Wen Wang Ke (文王课 — Wén Wáng Kè)
King Wen Divination: The Hexagram Oracle from Youli Prison to the Modern World
ℹ️ Supplementary Study: Divination Art
This page covers Wen Wang Ke (文王课) , the hexagram divination system rooted in the Yi Jing tradition. In its fullest technical sense, Wen Wang Ke is Liu Yao (六爻) — the Na Jia-based six-line divination system developed by Jing Fang (京房) in the Han Dynasty. It is a supplementary study (Five Arts) that complements but is distinct from the core Liuren Fajiao (六壬法教) practice.
Module 1: Historical Origins — King Wen at Youli
King Wen of Zhou (周文王 Zhōu Wén Wáng) , personal name Jī Chāng (姬昌), ca. 1112–1050 BCE, was the patriarch of the Zhou state during the final years of the Shang Dynasty (商朝). His posthumous title, Wén (文), meaning "cultured" or "literary," reflects the tradition that credits him with transforming the raw divinatory material of the Shang into a systematic and philosophically coherent oracle.
The Imprisonment at Youli (羑里之囚)
According to the Shǐ Jì (Records of the Grand Historian) by Sima Qian, King Wen was imprisoned by the tyrannical Shang king Zhòu Xīn (纣辛) at the fortress of Youli (羑里), in present-day Tangyin County, Henan Province. The imprisonment reportedly lasted seven years.
During this confinement, King Wen is said to have: doubled the trigrams (重卦 chóng guà), stacking eight upon eight to produce the sixty-four hexagrams; written the hexagram statements (卦辞 guà cí); arranged the hexagrams into the King Wen Sequence (文王卦序); and meditated on the patterns of change between Yin (阴) and Yang (阳).
羑里之囚 — 圣人炼狱
据《史记·周本纪》载，周文王姬昌因德望过高，遭商纣王囚禁于羑里（今河南省汤阴县）。在长达七年的幽禁岁月中，文王并未消沉，而是将困厄化为修炼。
文王于此间「重卦」——将八经卦两两相叠为六十四卦；撰写「卦辞」——为每一卦附上断语判辞；排定「文王卦序」——建立后天的卦序体系；并深入冥思阴阳变化之理，开创中华术数之祖。
Before King Wen: The Fu Xi Trigrams
Before King Wen, divination in China centered on oracle bone inscription (甲骨文 jiǎgǔwén) — the Shang practice of heating turtle plastrons and ox scapulae, then interpreting the resulting cracks. The legendary sage-emperor Fu Xi (伏羲) is credited with deriving the eight trigrams (八卦 bāguà) from observing natural patterns: the markings on a dragon-horse emerging from the Yellow River (河图 Hé Tú, the "River Map"). Fu Xi's trigram arrangement is known as the Earlier Heaven Sequence (先天八卦 Xiāntiān Bāguà), representing the universe in its primordial, undifferentiated state.
King Wen's Innovation: The Later Heaven Arrangement
King Wen reordered these trigrams into the Later Heaven Sequence (后天八卦 Hòutiān Bāguà), also called Wen Wang Ba Gua (文王八卦). Where Fu Xi's arrangement was abstract and cosmological, King Wen's was practical and temporal : it mapped the trigrams onto the cycle of the seasons, the compass directions as experienced in the Yellow River valley, and the processes of change in human affairs. This Later Heaven arrangement became the operational foundation for virtually all subsequent Chinese divination systems, including Liu Yao, Feng Shui, and Qi Men Dun Jia.
| Direction | Earlier Heaven (Fu Xi 先天) | Later Heaven (Wen Wang 后天) |
|---|---|---|
| South | ☰ 乾 Qián (Heaven) | ☲ 离 Lí (Fire) |
| North | ☷ 坤 Kūn (Earth) | ☵ 坎 Kǎn (Water) |
| East | ☲ 离 Lí (Fire) | ☳ 震 Zhèn (Thunder) |
| West | ☵ 坎 Kǎn (Water) | ☱ 兑 Duì (Lake) |
| Northeast | ☳ 震 Zhèn (Thunder) | ☶ 艮 Gèn (Mountain) |
| Southwest | ☴ 巽 Xùn (Wind) | ☷ 坤 Kūn (Earth) |
| Northwest | ☶ 艮 Gèn (Mountain) | ☰ 乾 Qián (Heaven) |
| Southeast | ☱ 兑 Duì (Lake) | ☴ 巽 Xùn (Wind) |
🔑 Key Distinction: Two Arrangements, Two Purposes
Fu Xi / Earlier Heaven (先天) represents the ideal, pre-manifest cosmos — used in theory, cosmology, and Feng Shui Luo Pan design.
King Wen / Later Heaven (后天) represents the manifest, phenomenal world — used in divination, Liu Yao, and all practical applications.
The Shuō Guà Zhuàn (说卦传) explains the Later Heaven cycle: "God comes forth in Zhèn (震), reaches completion in Xùn (巽), becomes visible in Lí (离), serves in Kūn (坤), speaks in Duì (兑), struggles in Qián (乾), toils in Kǎn (坎), and rests in Gèn (艮)."
Module 2: System Framework — What Is Wen Wang Ke?
文王课 (Wén Wáng Kè) literally translates as "King Wen's Lesson/Divination." In practice, the term carries several overlapping meanings depending on context and region:
Three Meanings of Wen Wang Ke
Meaning 1 — Synonym for Liu Yao / Na Jia Divination (Mainland China): The full Na Jia divination system — casting a hexagram using coins, assigning Earthly Branches and Six Relatives to each line, identifying the Yong Shen (用神 "Useful Spirit"), and analyzing element interactions. This is described in classics like Zēng Shān Bǔ Yì (增删卜易) and Bǔ Shì Zhèngzōng (卜筮正宗). When a practitioner in Beijing says "我用文王课起了一卦" , they mean Liu Yao.
Meaning 2 — Simplified Hexagram Methods (Taiwan / Southeast Asia): In Taiwan and overseas Chinese communities, "Wen Wang Ke" sometimes refers to simplified procedures where numbered bamboo slips are drawn at temples, or coins are thrown in a simplified fashion to identify a hexagram interpreted from a reference chart without full Na Jia analysis.
Meaning 3 — Generic Term for Yi Jing Divination: Among laypeople in Hong Kong and the diaspora, "Wen Wang Ke" is used as a catch-all for "Yi Jing fortune-telling" without method distinction.
📐 The Definitive Relationship
"All Liu Yao is Wen Wang Ke, but not all Wen Wang Ke is Liu Yao."
Liu Yao (六爻) is the technically precise term for the Na Jia-based six-line divination system. Wen Wang Ke is the broader cultural and historical label encompassing Liu Yao as well as various simplified folk adaptations. When studying seriously, use "Liu Yao" or "Na Jia" to avoid ambiguity. "Wen Wang Ke" is appropriate in historical, cultural, or folk-religious contexts.
