I. Foundations

Part 4: Eight Trigrams (Bagua)

4.5. Void in the Cycle

In Na Jia (Wen Wang Gua) I Ching divination, void in the cycle is a core timing rule.

This section explains how void in the cycle is derived directly from the structure of the sixty stem-branch combinations.

The Structure That Creates Void in the Cycle

There are ten Heavenly Stems:

I, II, III, IV, V, VI, VII, VIII, IX, X

There are twelve Earthly Branches:

A, B, C, D, E, F, G, H, J, K, L, M

Those two unassigned branches are called:

void in the cycle

The Six Ten-Step Segments in the Sixty Jia Zi

The sixty combinations are divided into six ten-step segments, each beginning with stem I:

• I A segment
• I L segment
• I J segment
• I G segment
• I E segment
• I C segment

Each segment contains ten consecutive stem-branch combinations.

The first combination in each segment is the segment head.

Example: The I A Segment

The I A segment proceeds in order:

I A
II B
III C
IV D
V E
VI F
VII G
VIII H
IX J
X K

L and M are void in the cycle.

Why Void in the Cycle Matters in Six Lines Divination

Void in the cycle affects practical judgment in multiple ways:

• A line in void in the cycle may show delay or lack of manifestation
• An active line entering void may not produce its expected effect
• A significator line in void weakens the real-world outcome
• When void is “filled” by timing, the situation may finally materialize

Void does not mean the matter is impossible.

Key Point

Void in the cycle is not a symbolic concept.

It is a structural rule that comes directly from:

ten stems versus twelve branches

It is calculated, not guessed.

Next: The Six Jia Void Table

Next we present the Six Jia Void Table, which lists for each segment which two branches are void in the cycle.

Once you have the table internalized, your timing accuracy improves immediately.

Void in the cycle is foundational.

I. Foundations

Part 4: Eight Trigrams (Bagua)

4.4. The Sexagenary Cycle

The Sexagenary Cycle is the core calendrical framework behind all traditional Chinese time notation in I Ching divination.
In Na Jia (Wen Wang Gua) practice, every divination is anchored in time, and that time is recorded through the combination of Heavenly Stems and Earthly Branches.

This system is known as the Sixty Jia Zi (I A), or the Sexagenary Cycle, and it forms the fundamental cycle used for:

• year designation
• month designation
• day designation
• double-hour designation

In other words, it is the backbone of Chinese metaphysical timing.

1. What Is the Sexagenary Cycle?

The Sexagenary Cycle consists of sixty unique Stem-Branch combinations formed by pairing Heavenly Stems and Earthly Branches in fixed sequence.
It is the basic unit of cyclical time in the traditional Chinese calendar.

The system is built from two independent sequences:

• Ten Heavenly Stems
• Twelve Earthly Branches

When combined in order, they generate sixty non-repeating pairs.

Because the first pair is Jia Zi, the entire cycle is called the “Sixty Jia Zi.”

2. The Ten Heavenly Stems (I to X)

The Heavenly Stems are a sequence of ten markers used in traditional calendrical notation.
In your standardized notation system, they are encoded as:

• Jia = I
• Yi = II
• Bing = III
• Ding = IV
• Wu = V
• Ji = VI
• Geng = VII
• Xin = VIII
• Ren = IX
• Gui = X

These ten stems cycle repeatedly.

3. The Twelve Earthly Branches (A to M)

The Earthly Branches are a sequence of twelve markers representing months, directions, and double-hours.
In your notation system, they are encoded as:

• Zi = A
• Chou = B
• Yin = C
• Mao = D
• Chen = E
• Si = F
• Wu = G
• Wei = H
• Shen = J
• You = K
• Xu = L
• Hai = M

These twelve branches cycle continuously.

4. How the Sixty Jia Zi Are Formed

The Sexagenary Cycle is created by pairing stems and branches sequentially until all sixty unique combinations appear.

The pairing begins:

• I A
• II B
• III C
• IV D
• V E
• …

And continues until the final pair:

• X M

Because the stem cycle (10) and the branch cycle (12) align only every 60 steps, the full cycle contains exactly sixty distinct combinations.

