Medical Divination with Qi Men Dun Jia
From China's remote antiquity to the Zhou era, Yi over Wu formed the character for medicine. This reflected the fused traditions of medicine and shamanism with classic works such as the I Ching 易经 (Zhou Yi 周易). Etymologically, the connection between medicine and shamanism was seen in the joining of the character Yi 医 (doctor or medicine) and Wu 巫, (shaman) to represent medicine. During the Zhou 周 era, Zhou royal governments separated Yi from Wu, replacing Wu with the characters She and You, (see figure 1).
Figure 1. Traditional Chinese Character 'Yi' for medicine or doctor.
The intention of the Zhou government was to permanently cleave medicine from shamanism, to develop a more ¡°scientific¡± or government-sanctioned body of medicine while at the same time proscribing shamanism, or at least banishing shamanic practices to the countryside. The conflict between officially-sanctioned medicine and shamanic folk practices continues today with official medicine largely in the urban areas and folk medicine thriving in rural Chinese towns and villages.
In recent years, a trend has appeared to merge these two traditions of Chinese medicine. Yang Li, a Beijing medical professor who specialises in medical divination, has published three books on the subject, one of them based on lecture notes for her medical classes in Beijing. Yang describes a number of ancient divination systems, including Wu Yun Liu QiÎåßÁùšâ, Da Liu Ren ´óÁùÈÉ, Tai Yi Ì«ÒÒ and Qi Men Dun Jia ÆæÃÅ¶Ý¼×. In ¡°The I Ching and Chinese Medicine,¡± Li advocates the adoption of Qi Men Dun Jia for use in medical divination:
¡°In general, both Qi Men Dun Jia and Wu Yun Liu Qi ÎåßÁùšâ have solid
astronomical backgrounds rooted in ancient mathematics. Both systems take the Zhou Yi, the theories of Yin and Yang and Five Elements, Heavenly Stems and Earth Branches and the Sixty Jia Zi as the basis for their methods of prediction. The two systems stand as shining pearls among the divinatory treasures of ancient China, and each held important influence in the divinatory milieu of ancient China. Each system has its merits and ideally should be used to complement each other to enhance the function of these Chinese cultural treasures.¡±
The introduction of Tibetan medicine into the west has fuelled the trend toward medical divination outside China. Tibetan medicine never experienced a division between divination and formal medicine in that way that Chinese medicine has. Indeed, it remains proscribed to search the internet for ¡°Tibetan Medical divination¡± within China today. Divination developed in Tibetan culture along with practical Tibetan medicine and was introduced to the west in holistic form beginning in the 1960¡¯s.
Qi Men Dun Jia developed in China primarily as a form of military divination, but today has applications in business, law enforcement, match-making, trouble-shooting and medicine. In the reform era following the Great Proletarian Cultural Revolution (after 1976), some Chinese scholars revived the ancient tradition of I Ching or Zhou Yi research. Foremost among these scholars is Zhang Zhichun, head of the Hebei Province Zhou Yi Research Association, based in the Hebei provincial capital of Shi Jia Zhuang, a few hundred kilometres south of Beijing.
By the mid-1990¡¯s, Zhang had become proficient enough with Qi Men Dun Jia to qualify as a master. In addition to his knowledge of Chinese metaphysics, Zhang has a background in Chinese medicine. Students take classes and weekend seminars with Zhang at the association in Shi Jia Zhuang. Chief among those students is Du Xinhui, who became a teacher with Zhang at the association. Zhang published two books on Qi Men Dun Jia and Du published his own. The example below is selected from Du¡¯s work and has been translated as part of this author¡¯s books.
Skilled Qi Men Dun Jia analysts like Zhang and Du are capable of drawing up a situation and completing an analysis or diagnosis within ten minutes. A situation may be drawn up with paper and pencil, on the fingers of one¡¯s hand, with reference books or with computer software. The diagnosis may indicate the location of the illness, its severity, whether or not the disease can be cured, whether Chinese or western medicine offers appropriate treatment, the efficacy of a particular treatment, as well as the duration of disease. Moreover, Qi Men Dun Jia helps determine the quality and suitability of doctors, the physical direction of a qualified doctor and in some cases, the actual costs of medical treatment.
In Chinese tradition, Qi Men Dun Jia is known for its ability to allow one to ¡°see what the angels see.¡± In its capacity to fathom the unseen forces of nature at work, Qi Men Dun Jia often reveals what lies hidden to the human eye. This is where the true value of Qi Men Dun Jia lies, especially in Chinese medicine, which emphasizes the distinction between root and branch patterns, and in which patients may present with complex, overlapping patterns.
