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前言
幸運，因平衡而吉祥

《五行》實屬中華的文化遺產。十年前我曾出版的《五行思維解讀》
一書，把中國傳統文化五行理論與人類生命週期規律密切地聯繫在一
起，並發現了人類可按出生年區分為金、木、水、火、土五大類別，
每一類有其生剋吉凶的週期規律，並稱之為「五行思維」。而且與西
方按月固定十二星座不同，更具樸素唯物的成份。這本專著的出版與
再版，比我想像的社會影響力大，在周圍朋友、同事、老師、學生和
讀者讀後的興奮程度，可見一斑。從銷量看，又見社會上的認可度。

既然社會已經認可，且百分之九十以上的人在查出自己的五行類別
後，對應十二週期規律基本上又與自己走過的路程相符，這時我自己
也感覺到它的神奇，我在研究這套週期規律後，也曾認為人類一生當
中真的還有一個無形的手──命運，在指揮著你。否則這個週期規律為
何人人稱奇？幸運難道實實在在存在於每個人的身邊嗎？這就是我試
著揭開牽動億萬人心頭的「命運」之中的「幸運」這個神秘面紗的原
因。

世界上，宇宙間，奇妙的事雖很多，但是絕不會比命運更令世人關
心。實際上所有的生物，只要有生命就應該有「命運」。甚至沒有生
命的物質，也有它們的命運。而且在不同命運之中，每一種物質，又
都有幸運伴隨其中！命運之中的幸運，真的是上帝安排的嗎？每個人
幸運與否，又是「神」或「仙」掌握的嗎？大家遇到的每件事情是否
幸運又真的能預知嗎？

古今中外，也不知有多少推算一個人未來命運的方法與技巧，猜測每
件事幸運與否。如在古老的中國，方法之多難以計數，有看相（面
相、手相、身相、骨相等）、排八字（根據一個人的出生時刻推算未
來），還有各種各樣的推算法、占卜求籤、紫微、梅花神數……但無
論方法有多少，預知未來命運，只有兩種可能：不準確與準確。

那麼，為什麼還是有那麼多人，幾乎是所有人，都那麼焦急地想知道
自己的將來？究竟命運是否真實地存在呢？幸運會降臨在自己頭上
嗎？

人類確實是世界上的精靈，但不可否認諸多自然現象、超人類的事物
的運動變化規律難以認識。我們姑且把植物或樹木生長稱一維上下運
動；把一部分蟲子在行走時只有前後左右行走的意識，如從一角到另
一角，有時從牆下爬上屋頂，再爬下來方可到達對面，我們稱它為
「二維」前後運動。因為在牆上行走，如螞蟻相對整個牆面太小，小
到它仍感覺在平面上運動，正如人在地球行走，本來在一個球體上
走，但仍感覺在平地上走；當然了，人類行走從這頭到另一頭可直接
過去，並可上下、左右，跳躍式前進，我們又稱之「三維」前後運
動。那麼有沒有比人類這種行動更超常的「四維」運動、「五維」運
動呢？而這個「四維」、「五維」運動是否就是主宰人類的幸運之手
呢？

用科學的世界觀分析，又可認為，影響人類的因素，不僅僅是有形的
東西，有時是交叉、立體的無形力量在發揮作用。從物理現象看，不
僅有物質的，而且有時空的。從人類科學研究地球之外的生命活動
中，有些科學家推測可能存在於地球附近，也可能是在與地球重疊交
叉的另一個世界實體中，即人類生存的地球上很可能還存在另一維空
間，存在另一種與人體結構不同的「高級」生命體系。其實這些說
法，在歷史發展的長河中好多先人也曾有多種論述。《金剛般若波羅
密經》就曾講：所有一切眾生之類，若卵生、若胎生、若濕生、若化
生，若有色、若無色，若有想、若無想、若非有想、非無想。共十大
種類，不同種類的生命層次，其智慧當然不同，而且低層級的生命也
完全不會感知到高層級生命的神通。

而從影響每個人的生命無形之力中，我們也不妨打量，在大千世界裡
有的人出生後一直舒適享樂、成就輝煌，而有的人一生始終四處奔
波、勞苦無功；有的人拼搏多年甚至眼看就要成功，卻又飛來橫禍、
身敗名裂，或者本已成功，但整天仍是提心吊膽、前途茫茫；有的人
為衣食所憂、為金錢所慮，而有的人則可一擲千金，富足安逸；有的
人慈悲為懷卻苦痛頗多，而有的人無道無德卻平步青雲。對於諸如此
等常人思維難以接受理解的事實，多數人又無奈地解釋為命中註定，
實際上這又是命與運的生剋結果。而且命是偶然性，運是必然性，人
類又是可能性。這種偶然與必然之間可能的對立統一，也許就是幸運
的真正奧妙。