5. Why This Matters in Na Jia (Wen Wang Gua) Divination

In Six Lines divination, time is not a background detail, it is an active structural component of interpretation.

Every casting is recorded with its Sexagenary timestamp, for example:

• Year: III G
• Month: VII C
• Day: I D
• Void: A and B

This timestamp determines:

• the monthly branch influence
• the daily branch influence
• void in the cycle
• seasonal strength
• timing of events
• activation patterns

Without the Sexagenary Cycle, Na Jia divination cannot function as a timing-based predictive system.

6. The Sexagenary Cycle as a Practical Notation Framework

The Sixty Jia Zi are not abstract historical labels, they are operational coordinates for real divination work.

They provide a standardized way to document readings with precision, such as:

• “In the month of C, on the V G day…”
• “Void: A and B…”
• “The significator line is supported by the daily branches…”

This is exactly why classical Wen Wang Gua texts always begin with a full Stem-Branch timestamp.

7. What Comes Next

Now that you understand the Sexagenary Cycle, the next step is learning how it connects directly to line activation, seasonal strength, and Na Jia structure.

In the upcoming section, we will move from notation into application:

• how the day branch assigns the Six Gods
• how void in the cycle affects outcomes
• how timing emerges from branch interactions

Continue Learning on I Ching Stream

If you want a complete standardized framework for practical Six Lines divination, including casting tools, structured notation, and professional-level training:

Explore the full system at ichingstream.com

Part 4: Eight Trigrams (Bagua)

4.3. Earthly Branch Interactions (Clashes, Compatibilities, Trines, Punishments, Harm)

In Six Lines I Ching Divination (Liu Yao), the Twelve Earthly Branches are not static symbols. They form a living relational system. Each branch can interact with another through structured rules such as clashes, compatibilities, trines, punishment, and harm.

These interaction patterns are foundational in Na Jia (Wen Wang Gua) practice, because they determine whether a line is supported, restricted, disrupted, or transformed in real-world judgment.

This section continues directly from Part 4.2, moving from branch correspondences into branch dynamics.

For deeper structured study, see I Ching Divination: A Practical Study Roadmap: A Simplified Guide to the Na Jia Method (Wen Wang Gua) and the full professional classical library at ichingstream.com.

1. Generation and Overcoming

The Earthly Branches follow the same Five Element generation and overcoming relationships discussed earlier.

I Ching Divination Basics: Foundations Part 2.1: Five Elements (Wu Xing) and the Cycles of Generation and Overcoming

This layer remains the base logic: whether an element produces support, or imposes restriction, is always part of line interaction judgment.

2. Clashes and the Six Clashes Pairs

Six Clashes indicate direct opposition, instability, movement, disruption, or sudden change.

The Six Clashes pairs are:

• A clashes G
• B clashes H
• C clashes J
• D clashes K
• E clashes L
• F clashes M

In practice, a clash often signals conflict, breaking, separation, or forced activation.

Six Clashes Hexagrams

A Six Clashes hexagram is one dominated by these opposing forces, often indicating situations that cannot remain stable for long.

Included hexagrams (ten total)

· Eight Pure Hexagrams: Qian, Kun, Kan, Li, Zhen, Xun, Gen, Dui.

· Special hexagrams: Wu Wang, Da Zhuang.

3. Six Compatibles and Compatibilities

Six Compatibles represent binding, agreement, cooperation, or attraction.

The Six Compatibles pairs are:

• A is compatible with B
• C is compatible with M
• D is compatible with L
• E is compatible with K
• F is compatible with J
• G is compatible with H

These relationships often indicate resolution, connection, negotiation, or supportive convergence.

Six Compatibles Hexagrams

A Six Compatibles hexagram tends to reflect harmony, smooth development, or circumstances where forces naturally align.

Included hexagrams (eight total)

· Tai, Pi, Yu, 8.Bi, Fu, 47.Kun, 10.Lv, 60.Jie.

4. Trines: Forms a Trine Structure

Three Branches can combine to form a trine, creating a powerful elemental structure.

This is one of the most important transformational patterns in Wen Wang Gua analysis.