Essential to Qi Men Dun Jia analysis is an understanding of Five Phases and Yin ¨C Yang relationships in Chinese medicine. Symbols engender and curtail each other, based upon their Five Phase relationships. These are tied into the traditional Chinese lunar calendar, which provides the Time element in Qi Men Dun Jia diagnosis. The powerful combination of the eight hexagrams of the I Ching, eight directions, Yin and Yang Theory, Five Phase Theory and the lunar calendar together comprise a precise divination mechanism capable of revealing the heart of many difficult problems as well as a timeline for recovery.
Qi Men Dun Jia divination is conducted by examination of a board upon which are fixed the positions of ten Heavenly Stems, nine stars, nine spirits, eight gates, eight hexagrams, and eight directions. These elements are divided into levels which represent Heaven, Earth, spirit and humanity. Analysis of the board positions of the elements yields clues which permit practitioners to draw conclusions about health problems and their solutions.
Qi Men Dun Jia divination emphasizes key times in a given case, usually the precise hour during which a patient requests a diagnosis. The practitioner selects the particular Qi Men Dun Jia situation that ¡°governs¡± that two-hour time period during which the request is made. The analyst then begins to diagnose the patient¡¯s illness, based on the specific configuration of symbols at that hour of the day or evening. Through an aspect of Space ¨C Time relations that is not yet understood by modern physics, the corresponding Qi Men Dun Jia situation always holds relevance for the question at hand; no matter what time the question is posed.
Qi Men Dun Jia is based on the traditional Chinese lunar calendar and the traditional Chinese clock. In Qi Men Dun Jia, a day has only twelve hours, and seasons consist of fifteen days. These are divided into three periods, or yuan, each lasting five days. Each yuan consists of sixty hours, (12 x 5). A season consists of 180 hours, with twenty-four seasons in the Chinese year. A lunar year of 360 days contains 4,320 hours or situations (360 days x 12 double-hours per day = 4,320 double hours, or situations). Through repetition, the 4,320 Qi Men Dun Jia situations are reduced into 1, 080 basic situations, and these are divided between 540 Yin and 540 Yang situations per year. The Yang half of the year begins at Winter Solstice and ends at Summer Solstice. The Yin half of the year begins at Summer Solstice and ends at Winter Solstice. The example below illustrates one Qi Men Dun Jia situation that repeats four times per year.
Figure 2. Imperial Qi Men Dun Jia Situation from Qing Dynasty Archives (re-published in Taiwan)
One double - hour equals one situation in Qi Men Dun Jia, as an hour in traditional Chinese time, based on the lunar calendar, equals two contemporary hours. The elements that comprise a situation in Qi Men Dun Jia shift places every two hours, ¡°flying¡± from palace to palace, as the stars rotate in the skies above.
Proper selection of ¡°Use Spirits¡± is essential to correct diagnosis. In the case of medical Qi Men Dun Jia, the symbol known as the Tian Rui Star ÌìÜÇÐÇgenerally represents the illness, ailment or disease. The Heavenly Stem that corresponds to the patient¡¯s birth year serves as the Year Fate, which represents the patient in the Qi Men Dun Jia situation. The Heavenly Stem Yi Qi ÒÒÆæ generally represents the doctor or medicine in the situation.
Careful examination of these symbols, coupled with application of Five Element and Yin ¨C Yang principles, leads to a diagnosis. The practitioner must further take into consideration any special rules, postulates or conditions that apply to the specific Qi Men Dun Jia situation in question. Two thousand years of continuous practice of Qi Men Dun Jia have created a fairly large body of such rules, which may be likened to common law and conventions in British law.
Qi Men Dun Jia functions as a type of algebra and geometry of Space ¨C Time, and as such offers only a general overview of a condition. The practitioner must combine their knowledge of Qi Men Dun Jia with medical knowledge and common sense to arrive at a correct diagnosis. The practitioner¡¯s knowledge of the specific facts of a case governs the application of the information generated from a Qi Men Dun Jia situation to the specific condition of a given patient.
While Qi Men Dun Jia may enhance the skills of medical practitioners, a word of caution is in order. Zhang Zhichun writes that Qi Men Dun Jia offers no substitute for professional decision-making. Divination cannot replace traditional diagnostic methods, whether in traditional Chinese medicine or in Western Medicine. However, Qi Men Dun Jia may complement traditional diagnostic methods, Zhang writes, by providing reference to doctors and medical practitioners.
