Strength of using gods -2

Originally, the question was whether something was useful or not, but now it has become a matter of how long it can be used. If something can last for thirty years, regardless of what it is, it will influence your whole life. So, originally, this concept of "use" was like when I asked someone to say something nice. It was useful! Listen, now it's not just about nice words. If you use a writing brush for thirty years or a car for thirty years, it has become a matter of the period of use. Then there has been a bit of a change. Especially, there is a great difference between the noble society and the common people. The nobility doesn't really care about time. For example, if I passed the imperial examination and became a Jinshi, I'm a Jinshi right away, and I'll be a Jinshi all my life, even after I die. It only matters whether you meet the requirements or not. But it's different for the common people. If you're not a Jinshi, you may earn money today, but you may not earn money tomorrow. Just because you and your spouse are on good terms today doesn't mean you'll still be on good terms five years later. This concept of "use" has to be about durability. Without durability, it can't be called "use". So, the concept of using Shen (a term in traditional Chinese culture, here might be a specific concept in a certain context) changed from the Chenghua period to the Wanli period of the Ming Dynasty. This is the first time the concept of using Shen got confused.

So, after the Wanli era, changes took place again. To understand the reasons for these changes, we still have to start from the Chenghua period. At that time, only one character was revealed in the Heavenly Stems, such as Bing, Jia, Wu. Revealing a Jia or a Bing was useful. Now, you don't specify that a certain character is useful. As long as there are characters revealed in the Heavenly Stems, it forms a pattern. There are three Earthly Branches, and all three Heavenly Stems can be revealed! So it becomes one pattern, two patterns, or three patterns. Originally, only one was used, and one use formed one pattern, which was easy to understand. Now, with three coming out together, it becomes three patterns. Among these three patterns, one has to pay attention to balance, and then the concept of strength and weakness emerges. Therefore, after the Wanli era, the balance between patterns and the balance between uses came into being, and then the concept of strength and weakness is divided into two ways of explanation.

The first type of the strength of the day master and the pattern is the set of theories we are still discussing now, that is, the day master is strong and the pattern is strong.

The second type involves two, three, or one pattern. Regardless of whether it's one, two, or three patterns, they must ultimately be combined into one pattern to be used in the context of overall patterns. For example, originally you have a Pattern of Output (Shang and Shi) and a Pattern of Wealth, making two patterns. Since the Output generates Wealth, it's equivalent to a Pattern of Wealth. There's also a Pattern of Seven Killings and a Pattern of Seal, two patterns. When the Seven Killings generate the Seal, it becomes one pattern. So, in the case of mutually generating patterns, it's easy to turn two into one. It gets troublesome with mutually restraining patterns. What to do when there's a Wealth pattern restraining a Seal pattern, two patterns? As I mentioned last time, find a mediating element - Wealth generates Official Killings, and Official Killings generate the Seal. That is, three patterns are combined into one pattern. Then it becomes the "use" of the pattern. This "use" doesn't refer to whether it's useful or not. A pattern can be put to use only when, as just said, there are no problems with this overall pattern. It's like when I pick up a writing brush; it can still be used for writing. It's not that your writing brush is some extraordinary one. It's completely different from the original concept of "use"! So, how to reconcile the elements within three patterns or two patterns? Everyone has their own views.

So, starting from *San Ming Tong Hui* during the Wanli era, followed by the reigns of Emperor Sizong of the Ming Dynasty (Chongzhen), and then the Shunzhi and Kangxi eras of the Qing Dynasty. During the periods of war and chaos, no one analyzed such things. It wasn't until after the reigns of Emperor Yongzheng and Emperor Qianlong when the country was at peace. Then, scholars began to pay attention to this matter. Everyone had their own views, and this situation lasted for nearly a hundred years. It wasn't until the Qianlong era of the Qing Dynasty that Shen Xiaozhan and Ren Tieqiao came forward to express their opinions. The two of them had different ways of expressing their views, and because of them, there was a second period of confusion regarding the use of the "useful god" concept. That's why, when it comes to the current research on fortune - telling, people can only talk about it in general terms and not in detail. The question is, why is this so? Shen Xiaozhan was a Jinshi (successful candidate in the highest imperial examination) and an official. He made some minor changes to the problems in the Ziping school of the Ming Dynasty and then applied them.

