六壬法教

Module 1: Historical Foundations (历史渊源 — Lìshǐ Yuānyuán)

1.1 The Huang Di Nei Jing and the Unity of Heaven, Earth, and Humanity

Chinese medical astrology is not folk superstition appended to an otherwise rational tradition — it is woven into the very fabric of classical Chinese medicine from its earliest canonical texts. The foundational premise is Tian Ren Xiang Ying (天人相应) : the human body is a microcosm that resonates with and mirrors the macrocosm of celestial and terrestrial cycles. Disease does not arise in a vacuum; it arises when the human organism falls out of harmony with the rhythms of Heaven and Earth.

This principle is stated explicitly in the Huang Di Nei Jing Su Wen (黄帝内经·素问) , the oldest and most authoritative text of Chinese medicine, compiled approximately during the Warring States period through the Han Dynasty (circa 300 BCE – 200 CE). The Su Wen is structured as a dialogue between the Yellow Emperor (黄帝 Huáng Dì) and his physician Qi Bo (岐伯). At least seven of the "Seven Great Treatises" (七篇大论 Qī Piān Dà Lùn) — Chapters 66 through 74 — are dedicated entirely to the relationship between celestial phenomena and human health.

"天以六为节，地以五为制，周天气者，六期为一备；终地纪者，五岁为一周。"

"Heaven takes six as its measure, Earth takes five as its governance. The cycle of Heaven's Qi completes in six periods; the cycle of Earth's record completes in five years."

— Su Wen, Chapter 66, Tian Yuan Ji Da Lun (天元纪大论)

This passage establishes the fundamental numerical framework: the Six Qi (六气) govern the celestial dimension, while the Five Movements (五运) govern the terrestrial dimension. Together they form the Wu Yun Liu Qi (五运六气) system — the primary intellectual bridge between Chinese astronomy and clinical medicine.

1.2 The Character 醫 — Medicine as Unity of Healing and Ritual

The ancient character 醫 (Yī) itself reveals the layered meaning of Chinese medicine. Its archaic form contains: 殳 (shū, a ritual instrument), 矢 (shǐ, arrow — representing acupuncture), 酉 (yǒu, fermentation vessel — representing herbal pharmacy), and 巫 (wū, shaman/ritual practitioner) . The very composition of the character announces that medicine was never separated from ritual practice. The 巫 radical was later dropped in simplified forms, but the original unity of healing and spiritual mediation remains foundational.

1.3 Famous Physician-Diviners of Chinese History

1.4 Historical Development Timeline

• Shang Dynasty (商朝, ~1600–1046 BCE): Oracle bone inscriptions record divination of disease causes through celestial signs and ancestral consultation.
• Warring States (战国, 475–221 BCE): Huang Di Nei Jing compilation begins, integrating shamanic healing with Yin-Yang and Five Element philosophy.
• Han Dynasty (汉朝, 206 BCE–220 CE): Wu Yun Liu Qi system formalized. Wang Bing (王冰, 710–805 CE) later adds extensive commentary.
• Song Dynasty (宋朝, 960–1279 CE): Medical astrology reaches its zenith. The Imperial Medical Academy (太医局) requires study of Wu Yun Liu Qi. Zhu You organized into Thirteen Departments.
• Ming Dynasty (明朝, 1368–1644 CE): Xu Feng (徐凤) publishes the Zhen Jiu Da Quan (针灸大全, 1439 CE), codifying chronoacupuncture systems including Zi Wu Liu Zhu and Ling Gui Ba Fa.

Module 2: Wu Yun Liu Qi System (五运六气 — Wǔ Yùn Liù Qì)

2.1 Overview: Five Movements, Six Qi

Wu Yun Liu Qi (五运六气) , literally "Five Movements, Six Qi," is the most sophisticated system of medical cosmology in the Chinese tradition. It uses the Heavenly Stems (天干) to calculate the Five Movements and the Earthly Branches (地支) to calculate the Six Qi for any given year, producing a comprehensive model of the year's climatic-medical character — essentially a predictive epidemiological framework used by Chinese physicians for over two millennia.

