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Plum Flower Divination and Medicine PDF
Plum Flower Divination and Medicine PDF
Table of Contents
A Brief History and Background of Plum Flower Divination ............................................ 2
Plum Flower Divination and its Medical Usage ................................................................. 3
A. Terminology ............................................................................................................... 3
B. Elemental Relationships between the Gua ................................................................. 5
The Body Gua and Function Gua ............................................................................... 6
Mutual Gua ................................................................................................................. 6
Changed Gua ............................................................................................................... 7
C. Gua Qi: Relationships between Season and the Gua ................................................. 8
D. Response Time for Predictions ................................................................................ 11
E. Specifics of Diagnosis and Treatment ...................................................................... 13
Body Parts and Disease ............................................................................................. 14
F. Other Considerations ................................................................................................ 17
G. Ghosts and Spirits .................................................................................................... 17
Conclusion ........................................................................................................................ 18
Appendix 1: Plum Flower Divination Case Studies ......................................................... 19
Case Study 1 ................................................................................................................. 19
Case Study 2 ................................................................................................................. 20
Case Study 3 ................................................................................................................. 23
Appendix 2: Setting Up the Gua ....................................................................................... 25
A. Setting up a Gua based on Time and Date ............................................................... 25
B. Setting up a Gua based on Counting Grains of Rice ................................................ 27
Glossary ............................................................................................................................ 28
References ......................................................................................................................... 30
Note: This document may be passed around freely, no permission necessary. However,
quoting from it without attribution to the author is plagiarism and brings very bad karma.
If you find any typos or errors, please contact the author at: zhenjiu@gmail.com
While the numbers and names of the double-gua are included in the above
examples, they are not necessary in Plum Flower Divination. We do not need to identify
the double-gua nor read their associated text. Interpretation is based on the single-gua,
their associated elements, and the season or month in which the divination takes place.
Body and function are essential concepts. Body is form or substance and function
is how it is used. Body is pre-heaven, and function is post-heaven. Body is simple and
function is complex. Body is the car you drive and function is the road you drive it on.
The timber is the body, and the finished furniture uses it (function).
In Plum Flower Divination, the body gua represents the host; it is me, it is the
subject of the divination. The function gua, mutual gua, and changed gua are all guests;
they are the other. Therefore, the mutual gua and changed gua are all classified as falling
within the function gua (Li, 1997, p. 94). This is one reason why body is said to be simple
and single, while the function is multiple and complex (Jou, 1984, p. 75).
Mutual Gua
Since the mutual gua represents the course of treatment, if it benefits the body gua
(the patient), then the treatment will go smoothly. The treatment does not go well if the
mutual gua restrains the body gua.
In most cases, the function, two mutual, and changed gua have different
relationships with the body gua, so some skill and practice is needed in interpretation.
Prospering Gua Qi
Season Primary Secondary
spring wood zhen, xun li
summer fire li gen, kun
autumn metal qian, dui kan
winter water kan zhen, xun
four earth months earth kun, gen qian, dui
Declining Gua Qi
Season Primary Secondary
spring wood gen, kun kan
summer fire qian, dui zhen, xun
autumn metal zhen, xun gen, kun
winter water li qian, dui
four earth months earth kan li
If a gua restrains the element of the month or season, it is neither prospering nor
declining. You can consider this a more or less neutral condition: not too good, not too
bad.
To know the condition of a disease, whether there will be recovery or if it will
worsen, you should observe the declining and prospering of the body gua (representing
the patient) and the various function gua (representing the condition of the disease pattern
and the success of treatment).
If the body gua is restrained by another gua, we can check further to see if good
fortune is hidden in the situation and the patient can be saved. If it is the season of
whatever element engenders the body gua, then the season drains the qi of the gua that
restrains the body gua. For example, take a body gua of kan water being restrained by a
changed gua of gen earth. If this occurs during the autumn, the metal season, then, the
metal of autumn drains the earth of gen, and supports the water of kan. Even if metal gua
such as dui or qian are not present, the season supports the body gua and mitigates the
situation.