The Four Trine Structures are:

Water Structure

• J + A + E forms a Water trine

Metal Structure

• F + K + B forms a Metal trine

Fire Structure

• C + G + L forms a Fire trine

Wood Structure

• M + D + H forms a Wood trine

A trine does not merely suggest compatibility. It creates an organized elemental force field, often overriding weaker interactions.

5. Trine Union

Trine union is a related but distinct concept: a concentrated gathering of elemental force through seasonal alignment.

It represents a stronger collective convergence, often indicating inevitability or dominant momentum in the chart.

6. Punishment: Restriction and Internal Pressure

Punishment relationships indicate tension, constraint, internal imbalance, or hidden pressure.

The punishment patterns include:

• C punishes F, F punishes J, J punishes C
• B, L, H punish one another
• A punishes D, D punishes A
• E, G, K, M punish themselves

Punishment is subtle. Unlike clashes, it often works internally, producing long-term strain rather than sudden rupture.

7. Harm: Hidden Damage and Unseen Undermining

Harm relationships represent covert interference, indirect damage, or weakening through unseen mechanisms.

The harm pairs are:

• C harms F
• D harms E
• B harms G
• A harms H
• J harms M
• K harms L

Harm is especially important in professional readings because it often explains why something fails even without open conflict.

Closing Perspective: Branch Interactions as the Core of Applied Judgment

The Earthly Branch system is not simply a calendar mapping. In Na Jia divination, it is a relational engine.

• Six Clashes show rupture and movement
• Six Compatibles show binding and agreement
• Trines create elemental structures
• Punishment creates constraint
• Harm creates hidden weakening

Together, these patterns form the operational grammar of Six Lines prediction.

I. Foundations

Part 4: Eight Trigrams (Bagua)

4.2. Earthly Branches

The Twelve Earthly Branches are a core indexing system in traditional Chinese metaphysics, used for timekeeping, lunar months, directions, and Five Element correspondences.
These branches also play a significant role in I Ching Divination, providing a framework for interpreting omens and patterns. Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai.

1. In this series, I label the Twelve Earthly Branches with A to M to keep charts compact and easy to scan.

A (Zi, 子), B (Chou, 丑), C (Yin, 寅), D (Mao, 卯), E (Chen, 辰), F (Si, 巳), G (Wu, 午), H (Wei, 未), J (Shen, 申), K (You, 酉), L (Xu, 戌), M (Hai, 亥).

Note: there is no “I” in this sequence, because “I” is reserved for the Heavenly Stems in this system. To avoid confusion in practical use, “I” is intentionally skipped. This ordering follows both how non-native Chinese readers naturally memorize letter sequences, and the standard traditional order of the Heavenly Stems and Earthly Branches used in Chinese systems.

2. Each branch carries a Five Element attribute and an animal sign.
   A: Water, Rat
   B: Earth, Ox
   C: Wood, Tiger
   D: Wood, Rabbit
   E: Earth, Loong
   F: Fire, Snake
   G: Fire, Horse
   H: Earth, Goat
   J: Metal, Monkey
   K: Metal, Rooster
   L: Earth, Dog
   M: Water, Pig
3. The branches also divide into yang branches and yin branches.
   Yang branches: Zi (A), Yin (C), Chen (E), Wu (G), Shen (J), Xu (L)
   Yin branches: Chou (B), Mao (D), Si (F), Wei (H), You (K), Hai (M)

In traditional Chinese timekeeping, the day is divided into twelve double hours (shichen), each named after an Earthly Branch, and commonly used in divination and astrology.
Nighttime is also described by five watches (geng), which align with the same clock ranges.

Daytime double hours (shichen)

• A (Zi): 11:00 PM to 1:00 AM
• B (Chou): 1:00 AM to 3:00 AM
• C (Yin): 3:00 AM to 5:00 AM
• D (Mao): 5:00 AM to 7:00 AM
• E (Chen): 7:00 AM to 9:00 AM
• F (Si): 9:00 AM to 11:00 AM
• G (Wu): 11:00 AM to 1:00 PM
• H (Wei): 1:00 PM to 3:00 PM
• J (Shen): 3:00 PM to 5:00 PM
• K (You): 5:00 PM to 7:00 PM
• L (Xu): 7:00 PM to 9:00 PM
• M (Hai): 9:00 PM to 11:00 PM

Nighttime watches (geng)

• First watch: 7:00 PM to 9:00 PM (L, Xu)
• Second watch: 9:00 PM to 11:00 PM (M, Hai)
• Third watch: 11:00 PM to 1:00 AM (A, Zi)
• Fourth watch: 1:00 AM to 3:00 AM (B, Chou)
• Fifth watch: 3:00 AM to 5:00 AM (C, Yin)

Below is the practical reference table used most often: branch, element, lunar month, double hour, direction, and animal.
(All months below are lunar months.)