From King Wen to Jing Fang: The Na Jia Revolution
The system King Wen created was an oracle of hexagrams and textual judgments. The transformative step that turned this into the technical apparatus of Liu Yao (六爻) divination came during the Western Han Dynasty (西汉), through Jīng Fáng (京房, 77–37 BCE) .
Jing Fang developed the Nà Jiǎ (纳甲) system — assigning Heavenly Stems (天干 Tiāngān) and Earthly Branches (地支 Dìzhī) to each line of a hexagram. This connected the abstract symbolism of hexagrams to the concrete, calculable framework of the Stem-Branch (干支 Gānzhī) calendrical system. With Na Jia, each line of a hexagram now carried:
- An Earthly Branch (地支), analyzable for Five Element (五行 Wǔxíng) relationships
- A Six Relative (六亲 Liùqīn) designation based on Five Element relationships to the hexagram's palace
- A Six Spirit (六神 Liùshén) designation adding imagistic and psychological layers
This Na Jia apparatus transformed hexagram divination from an interpretive art (reading texts and images) into an analytical science (calculating element interactions).
Core Principles Shared Across All Wen Wang Ke Traditions
| Principle | Chinese | Description |
|---|---|---|
| Hexagram-based | 六十四卦 Liùshísì Guà | The oracle produces one of the 64 hexagrams |
| Yin-Yang polarity | 阴阳 Yīn Yáng | Each line is Yin (broken ⚋) or Yang (solid ⚊) |
| Change | 变 biàn | Changing lines (动爻 dòng yáo) transform the primary hexagram into a transformed hexagram |
| Later Heaven framework | 后天八卦 Hòutiān Bāguà | Hexagram arrangement follows King Wen's Later Heaven Sequence |
| Moment of inquiry | 起卦时间 Qǐguà Shíjiān | Divination reflects the cosmic configuration at the moment the question is asked |
| Resonance | 感应 Gǎnyìng | The mind of the querent resonates with the cosmic pattern; the casting captures this resonance |
Module 3: Key Historical Figures in the Transmission
The Wen Wang Ke / Liu Yao tradition spans over three thousand years and was shaped by sages, scholars, officials, and hermit-practitioners. The following figures are essential to understanding the lineage of transmission:
| Figure | Period | Contribution |
|---|---|---|
| 伏羲 Fú Xī | Legendary antiquity | Created the Eight Trigrams (八卦) from observation of nature; devised the Earlier Heaven (先天) arrangement from the River Map (河图 Hé Tú) |
| 周文王 Zhōu Wén Wáng (King Wen) | ca. 1050 BCE | Doubled trigrams into 64 hexagrams while imprisoned at Youli; wrote the hexagram statements (卦辞 guà cí); created the Later Heaven (后天) arrangement |
| 周公 Zhōu Gōng (Duke of Zhou) | ca. 1040 BCE | Son of King Wen; traditionally credited with writing the line statements (爻辞 yáo cí) for each of the 384 individual lines |
| 孔子 Kǒngzǐ (Confucius) | ca. 500 BCE | Traditionally credited with the Ten Wings commentaries (十翼 Shí Yì); said to have worn out three sets of leather bindings studying the Yi Jing (韦编三绝) |
| 京房 Jīng Fáng | 77–37 BCE | Developed the Na Jia (纳甲) system connecting hexagrams to the Stem-Branch framework; created the Eight Palace (八宫) hexagram classification — the single most transformative innovation in the history of hexagram divination |
| 管辂 Guǎn Lù | 209–256 CE | Three Kingdoms–era diviner; early master of practical hexagram application; legendary for predicting deaths, weather, and military outcomes with uncanny precision |
| 郭璞 Guō Pú | 276–324 CE | Jin Dynasty polymath; refined both divination and Feng Shui methodology; authored the Zàng Shū (葬书 "Burial Classic") |
| 邵雍 Shào Yōng | 1011–1077 CE | Song Dynasty Neo-Confucian; created Mei Hua Yi Shu (梅花易数), an alternative non-casting method based on spontaneous number observation — the major "rival" system to Liu Yao |
| 野鹤老人 Yěhè Lǎorén ("Old Crane Hermit") | Qing Dynasty | Author of Zēng Shān Bǔ Yì (增删卜易 "Augmented Divination"), the single most important Liu Yao text; hundreds of case studies; required reading for all serious practitioners |
| 王洪绪 Wáng Hóngxù | Qing Dynasty | Compiled Bǔ Shì Zhèngzōng (卜筮正宗 "Orthodox School of Divination"); organized and clarified the Liu Yao tradition with extensive case studies |
🏛️ The Three Layers of Authorship
Traditional Chinese scholarship attributes the Yi Jing to three sages across three eras:
- Fu Xi (伏羲) — created the trigrams (卦画 guà huà)
- King Wen (文王) + Duke of Zhou (周公) — wrote the hexagram and line texts (卦爻辞)
- Confucius (孔子) — composed the philosophical commentaries (十翼)
Modern scholarship suggests more complex, layered authorship over centuries, but the traditional attribution remains central to the cultural identity of the Yi Jing tradition.
Module 4: The Hexagram Casting Method — Three-Coin Technique
The most widely practiced casting method in Wen Wang Ke / Liu Yao uses three coins (古钱三枚法 Gǔqián Sān Méi Fǎ). Traditional coins are Chinese copper cash (铜钱 tóngqián) with a square hole in the center, though any three identical coins will serve.
Step-by-Step Procedure
Step 1 — Prepare the mind (静心 jìng xīn): The querent holds a specific question clearly in mind. Vague questions produce vague answers. The classical admonition: "初筮告，再三渎，渎则不告" — "The first inquiry is answered; repeated questioning is disrespectful, and disrespect receives no answer" (from the Zhou Yi , Hexagram 4 蒙 Méng).
Step 2 — Hold the coins (握钱 wò qián): Cup all three coins in both hands. Shake gently while concentrating on the question. The mind and the coins must be unified in intention.
Step 3 — Cast the coins (掷钱 zhì qián): Drop the three coins onto a flat surface. This constitutes one throw, producing one line of the hexagram.
Step 4 — Record the result (记录 jìlù): Each coin shows either the inscribed face (字面 zì miàn = Yin / value 2 ) or the reverse face (背面 bèi miàn = Yang / value 3 ). Sum the three values to determine the line type.
Step 5 — Build from bottom to top (从下往上 cóng xià wǎng shàng): The first throw produces the bottom line (初爻 chū yáo), the sixth throw produces the top line (上爻 shàng yáo). Hexagrams are always built from the bottom upward.