Body Changed
Season Outcome
Gua Gua
kan autumn gen Even though gen earth restrains the body gua, the metal
water metal earth of autumn weakens the earth and benefits the body gua.
Not every possibility is listed, but once you have the idea, you can infer the outcome.
1. Sequence: Activities have a beginning, middle, and an end. You can arrange the
timing into four stages according to the function gua, the two mutual gua, and changed
gua. Judgment can be made about the course of the activity (or treatment) over time:
The body gua is me. The function gua is the beginning of the
activity. The mutual gua is the course or process of the activity. The
changed gua is the conclusion of the activity. If the function gua and the
mutual gua are auspicious, but the changed gua is inauspicious, the
activity is auspicious in the beginning, but turns out to be inauspicious
later. If the function gua is inauspicious, but the mutual gua and the
changed gua are auspicious, the activity is inauspicious in the beginning,
but becomes auspicious later. (Li, 1997, p. 94)
The function gua becomes the two mutual gua and the mutual gua become the
changed gua. It is likely the body mutual gua precedes the function mutual gua, but it is
best to be flexible in your interpretation. In any case, it is most important that the changed
gua is favorable as this is the final outcome; even if the course of treatment is not smooth,
at least the patient is likely to recover in the end.
If the two mutual gua and the function gua are all unfavorable for the body gua,
and only the changed gua is good, perhaps you should consider whether a different
treatment plan than the one you had in mind would bring a smoother and quicker
resolution.
Pre-heaven number 1 2 3 4 5 6 7 8
Single-gua qian dui li zhen xun kan gen kun
Associated element metal metal fire wood wood water earth earth
For example, the body gua of qian (1), function gua of dui (2) and current hour of
zi (1) adds to four. If the sum is four, then a long time might mean four years or four
months. If a short time is likely, you can calculate four days or four hours.
You can take this sum and divide it into four stages associated the function, body
mutual, function mutual, and changed gua. In the above case with a sum of four, each
phase would occupy one year, one month, one day, or one hour.
If the total is 20, divide it into four phases, each occupying five years, five months,
five days, or five hours.
3. Pacing: You can also observe whether the person asking is walking, standing, sitting,
or lying down to calculate the speed of the response. If the sum obtained above is 24, and
the person who is asking is seated, you can infer the response in 24 days, 24 hours, or 24
minutes.
If the person asking is standing at the time of the divination, the response will be
quicker. Based on two-thirds of the sum, you can estimate 16 days, 16 hours, or 16
minutes.
If the person is walking, then the response is even faster. Based on one-half of the
sum, estimate 12 days, 12 hours, or 12 minutes.
If the question is asked in a moving car, this is really a fast response. Based on
one-third of the sum, infer 8 days, 8 hours, or 8 minutes.
If the person asking is lying down, then based on the sum you can double it or
increase it by one-third or two-thirds. So a sum of 24 can be increased to 32, 40, or 48.
The change is completed by 32, 40, or 48 days, hours, or minutes.
4. Fixed periods: Sometimes you may already have a period of time in mind when the
question is asked. The speed of the response varies according to the situation: Generally a
lifespan is around 72 years, so if the calculation used someone’s birth date, each of the
four phases occupies 18 years. If the calculation is based on the period of a year, then
each of the four stages occupies one season or three months. Based on a month, each of
the four stages occupies seven days. Based on a day, each of the four stages is six hours.
Qian as the body gua: Body parts include the head, face, forehead, chest, lungs, and
bones. Illnesses include diseases of the head and face, achy pain of the sinews and bones,
cold or heat in the upper jiao, coughing up blood, and external injuries.
If li restrains the body gua: burns or scalds, high fever, high blood pressure, wind
stroke, and illness of the blood.
Remedies related to gen or kun engendering the body gua: go to the southwest or
northeast to diagnose and treat, use medicine appropriate to the condition of the
patient (especially those made from metal or stone), the earth months are beneficial.