He is very clear that the origin of the gods lies in the hidden Heavenly Stems in the Earthly Branches and the day of duty. Whichever day is on duty is the day when it is effective. When it transforms into being revealed in the Heavenly Stems, this is called a "Gua" (pattern). There are the "Zheng Guan Gua" (Positive Officer Pattern) and the "Qi Sha Gua" (Seven Kills Pattern). By bringing in the Ten Gods, the hidden Heavenly Stems in the Earthly Branches are disregarded.

So Shen Xiaozhan started from this point and made a clean cut. He completely ignored what happened before the wealth and official stars were in command. He directly regarded Xin as the proper official pattern for Jia, and used the proper official pattern. Now, after several hundred years, do people think that the pattern is the key? There is basically no issue of the hidden Heavenly Stems in the Earthly Branches anymore. Only those who are really engaged in research pay attention to it. Shen Xiaozhan made this cut. He didn't explain why he did so. The view he put forward is called "success, failure, rescue and response", which is the current concept of the balancing element and the remedial element. He defined the order and reverse of the eight patterns. Two patterns become one pattern. Either there is a mediator in the middle, or they are classified into the latter pattern, but he didn't put it this way. Then why didn't Shen Xiaozhan write it clearly? It's the will of Heaven! At that time, "The True Interpretation of Ziping" was not a book, but a personal note and record of Shen Xiaozhan. He was an official and not in this line of work, nor did he have any contact with people in this field. It was his personal insight.

Well, it wasn't he who took it out for publication himself. After his death, into whose hands did this thing fall? It was Hu Kongfu, a private secretary. In the Qing Dynasty, when people were in official positions, although private secretaries were not actual officials, they still had some influence. Hu Kongfu thought that Shen Xiaozhan wrote this article without even giving it a title. Since he thought it was well - written, he gave it a name, "The True Interpretation of Ziping". He made some additions and deletions. We're not sure now exactly what he added and what he deleted. The concept of the smooth circulation of wealth, officialdom, and seal, where wealth generates official and killing qi, and official and killing qi generates seal, and the "pass - through useful god" were put forward by him. Or in the case of wealth and peer - robbers, where wealth generates official and killing qi, and official and killing qi restrains peer - robbers, counter - controlling in this way. He didn't use the two terms "regulating - climate useful god" and "disease - medicine useful god", not at all. The way he proposed changed the concept of the useful god. Originally, the useful god was determined by which day the heavenly stem hidden in the earthly branch was in charge, and if so, one's fate would be good. It then changed from the heavenly stem hidden in the earthly branch to the ten gods. When wealth, officialdom, and seal appeared in the heavenly stems, it was called the pattern, and the pattern was the useful god. By Shen Xiaozhan's time, there was an imbalance between different patterns, and it became the use of patterns. First, one should figure out the pattern, and then discuss the relationship between the day master and the pattern. Well, this period was the second period of confusion in Ziping theory.

So, in such a chaotic situation, there is a second kind of deviation. For example, in the earliest theory of the hidden stems in the earthly branches, for the heavenly stem Jia, Wu was used as the useful element, and Bing was also used as the useful element. This was based on the Five - Elements and the heavenly stems. Then, when it came to the use of the heavenly stems, the Direct Official was used as the useful element, and the Wealth was also used as the useful element, which evolved into the theory of the Ten Gods. So, should one use the heavenly stems or the Ten Gods, or a mixture of both? When Jia meets Xin, you can say that Xin is the useful element, and you can also say that the Direct Official is the useful element. As a result, some use the heavenly stems and some use the Ten Gods. Then, later on, it became even more chaotic. Xin represents Metal, and people even stopped using the heavenly stems and simply used the Five - Elements as the useful elements. Therefore, Shen Xiaoshan clearly saw this second - stage chaos, so he made a clean break and didn't mention the theory of the hidden stems in the earthly branches and the day - governing element at all. Nowadays, few people know about the issue of the hidden stems in the earthly branches.