Save This: Wanyan Xuan’s Heavenly Stems and Earthly Branches conversion table (Roman numerals and English letters)

I recommend saving a screenshot of the table below (or bookmarking this post), since you will use it constantly for chart setup: matching branches with Five Elements, lunar months, double hours, directions, and animals.

I. Foundations

Part 4: Eight Trigrams (Bagua)

4.1. Heavenly Stems

The Ten Heavenly Stems are: I (Jia, 甲), II (Yi, 乙), III (Bing, 丙), IV (Ding, 丁), V (Wu, 戊), VI (Ji, 己), VII (Geng, 庚), VIII (Xin, 辛), IX (Ren, 壬), X (Gui, 癸). These are significant in the context of I Ching Divination and other traditional Chinese practices. In fact, understanding these stems is vital for accurate I Ching Divination readings.

In traditional Chinese calendrical practice, the Heavenly Stems and Earthly Branches were used primarily to record days, and also to record years, months, and hours. Notably, I Ching Divination sometimes includes reference to these time cycles.

The Heavenly Stems are divided into Yin and Yang and play a role in many aspects of I Ching Divination.

• Yang Stems: I, III, V, VII, IX
• Yin Stems: II, IV, VI, VIII, X

Directions and Five Element correspondences: Consequently, I Ching Divination interprets these correspondences.

• I and II: East, Wood
• III and IV: South, Fire
• V and VI: Center, Earth
• VII and VIII: West, Metal
• IX and X: North, Water

I. Foundations

Part 3: Eight Trigrams (Bagua)

3.5. 64 Hexagrams, Eight Palaces, Yin and Yang, and the Five Elements

I. Foundations

Part 3: Eight Trigrams (Bagua)

3.4. Yao (Lines), Yin and Yang, and How to Count Line Positions

Everything else, trigrams, hexagrams, changing/active lines, and line texts, is built on top of it. This post lays out the essentials of I Ching Divination in a clean, practical way for English-language readers worldwide.

1. What is a yao (line)?

A yao is a single line in an I Ching diagram. There are only two kinds:

• Yang line (solid line), traditionally associated with strength, clarity, initiative
• Yin line (split line), traditionally associated with receptivity, yielding, consolidation

These lines combine into larger structures.

2. Trigrams and hexagrams are line structures

In classical I Ching structure:

• The eight trigrams (also called the eight basic trigrams, or bagua) are each made of three lines.
• The sixty-four hexagrams are each made of six lines.

3. Yin and yang lines are also called “six” and “nine”

Traditionally, the I Ching uses number-names for the two line types:

• Yang line is also called nine
• Yin line is also called six

It is a shorthand for the line’s yin or yang quality within the classical naming system.

4. How to count the line positions

 You count from the bottom upward.

For a six-line hexagram:

• Top line (at the top), also called the upper line
• Fifth line
• Fourth line
• Third line
• Second line
• First line (at the bottom), also called the initial line

5. The two special cases: Use-Nine and Use-Six

• Use-Nine is associated with a fully yang context (classically tied to Qian)
• Use-Six is associated with a fully yin context (classically tied to Kun)

These are not “extra lines” you stack onto the hexagram. They are a special kind of judgment line used in a complete yang or complete yin situation.

6. Why line texts matter in divination practice

In practical reading, the line position is not decoration, it is structure.

• The lower lines often describe beginnings, foundations, early signals.
• The middle lines often show development, pressure, decisions, and positioning.
• The upper lines often indicate culmination, excess, resolution, or reversal.

Below are two canonical sequences you can use as reference anchors, one for the full yin set (Kun), one for the full yang set (Qian).