Step 6 — Six throws total produce the complete hexagram of six lines (六爻 liù yáo). The lower three lines form the inner trigram (下卦/内卦 xià guà / nèi guà); the upper three form the outer trigram (上卦/外卦 shàng guà / wài guà).
Step 7 — Note changing lines: Any lines with a value of 6 (Old Yin) or 9 (Old Yang) are changing lines (动爻 dòng yáo). These transform into their opposite, generating the Transformed Hexagram (变卦 biàn guà).
The Four Line Types
| Three-Coin Result | Sum | Line Type | Chinese Name | Behavior |
|---|---|---|---|---|
| Three Yang faces (3 backs) | 9 | Old Yang (——○——) | 老阳 lǎo yáng | Changing: Yang → Yin |
| Two Yang + One Yin | 8 | Young Yin (—— ——) | 少阴 shǎo yīn | Static Yin |
| One Yang + Two Yin | 7 | Young Yang (————) | 少阳 shǎo yáng | Static Yang |
| Three Yin faces (3 characters) | 6 | Old Yin (——×——) | 老阴 lǎo yīn | Changing: Yin → Yang |
The Shi/Ying Lines (世爻/应爻)
Every hexagram contains two specially designated lines:
- Shi Yao (世爻 Shì Yáo) — the "World Line," representing the querent (the person asking the question)
- Ying Yao (应爻 Yìng Yáo) — the "Response Line," representing the other party or the object of the question
The position of the Shi/Ying lines is determined by the hexagram's position within the Eight Palace system (八宫 Bā Gōng). In each palace, the eight hexagrams have their Shi line at progressively different positions (1st through 5th, then 4th and 3rd for the Wandering Soul and Returning Soul hexagrams). This is one of Jing Fang's key innovations and is essential for determining which line "belongs" to the querent.
The Eight Palace System (八宫卦序)
Each of the eight trigrams governs a palace of eight hexagrams, totaling 64. The sequence within each palace follows a pattern of successive line changes:
| Position | Chinese Name | Description | Shi Line |
|---|---|---|---|
| 1st | 本宫卦 Běn Gōng Guà | Pure hexagram (all lines match the trigram) | 6th line |
| 2nd | 一世卦 Yī Shì Guà | First line changes | 1st line |
| 3rd | 二世卦 Èr Shì Guà | Second line changes | 2nd line |
| 4th | 三世卦 Sān Shì Guà | Third line changes | 3rd line |
| 5th | 四世卦 Sì Shì Guà | Fourth line changes | 4th line |
| 6th | 五世卦 Wǔ Shì Guà | Fifth line changes | 5th line |
| 7th | 游魂卦 Yóu Hún Guà | "Wandering Soul" — 4th line reverts | 4th line |
| 8th | 归魂卦 Guī Hún Guà | "Returning Soul" — lower trigram reverts | 3rd line |
Module 5: The Six Relatives System (六亲 Liù Qīn)
The Six Relatives are the backbone of Liu Yao / Wen Wang Ke analysis. Each line of the hexagram receives a Six Relative designation based on the Five Element relationship between that line's Earthly Branch element and the hexagram's palace element. The Six Relatives determine what each line represents in relation to the querent's question.
| Six Relative | Chinese | Five Element Relationship | Represents (General) | Useful Spirit (用神) When Asking About... |
|---|---|---|---|---|
| Parent | 父母 Fùmǔ | Produces me (生我) | Parents, elders, documents, property, shelter, education | Parents' health, housing, real estate, contracts, academic documents |
| Sibling | 兄弟 Xiōngdì | Same as me (同我) | Brothers, sisters, peers, competitors, friends | Friends, colleagues; often represents obstacles or competition |
| Offspring | 子孙 Zǐsūn | I produce (我生) | Children, subordinates, joy, medicine, solutions, pets | Children, fertility; medical treatment; spiritual protection (overcomes Ghost) |
| Wife/Wealth | 妻财 Qīcái | I overcome (我克) | Wife (for male), money, salary, material possessions, inventory | Financial matters, profits, investments; wife/girlfriend for male querent |
| Officer/Ghost | 官鬼 Guānguǐ | Overcomes me (克我) | Authority, government, career, disease, trouble, husband (for female) | Career/exams, government dealings; husband for female querent; also: illness, disaster, lawsuits |
🎯 Identifying the Useful Spirit (用神 Yòng Shén)
The Useful Spirit is the single most important concept in Liu Yao analysis. It is the line that represents the subject of the querent's question. The entire reading revolves around determining whether the Useful Spirit is strong or weak, supported or attacked, active or dormant.
Examples:
- Asking about wealth → Useful Spirit = Wife/Wealth (妻财) line
- Asking about a career promotion → Useful Spirit = Officer/Ghost (官鬼) line
- Asking about a parent's health → Useful Spirit = Parent (父母) line
- Asking about having children → Useful Spirit = Offspring (子孙) line
- Asking about a competitor → Useful Spirit = Sibling (兄弟) line
The Five Dynamics of Interaction
Once the Useful Spirit is identified, the practitioner examines how the Month Branch (月建 yuè jiàn), Day Branch (日建 rì jiàn), and changing lines affect it through five key dynamics:
| Dynamic | Chinese | Effect |
|---|---|---|
| Generate | 生 shēng | Supporting, nourishing — strengthens the line |
| Overcome | 克 kè | Restraining, attacking — weakens the line |
| Combine | 合 hé | Binding, merging — can either enhance or restrain depending on context |
| Clash | 冲 chōng | Disrupting, scattering — activates dormant lines or destroys weak ones |
| Entomb | 墓 mù | Burying, trapping — the line is stored away, unable to act |
Additionally, the concepts of Void/Emptiness (空亡 kōng wáng) — where a line falls into a "void" period and loses its effectiveness — and Hidden Spirit (伏神 fú shén) — where the needed Useful Spirit does not appear in the hexagram and must be found "hidden" beneath another line — add layers of analytical depth.