2.2 The Five Movements (五运 Wǔ Yùn)

The Five Movements are determined by the Heavenly Stem of the year . Each pair of Stems corresponds to one of the Five Elements through the Wu He (五合) combinations:

2.3 The Six Qi (六气 Liù Qì) and Si Tian / Zai Quan

The Six Qi are determined by the Earthly Branch of the year and represent six climatic-pathogenic forces. The two most critical positions are the Si Tian (司天 / Governing Heaven) , dominating the first half of the year, and the Zai Quan (在泉 / At the Source) , dominating the second half.

2.4 The Six-Step Governing Qi (主气 Zhǔ Qì) Cycle

The Governing Qi divides the year into six steps (六步) , each lasting approximately 60.875 days (4 solar terms). This sequence is fixed every year — it represents the normal, expected seasonal progression:

2.5 Predicting Epidemics: When Guest Clashes Host

When the variable Guest Qi (客气 Kè Qì) clashes with the fixed Governing Qi (主气 Zhǔ Qì) , disease patterns emerge. The Wu Yun Liu Qi system identifies epidemic risk through several mechanisms:

• Non-correspondence (不相得 Bù Xiāng Dé): When Guest Qi dramatically clashes with Governing Qi (e.g., Cold arrives during a normally Hot period), the dissonance produces widespread illness.
• Oppressive Qi (郁气 Yù Qì): When a Movement is suppressed, Qi builds up and eventually "erupts" (发 Fā), causing sudden epidemics.
• Heavenly Punishment (天刑 Tiān Xíng): When Si Tian controls the Grand Movement, the year is especially pathogenic.
• Reverse Compliance (逆顺 Nì Shùn): Whether Guest Qi arrives in harmony or against the natural order determines severity.

Module 3: BaZi Medical Diagnosis (八字医学 — Bā Zì Yī Xué)

3.1 Five Element — Organ — Emotion — Tissue — Season Mapping

The foundational mapping between the Five Elements and the organ systems (脏腑 Zàng Fǔ) forms the organizational backbone of Chinese medical theory. Each element corresponds to a Yin organ (脏), Yang organ (腑), and an extensive network of associated phenomena:

3.2 Constitutional Weakness from the Natal Chart

In BaZi medical analysis, the natal chart reveals a person's constitutional predispositions (先天体质 Xiān Tiān Tǐ Zhì) :

1. Identify the Day Master (日主 Rì Zhǔ): The Heavenly Stem of the Day Pillar, representing the self.
2. Map element presence across all eight characters — four Stems + four Branches, including hidden Stems.
3. Identify missing, deficient, or excessive elements:
   • A missing element → constitutional vulnerability in the corresponding organ system.
   • An excessive element → hyperactive organ, prone to excess-pattern (实证 Shí Zhèng) diseases.
   • A deficient element → proneness to deficiency-pattern (虚证 Xū Zhèng) diseases.
4. Examine dynamic relationships: Clashes (冲), combinations (合), punishments (刑) reveal pathological processes.

3.3 Day Master and Disease Patterns

3.4 Luck Pillar Timing of Health Crises

Health crises are typically triggered when a Luck Pillar (大运 Dà Yùn) or Annual Pillar (流年 Liú Nián) brings an element that:

• Further weakens an already-deficient element: e.g., a chart lacking Water enters a strong Earth Luck Pillar — Earth controls Water, further depleting the Kidney system.
• Clashes with a key element: e.g., the Luck Pillar's Branch clashes with the Day Branch, triggering illness.
• Creates excessive buildup: e.g., a Fire-dominant chart enters a Fire Luck Pillar — Fire excess damages the Heart.
• Activates a latent 病符 (Bìng Fú / Sickness Talisman): Certain Shen Sha in the natal chart activate when triggered by transits.

Key timing principle: The 10-year Luck Pillar sets the macro-condition; the Annual Pillar provides the trigger. The year when both simultaneously attack the weak element is the highest-risk period.