Reference examples (line texts and translations)

Qian (The Creative / Heaven) – Heaven over Heaven: Origin and Smoothness. Benefit (or Advantage) and Constancy.

乾：元亨利贞。

· Interpretation: From the very beginning, everything proceeds smoothly. When used for divination, it will yield auspicious results.

· The Tuan Commentary says: Great indeed is the Origin of Qian! All things derive their beginning from it; and so it rules over Heaven. The clouds move and the rain is bestowed, the various things flow into their forms. Greatly illuminating the end and the beginning, the six positions are completed in time. In time, one mounts the six loongs to drive across the heavens. The Way of Qian changes and transforms, allowing each thing to find its correct nature and destiny. Preserving the union of the Great Harmony brings about Benefit and Constancy. It stands at the head of all things, and all nations enjoy peace.

· The Xiang Commentary says: Heaven’s movement is powerful. Thus the noble one strengthens himself without ceasing.

Use-Nine: A flight of headless (leaderless) loongs appears; auspicious.
用九：见群龙无首。吉。
• Interpretation: A group of loongs appears in the sky. They are flying gracefully, with their heads hidden in the clouds. This is a sign of good fortune.
• The Xiang Commentary says: The virtue of Heaven is not to act as the head.

Top-Nine: Arrogant loong will have regret.
上九：亢龙有悔。
• Interpretation: A loong flies to the highest point. It is apparent that it will encounter disaster.
• The Xiang Commentary says: “Arrogant loong will have regret,” for what is full cannot last long.

Nine-Five: Flying loong in the heavens. Benefit in meeting great persons.
九五：飞龙在天。利见大人。
• Interpretation: A loong soars in the sky.
• The Xiang Commentary says: “Flying loong in the heavens,” the great person is at his creative work.

Nine-Four: Wavering in the abyss. No errors.
九四：或跃在渊。无咎。
• Interpretation: Some loongs dive underwater to hide.
• The Xiang Commentary says: “Wavering in the abyss,” to advance brings no errors.

Nine-Three: The noble one is creative and active all day, vigilant and apprehensive at night. Danger, no errors.
九三：君子终日乾乾，夕惕若。厉，无咎。
• Interpretation: Noble and virtuous individuals strive diligently throughout the day and remain cautious even at dusk.
• The Xiang Commentary says: “Active all day,” this is to travel the Way again and again.

Nine-Two: Seeing loong in the fields. Benefit in meeting great persons.
九二：见龙在田。利见大人。
• Interpretation: A loong appears in the fields.
• The Xiang Commentary says: “Seeing loong in the fields,” for the influence of virtue is widespread.

First-Nine: Hidden loong, do not use.
初九：潜龙，勿用。
• Interpretation: A loong remains in a latent state.
• The Xiang Commentary says: “Hidden loong, do not use,” because the yang energy is still below.

Kun ䷁ sequence (all Six lines, plus Use-Six)

Kun (The Receptive / Earth) – Earth over Earth: Origin and Smoothness. Benefit or Advantage of a mare’s Constancy. The noble one has a direction to go, first gets lost, then finds the master. Benefit or Advantage. In the southwest find friends, in the northeast lose friends. Peaceful Constancy, auspicious.

坤：元亨。利牝马之贞。君子有攸往，先迷后得主。利。西南得朋，东北丧朋。安贞，吉。

• Interpretation: From the very beginning, everything proceeds smoothly. When used for divination regarding a mare, it will yield auspicious results. Noble and virtuous individuals may initially feel lost when seeking a political position, but they will eventually find a trusted leader. This is a fortunate outcome. If you make new friends in the southwest but lose old friends in the northeast, remain calm and consult the divination; the result will be favorable.

• The Tuan Commentary says: Ultimate indeed is the Origin of Kun! All things derive their life from it, as it follows and receives from Heaven. Kun, in its thickness, carries all things; its virtue matches the boundless. It contains the vast and illuminates the great; the various things all attain smoothness. The mare belongs to the category of Earth; it travels the earth without boundaries, gentle, compliant, with Benefit and Constancy. When the noble one acts, at first he may get lost and miss the Way, but later, by being compliant, he finds the constant principle. He finds friends in the southwest, and thus walks with his own kind; he loses friends in the northeast, but in the end there is cause for celebration. The auspiciousness of peaceful Constancy comes from corresponding with the boundless nature of the Earth.