In Du Xinhui¡¯s book about Qi Men Dun Jia, he begins by introducing each problem with a short story that lays out the facts of the case, then a short description of his diagnosis and the outcome of the case. This is followed with an illustration of the board for the particular time period relevant to the case, then Du¡¯s analysis of why he came to the particular diagnosis. The author of this article translated Du¡¯s work from the original source:
Du Xinhui¡¯s mother was ill with heart disease for many years. She often took heart disease medicines, as this would put her at peace. Returning from a business trip, Du heard that his mom¡¯s health wasn¡¯t so good, so he went to see her right away.
Du asked his mother some questions and relaxed, as she appeared to have only some heart palpitations. He grabbed some paper and wrote out a prediction, figuring he had nothing to lose whether he used Qi Men Dun Jia or not. The diagnosis shocked him: cancer.
The next day Du called his elder sister and told her there was a small tumour behind mom¡¯s ear, that yesterday he had used Qi Men Dun Jia to predict the situation, and perhaps the tumour was malignant. He told his sister to prepare to take mom to the hospital for a check-up. They would find out for certain at the hospital the next day.
The next morning at eight, sister and he went to mom¡¯s house. His sister asked him to try another prediction, warning him not to make a mistake. He drew up the situation, and on another piece of paper wrote three characters: Lymph node cancer.
Mom refused to go. After three times begging her, she finally relented. They took a taxi to the provincial hospital, which specialized in tumours. Even though his mother was eighty-plus, her mind was clear, hearing fine, eye sight normal.
With a few simple procedures, the doctor gave mom a check-up. That afternoon at four o¡¯clock, the lab test results came back, confirming: Hodgkin's lymphoma. As the doctor said, ¡°There¡¯s no cure for malignant tumours.¡±
Du Xinhui re-checked the Qi Men Dun Jia situation. Then he carefully considered mom¡¯s case, believing that, although it was a malignant tumour, the tumour would not grow quickly. Over the next two years, mom¡¯s condition would not worsen, and for the next two years, Mom would still fare well.
Analysis of QMDJ Situation 12 December 1996 0800
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This situation took place during the first winter month, during the first phase of the season known as ¡°Great Snow¡± in China. The date was ¡°Bing Zi¡± year, ¡°Geng Zi¡± month, ¡°Gui Wei¡± date and ¡°Bing Chen¡± double hour.
1. How did Du Xinhui determine that his mother had Hodgkin's lymphoma? The Tian Rui Star ÌìÜÇÐÇ represents the disease and falls into Xun Ùã Palace Four. Inside the palace lies Death Gate ËÀÃÅ, Geng ¸ý and White Tiger °×»¢ three negative symbols. These symbols combined must indicate cancer. The palace, Xun Ùã symbolises neck, so Du judged, it must mean lymph node cancer.
2. How did Du Xinhui determine that the disease would take a slow onset course? The Tian Rui disease spirit in Xun Ùã Palace Four is restricted, so the illness is not serious. Xun palace Four contains Yi Qi ÒÒÆæ, which symbolizes doctors and medicine. Yi Qi falls into the same palace as the Tian Rui Star, so this explains that medical treatment would arrive in time.
3. How did Du Xinhui decide that the disease would not grow serious for at least two years? When the Tian Rui Star illness spirit falls into Xun Ùã Palace Four it meets restriction, so the condition is not life-threatening. Xun Palace holds Yi Qi, which represents doctors and medicine. The Hour Stem Bing ±û falls into Kun Palace Two. The ancients said Bing indicates that ¡°the thief retreats.¡± Bing Added Geng ±û¼Ó¸ý indicates that the disease will not rapidly develop.
The Hour Stem Ê±¸É falls close to the Tian Xin Star, ÌìÐÄÐÇ which is the star of medicine, and means medical treatment will arrive at the proper time. Yi Qi and the Tian Xin Star fall into the palace and cannot restrict the Tian Rui disease star, which explains why this disease can¡¯t be eradicated. Medicine and illness in the same palace mean that medicine can only be used to maintain the situation, but won¡¯t cure her disease.
4. How did Du Xinhui confirm the diagnosis? His mother¡¯s Year Fate is Gui ¹ï, which falls into Qian Ç¬ Palace Six. This palace contains the Zhi Fu Öµ·û, an auspicious spirit, as well as Birth Gate, an auspicious gate, and the Tian Ren Star ÌìÈÎÐÇ an auspicious star. Since the symbol that represents his mother is accompanied by auspicious symbols, Du surmised that his mother had little to worry about for the present.