Second, when the heavenly stem corresponding to the month's energy is in its proper position, it forms a certain structure. If it is revealed in the heavenly stems, it represents the extreme situation. In the past, when the structure was strong but the earthly branches representing the self were weak, then if it was revealed elsewhere, it would be an external structure. Shen Xiaoshan only mentioned this point. Later generations, based on his ideas, created other complications. Therefore, the second difficulty lies in the fact that when the energy of the month is the determining factor for the structure, and its revelation forms the structure. This problem is not the current difficulty. The current difficulty stems from another reason - a cultural reason.

You all should know that the educational level in the Qing Dynasty is simply incomparable with that of today. Among the students I teach, it's quite common for them to be college graduates. I'm now 82 years old. When I was in my teens, after my classmates graduated from primary school, they didn't even go to middle school and instead went to learn business. They said, "What's the use of studying? It's enough to be able to read the newspaper and write a letter." So there were not many literate people in the past, unlike us who read a lot nowadays. This is the first reason. The second reason is that there were very few Western doctors 60 years ago. Traditional Chinese medicine was predominant across the entire Chinese mainland. Ordinary people both believed in traditional Chinese medicine and in whether a day was auspicious or not. They had a deep impression of the Sexagenary Cycle, unlike us who are now vaguely confused about it. They were much clearer about the Sexagenary Cycle, the Yin-Yang and the Five Elements than we are. So it was much easier to learn the theory of fate at that time than it is now.

The third type involves different ways of explaining fortune - telling. For example, a traditional Chinese doctor doesn't need to ask. He must have a very good memory of the Sixty Jiazi. Otherwise, how can he talk about cold and warm (in the context of traditional Chinese medicine theory)? Well, nowadays, when it comes to fortune - telling, who can recite the Sixty Jiazi right from the start? No one, unless I require you to do so. So, the pre - conditions for those learning fortune - telling today are not as good as in the past, and the learning process is slow. Especially when one is not familiar with the Sixty Jiazi and the Five Elements, the process becomes even slower. "Jia's Lu is in Yin, and Xin's Lu is in You" is the pattern of the Direct Official. At least, you should understand these sentences. You must first be able to recite the states of "Lin Guan" and "Jue". If you can't recite them, you'll be confused. What if you're confused? Just forget about the principle of "Heavenly Stem revealing and Earthly Branch hiding". Don't worry about prosperity and weakness. As long as there is the element in the Heavenly Stem and the Earthly Branch, it's okay. As a result, the standard for determining strength and weakness is lost.

So there are three stages! In the first stage, the Heavenly Stems hidden in the Earthly Branches on the day of birth, when revealed, become the Useful Gods. Then, during the Chenghua period, it was no longer about the Heavenly Stems hidden in the Earthly Branches on the day of birth. Instead, it was replaced by the Ten Gods. When the characters of the Daymaster's Peer, Rob Wealth, Eating God, and Hurting Officer are in charge, that is the Pattern. Using the Direct Officer or the Seven Killers as the Useful Gods, these Ten Gods are called the "Use." When the "Use" is the same as the Pattern, they are linked. By the Wanli period, when three Heavenly Stems could be revealed, it was no longer a real Pattern! One had to solve the problem from one to three. Here, the Pattern is used as the "Use." So, these issues regarding the Useful Gods are really a headache because discussing the strength or weakness of the Useful Gods has little to do with practical fortune - telling. Why has it little to do with practical fortune - telling? For example, an ordinary person asks you: When will I have good luck? Or a legislator asks me: Can I be elected? These are completely different questions. But for an ordinary person's questions, there's no need to discuss strength or weakness. Just talk about whether there is the Useful God or not. Now, I'll clarify the Useful Gods first. The Useful Gods become the "Use" of the Pattern, forming several Patterns. How to mediate them - that is the Useful God for mediation.