• The Xiang Commentary says: The Earth’s condition is Kun. Thus the noble one, with his profound virtue, supports all things.

Use-Six: Benefit or Advantage in perpetual Constancy.
用六：利永贞。
• Interpretation: Always consult divination before taking action; doing so will lead to auspicious results.
• The Xiang Commentary says: “Perpetual Constancy in the Use-Six line,” so that the conclusion may be great.

Top-Six: Loongs fighting in the wilds. Their blood is black and yellow.
上六：龙战于野。其血玄黄。
• Interpretation: Loongs in the field are fighting fiercely, and their blood is dark yellow in color.
• The Xiang Commentary says: “Loongs fighting in the wilds,” its way has come to an end.

Six-Five: A yellow lower garment. Origin auspiciousness.
六五：黄裳。元吉。
• Interpretation: Yellow garments symbolize fortune and prosperity from the very beginning.
• The Xiang Commentary says: “A yellow lower garment; Origin auspiciousness,” for the pattern is on the inside.

Six-Four: A tied-up sack. No errors, no praise.
六四：括囊。无咎，无誉。
• Interpretation: If your situation resembles a tied-up sack with no outlet, you will neither make mistakes nor gain any honor.
• The Xiang Commentary says: “A tied-up sack; no errors,” through caution, one avoids harm.

Six-Three: Hidden brilliance, able to be constant.
六三：含章，可贞。或从王事，无成，有终。
• Interpretation: If you are someone skilled in self-expression, you may use this talent to inquire about your future. Alternatively, serving the king, though unlikely to bring great accomplishments, will lead to a good outcome later.
• The Xiang Commentary says: “Hidden brilliance, able to be constant,” is to be revealed in its own time. “If in the service of a king,” one’s wisdom is brilliant and great.

Six-Two: Straight, square, great. Without purpose, yet nothing is not of Benefit or Advantage.
六二：直，方，大。不习，无不利。
• Interpretation: Being overly straightforward, rigid, or arrogant, if you avoid these three habits, nothing in the world will be inauspicious for you.
• The Xiang Commentary says: “The movement of the six in the second place” is straight and square. “Without purpose, yet nothing is not of Benefit or Advantage,” for the Way of the Earth is brilliant.

First-Six: Treading on frost, solid ice is coming.
初六：履霜，坚冰至。
• Interpretation: When you step on frost, thick ice will soon follow.
• The Xiang Commentary says: “Treading on frost, solid ice is coming,” for the yin begins to congeal.

I. Foundations

Part 3: Eight Trigrams (Bagua)

3.3. Pre-Heavenly and Post-Heavenly Eight Trigrams numbers, and He Tu and Luo Shu Five-Element numbers

In I Ching divination, “trigram numbers” are not merely abstract theory. In this section, we will cover several number frameworks that you will repeatedly need in real judgments. These include the Pre-Heavenly Eight Trigrams numbers, the Post-Heavenly Eight Trigrams numbers, and the He Tu and Luo Shu Five-Element numbers.

These number systems matter because many questions in divination are, in essence, “taking numbers.” If the matter involves quantity, such as how many people, how much money, or how far, you can often derive the answer. This is done through these numerical correspondences rather than by vague interpretation.

In the forthcoming Studies on Ancient I Ching Divination Cases (Zhouyi Gushi Kao, 《周易古筮考》), written by Shang Binghe (尚秉和, circa 1880 to 1910 CE) and translated by Wanyan Xuan (完颜璇)1, there are many cases in which taking numbers is essential.

Case 64: Ming – Hu Sen and Yuan Qishan Divine a Lost Gold Cup – 23. Bo to 27. Yi

Ming dynasty. Hu Sen excelled at divination, often hitting marvelously true. Traveling in Jinling with his fellow townsman Yuan Qishan, the two lodged at the Temple of Divine Music. The supervisor Yao Yishan had by chance lost a gold cup and harshly blamed his apprentices. The two took pity and divined, obtaining “Bo to Yi” {first line change}.