Module 4: Zi Wu Liu Zhu — The Organ Clock (子午流注 — Zǐ Wǔ Liú Zhù)

4.1 The Two-Hour Organ Clock System

The Zi Wu Liu Zhu ("Midnight-Noon Ebb-Flow") is one of the most elegant applications of chrono-medical thinking. It maps the 12 double-hours (时辰 Shí Chen) of each day to the 12 primary meridians (经脉 Jīng Mài) , reflecting the natural circulation of nutritive Qi (营气 Yíng Qì) through the body:

4.2 Clinical Application of the Organ Clock

When symptoms consistently worsen or appear during a specific double-hour, it indicates pathology in the corresponding meridian/organ. Conversely, treatment delivered during the organ's "peak hour" is most effective for tonification, while treatment during the "opposite hour" (12 hours later) can be used for sedation.

4.3 Na Jia Fa (纳甲法) — Stem-Incorporation Method

Na Jia Fa is the primary point-selection method within Zi Wu Liu Zhu. It uses the Heavenly Stem of the day and hour to determine which specific acupuncture point is "open" (开穴 Kāi Xué) at any given time. Yang Day Masters (甲、丙、戊、庚、壬) open Yang meridian points; Yin Day Masters (乙、丁、己、辛、癸) open Yin meridian points. The system cycles through the 66 classical acupuncture points across the 60 Stem-Branch day combinations.

4.4 Na Zi Fa (纳子法) — Branch-Incorporation Method

Na Zi Fa is simpler: it assigns points based solely on the Earthly Branch of the hour . During the meridian's peak hour, select that meridian's He-Sea point (合穴 Hé Xué) for tonification, or the Jing-Well point (井穴 Jǐng Xué) for sedation. Na Zi Fa is more practical in clinical settings but considered less precise than Na Jia Fa.

Module 5: Ling Gui Ba Fa & Fei Teng Ba Fa (灵龟八法 & 飞腾八法)

5.1 The Eight Extraordinary Vessels (奇经八脉 Qí Jīng Bā Mài)

Both Ling Gui Ba Fa and Fei Teng Ba Fa are time-based acupuncture systems that treat the Eight Extraordinary Vessels — the deeper constitutional vessels that regulate the 12 primary meridians. Each Extraordinary Vessel has a confluent point (交会穴) on the extremities:

5.2 Ling Gui Ba Fa (灵龟八法 / Sacred Turtle Eight Methods)

Attributed to Dou Han Qing (窦汉卿, 1196–1280 CE) and systematized in the Zhen Jiu Da Quan (针灸大全) by Xu Feng (徐凤, Ming Dynasty). It uses a mathematical formula based on the Heavenly Stem and Earthly Branch of the day and hour to calculate which Extraordinary Vessel point is "open."

Calculation method:

1. Assign numerical values to the Day Stem, Day Branch, Hour Stem, and Hour Branch.
2. Sum all four values.
3. Divide by 9; take the remainder (if 0, use 9).
4. Match the remainder to the Luo Shu (洛书 / Lo Shu Magic Square) number to find the open point.

5.3 Fei Teng Ba Fa (飞腾八法 / Flying Eight Methods)

An alternative, simpler system that assigns open points based directly on the Heavenly Stem of the hour , without mathematical calculation:

5.4 Comparing the Two Systems

Some practitioners use both systems simultaneously : when Ling Gui Ba Fa and Fei Teng Ba Fa agree on the open point, that time is considered doubly auspicious for treatment. Ling Gui Ba Fa is preferred in scholarly traditions for its mathematical precision; Fei Teng Ba Fa is preferred in practical clinical settings for its simplicity.

Module 6: Zhu You Incantation Healing (祝由科 — Zhù Yóu Kē)

6.1 Origins in the Nei Jing

Zhu You (祝由) is one of the oldest recorded healing modalities in Chinese civilization. Its canonical reference appears in the Huang Di Nei Jing Su Wen, Chapter 13 (移精变气论 Yí Jīng Biàn Qì Lùn):

"往古人居禽兽之间...毒药不能治其内，针石不能治其外，故可移精祝由而已。"

"In ancient times, people lived among birds and beasts... When toxic medicines could not treat the interior, and needle-stones could not treat the exterior, one could only transfer the essence through Zhu You."