In both linggui bafa and feiteng bafa,1 gen corresponds to 内關 neiguan PC6. In
linggui bafa, kun corresponds to 照海 zhaohai KI6. In feiteng bafa, kun corresponds
to 申脈 shenmai UB62.
Dui as the body gua: Body parts include the mouth, large intestine, lungs, tongue, lips,
saliva, and throat. Illnesses include diseases of the mouth, tongue, throat, teeth, or lungs;
asthma, phlegm, toxin stroke, injury to the sinews or bones, and external injuries.
If li restrains the body gua: poisoning including food poisoning, toxin stroke, burns or
scalds, mania, raving.
Remedies related to gen or kun engendering the body gua: go to the southwest or
northeast to diagnose and treat, use medicine appropriate to the condition of the
patient (especially those made from metal or stone), the earth months are beneficial.
In both linggui bafa and feiteng bafa, gen corresponds to 内關 neiguan PC6. In
linggui bafa, kun corresponds to 照海 zhaohai KI6. In feiteng bafa, kun corresponds
to 申脈 shenmai UB62.
1
靈龜八法 linggui bafa and 飛騰八法 feiteng bafa are two ancient methods of chrono-acupuncture. While
we are not using those systems here, perhaps the correspondences of the eight gua with the confluence
points of the eight extraordinary vessels is useful.
Zhen as the body gua: Body parts include the feet, legs, liver, gall bladder, hands,
sinews, or eyes. Illnesses include external injury of the hands or feet, liver or gall bladder
disease, achy pain of the sinews and bones, broken bones, or fright wind.
If qian or dui restrains the body gua: external injury of the hands or feet, broken
bones, vehicle misfortune, and achy pain of the sinews and bones.
Remedies related to kan engendering the body gua: go to the north to diagnose and
treat, use appropriate cooling and freeing medicine, winter is beneficial. In linggui
bafa, kan corresponds to 申脈 shenmai UB62. In feiteng bafa, kan corresponds to 臨
泣 linqi GB41.
Xun as the body gua: Body parts include the thighs, hips, eyes, liver, gall bladder, hair,
or hands. Illnesses include wind-damp achy pain, wind stroke, gastrointestinal distention,
external injury of the hands or feet, or wind evils.
If qian or dui restrains the body gua: external injury of the hands or feet, broken
bones, vehicle misfortune, and achy pain of the sinews and bones.
Remedies related to kan engendering the body gua: go to the north to diagnose and
treat, use appropriate cooling and freeing medicine, winter is beneficial. In linggui
bafa, kan corresponds to 申脈 shenmai UB62. In feiteng bafa, kan corresponds to 臨
泣 linqi GB41.
Kan as the body gua: Body parts include the kidneys, urinary bladder, urinary tract,
breasts, blood, or ears. Illnesses include women’s diseases, diseases of the ear, heart,
blood, kidneys, urinary tract, stones, vacuity cold, difficult delivery, infertility, or syphilis.
If gen or kun restrains the body gua: infertility, syphilis, ear diseases, difficult
delivery, uterine cancer.
Remedies related to qian or dui engendering the body gua: go to the northwest to
diagnose and treat, use appropriate cool acrid freeing medicine, acupuncture, autumn
and winter are beneficial. In both linggui bafa and feiteng bafa, qian corresponds to
公孫 gongsun SP4. In both linggui bafa, dui corresponds to 後谿 houxi SI3. In
feiteng bafa, dui corresponds to 照海 zhaohai KI6.
Kun as the body gua: Body parts include the belly, spleen, stomach, flesh, intestines,
uterus, or reproductive organs. Illnesses include diseases of the intestines or stomach,
poor digestion, infertility, women’s diseases, uterine cancer.
If zhen or xun restrains the body gua: gall bladder and liver illness, poor digestion,
abdominal distention, wind pain.
Remedies related to li engendering the body gua: go to the south to diagnose and treat,
use appropriate warming and harmonizing medicine, hot medicines, summer is
beneficial. In both linggui bafa and feiteng bafa, li corresponds to 列缺 lieque LU7.