However, for later generations, there are already very few people who can thoroughly study Shen Xiaozhan's books. If someone can truly understand all the successes, failures, remedies, and responses in Shen Xiaozhan's thoughts, it will create an illusion. Successes, failures, remedies, and responses originally refer to the mediation among one, two, or three patterns, and the application of success and failure. He mistakenly thinks that this is the application of Ziping. There is still more after the mediation of patterns! The good and bad fortunes haven't been clarified yet. For example, when cooking a dish, three people have different opinions. One says to braise it in soy sauce, another wants to stew it clear, and the third wants to deep - fry it. After reaching a consensus to stew it clear, well, the fish isn't stewed well at all! It has to be redone. So, he mistakes the mediation among three patterns as the whole application of Ziping, narrowing it down to a very small scope. Well, that's roughly the situation regarding this aspect of application.

Zaiyin, the Seven Kills in the Gengshen month. Geng's Lu is in Shen. This is called the balance between the Day Master and the Kill. Comparing the strength of the Day Master and the pattern is relatively simple. If there are two patterns, it's different. When comparing two patterns, the situation becomes even more complex. Everyone knows that if the Day Master is weak and the pattern is strong, it's said in the historical tales that a weak Day Master cannot support Wealth and Officer. You'll understand what a weak Day Master means after you can memorize the Heavenly Stems hidden in the Earthly Branches. If the Heavenly Stem of the Day Master is Jia but there is no Jia in the Earthly Branches, it's called the Day Master having no root. A Day Master with no root is considered weak. How do they explain strength and weakness? If the Day Master is strong but has no support, what's the use of being strong? You may want to get rich or do other things, but it's just empty talk! You can only talk to yourself and not others. So, either you set the price too high or you don't dare to set a price at all. These are the two major weaknesses in fortune - telling. It sounds quite reasonable, but if you think carefully, it's the aristocratic ideology. In a scholarly family, the requirements for children are about having ambition, like passing the imperial examinations and studying well. Even if they can't become great scholars, it's still better than those who don't even dare to think about it. That's considered having no ambition. Such families account for less than 20% of the whole human population. Most people are just ordinary office - goers.

There are still quite a few cases regarding the house. So, "strong physique" is just a catchphrase and has no actual value. Then, when it comes to general fame and wealth, as long as there are no clashes or punishments and the overall situation is not ruined, that's okay. Therefore, regarding the issue of strength, firstly, it's a comparison between the Day Master and the overall situation; secondly, it's a comparison between different overall situations. The stronger one will give birth to the weaker one, and the stronger one will annex the weaker one, becoming a double - way comparison. Well, this group has become such a mess now. The Day Master is compared with two or three overall situations simultaneously, with both restraint and depletion! It's both a Gourmet God situation and a Seven Killings situation. The Seven Killings restrains the Day Master, which is called restraint, and the Day Master gives birth to the Gourmet God, which is called depletion. This is called both restraint and depletion, and the physique is very weak. Actually, there's no need for both restraint and depletion! The Gourmet God restrains the Seven Killings, which is only restraint without depletion. Well, this issue of strength and weakness needs to be specifically discussed. Well, this is a rather abstract theory. There is one thing about strength and weakness that is very useful and everyone can use it, and it's not about the overall situation. When it comes to discussing relatives, there aren't so many troublesome issues.

For example, in the case of a female's horoscope, the proper official represents the husband. For those born under the Jia Day Master, regardless of which month they are born in, Xin is regarded as the husband. Xin's prosperity is in the You month. If a person is born in the You month, it means her husband is prosperous. Then you may ask, just how prosperous is he? Everyone doesn't say it out loud but has an idea in mind. Probably, it's no problem for him to own two houses. The husband is prosperous, but will they get along well? Is there one husband or two? That's another matter. So, when discussing the prosperity and weakness in relation to the six relatives, it's very obvious and easy to apply. However, when it comes to discussing glory, wealth, and strength, it becomes complicated and too abstract. For example, I know a woman who has been divorced three times. It's easy for me to understand her feelings. If you don't regard the official as the husband star but as the proper official pattern, and when she encounters the harming officer and has failed twice, it's not so easy for me to understand. What will happen after losing the official position? We always discuss such things based on common sense. If I were a former county magistrate, I'd think like this: "Who cares! I must have saved some money anyway."