Module 6: The Six Spirits (六神 Liù Shén)
The Six Spirits are an overlay of imagistic and psychological qualities assigned to each of the six lines based on the Day Stem (日干 rì gān) at the time of divination. While the Six Relatives tell you what each line represents, the Six Spirits tell you the character and manner of that line's influence. They add color, texture, and narrative to the technical framework of Na Jia analysis.
| Six Spirit | Chinese | Element | Character & Imagery | When Appearing with Officer/Ghost (官鬼) |
|---|---|---|---|---|
| Azure Dragon | 青龙 Qīnglóng | Wood | Auspicious, joyful, celebration, beauty, alcohol, artistic endeavors, good news | Promotion, honor, welcome pressure — "benevolent authority" |
| Vermilion Bird | 朱雀 Zhūquè | Fire | Speech, communication, documents, gossip, arguments, lawsuits, news media | Lawsuits, verbal disputes, slander, false accusations |
| Hook Snake | 勾陈 Gōuchén | Earth | Stagnation, delay, heaviness, land/property matters, military, stubbornness | Imprisonment, detention, being stuck in bureaucracy |
| Flying Serpent | 腾蛇 Téngshé | Earth | Deception, dreams, nightmares, strange events, supernatural phenomena, anxiety | Haunting, spiritual disturbance, mysterious illness, paranormal events |
| White Tiger | 白虎 Báihǔ | Metal | Violence, surgery, blood, death, roads, military force, decisive action, accidents | Serious illness, surgery, injury, death, violent crime |
| Black Tortoise | 玄武 Xuánwǔ | Water | Theft, loss, secrecy, sexual affairs, deception, hidden enemies, darkness | Theft, fraud, secret plots, infidelity, hidden schemes |
Assignment Based on Day Stem
The Six Spirits are assigned to the six lines (from bottom line 1 to top line 6) based on the Heavenly Stem of the day the hexagram is cast:
| Day Stem | Line 1 (Bottom) | Line 2 | Line 3 | Line 4 | Line 5 | Line 6 (Top) |
|---|---|---|---|---|---|---|
| 甲 Jiǎ / 乙 Yǐ | 青龙 | 朱雀 | 勾陈 | 腾蛇 | 白虎 | 玄武 |
| 丙 Bǐng / 丁 Dīng | 朱雀 | 勾陈 | 腾蛇 | 白虎 | 玄武 | 青龙 |
| 戊 Wù | 勾陈 | 腾蛇 | 白虎 | 玄武 | 青龙 | 朱雀 |
| 己 Jǐ | 腾蛇 | 白虎 | 玄武 | 青龙 | 朱雀 | 勾陈 |
| 庚 Gēng / 辛 Xīn | 白虎 | 玄武 | 青龙 | 朱雀 | 勾陈 | 腾蛇 |
| 壬 Rén / 癸 Guǐ | 玄武 | 青龙 | 朱雀 | 勾陈 | 腾蛇 | 白虎 |
🐉 Reading the Spirit + Relative Combination
The real skill in Liu Yao lies in reading the combination of Six Spirit + Six Relative on each line. For example:
- Azure Dragon + Wife/Wealth (青龙 + 妻财) = Joyful financial gain, festive expenditure, a beautiful partner
- White Tiger + Officer/Ghost (白虎 + 官鬼) = Severe illness, accident, or violent legal trouble
- Black Tortoise + Sibling (玄武 + 兄弟) = A friend or peer involved in theft or deception
- Flying Serpent + Parent (腾蛇 + 父母) = Disturbing dreams related to property, or deceptive contracts
- Vermilion Bird + Offspring (朱雀 + 子孙) = A child involved in arguments or academic disputes; also: good public speaking ability
Module 7: Case Studies — Wen Wang Ke in Practice
The following case studies demonstrate Wen Wang Ke / Liu Yao analysis applied to real-world questions. These range from legendary historical divinations to contemporary practitioner records across mainland China, Taiwan, and Hong Kong.
Historical Case A: King Wen's Divination — The Zhou Conquest (文王卜周伐商)
Context: According to tradition, while imprisoned at Youli (羑里), King Wen cast a divination about whether the Zhou would succeed in overthrowing the Shang Dynasty.
Hexagram Obtained: ☷ over ☳ — Hexagram 24, 复 (Fù, "Return")
Interpretation: Thunder (震 Zhèn) beneath Earth (坤 Kūn) — Yang energy returning from below, the first stirring of spring after winter. King Wen interpreted this as the Mandate of Heaven (天命 Tiānmìng) turning: the Zhou's time was approaching, but patience was required. The single Yang line at the bottom, beneath five Yin lines, symbolized the Zhou — small but vital — beneath the weight of Shang's corrupt rule.
Outcome: King Wen did not live to see the conquest; it was his son, King Wu (武王 Wǔ Wáng), who led the successful campaign at the Battle of Muye (牧野之战, ca. 1046 BCE). The divination was vindicated: the "return" came in the next generation.
Lesson: This is the foundational case study for understanding image-based reading (象读 xiàng dú) — interpreting the visual symbolism of a hexagram directly. One Yang stirring beneath five Yin = something small and vital arising within overwhelming resistance. The divination answered the question correctly not through technical Na Jia analysis but through pure symbolic resonance. Both approaches are valid; master practitioners use both.
Source: 史记·周本纪 (Shǐ Jì, Zhōu Běnjì); 周易·复卦.
Historical Case B: Temple Divination — Numbered Stick Method (庙签文王课)
Context: A 55-year-old woman in Taipei visited Longshan Temple (龙山寺 Lóngshān Sì) in 2019 to ask about her son's marriage prospects. She drew stick number 37 from the container.
Hexagram Mapped: Hexagram 37, 家人 (Jiā Rén, "The Family / The Clan")
Temple Interpretation Text:
"风自火出，家人。君子以言有物，而行有恒。"
"Wind emerges from fire — The Family. The superior person speaks with substance and acts with constancy."
Simplified Reading: The hexagram is inherently about family harmony and domestic affairs — highly relevant to a marriage question. The judgment is moderately auspicious (中吉 zhōng jí): the marriage will proceed, but both parties must maintain sincerity and consistency. Wind (巽 Xùn, the elder daughter) above Fire (离 Lí, the middle daughter) suggests feminine influence is strong — the future daughter-in-law will play an important role in family dynamics.
Outcome: The son married in late 2020. The daughter-in-law indeed became a stabilizing influence in the household.
Lesson: This case illustrates the simplified Wen Wang Shen Gua (文王神卦) method used at most Chinese temples. No Na Jia analysis is required — the practitioner reads the hexagram's name, image, and traditional verses directly. This makes Wen Wang Ke accessible to anyone willing to learn 64 hexagram meanings. The temple system democratized divination for ordinary people who could not afford professional diviners.
Source: Field observation, Longshan Temple, Taipei (2019).
Case Study 1: Marriage Question — Three-Coin Method (三钱法问婚姻)
Context: A 28-year-old woman in Guangzhou asked: "Will my relationship with Mr. Chen lead to marriage?" Divination performed on 庚子年 (Gēngzǐ Nián), 壬午月 (Rén Wǔ Yuè), 甲寅日 (Jiǎ Yín Rì) — June 2020.