The above gua associations are rooted in the Explanation of the Gua (《說卦》
shuogua), one of the commentaries on the Zhouyi attributed to Confucius (孔夫子). For
example, Chapter Nine of the Explanation of the Gua says: “Qian is the head. Kun is the
belly. Zhen is the foot. Xun is the thighs. Kan is the ears. Li is the eyes. Gen is the hand.
Dui is the mouth.”
Chapter 11 of the Explanation of the Gua also lists many other attributes that can
also be used in medicine. These attributes can be extended in meaning to include related
aspects. For example, since kun is the mother and represents the belly, it also can
represent the female reproductive organs, and things related to fertility and pregnancy.
Since it is the belly and also the earth element, it can include the spleen and stomach, the
organs of digestion which correspond to the earth element.
According to Liu Jie (2005, p329-343), zhen formulas are chiefly to release the
exterior, so their herbs are often acrid, sweet, and effusing. They are light, clear,
upbearing, and floating and are often plant matter consisting of branches, barks, and peels
that are hollow or empty inside.
Xun formulas are chiefly to order the interior, so their herbs are often sour, bitter,
expelling and discharging. They are heavy, turbid, sinking, and downbearing. You often
see herbs with a dry heart and full interior.
Kan formulas are chiefly to expel cold, so their herbs are often acrid, sweet, warm,
or hot. Their nature is upbearing and floating. They are often produced in the seasons of
winter and spring.
Li formulas are chiefly to clear heat, so their herbs are often sour, bitter, cold, or
cool. Their nature is to sink and downbear. They are often produced in the summer and
autumn.
Gen formulas are chiefly to supplement vacuity, so their herbs are often sweet,
warm, enriching, and supplementing. Their nature is to upbear and rise up. They
supplement qi and boost the blood.
F. Other Considerations
While it is certainly possible to perform divination without the subject being
present, it is important that we have a minimum of information about them. Knowing
their gender and their approximate age will enable us come to an appropriate diagnosis.
Male disease patterns are different than female disease patterns. There are also
distinctions according to age: the elderly, in the prime of life, young adults, teenagers,
children, and infants are quite different. Of course, it is always preferable to have the
patient examined by the physician but mild remedies may be prescribed for an unseen
patient if it is unlikely that they may cause harm.
Ghosts and spirits had always been a part of Chinese medicine until the 1950’s.
The style of medicine now called TCM (Traditional Chinese Medicine) has not
acknowledged the etiological category of ghosts and spirits. However, many still believe
this is a possibility.
Li suggests in the above paragraph that if a patient is not recovering as they
should, it is possible that a spirit is bothering them. The types of ghosts and spirits
associated with each gua are given below. Li says the spirit is most likely related to the
gua that restrains the body gua. He does not suggest any remedy. However, you can use
the gua that engenders the body gua, as described above, or choose other methods of
expelling spirits.
Conclusion
While the usual four methods of diagnosis are certainly adequate for
understanding the condition of the patient, there is no reason to be limited to looking,
feeling, listening/smelling, and asking. If other methods can reveal what is hidden or
confirm a difficult diagnosis, why not make use of them?
If we only use our minds in a linear, material, cause and effect manner, we lose
much of the information that can be seen when we look for images and correspondences.
This type of vertical thinking makes every phenomenon sequential in time, and either a
cause or an effect. It limits our ability to see how interconnected the body, life, the
environment, and the universe are. Horizontal thinking doesn’t look for sequential cause
and effect, but looks at synchronistic and simultaneous relationships like the moon and
the tides, electric current and magnetism, a mirror and a reflected image. What is inside
always manifests outside. What exists can be known, if only we know how to look.
Plum Flower Yi Jing is one kind of mirror that reflects to us what might have
otherwise been hidden. This can only benefit the patient.
2
月老公 (yuelao gong): this is a god in the moon who connects a red thread between two people who are
destined to be married. Would this be the god himself harassing to patient? Or perhaps a ghost from a pre-
destined spouse who died before the marriage could take place?