So, when a wealthy woman marries a rich person, I don't assume that the partner must be wealthy. As a result, judgment becomes blurred according to the natural nature of human beings. Therefore, the issue of strength and weakness is most applicable when it comes to the six relatives. Once it is applied to the overall situation, it becomes very difficult. When we talk about real life, not everyone can even become a section chief, let alone a county magistrate! As for marriage, it exists all over the world. Even if you've never been married, you must have had opposite - sex friends in your life. That's good enough. So, when making ordinary fortune - telling, we should not apply the concept of strength and weakness to the overall situation but to the six relatives. In particular, I am especially inclined towards the middle - class society.

Then among ordinary civilians, whether one is strong or weak physically is not the key point. It's not that as long as one has ambition, they can become a high - ranking official. We don't talk about this issue. Is your husband strong? Is your wife strong? Is your child strong? This kind of "strength" is not something only you can achieve. There are many people who own two houses, and there are also many well - behaved children who have graduated from university. This is the real and personal issue of strength and weakness.

So I'll explain the strength and weakness of using gods separately. Then, in the past sixty years, a third type of confusion has arisen regarding the view of strength and weakness. What do I mean by confusion? It compares strength and weakness to weight. For example, Jia's Lu is at Yin, which is the heaviest, and Jia's Jue is at Shen, which is the lightest. Then you divide the twelve Earthly Branches into twelve equal parts and use weights to measure. Moreover, in some cases, only the strongest and the weakest can be described, and there are no specific regulations; it's just your own assumption. The person who came up with this concept didn't set any regulations either. For instance, I'd like to ask you, what are the strength and weakness of Jia at Mu Yu or Jia at Tai? He can't explain it either. He can only tell the strongest and the weakest, and for the rest, one has to make comparisons on their own. Then the weights have no standards. It completely focuses on quantity and ignores quality, and quality here means nature.

People who study fortune - telling all know about concepts like "tonggen" (root connection), "changsheng" (long - life stage), "lu" (salary stage), "diwang" (emperor - prosperous stage), etc. You can calculate them as weights, like one or two taels on a slow - weighing scale, which is one way. Well, in the context of an ordinary person, if one's "body" (a concept in fortune - telling) is overly strong, there aren't that many "county - level positions" (a metaphor in fortune - telling) for you to take. What it describes is a process. That is to say, when I'm explaining the "shengwangku" (stages of growth, prosperity and storage) to my colleagues, in terms of quality, for example, for the "Jia" element, it has a root in "Hai". "Jia" has its "changsheng" stage in "Hai", so it has a root and is of course not weak. Then, "Jia" has its "lu" stage in "Yin". If you have "Yin", it can be explained that the "linguan" (near - official) position is stronger than the "changsheng" position. That's okay, but you can't really compare them precisely. You can't say this is worth thirty million and that is worth twenty - five million; it's indescribable.

So, from a qualitative perspective, if a person in the "Changsheng" position is thriving, regardless of whether they have money or not, they have that kind of drive! They want to do everything. Even if they fail eight or ten times, they can still muster the energy. This is about the process. As for how much money they can earn, it's a matter of outlook on life. I don't think having too much money is a good thing! Sometimes, too much money can bring trouble. Then you might ask me to give a specific figure. Based on my experience, 30 million is enough. 30 million doesn't mean you've earned 30 million. It means having 30 million in the bank is sufficient, and there's no need to strive for more. For amounts within 30 million, whether you open three stores or work hard in other ways, it's all about "Changsheng", which means thriving and constantly creating. If the "Jialu" is in "Yin" and one is in an official position, it's about maintaining the existing situation. What does "maintaining the existing situation" mean? For example, if your father has opened a store and has managed it quite well and then hands it over to you, that's maintaining the existing situation. But it's not necessarily the case that your father has a store to hand over to you. That is to say, you start as an employee with a boss and work your way up to the deputy manager. Then the boss says to let you be the general manager. By that time, the store is already very stable. If you ask him to explore and create, he can't do it. If you give him tens of millions to open a store, it won't work and it will definitely go bankrupt. He's not in the "Changsheng" position but in the "Lu" position.

