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Gói của Nhật Nguyệt
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According to Phan Kế Bính in Vietnam phong tuc (1915), people chose auspicious days for marriage, ground-breaking, travel and starting a business; they read physiognomy to judge a person's character; and they called on spirits and practised spirit mediumship to ask about affairs, cure illness and find missing people. This is a description of practice, not a claim about whether it worked.
Three early 20th century recorders found fortune telling, day selection and mediumship widespread in northern Vietnam, each seeing them differently.
Tống ôn, tống gió is a Mekong Delta ritual that sends epidemics and misfortune away by river. It explores how Covid-19 changed these ceremonies.
The Buddhist revival in Vietnam from the 1920s: three regional associations, their journals, and the books of Trần Trọng Kim and Phan Văn Hùm.
Vietnamese Buddhism over nearly twenty centuries: the Luy Lâu centre, fusion with local beliefs, the Lý and Trần flourishing.
Contagious magic rests on two laws: contact transfers properties, and similarity means shared essence. Rozin's 1986 experiments show they still shape us.
How did Hanoians celebrate Tết from the early 20th century to today? From Hàng Lược flower market and offering trays to ration coupons and the market now.
The numerology system that reads core numbers from names and birth dates took shape in America in the early 20th century with L. Dow Balliett.
Bi Jian (Friend) in BaZi: its meaning, traits, and dual role in chart reading, helping a weak self but causing rivalry when strong.
Online fortune telling can be harmless fun, but scams steal money and personal data. Warning signs include fear tactics and upfront transfer demands.
Rob Wealth (Jie Cai) in BaZi's Ten Gods: its nature, how it competes with Direct Wealth, and its role in reading personality and social ties.
Higher education goes with lower belief in fortune telling, but the correlation is modest and mostly runs through thinking style rather than through degrees.
Kieu fortune telling at Tet uses verses from Nguyễn Du's Tale of Kieu to predict outcomes. A randomly opened verse is read as an omen for the year.
Why vague fortune-telling clips spread online: the Barnum effect, confirmation bias, the need for control, and algorithms that favour controversial content.
The Wheel of Fortune Tarot card: its origins, Rider-Waite symbolism, upright and reversed meanings, and links to Eastern philosophy.
How do Hoàng Thường and Hàm Chương's Tử Vi khảo luận, Vân Đằng Thái Thứ Lang's Tử Vi đẩu số tân biên and Nguyễn Phát Lộc's Tử Vi tổng hợp differ?
Minor fortune in Bát Tự covers one year and supplements the ten-year major fortune. How it starts, per Tam Mệnh Thông Hội, and how it differs.
The Si La people in Lai Châu celebrate Tet early, timing it to the harvest and peach blossoms, with black pig rituals and double chung cakes.
Luy Lâu is seen as one of the earliest places Buddhism reached Giao Châu, linked with chùa Dâu, the Tứ Pháp cult and Mâu Tử's Lý hoặc luận.
Fortune telling on social media often exploits existing anxieties rather than supernatural ability. Spot vague statements, cold reading and upselling.
A comparison of the Fuxi and King Wen bagua arrangements, their origins, trigram positions, meanings, and uses in feng shui and the I Ching.
Young people turn to fortune telling, tarot or astrology amid study and work pressure and uncertainty about the future, not from full belief in the occult.
The tale of Mỵ Châu and Trọng Thủy as recorded in Đại Việt sử ký toàn thư and Việt Nam sử lược, with the comments of the old historians on it.
Early 20th-century custom books record the lễ mát nhà rite and bùa trấn trạch talisman: who performed them, where it was posted, and Phan Kế Bính's critique.
Kin Pang Then is the early-spring rite of the White Thái, led by Then masters to thank the spirits and their disciples; it is held in Mường Lay, Điện Biên.
Nào Pê Chầu, the Mông New Year, falls a month before Tết Nguyên Đán: sweeping the soot, the Xử Ka offering, the year-end meal and fetching new water.
A Buddhist view of why a favorable year in Vietnamese astrology can breed complacency, and why good fortune is only a supporting condition.
Annual fortune in Tử Vi is a short-term layer read by superimposing a time cycle onto the natal chart. See its calculation basis and where schools disagree.
The custom of offering a day early is called lễ tiên thường, with the main chính kỵ the next day. Its origin, distinctions and meaning.
Mouth reading in Eastern physiognomy: the Xuất Nạp Quan position, mouth shapes, lips and corners, and what this gateway reveals.
The Palace of Fortune and Virtue in Zi Wei Dou Shu reflects ancestral blessings, inner nature, and the capacity to enjoy fortune.
Chicken feet divination at Tet and the new rice ceremony of ethnic minorities aims to predict fate and crops for the new year.
Tang Môn in Tử Vi belongs to the Thái Tuế ring, governing sorrow, loss, and mourning. Its placement, meaning when holding Mệnh.
A cast Qi Men chart reads fortune and misfortune through four pattern groups, including Ten Stems mutual clash and Tam Tra with Cuu Don.
Thiên Thương sits in the Nô Bộc palace and Thiên Sứ in Tật Ách. Placement, elements and how four Vietnamese Tử Vi books read them in fortune periods.
Vietnamese custom does not require the 49th-day memorial on the exact day. Many families hold it early or late, choosing the nearest date.
The Hà Nhì read pig liver at the start of the year to predict fortune, harvest and health, a spiritual custom tied to farming life.
Đẩu Quân, also called Nguyệt Tướng, is placed from the Thái Tuế palace, counting backward to the birth month then forward to the birth hour.
Philip Taylor links the Sam Mountain pilgrimage boom to the Đổi Mới market economy, where traders borrow fortune from Bà Chúa Xứ as sacred capital.
The Công Đồng Bắc Lệ Temple Festival in Tân Thành Commune, Lạng Sơn runs from the 18th to 20th of the 9th lunar month, with the palanquin bathing rite.
Is offering the First Full Moon on the 13th or 14th lunar day acceptable, where does the early custom come from, and what should the tray include?
Many people know a taboo has no scientific basis yet still follow it. Psychology calls this acquiescence, a mechanism that reconciles intuition and reason.
In Lục Hào, the Wealth Spouse line is the line overcome by the palace element, standing for money, goods, prices and employees, and the wife when a man asks.
Patriot, initiator and leader of the Duy Tân (Modernisation) Movement in the early twentieth century