Primary Hexagram: ☰ below, ☵ above — Hexagram 5, 需 (Xū, "Waiting / Nourishment")
Transformed Hexagram: Line 4 changes → Hexagram 43, 夬 (Guài, "Breakthrough")
Na Jia Analysis:
- Palace: 乾宫 (Qián Gōng)
- Useful Spirit: Officer/Ghost (官鬼) — represents boyfriend/husband for a female querent
- Officer/Ghost at position 5, carrying 戊子 (Wù Zǐ, Water)
- Month Branch 午 (Wǔ, Fire) clashes with 子 (Zǐ, Water) — the Officer/Ghost is under pressure
- Changing line at position 4 is Sibling (兄弟) — Siblings represent competition/obstacles in relationships
Judgment: The Officer/Ghost (boyfriend) is being clashed by the Month Branch, indicating current instability. The changing Sibling line suggests interference — possibly a rival, family disapproval, or financial disputes. Transformed hexagram 夬 (Guài) suggests a decisive break or resolution. Marriage is possible but only after overcoming a significant obstacle within 6–12 months.
Outcome: The couple experienced conflict related to family expectations regarding housing and finances. They reconciled by early 2021 and married in October 2021.
Source: Guangzhou Liu Yao study group (广州六爻研修组)
Case Study 2: Business Venture — Restaurant Partnership (问事业合伙)
Context: A 42-year-old male entrepreneur in Shenzhen asked: "Should I invest in a restaurant partnership with my friend?" Cast on 辛丑年 (Xīn Chǒu Nián), 己亥月 (Jǐ Hài Yuè), 丙午日 (Bǐng Wǔ Rì) — November 2021.
Primary Hexagram: Hexagram 21, 噬嗑 (Shì Kè, "Biting Through") — ☲ above ☳ below
Changing Lines: Lines 2 and 5
Transformed Hexagram: Hexagram 25, 无妄 (Wú Wàng, "Innocence / The Unexpected")
Na Jia Analysis:
- Palace: 巽宫 (Xùn Gōng)
- Useful Spirit: Wife/Wealth (妻财) — represents money/profit for a business question
- Wife/Wealth line: 卯木 (Mǎo, Wood) at position 1 — weak, resting at the bottom
- Day Branch 午 (Wǔ, Fire) drains the Wealth line (Wood produces Fire — Wealth is being exhausted)
- Strong Officer/Ghost (官鬼) at position 5 with 己巳 (Jǐ Sì, Fire) — regulatory or legal pressure
- Sibling line at position 2 is changing — Siblings consume Wealth: partner may drain resources
Judgment: The Wealth line is weak and being drained. Strong Officer/Ghost suggests regulatory complications. Hexagram 噬嗑 ("Biting Through") itself refers to obstacles requiring forcible removal — litigation imagery. Advice: Do not invest.
Outcome: The querent proceeded despite the warning. The restaurant opened January 2022 but was hit by COVID lockdowns in Shenzhen (March–April 2022). The partner withdrew investment unilaterally, leading to a legal dispute. The restaurant closed by August 2022 with approximately ¥400,000 in losses.
Source: Practitioner 陈师傅 (Chén Shīfu), Shenzhen consultation records
Case Study 3: Health Question — Father's Stroke (问长辈健康)
Context: A 35-year-old woman in Chengdu asked about her father's health prognosis after hospitalization for a stroke. Cast on 壬寅年 (Rén Yín Nián), 辛亥月 (Xīn Hài Yuè), 戊辰日 (Wù Chén Rì) — November 2022.
Primary Hexagram: Hexagram 18, 蛊 (Gǔ, "Work on What Has Been Spoiled / Decay") — ☶ above ☴ below
Changing Lines: Line 6
Transformed Hexagram: Hexagram 46, 升 (Shēng, "Pushing Upward")
Na Jia Analysis:
- Useful Spirit: Parent line (父母) — represents father
- Parent line: 寅木 (Yín, Wood) at position 3 in the inner trigram
- Month Branch 亥 (Hài, Water) generates the Parent line (Water produces Wood) — positive seasonal support
- Changing Officer/Ghost at the top line (position 6) — disease reaching climax but transforming
Judgment: The Parent line (father) is supported by the Month Branch — serious but not terminal. The Officer/Ghost changing at the top indicates the illness peaks then transforms. Hexagram 蛊 (Gǔ) signifies decay requiring remediation — active medical intervention essential. Transformed hexagram 升 (Shēng, "Pushing Upward") is cautiously optimistic: gradual improvement through sustained effort.
Outcome: The father underwent surgery and rehabilitation. Recovery was slow but steady over six months. By mid-2023, he regained partial mobility — peak crisis followed by gradual ascent, exactly as predicted.
Source: Chengdu Yi Jing study circle (成都易学研究会)
Case Study 4: Career Change — Startup Decision (问转职)
Context: A 38-year-old software engineer in Beijing asked: "Should I leave my current company to join a startup?" Cast on 甲辰年 (Jiǎ Chén Nián), 丁卯月 (Dīng Mǎo Yuè), 庚子日 (Gēng Zǐ Rì) — March 2024.
Primary Hexagram: Hexagram 49, 革 (Gé, "Revolution / Molting") — ☱ above ☲ below
Changing Lines: Lines 3 and 5
Transformed Hexagram: Hexagram 17, 随 (Suí, "Following")
Na Jia Analysis:
- Palace: 坎宫 (Kǎn Gōng)
- World Line at position 5: Officer/Ghost 未土 (Wèi, Earth) — changing . The querent IS the Officer/Ghost — he embodies his career identity, and it is transforming.
- Month Branch 卯 (Mǎo, Wood) overcomes Earth — pressure on the querent's line
- Line 3 changing: Sibling line — represents competition or colleagues
Judgment: Hexagram 革 (Gé, "Revolution") is the quintessential hexagram of radical change. The Zhou Yi states: "Revolution. On your own day you are believed. Supreme success." The World Line changing at position 5 — the "ruler" position — indicates the querent is at the center of the transformation. Transformed hexagram 随 (Suí, "Following") suggests finding a new harmonious alignment after the revolution. Proceed with the change, but wait until the 卯 month passes — transition will be smoother in late spring.
Outcome: The querent accepted the startup offer in May 2024 after the Mao month ended. The transition was smooth, and the startup secured Series A funding in September 2024.
Source: Beijing Yi Jing practitioner network (北京易学实践网络)
Case Study 5: Real Estate — Should We Buy? (问搬家置业)
Context: A married couple in Hangzhou asked: "Should we buy the apartment we've been looking at?" Cast on 甲辰年 (Jiǎ Chén Nián), 丙寅月 (Bǐng Yín Yuè), 乙未日 (Yǐ Wèi Rì) — February 2024.