I sometimes tell jokes! Everyone laughs. I saw a newly decorated store on the street, a very large one. I was standing beside it looking. Just the decoration alone, I'm afraid it cost ten million. What did I think? If I had ten million, why would I still open a store! Because I'm not at the "Longevity Position"! For those at the "Longevity Position", no matter how much money they have, they still want to take risks. As for those at the "Proximity Position", they can only maintain the status quo. Once they see that the company they work for is about to go bankrupt, they won't stay there. In big companies, although the positions are very low and the pay is little, there is a lot of job security. This is the "Proximity Position".

The position of extreme prosperity! When the heavenly way reaches its peak, it will decline. Well, according to my personality, if you're about to close your company and ask me to take it over, I definitely won't do it. People in the position of extreme prosperity are different. If they correct their shortcomings, they can make a lot of money. They specialize in taking over those on the verge of collapse and putting them back together. This is a matter of process.

The "storehouse" represents conservation. If a person's destiny has a "storehouse", how much can he conserve? It doesn't specify the amount of money. For example, many friends have retired. Some receive a monthly pension after retirement and they never feel short of money. They can spend the rest of their lives steadily. Some use their money to do business and end up losing it all. They can also venture out. However, those who "sit on the storehouse" won't take risks or make any changes. They just hold on to what they have. Now, let's talk about civil servants. Suppose there is a father who has run a shop for decades. For instance, there is a Japanese restaurant in Taipei with a sign at the entrance stating that it was established in 1950, which means it has been around for more than sixty years. It's not a big restaurant. It just goes on like this every day. The owner thinks that his descendants will keep holding on to this place. Therefore, when it comes to the "prosperous storehouse", it's better to interpret it as a process rather than focusing on the quantity.

For those whose Day Master has no roots, it's probably difficult to meet the three conditions I just mentioned. They don't have the capital to make a breakthrough, have no chance to take over the shop, and even find it hard to hold on. Well, the concept of Birth, Prosperity, and Tomb is the same whether applied to a strong or weak Day Master, or to the Useful God. For ordinary people, the strength and weakness are related to the Birth, Prosperity, and Tomb. Applying it to the Six Relatives is much better than applying it to glory, wealth, and high status.

So I'd like to tell those who are just starting to learn about fortune-telling now not to be misled by the examples in the books. For example, if you buy a copy of *Zao Hua Yuan Yue* (The Key to Fortune Creation). The most popular version of *Zao Hua Yuan Yue* nowadays was written by Xu Lewu. He knew many high-ranking officials, and there are examples of Sun Yat-sen, Yuan Shikai, and Zeng Guofan in it. Then, if you try to study those kinds of birth charts as if they were those of ordinary people, it won't be practical. Therefore, when discussing fortune-telling, one should be down-to-earth and focus mainly on the middle class.

Then it means I don't know what your view on money is. I think having two houses is enough! A harmonious relationship between husband and wife and healthy children, each in their proper place, that's what a happy life is all about! Because if it leans to one side, being extremely wealthy or extremely powerful, there will be other kinds of troubles. Now, the strength and weakness I'm talking about here refers to what has been discussed in the past sixty years. Since there is no process of understanding the favorable elements, the strength and weakness of the Six Relatives are the most obvious, and the strength and weakness of the Day Master comes second. When the Day Master is strong, one has high ambitions; when the Day Master is weak, one really doesn't want to do much. Considering everything with the goal of living and working in peace and contentment, you can't interpret that as being good-for-nothing. It's more appropriate to see it as being law - abiding.