Case Study 1: (From Li, using rice gua divination. Rice gua divination involves making
three small piles of uncooked rice and counting them. The method is described in
Appendix 2.)
The first time 9 grains of rice were obtained. Nine divided by 8 leaves a
remainder of 1, which corresponds to qian, and makes the upper gua.
The second time, 8 grains were obtained. Eight is kun, and makes the lower gua,
setting up the original gua as heaven over earth: 12 否 Pi Gua (Stagnation).
The third time, 13 grains were obtained. 13 is six times two, with a remainder of 1.
Transform the first (lowest) line from yin to yang. The changed gua is heaven over
thunder: 25 無妄 Wu Wang Innocence. The body, function, two mutual, and changed gua
are shown below:
Li says, “Because the first line changes in this gua, we can infer that the disease
condition is light and recovery is easy. There is merely a little pain from chafing to the
skin. The injury to the hands and feet is not serious. The patient also has poor appetite.
We should advise him to eat some noodles in soup. His digestion is not too bad. At most,
health will return in one month.”
Li does not explain the significance of which line is moving. However, from the
above, we can infer that since the bottom or first line is the beginning of the gua, that the
disease is recent and not deeply rooted in the patient; he can recover easily. Since the
function gua and one of the mutual gua engender the body gua, it also signifies a disease
that is not serious or difficult to cure. The other mutual gua and the changed gua are
restrained by the body gua. This is not inauspicious but can signal delays in recovery.
The time or season of divination was not stated, so we cannot factor in the gua qi.
Case Study 2: Patient JF, male, in his 50’s, HIV positive for many years. He is taking
some powerful antiretrovirals for HIV. His blood work is good: high t-cells, viral load
undetectable for 4 years. The main problem is severe wasting of the flesh. The patient’s
face looks like a skull covered with skin. He has a lot of pain in both feet, due in part to
neuropathy. However, much of the pain is due to wasting; his feet are just skin, tendons,
and bones. Since there is no padding left, it is very painful to walk, regardless of the type
of shoes he wears.
This wasting is most likely due to one of the drugs he is taking but JF has been
reluctant to change his medications due to the success with his blood work. His Western
doctor has also been conservation about making changes, but recently decided to
gradually wean him off his current medications and place him on another combination of
drugs that is less likely to cause wasting. The change in the medications will be in a
number of incremental steps over a period of a few months.
The patient came on September 7th, 2001 at 12:15 pm PDT. The corrected
standard time would be 11:15 am, but either way, it is in the same two-hour period.
2001 is a si year. Si is the 6th branch, fire element.
September 7th is the 20th day of the 7th lunar month (a shen metal month, and a
you metal day). It is in autumn, according to the Chinese lunar calendar.
11:15 am is the 7th hour, wu branch and fire element.
Analysis: The body gua, representing the patient, is in decline, so the patient is not strong.
The only support he gets is from one of the mutual gua, gen, which is also earth. The
other mutual gua and the changed gua are both wood, which restrains the body gua’s
earth. However, this earth is also in decline, reducing the harm a little. The function gua
is metal, which drains the body gua. This function gua is in season, so it is strong.
The body gua represents the patient and is weak. The function gua is the disease.
It is strong and drains the patient. This is quite inauspicious and describes the severe
wasting he is enduring. The judgment is that it is difficult to cure with medicine.
The mutual gua represents the course of treatment. One of them restrains the body
and the other is the same element, helping the body gua. When the body is restrained by
Analysis
The body gua represents the patient. Here it is zhen, which commonly signifies
the feet. Zhen is also thunder, something sudden and startling. Being wood, it is related to
the liver, which governs sinews and movement. Hence, the patient, is startled while
moving by suddenly tripping and hurting her ankle. The injury is to the sinews.
According to the four phases, healing should go fairly smoothly until the end, but
complete healing is hard to achieve because the changed gua drains the body gua. This
changed gua is li fire. Perhaps it represents inflammation (heat) in the sinews of the ankle.