Primary Hexagram: Hexagram 46, 升 (Shēng, "Pushing Upward") — ☷ above ☴ below
Changing Lines: Line 1
Transformed Hexagram: Hexagram 11, 泰 (Tài, "Peace")
Na Jia Analysis:
- Useful Spirit: Parent line (父母) — represents property and housing
- Parent line at position 6: 酉金 (Yǒu, Metal)
- Day Branch 未 (Wèi, Earth) generates Metal (Earth produces Metal) — strong support for the property
- Line 1 changing: Offspring 丑土 (Chǒu, Earth) → generates the Parent line (Earth produces Metal) — the change reinforces property
- Transformed hexagram 泰 (Tài, "Peace") — one of the most auspicious hexagrams: Heaven and Earth in harmonious exchange
Judgment: The Parent line (property) is exceptionally strong — supported by Day Branch, reinforced by the changing Offspring line. Hexagram 升 (Shēng) signifies growth and ascent — property value will rise. Transformed hexagram 泰 (Tài) is the gold-standard positive outcome. Strong recommendation to purchase.
Outcome: The couple purchased the apartment. The neighborhood was subsequently selected for a new metro station development (announced August 2024), and property values increased significantly.
Source: Hangzhou Liu Yao practitioner case records, February 2024
Case Study 6: Travel Safety Divination (问出行安全)
Context: A 30-year-old businessman in Shanghai asked: "Will my upcoming business trip to Africa be safe?" Cast on 癸卯年 (Guǐ Mǎo Nián), 甲子月 (Jiǎ Zǐ Yuè), 壬申日 (Rén Shēn Rì) — December 2023.
Primary Hexagram: Hexagram 56, 旅 (Lǚ, "The Wanderer / Travel") — ☲ above ☶ below
Changing Lines: None (静卦 jìng guà — "silent hexagram")
Na Jia Analysis:
- Useful Spirit: World Line (世爻 Shì Yáo) — represents the querent himself in travel questions
- World Line at position 3: 丑土 (Chǒu, Earth)
- Month Branch 子 (Zǐ, Water) — Water does not directly harm Earth
- Day Branch 申 (Shēn, Metal) — generated by Earth (Earth produces Metal) — the querent's line receives indirect support
- No changing lines : the situation is relatively stable and settled
- Officer/Ghost (danger) at position 5: 巳火 (Sì, Fire) — held in check by Month Branch Water
Judgment: The hexagram name itself is 旅 (Lǚ, "Travel") — a direct reflection of the question, considered an auspicious sign of resonance (应验 yìngyàn). The querent's World Line is stable and supported. The Officer/Ghost (danger) is restrained by seasonal energy. No changing lines suggest no dramatic incidents. The trip will be safe — though the inherent wisdom of Hexagram 旅 warns the traveler to be modest and avoid overstepping in unfamiliar territory.
Outcome: The business trip proceeded without incident. The querent returned safely after two weeks.
Lesson: When the hexagram name directly mirrors the question topic (旅 = "travel" for a travel question), this synchronicity (应验 yìngyàn) is traditionally regarded as a sign that the divination is resonant and reliable. The static hexagram (no changing lines) additionally confirms a stable, unchanging situation.
Source: Online consultation case, Shanghai Liu Yao practitioner, December 2023.
Module 8: Regional Variations — Wen Wang Ke Across Asia
While Wen Wang Ke originated in the Chinese heartland, the system has been adapted and localized across East and Southeast Asia, producing distinctive regional traditions.
Taiwan (台湾) — Temple Culture and Professional Practice
Taiwan preserves several distinctive Wen Wang Ke practices blending Fujianese folk religion (闽南信仰 Mǐnnán xìnyǎng), Japanese colonial-era influences, and local Daoist temple culture:
- Temple Divination (庙宇卜卦): Many temples dedicated to Mazu (妈祖), Guan Di (关帝), and City Gods (城隍 Chénghuáng) offer Wen Wang Ke services using traditional copper coins and simplified interpretation charts.
- Wen Wang Shen Gua (文王神卦): A popular Taiwanese variation where the querent selects numbered cards or sticks, mapped to one of the 64 hexagrams. Interpretation is from a fixed reference text rather than Na Jia analysis — accessible to laypeople and a mainstay of temple fortune-telling.
- Professional Practitioners (算命先生): Taiwan maintains a tradition of full Na Jia / Liu Yao diviners, often found near temples and night markets. The Taiwanese tradition emphasizes the Bǔ Shì Zhèngzōng (卜筮正宗) lineage.
Southeast Asia — Hokkien, Teochew, and Syncretic Traditions
Among the Chinese diaspora in Singapore (新加坡), Malaysia (马来西亚), Indonesia (印度尼西亚), Thailand (泰国), and the Philippines (菲律宾):
- Hokkien and Teochew communities brought Fujian and Guangdong folk practices. The Hokkien pronunciation būn-ông-khò (文王课) is still used in Malaysia and Singapore.
- Syncretic practices blend Wen Wang Ke with local divination systems — in Thailand, Chinese temple divination sometimes incorporates Thai Buddhist fortune-stick elements.
- Written reference guides (文王课解卦全书) in simplified and traditional Chinese enable self-study across the diaspora.
Hong Kong (香港) — Commercial and Folk Practice
Hong Kong uses "Wen Wang Ke" as a broad umbrella term. Street-side diviners in the Temple Street Night Market and Wong Tai Sin Temple area often offer "Wen Wang Ke" as a service, though the actual method may range from full Liu Yao to simplified fortune-stick systems. The commercialized Hong Kong environment has produced numerous popular-level reference books and apps.
Japan (日本) — Ekisen (易占)
The Yi Jing was transmitted to Japan during the Nara period (710–794 CE). Japanese practitioners historically favored the yarrow stalk (筮竹 zeichiku) method. The Meiji-era scholar Takashima Kaemon (高島嘉右衛門, 1832–1914) created the influential Takashima Ekidan (高島易断), a text-based interpretive approach. Modern Japanese practice is split between the Chinese Na Jia system and the Takashima tradition.
Korea (韩国) — Juyeokjeom (주역점)
Korea received the Yi Jing during the Three Kingdoms period. The distinctively Korean Tojeong Bigyeol (토정비결), attributed to Yi Ji-ham (이지함, 1517–1578), maps hexagrams onto a calendar-based fortune-telling system. Modern Korean practitioners have increasingly adopted Chinese Liu Yao methods through Korean translations of texts like Zēng Shān Bǔ Yì .
Vietnam (越南) — Văn Vương Khoá / Lục Hào
The Vietnamese term for King Wen divination is Văn Vương Khoá , a direct phonetic adaptation. The Liu Yao system is known as Lục Hào (六爻) in Vietnamese and is practiced by professional diviners, particularly in Saigon/Ho Chi Minh City and Hanoi. Vietnamese Buddhist and Daoist temples offer simplified hexagram divination similar to Taiwanese temple practices.