The Nei Jing positions Zhu You not as primitive superstition but as the most refined and direct healing art — one that addresses the root (本 Běn) of illness at the spiritual level, working by "transferring essence" (移精 Yí Jīng) through the power of invocation, intent, and ritual action.

6.2 The Thirteen Departments of Zhu You (祝由十三科)

During the Yuan Dynasty (1271–1368) , Zhu You was formally organized into thirteen departments within the Imperial Medical Bureau (太医院 Tài Yī Yuàn):

6.3 The Shen-Yi-Qi Mechanism (神意气三联)

Zhu You operates through the triadic relationship of Shen (神 Shén / Spirit) , Yi (意 Yì / Intent) , and Qi (气 Qì / Energy) :

• Shen (神 / Spirit): The practitioner must cultivate their own Shen to a state of clarity and power through years of Mountain Arts cultivation — meditation, internal alchemy, moral rectitude. The Nei Jing states: "粗守形，上守神" — "The crude practitioner guards the form; the superior practitioner guards the Spirit."
• Yi (意 / Intent): Directed focus of consciousness — a precise image and command of the desired transformation. Yi bridges the formless Shen and the manifest Qi.
• Qi (气 / Energy): The medium through which healing is delivered. The practitioner's cultivated Qi, directed by Yi and empowered by Shen, dissolves blockages and expels pathogenic factors (邪气 Xié Qì).

The sequence: Shen commands Yi → Yi directs Qi → Qi transforms the patient's condition — summarized as 以神御气 (Yǐ Shén Yù Qì, "Spirit commands Qi").

6.4 The Three Ritual Tools: Fu (符), Zhou (咒), Yin Jue (印诀)

• Fu (符 Fú / Talismans): Sacred writings composed of stylized characters, celestial symbols, and deity names, drawn with cinnabar (朱砂 Zhū Shā) on yellow paper. Talismans may be burned and dissolved in water for drinking (符水 Fú Shuǐ / Talisman Water), affixed to the body, or placed in the environment.
• Zhou (咒 Zhòu / Mantras): Spoken formulas that activate spiritual power through sound vibration. Their power depends on correct pronunciation, the practitioner's cultivation level, and lineage authorization (传承 Chuán Chéng). Without proper lineage transmission, mantras are considered inert.
• Yin Jue (印诀 Yìn Jué / Mudras): Specific hand formations that configure the practitioner's energy field and serve as keys to access spiritual functions. In Liuren Fajiao tradition, elaborate finger positions map to the Twelve Earthly Branches, Heavenly Stems, and specific deity forces.

Module 7: Case Studies (案例研究 — Àn Lì Yán Jiū)

Case 1: Wu Yun Liu Qi Prediction of the 2003 SARS Epidemic

Case 2: BaZi Wood Excess — Lifelong Digestive Weakness

Case 3: Zhu You Healing of Chronic Anxiety with Da Liu Ren Diagnosis

Case 4: The 1232 Kaifeng Epidemic — Li Dong Yuan's Wu Yun Liu Qi Response

Case 5: Qi Men Dun Jia Diagnosis of Spiritual Illness (阴病 Yīn Bìng)

Module 8: Zhu You — Thirteen Departments (祝由十三科)

Zhu You (祝由) is the ancient spiritual dimension of Chinese medicine, formally recognized during the Yuan Dynasty within the Imperial Medical Bureau. It treats the "root" (本) of illness through invocation, intent, and ritual technology.

Module 9: Herbal Medicine Five Element Correspondences (中草藥五行配伍)

Chinese pharmacopoeia classifies herbs by their energetic "signature," determined by taste, nature, and the celestial timing of their growth and harvest. This system links directly to the Five Movements (Wu Yun) framework used throughout Chinese medical astrology.