Perhaps it represents lingering blood stasis (because li also can represent the blood).
In any case, treatment of the sprained ankle can help to restore function and
eliminate pain in the short term, but should not neglect prevention of sequelae, such as
We need to know:
the year branch and its number [y]
the lunar month number (not the branch number) [m]
the day of the lunar month [d]
the hour branch and its number [h]
The above information (except the hour branch and branch number) can be found in a
Ten-Thousand Year Calendar 《萬年曆》.
In the first two formulas, the remainder represents the pre-heaven number of the gua (a
remainder of zero is the same as eight, meaning kun gua).
The result of this calculation is the original (ben) gua. The gua without a changing
line is the body gua. The gua with the changing line is the function gua.
A new gua is made by transforming the changing line to its opposite. Both the
new double-gua, and the single-gua that has been transformed are called the changed gua.
There are two mutual gua. One is formed by lines 2, 3, and 4 of the original
double-gua. The other is formed by lines 3, 4, and 5 of the original double-gua.
To find the gua qi, compare the element of the month branch to the gua in
question.
Note on the changing line: This method of finding a changing line makes only
half of the lines possible (thanks to Andy Nicola for pointing this out). If the sum for the
bottom gua is odd, then only odd-numbered lines can change. This means that any
double-gua with qian, li, xun, or gen on the bottom will only have lines 1, 3, or 5 as
changing lines.
If the sum is even, then only even-numbered lines can change. This means that
any double-gua with dui, zhen, kan, or kun on the bottom will only have lines 2, 4, or 6 as
changing lines.
If any line could change, then every double-gua would have six possible changed
gua. With this method, there are only three possibilities.
If that seems like an issue to you, you can throw a dice instead to get a number
from 1 to 6 and use that as the changing line.
You could also add the pre-heaven numbers of the body and the function gua to
the number of the double-hour. Divide this by six and use the remainder for the changing
line.
A. Types of Gua
Body Gua (體卦 ti3 gua4): ‘Ti’ literally means ‘body, the state of a substance, form.’
It is the gua that represents me or my body (the subject of the divination). It is the still,
or unchanged gua; it has no changing lines.
Function Gua (用卦 yong4 gua4): ‘Yong’ literally means, ‘use, employ, apply.’ It is
the gua that represents the activity’s beginning. It is the original gua that contains the
changing line.
Original Gua (本卦 ben3 gua4): Is the original double-gua, containing the body gua
and the function gua.
Mutual Gua (互卦 hu4 gua4): ‘Hu’ literally means ‘mutual, each other, reciprocal.’
It is the gua that represents the activity’s process or course, or the course of treatment
when looking at an illness. There are two mutual gua. One is formed by lines 2, 3,
and 4 of the original double-gua. The other is formed by lines 3, 4, and 5 of the
original double-gua. The body mutual gua contains two lines from the body gua. The
function mutual gua contains two lines from the function gua.
Changed Gua (變卦 bian4 gua4): ‘Bian’ literally means ‘change, become different,
become, transform, alter.’ It is the gua that represents the activity’s end. It is the new
gua that is formed by changing the line in the function gua. A second meaning of
‘bian gua’ is the double-gua formed by the body gua and the changed gua. In other
words, it is the original gua after the changing line has been changed.
B. Element Relationships
Engender (生 sheng1): Often translated as ‘produce’ or ‘generate.’ The element that
nourishes the element in question. Wood engenders fire. Fire engenders earth. Earth
engenders metal. Metal engenders water. Water engenders wood. Engendering
weakens the feeding element and strengthens the element that is being fed.
Restrain (剋 ke4): Often translated as ‘control’ or ‘dominate.’ The element that puts
pressure on another element. Wood restrains earth. Earth restrains water. Water
restrains fire. Fire restrains metal. Metal restrains wood. Restraining weakens the
element that is putting on the pressure a little, and weakens the element receiving the
pressure a lot.
Same Element (比和 bi4he2): literal translation of this term is difficult, but it means
that two things correspond to the same element. This makes that element stronger.
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