Module 9: Wen Wang Ke, Liu Yao, and Mei Hua Yi Shu — Three Methods, One Source
All three major Yi Jing divination methods derive from the same hexagram system but differ dramatically in how they generate and interpret hexagrams. Understanding their relationships clarifies the unique value of each approach.
| Feature | 文王课/六爻 Wen Wang Ke / Liu Yao | 梅花易数 Méi Huā Yì Shù | Text-Based Yi Jing 周易 Reading |
|---|---|---|---|
| Originator | King Wen → Jing Fang | Shao Yong (邵雍), Song Dynasty | King Wen / Duke of Zhou / Confucius |
| Casting Method | Three coins × 6 throws | Numbers from time, events, or spontaneous observation | Yarrow stalks (50) or coins |
| Analysis Framework | Na Jia (Earthly Branches, Six Relatives, Six Spirits) | Body/Function (体用 tǐ yòng) Five Element analysis | Hexagram texts (卦辞), line texts (爻辞), Ten Wings |
| Complexity | High — mastery of Na Jia tables, Six Relatives, element interactions | Medium — trigram associations, Five Element theory | Low to High — accessible at surface, profound at depth |
| Precision | Very specific: timing, specific outcomes, yes/no | Moderate: general trends and imagery | General: wisdom-oriented, less predictive |
| Speed | 5–15 minutes to cast and analyze | Instantaneous (observe a number, derive hexagram) | 5 minutes to cast, unlimited contemplation |
| Strength | Detailed event prediction, timing | Spontaneity, elegance, broad pattern recognition | Philosophical depth, wisdom guidance |
| Key Text | 增删卜易 Zēng Shān Bǔ Yì | 梅花易数 Méi Huā Yì Shù | 周易 Zhōu Yì with commentaries |
When to Use Which Method
Experienced practitioners maintain proficiency in multiple methods, selecting the appropriate one by situation:
- Liu Yao / Wen Wang Ke: Best for specific, concrete questions with definite yes/no or timing components. "Will I get this job?" "When will the contract be signed?" "Is this investment safe?"
- Mei Hua Yi Shu: Best for spontaneous readings when something catches the diviner's attention — a number on a license plate, a pattern of birds in flight, the time on a clock. Excellent for quick reads when coins are unavailable.
- Text-Based Yi Jing: Best for contemplative, philosophical, or strategic questions. "What is the nature of my current situation?" "What attitude should I cultivate?"
🔄 The Integration Approach (综合法)
Many modern practitioners advocate an integrated approach : cast the hexagram using the Liu Yao coin method, perform the Na Jia technical analysis, but also read the hexagram and line texts for their symbolic and philosophical resonance. This honors both the technical precision of Jing Fang's Na Jia innovation and the literary-philosophical depth of King Wen and the Duke of Zhou's original texts. The Six Spirits overlay adds yet another layer of imagistic interpretation that bridges the technical and the intuitive.
Module 10: Key Classical Texts of the Wen Wang Ke Tradition
Mastery of Liu Yao / Wen Wang Ke requires familiarity with a canon of classical texts spanning from the Zhou Dynasty to the Qing Dynasty, as well as modern reference works.
The Foundational Classics
| Text | Chinese | Author / Period | Significance |
|---|---|---|---|
| Zhou Yi | 周易 | King Wen / Duke of Zhou, ca. 1000 BCE | The core text: 64 hexagrams with hexagram statements (卦辞) and line statements (爻辞). The oldest stratum of the Yi Jing — terse, imagistic, and enigmatic. |
| Ten Wings | 十翼 Shí Yì | Attributed to Confucius; multiple authors, Warring States period | Seven texts in ten sections including the Tuàn Zhuàn (彖传), Xiàng Zhuàn (象传), Xì Cí Zhuàn (系辞传), Shuō Guà Zhuàn (说卦传), and others. The philosophical superstructure of the Yi Jing. |
The Liu Yao Technical Canon
| Text | Chinese | Author / Period | Significance |
|---|---|---|---|
| Jing Fang Yi Zhuan | 京房易传 | Jing Fang (京房), Western Han | Foundational text for the Na Jia system. Much of the original is lost and reconstructed from quotations in later works. |
| Huo Zhu Lin | 火珠林 | Anonymous, Tang Dynasty | "Forest of Fire Pearls" — systematized the coin-casting method and Na Jia analysis. The poetic title refers to the luminous clarity of the method. |
| Huang Jin Ce | 黄金策 | Attributed to Liu Bowen (刘伯温), Ming Dynasty (1311–1375) | "The Golden Strategy" — a concise, rhymed guide to Liu Yao interpretation. Valued for memorable formulations and practical focus. |
| Bu Shi Zheng Zong | 卜筮正宗 | Wang Hongxu (王洪绪), Qing Dynasty | "Orthodox School of Divination" — organized and clarified the Liu Yao tradition with extensive case studies. Especially influential in the Taiwanese lineage. |
| Zeng Shan Bu Yi | 增删卜易 | Ye He Lao Ren (野鹤老人), Qing Dynasty | "Augmented and Edited Divination by the Changes" — the single most important text for Liu Yao practice. Systematic exposition of method with hundreds of case studies. Required reading for all serious practitioners. |
| Yi Yin | 易隐 | Cao Jiuxi (曹九锡), Qing Dynasty | "Hidden Meanings of the Changes" — focuses on advanced techniques: disease diagnosis, lost-object finding, weather prediction through Liu Yao. |
Modern Reference Works
- 邵伟华 Shào Wěihuá — 周易预测学 (Zhōu Yì Yùcè Xué, "The Study of Yi Jing Prediction") — the most popular modern introduction, responsible for the 1990s Yi Jing revival in mainland China
- 李洪成 Lǐ Hóngchéng — Prolific author of modern Liu Yao textbooks emphasizing systematic, step-by-step analysis
- 王虎应 Wáng Hǔyìng — Author of numerous advanced Liu Yao texts with detailed case analysis and cross-validation methods
- 曲炜 Qū Wěi — Modern practitioner-author known for clear explanations bridging traditional methods and contemporary application
📚 Recommended Study Sequence
For serious students of Wen Wang Ke / Liu Yao, the traditional study path is:
- Begin with Zēng Shān Bǔ Yì (增删卜易) — master the fundamentals and internalize the case-study approach
- Study Bǔ Shì Zhèngzōng (卜筮正宗) — deepen systematic understanding
- Read Huángjīn Cè (黄金策) — memorize the rhymed formulas for quick reference in practice
- Consult Yì Yǐn (易隐) — explore advanced and specialized techniques
- Return to the Zhōu Yì (周易) — read the original texts with new eyes, integrating technical mastery with philosophical depth
🛠️ Connection to the Liuren Tradition
While Wen Wang Ke and Liuren Fajiao (六壬法教) are distinct traditions with different lineage transmissions, they share deep structural connections within the broader landscape of Chinese metaphysics.