Module 10: Fa Yi — Ritual Medicine in the Liuren Tradition (法醫)

In the Liuren Magic Sanctuary, the healer (法醫) bridges the gap between physical trauma and spiritual disturbance, utilizing the protection of Liuren Xianshi (六壬仙師). Fa Yi is not alternative medicine — it is a complete healing philosophy that sees the body as a microcosm of Heaven and Earth.

🛠️ Connection to Liuren Fajiao

Chinese Medical Astrology represents the complete integration of the Yī (醫 / Medicine) branch with all other Five Arts disciplines. For the Liuren Fajiao (六壬法教) practitioner, medical astrology is not merely an intellectual study — it is the foundation for a living healing practice that operates on physical, energetic, and spiritual planes simultaneously.

In the Liuren tradition, the complete medicine practitioner embodies the original meaning of the character 醫 — simultaneously physician (herbal medicine, acupuncture), diviner (Da Liu Ren, QMDJ for diagnosis), ritualist (Zhu You, talisman therapy), and cultivator (Mountain Arts providing the Shen clarity and Qi power that makes all other functions possible). This is the fullest expression of the Five Arts healing tradition.

Advanced Clinical Case Studies | 高级医案

The following cases draw from classical lineage records and integrate the full spectrum of Five Arts medical knowledge — astrological timing (孙思邈法), constitutional BaZi analysis, Fa Yi ritual methodology, and the physical-energetic integration of traditional bone-setting. Each case illustrates the complete medicine practitioner operating across the physical, energetic, and spiritual dimensions simultaneously.

Case Study: Sun Simiao's Astrological Timing Method (孙思邈择时法)

Case Study: BaZi Constitutional Analysis Guiding Long-Term Herbal Treatment (命醫合參)

Case Study: Fu Shui (符水) — Complete Ritual Preparation and Administration

Case Study: Bone-Setting with Qi Projection Technique (正骨气功推拿法)

Module 11: Seasonal Health Cultivation (四季养生)

The Huang Di Nei Jing Su Wen , Chapter 2 — Si Qi Tiao Shen Da Lun (四气调神大论 / Grand Treatise on Regulating the Spirit According to the Four Seasons) — provides foundational guidance for aligning personal health with the cosmological rhythms of the year. Rather than treating disease after it arises, this approach cultivates vitality in synchrony with nature's cycles, making prevention the supreme medicine.

7.1 Spring: Liver/Wood Cultivation (春季养肝)

"春三月，此谓发陈。天地俱生，万物以荣。"
"The three months of spring — this is called 'sending forth and unfolding.' Heaven and Earth together produce life; the myriad things flourish."

7.2 Summer: Heart/Fire Cultivation (夏季养心)

"夏三月，此谓蕃秀。天地气交，万物华实。"
"The three months of summer — 'luxuriant growth.' The Qi of Heaven and Earth intermingle; the myriad things flower and bear fruit."

7.3 Late Summer: Spleen/Earth Cultivation (长夏养脾)

The "long summer" (长夏 Cháng Xià) falls between summer Fire and autumn Metal — the Earth phase at the cosmological center, governing transformation and transportation of nutrients.

7.4 Autumn: Lung/Metal Cultivation (秋季养肺)

"秋三月，此谓容平。天气以急，地气以明。"
"The three months of autumn — 'gathering and leveling.' The Qi of Heaven becomes urgent; the Qi of Earth becomes clear."

7.5 Winter: Kidney/Water Cultivation (冬季养肾)

"冬三月，此谓闭藏。水冰地坼，无扰乎阳。"
"The three months of winter — 'closing and storing.' Water freezes and the earth cracks open; do not disturb the Yang."

7.6 Personalized Seasonal Program from BaZi Constitutional Analysis

When the Five-Season protocol is combined with BaZi constitutional mapping, each practitioner receives a customized seasonal emphasis rather than a generic one. The governing principle: the season corresponding to your weakest BaZi element is your priority season for cultivation . The chart reveals constitutional vulnerabilities; the seasonal calendar reveals when they can be most effectively addressed.

Module 12: Classical Sources

The medical astrology tradition rests on a foundation of canonical texts accumulated over two millennia. The following references form the authoritative core of each major sub-discipline.