After discussing the strength and weakness, there is a saying! I wonder if you've heard it? Don't dwell on the past. What can we do now? That is, from the remaining copied classics I've read, what else can we discover to make up for the previous deficiencies? Especially when it comes to writing fortune-telling books nowadays, it's completely different from the Qing Dynasty. With convenient printing and rapid publication, we can take a more objective stance and conduct more research on the cultural heritage left by the ancients. So, after discussing the favorable elements and the strength and weakness, what can truly help in the study of fortune-telling is what we need to explore in detail. Which things haven't been unearthed and can be seriously reorganized? Only in this way can it truly be helpful to today's readers.

The emphasis on strength and weakness I just mentioned is placed on the entire process. Because amateur researchers of fortune - telling often get into a very frustrating situation when it comes to the concepts of a strong or weak self and the useful gods. After I explain this, I'll bring it back to practicality. We can ignore whether one is of strong self, weak self, or in between. We should consider how strong is "strong" to the point of being extremely prosperous but without support. And how weak is "weak" to the extent that a weak self cannot bear wealth and official positions. Let's explain these two statements in real - life terms. The real meaning of being extremely prosperous but without support is that you are all alone in the world. No one can compare with you, you look down on everyone, no one pays attention to you, and you can't do anything. This is, of course, very undesirable.

Another type is having a weak constitution. When one is extremely weak and good-for-nothing, it doesn't matter. Until what point? A person with a weak constitution cannot hold wealth and high positions! I've once met some people who can't keep ten thousand yuan on them. They have to spend it all. This means their constitution is far weaker than the normal standard. I remember once in class, I asked my classmates: I said that I've never had a job in my life and have little contact with society. I really don't know who is considered to have money and who isn't. So I asked them: Do you think one million yuan counts as money? As a result, an old and familiar classmate said: I don't even have fifty thousand yuan! He's already in his thirties and has never had fifty thousand yuan on him. This is really unimaginable to me! Well, this is a case where a person with a weak constitution cannot hold wealth and high positions.

So we should avoid these two situations! And don't boast that you're the only great person in the whole world! I've met some arrogant people. They go to work but quit after just a couple of days. When asked why they quit, they say, "Is the boss qualified to employ me?" This kind of talk is really absurd and goes too far. As weak as what I just said, having less than 50,000 yuan on them, they claim they don't understand the whole society! I always feel that it's a bit too harsh. Then how did it turn out like this?

Theoretically speaking, let's talk from the perspective of fortune - telling! We still talk about strength and weakness. Then there are only five celestial stems and branches that support the Day Master: peer - comparison, resource - robbing, prosperous Qi, prosperous power, and seal. If in a Bazi (Eight Characters, a traditional Chinese astrological concept), you have all of these five elements: peer - comparison, resource - robbing, prosperous Qi, prosperous power, and positive seal. This means being extremely prosperous but without support. In fact, it can even be inferred that the end will be disastrous. When two people quarrel and one says "Do you dare to kill me?", it will lead to trouble. For those who have all of peer - comparison, resource - robbing, prosperous Qi, prosperous power, and seal, they will really achieve nothing and talk in an extremely over - confident way. On the contrary, if one is so weak that they can't even meet the minimum requirements. The common interpretation of the saying "A weak body cannot support wealth and official position" is that you won't be rich. Even if you have a little money, it will either be squandered by others or you'll get sick. This is the common interpretation.