🔗 Shared Foundations, Different Applications
Both Wen Wang Ke and Da Liu Ren (大六壬, the divination system within the Liuren family) rely on the Stem-Branch (干支) framework , the Five Element (五行) cycle , and the principle of cosmic resonance (感应 gǎnyìng) — that the moment of inquiry captures a meaningful snapshot of the cosmic configuration.
Key parallels include:
- Six Relatives (六亲): Both Liu Yao and Da Liu Ren use the Six Relative system (Parent, Sibling, Offspring, Wife/Wealth, Officer/Ghost), though Da Liu Ren applies it to the Twelve Generals rather than hexagram lines
- Six Spirits / Twelve Generals: The Six Spirits of Liu Yao (Azure Dragon, Vermilion Bird, Hook Snake, Flying Serpent, White Tiger, Black Tortoise) directly correspond to six of Da Liu Ren's Twelve Generals — the same archetypal forces appear in both systems
- Void (空亡): Both systems use the concept of Kong Wang (Void/Emptiness) as a critical analytical factor
- Timing: Both systems excel at predicting when events will occur, using Month and Day Branch interactions
Within Liuren Fajiao , practitioners may use Wen Wang Ke / Liu Yao as a quick diagnostic tool alongside or instead of a full Da Liu Ren chart — particularly for straightforward yes/no questions where the speed and simplicity of three-coin casting is advantageous. The coin method takes minutes; a full Da Liu Ren chart requires significantly more calculation.
Simplified Wen Wang Ke Methods (简易文王课法)
Not all Wen Wang Ke practice requires the full Na Jia apparatus. A spectrum of simplified methods has evolved to make hexagram divination accessible to laypeople, temple-goers, and practitioners working under time constraints. Understanding these methods clarifies the breadth of the tradition.
Ask-and-Cast Quick Method (简易问卦法 Jiǎnyì Wèn Guà Fǎ)
The most widely practiced simplified procedure for personal practice and self-study:
- Formulate a clear, focused question — yes/no or explicit choice between two options works best.
- Cast three coins six times to produce a hexagram, building from bottom to top.
- Look up the hexagram in a reference book providing a simple judgment (吉/凶/平 jí/xiōng/píng) with brief interpretive advice.
- If changing lines (动爻 dòng yáo) are present, also consult the transformed hexagram (变卦 biàn guà) for the final state.
This method skips Na Jia analysis entirely and relies on the textual tradition — reading the hexagram's name, image, and received judgment text. It is the most common form of Wen Wang Ke practiced by non-specialists and is entirely valid for personal guidance, provided the question is clear and the practitioner is familiar with the 64 hexagram meanings.
Wen Wang Shen Gua (文王神卦 — Spirit Hexagram Method)
A distinct simplified system popular in Taiwan (台湾) and throughout the Chinese diaspora in Southeast Asia — used primarily at temples and public divination events:
- The querent selects a number between 1 and 384 (representing all 6 line positions across 64 hexagrams), or draws a numbered stick from a container at a temple.
- The number is converted by a fixed formula to identify a specific hexagram and its corresponding line position.
- A pre-written verse or interpretive text for that hexagram-line combination is read aloud or provided in writing.
This method requires no understanding of hexagram theory. Books of interpretations ( 文王神卦解 Wén Wáng Shén Guà Jiě ) are widely available in Taiwan and Malaysian Chinese bookshops. The system democratized divination — providing hexagram-quality guidance to those who cannot afford professional Na Jia consultations. Many temple visitors consult this method for questions about health, marriage, and business without any technical background.
Limitation: The pre-written interpretations are general — they provide wisdom guidance and atmospheric reflection but cannot deliver the precise timing, specific outcomes, or yes/no certainty possible with full Na Jia analysis.
Numbered Slip Method (抽签法 Chōu Qiān Fǎ)
Many Chinese temples offer divination using numbered bamboo slips (竹签 zhú qiān) or wooden blocks (筊杯 jiǎo bēi in the Taiwanese tradition). While technically the system of 签诗 (qiān shī / oracle poem divination) , it is frequently marketed as or popularly associated with Wen Wang Ke because the slips may be organized into collections corresponding to hexagram themes.
Critical distinction: True Wen Wang Ke produces a hexagram through a casting process that generates Yin/Yang lines based on coin throws. The numbered-slip method assigns meanings through pre-determined random selection of verses. When a temple describes its slip service as "Wen Wang Ke," it is using the name in the broad cultural sense — indicating a hexagram-style oracle of Chinese tradition — not the technical Na Jia divination system.
This distinction matters for serious students: the oracle poem system has its own interpretive logic, literary tradition, and temple-specific commentary. It should be respected on its own terms rather than confused with the technical Liu Yao / Na Jia system.
| Method | Chinese Name | Skill Required | Typical Context | Output Type |
|---|---|---|---|---|
| Full Na Jia / Liu Yao | 六爻 / 纳甲 | High — Na Jia tables, Six Relatives, Six Spirits, element dynamics | Professional consultation | Very specific — timing, outcomes, yes/no with qualifications |
| Ask-and-Cast | 简易问卦法 | Low — 64 hexagram meanings | Personal study, self-guidance | General guidance, symbolic reflection, basic direction |
| Wen Wang Shen Gua | 文王神卦 | Minimal — pre-written texts | Temple / public events / diaspora communities | Wisdom guidance, atmospheric tone, advice verses |
| Numbered Slip (签诗) | 抽签法 | None — oracle poem interpretation | Temple festivals, New Year consultations | Literary oracle verse — poetic guidance, not technical prediction |
📌 Choosing the Right Method
The choice of method should match the question's nature and the practitioner's purpose:
- Specific, concrete questions with timing needs (career changes, investments, health prognosis) → Full Na Jia / Liu Yao analysis
- Personal reflection and self-guidance (What attitude should I take? What does this period mean?) → Ask-and-Cast with hexagram text reading
- Temple-based community ritual and blessing → Wen Wang Shen Gua or numbered-slip oracle poem, experienced within the ritual context of the temple
All forms are legitimate within their appropriate contexts. The misconception to avoid is expecting oracle-poem wisdom verses to deliver the specific, time-sensitive accuracy of full Na Jia analysis — or expecting technical Na Jia analysis to replace the communal, devotional dimension of temple divination.
Explore the Oracle Tradition. Wen Wang Ke connects you to over three thousand years of hexagram wisdom — from King Wen's prison cell to the practitioner's consultation table. Continue your studies with related pages:
← Return to Five Arts Overview | Liu Yao (六爻) Technical Reference | Mei Hua Yi Shu (梅花易数) | Da Liu Ren (大六壬)