy treated astrology as conjectural knowledge.
A Lục Nhâm course type names a chart by the overcoming relations among its four courses. The four base types are Nguyên Thủ, Trùng Thẩm, Tri Nhất, Thiệp Hại.
Đào Hoa, or Hàm Trì, is found by the year or day branch triad and always falls on Tý Ngọ Mão Dậu. See inside and outside the wall.
Liu Yao timing rules from Zeng Shan Buo Yi chapter 26D: how static lines, moving lines, excessive vigor and void in the cycle each find their day.
Hexagram Shan Feng Gu (18) in the I Ching symbolizes decay and the need for repair, with lessons on staying calm and reforming with tact.
Explore the structure of the 64 hexagrams of the I Ching: from trigrams, lines, judgments to basic interpretation methods.
The Water Thunder Hexagram Zhun is the 3rd hexagram of the I Ching, marking a hard and turbulent beginning, with its origins and meaning.
The He Tu and Luo Shu are ancient diagrams behind feng shui li qi, explaining the 4-9-2 magic square and the nine palaces of the Later Heaven ba gua.
What is a koan, and why did the Gateless Gate and the Blue Cliff Record become the two key Chan collections? Origins, structure and how to read them.
Tòng cách and chuyên vượng cách in Bát Tự: when a rootless day master follows the dominant element, and when one element rules the chart.
Phù Ức is a balancing principle in BaZi that uses supportive deities when the Day Master is weak and restraining deities when it is strong to achieve harmony.
Strong Self (Thân Vượng) and Weak Self (Thân Nhược) in BaZi measure the Day Master's strength through its links with other elements in the Four Pillars.
Tòng Cách is a special Four Pillars pattern: the Day Master is extremely weak, lacking root or peer support, and must follow the dominant element.