Then, for those with a weak body unable to support wealth and official positions, the first condition is that they are afraid of the Day Master having no roots. For example, if the Day Master is Jia, and there is no Jia among the hidden Heavenly Stems in the Branches, it is called having no roots in the Four Pillars. "Shenfeng Tongkao" classifies the Day Master having no roots into a system called the Rootless System. Once there are completely no roots in the Earthly Branches, and there are no Peer, Rob Wealth, Lu, Blade, or Seal, it is rootless. So, will it bring misfortune? Or will it just lead to poverty? The difference lies in whether the Monthly Order has the wealth or official positions in command. For instance, if for a Jia Day Master, there is no Jia in the four Earthly Branches, it is called the Day Master having no roots. Of course, I can be sure that this person won't want to be a county magistrate. Will there be bad luck? Not necessarily. In "Shenfeng Tongkao", it is called having no roots in the Four Pillars. It doesn't mention clashes and punishments, but clashes and punishments should be taken into account. The Eight Characters should not have clashes and punishments. If there are clashes and punishments, it is self - inflicted; if there are no clashes and punishments, it is caused by fate. Then, how much harm will actually occur? There is a saying: When wealth and killing are in command. As long as one has more than one year of experience in researching the Eight Characters, they will definitely understand. For a Jia Day Master, the wealth is Wu, and the months of Si and Wu are when the wealth is in command. The official positions are Shen and You. If a Jia Day Master has no roots in the Four Pillars, they should not be born in the months of Si and Wu, or the seventh and eighth months. If they are born in these four months, they will cause trouble.

Let me use a more understandable analogy. When we go out, what's the first thing we need to do? We need to bring money with us, right? It doesn't matter if it's a lot or a little, but we have to bring some anyway. If the Day Master has no root and encounters the prosperous period of Wealth and Killing, it's like going out without any money. You may not have caused any trouble, but on the way, you might knock over someone's stall or break something and need to pay for it. So, what will happen when the Wealth and Killing are in their prosperous period? You'll get into trouble. Therefore, if the Day Master has no root, it cannot be in the prosperous period of Wealth and Killing. This applies to all ten Heavenly Stems uniformly. Wealth is what the Day Master can conquer, and Killing is what conquers the Day Master. The prosperous period of Wealth and Killing is the heaviest kind of burden. So, if the Day Master has no root and it's not the prosperous period of Wealth and Killing, we can only say that one will just remain unknown!

I know a real person. He worked as an employee in an electric power company from his twenties until he retired in his fifties and got a small pension. As soon as the policy allowing visits to relatives on the Chinese mainland was implemented, he went back to his hometown on the mainland and bought a small house. He lived his whole life like this, without a family, and never made any mistakes. His only expenses were having afternoon tea and dim sum with a few colleagues every Sunday. Since he was from Guangdong, that's what he did. He lived his whole life like this. It sounds very dull! I secretly thought that in fact, he was really very blessed.

So, when the Day Master has no roots, it's like this. Don't let Wealth and Killing be in their ruling season. If Wealth and Killing are in their ruling season, you'll cause trouble. Well, if the body is strong, with all of Peer, Rob Wealth, Yang Blade, and Seal present, it can be life - threatening. Being life - threatening means accidents like car crashes. So, it's easier to deal with when the strength and weakness are in the middle. For example, in a class of a hundred students, I only need to take care of the top three and the bottom three. Those in the middle, with their varying levels that are hard to clarify, are just making up the numbers! What I've talked about today is the Useful God and the strength and weakness, which I've explained from the background of fortune - telling theory. Now, when it comes to actually discussing fortunes, all these are just casual talks. People who study the Eight Characters might say you have a weak body, while I say you have a strong body. You say to use Metal, and he says to use Fire. After arguing for a long time, it ends up going nowhere. This is the characteristic and habit of amateur people. Professional fortune - tellers won't be like this.

He is in the profession and really reads people's fortunes based on their birth dates. Let's not talk about this anymore. Why is it easier to talk about those in the profession? Because they deal with ordinary people! Sometimes I tell jokes. For an ordinary person, even if someone wants to deceive them, they can't, as people don't believe them! They won't dare to kill people even if they cause trouble. So what great good or bad fortune can they have? It's just ordinary and average! They might just swindle people out of a little money and earn some extra income. What they talk about are all trivial matters. Well, this section is completely derived from the contents of "The Classic of Using Gods" and "General Discussion of Ziping". When I say this, I'm highlighting the key points. There are supplements to "The Classic of Using Gods" regarding using gods. You can take your time to look into the details when doing research. That's all for this section.