At the southwest corner of the dwelling, dig five inches down and you will get it.”
In Bo the upper is Gen ☶, which has the image of an overturned cup; the lower is Kun ☷, which is earth; and Gen signifies stopping, so they knew the cup had stopped within the ground. Also, Kun’s position is the southwest, hence “dig at the southwest corner.” In the Nine Palaces [1] the number of Kun is five. Therefore, “dig five inches.” In 27.Yi, lines two through four and three through five both form mutual-body Kun. Counting down from 27.Yi’s Six-Five reaches the fifth place among Kun’s lines, hence “five inches.”[2]

[Annotation from the Translator (Wanyan Xuan)]
[1] “Nine Palaces numbers” refers to the Luo Shu Nine Palaces (Luo Shu magic square): the placement of 1 to 9 in a 3×3 grid. It links numbers, directions, trigrams, and the Five Elements for image-number work (for example, Flying Stars, Na Jia method, Qimen Dunjia (奇门遁甲).

Note: Some books say “Kun’s number is five,” meaning Earth’s base number is 5 in the He Tu & Luo Shu Five Element Numbers system. This does not refer to the Kun palace index in the Nine Palaces. In the Nine Palaces grid, Kun’s palace is 2.

1

Studies on Ancient I Ching Divination Cases is a rigorous and authoritative case-based classic in the field of I Ching divination. Featuring a total of 170 cases drawn primarily from Chinese historical records, this work compiles divinations recorded across thousands of years of Chinese history. Many of these influenced major political decisions of their time. It builds on the original 139-case edition of Studies on Ancient I Ching Divination Cases. This English edition adds further cases excerpted from Shang Binghe’s other writings to form a fuller and more comprehensive corpus.

Compiled and interpreted by the renowned I Ching scholar Shang Binghe, the book offers comprehensive readings that integrate hexagram texts, line statements, symbolic imagery, and Six Lines (Na Jia) method analysis. For readers unfamiliar with Chinese history, each case includes contextual background to illuminate the historical figures and events involved.

The collection also makes clear the historical influence of I Ching divination in China. It shows how rulers and high officials could employ it fluently to assess national affairs and military campaigns. Additionally, it shows how specific readings became reference points in later tradition.

I. Foundations

Part 3: Eight Trigrams (Bagua)

3.2. Bagua Directions (Pre-Heavenly Eight Trigrams and Post-Heavenly Eight Trigrams)

Why “Bagua directions” matter in the practice of I Ching Divination.

When you study I Ching divination, you need a stable map that connects the Eight Trigrams to space. This directional backbone later connects outward into the He Tu Diagram, Luo Shu Diagram, and the five elements, so if you confuse direction mapping now, the later correspondence framework will feel inconsistent.

1) Pre-Heavenly Eight Trigrams directions

• Qian: South
• Kun: North
• Li: East
• Kan: West
• Dui: Southeast
• Zhen: Northeast
• Xun: Southwest
• Gen: Northwest

2) Post-Heavenly Eight Trigrams directions

• Zhen: East
• Dui: West
• Li: South
• Kan: North
• Qian: Northwest
• Kun: Southwest
• Gen: Northeast
• Xun: Southeast

A simple rule to avoid mixing systems

Treat Pre-Heavenly Eight Trigrams and Post-Heavenly Eight Trigrams as two different coordinate systems. Do not switch mid-study or mid-analysis.

A reliable habit:

1. Write at the top of your notes: Pre-Heavenly Eight Trigrams or Post-Heavenly Eight Trigrams.
2. Keep one reference chart visible until it becomes automatic.
3. Only after you are fluent should you start linking the map to the He Tu Diagram, Luo Shu Diagram, and the five elements.

A one-minute memorization drill (recommended)

For Post-Heavenly Eight Trigrams, drill the core frame first:

• East: Zhen
• West: Dui
• South: Li
• North: Kan

Then the corners:

• Northwest: Qian
• Southwest: Kun
• Northeast: Gen
• Southeast: Xun

How this connects to your actual divination workflow

If you are learning I Ching divination as a structured skill (especially if you plan to read classical material in depth), you want a consistent toolkit and reference environment. On ichingstream.com, you can use professional casting tools and a divination-specific perpetual calendar to keep your practice standardized while you study theory.