In addition, the key is that mother¡¯s Year Fate palace curtails the Tian Rui Star ÌìÜÇÐÇ disease palace. Mother¡¯s Year Fate, Gui ¹ï, falls into Qian Ç¬ Palace Six, which belongs to Metal in the Five Elements. The Tian Rui Star ÌìÜÇÐÇ falls into Xun Palace Four, which belongs to Wood. Referring to the diagram of the Five Elements, we see that Metal curtails or ¡°chops¡± Wood. In this way, Mom¡¯s disease can be curtailed and the disease will present with gradual onset.
This example indicates the informational wealth of Qi Men Dun Jia. In the hands of a skilled, knowledgeable practitioner, Qi Men Dun Jia offers a formidable diagnostic tool that may complement standard forms of diagnosis. Mastery of Chinese medicine coupled with command of Qi Men Dun Jia may help practitioners provide precise, in-depth diagnoses with just ten minutes of additional time. Adoption of Qi Men Dun Jia into regular practice will improve the efficiency and efficacy of Chinese medicine.
"One may see from this example that one's Four Pillar information, within the Qi Men Dun Jia situation outline, almost retains an entire lifetime of information regarding an individual's fate. We need only to cultivate a mode of thought based on symbol, number, reason and usage. We may translate these symbols according to the principles of Yin and Yang, the Five Elements, engendering and curtailing relationships, to discover the meaning behind the situation outlines. Only then may we analyse and judge in a concrete and detailed manner the many events that make up a human life."
Zhang Zhichun ÕÅÖ¾´º
Jack Sweeney holds an M.A. in Asian Studies, a Master¡¯s of Journalism and a Master¡¯s in Library Science from U.C. Berkeley. He studied Chinese at National Taiwan University, Taipei, and studied Chinese Medicine in Guangzhou, China. Jack teaches Qi Men Dun Jia via the Feng Shui Phoenix website, with students on every continent, and lives on East Lake in Wuhan, Hubei Province, China. You may reach Jack at firstname.lastname@example.org
Du Xinhui ¶ÅÐÂ»á, Qi Men Dun Jia Xian Dai Shi Li Jing JieÆæÃÅ¶Ý¼×ÏÖ´úÀý¾«½â, (Shi Jia Zhuang shi Ê¯¼Ò×¯ÊÐ, Yi Li Ren Min Chu Ban She ÒÁÀçÈËÃñ³ö°æÉç, 2003). ISBN 7-5425-0488-6
Hou, Peng Ke, Chinese mathematical astrology : reaching out to the stars, (London, New York: RoutledgeCurzon, 2003) ISBN: 0415297591 OCLC: 51251860
Sweeney, Jack ³ÂÎÄ¿¡, Medical Qi Men Dun Jia, Business Qi Men Dun Jia, (Wuhan Îäºº: Yan Bo Chu Ban SheÑÌ²¦³ö°æÉç, 2006)
Xu, Daofu ÐìµÀ·û, Yu Ding Qi Men Bao Jian Óù¶¨ÆæÃÅ±¦¼à (Zhen Zang Ben Õä²Ø±¾, Shang, Chung, Hsia ÉÏÖÐÏÂ; see also yang tun Ñô¶Ýseries) (Taipei Ì¨±±: Wuling Chu Ban You Xian Gong Si ÎäÁêÓÐÏÞ³ö°æÉç, 2004). ISBN 7-5305-2110-I/J.2110
Yang, Li, Zhou Yi Yu Zhong Yi ÖÜÒ×ÓëÖÐÒ½. (Beijing 3rd edition: Bejing Ke Xue Ji Shu Chu Ban She ±±¾©¿ÆÑ§¼¼Êõ³ö°æÉç, 2002). (Xiu Ding Ben ÐÞ¶©±¾). ISBN 7- 5304-1859-9 (This book has been partially translated into English).
Zhang, ZhichunÕÅÖ¾´º, Shen Qi Zhi Men ¨C Qi Men Dun Jia Lie Ti Jie ÉñÆæÖ®ÃÅ, (Shi Jia Zhuang shiÊ¯¼Ò×¯ÊÐ: Hua Shan Wen Yi Chu Ban She »¨É½ÎÄÒÕ³ö°æÉç, 1999). ISBN 7-80611-732-6/1.665