《幸運之謎》一書的公開出版旨在運用先人古樸的哲思，利用宇宙平
衡法則，透析曲折多變的機理，試圖沿著命運曲線，通過天時、地勢
與貴人的和諧組合，從而探求人類幸運的吉祥空間，使之趨利避害，
達到和諧、自如的輕鬆境界，造就一個充實、向上、快樂、富麗的人
生。

火越

2015年3月8日
第一章 五行思維的形成
第一節 五行起源

第二節 五行思維精解

第三節 五行生剋奧妙
第一節 五行起源
在中華古文明中，陰陽五行實際上是個含義豐富的哲學概念，它可概
括天地自然和人類社會的一切，世界上任何事物都可分為陰陽兩個方
面，其陰陽的此消彼長，又表現為五行之間的相生相剋現象。因此，
中華五行理論認為，世界是由水、火、木、金、土五種最基本的物質
構成，自然界各種事物和現象（包括人在內）的發展、變化，都是這
五種不同的物質不斷運動和相互作用的結果。以當時的科技發展水平
和生產力而言，古人能夠發現並揭示出宇宙間萬物生生滅滅的規律和
原因，可謂人類文明史上的一大奇跡！水作為萬物之源，具有向下、
寒冷、滋潤、靜藏的特性；木具有生發、舒暢、調達的特性；火具有
向上、昌茂、繁盛、炎熱的特性；金具有收斂、肅殺、潛藏、清淨的
特性；土具有生養、承載、受納、化育的特性。

五行學說的實際創始人雖難定論，但經考據，大多認為當屬春秋時代
的孟子。如范文瀾《中國通史簡編》中講：「孟子是五行學說的創始
者，孟子說五百年必有王者興，由堯舜至於湯五百有餘歲，由文王至
孔子五百有餘歲等，近乎五行推運的說法。比孟子稍後的鄒衍，擴大
五行學說，成為陰陽五行家。」

筆者認為，實際五行學說的起源應從中華人文始祖伏曦氏畫八卦定陰
陽說起，畫出十字線分為東西南北中，謂五行文化始發。這種以我為
中心的前後左右思維概念，也就成為五行學說的萌芽。在時間上確切
地講，五行生剋在人類命運中的應用，大致始於兩漢，《白虎通義》
和王充《論衡》等著述中，王充曾說過：「五行之氣、天生萬物，以
萬物管五行之氣，五行之氣更相賊害」、「金不賊木，木不成用，火
不煉金，金不成器，一人之身含五行氣，一人之行有五常之操」，又
云：「寅木也，其禽（生肖）虎也，戌土也，其禽犬也，丑未亦土
也，丑禽牛，未禽羊也。木勝土，故犬、牛、羊、為虎所服也。亥水
也，其禽豕也，巳火也，其禽蛇也，子水也，其禽鼠也；午火也，其
禽馬也；水勝火，故豕食蛇；火為水所害，故馬食鼠屎而腹脹」。王
充不但提出了五行算命的根據，並且還進一步觸及到了生肖相剋的命
理含義。

根據五行理論，事物與事物之間存在著一定聯繫，而這種聯繫促進著
事物的發展變化。五行之間存在著相生相剋的規律，因此生剋就是五
行學說用以概括和說明事物關係與發展變化的基本觀點。相生，含有
互相滋生、促進、助長的意思。相剋，含有互相制約、剋制、抑制的
意思。

由於五行之間的相生相剋相互作用，天地萬物才得到了動態中的平
衡，萬物生靈才能維持下去，如破壞生態平衡人類將受到懲罰。

有生剋就有五行。而且五行又有其人文的特指。

金以稀為貴，它曾經是皇權和財富的象徵；土是生命的依託，它
給人類留下了文明腳印；火是動力之源，帶來了溫暖與光明，象
徵力量與發達；木是五行中唯一有生命力的元素是生物，象徵氣
息與生命。水是萬物的源泉，人類自古傍水而居，水孕育了生命
與文明。

春秋戰國時期，人們就發現金、木、水、火、土五種物質之間的關
係，產生相生相剋的功用。春秋末期，史墨就曾以「水勝火」來預測
戰爭的勝負。因此中華五行文化自然而然就成為中華自然科學、生命
科學的理論基礎，中華文化乃至世界文化中的政治、倫理、史學、音
律、醫藥、天文、曆法、兵法、術數等，也無一不依託著五行的辯證
思想。該思想還把奇偶二數「作為天地之正數」，認為一切數和一切
象，都是從奇偶二數推衍出來的，這一思想潛在著現代電腦使用的二
位元進制數學萌芽。作為中國古代樸素唯物主義的五行互動生變說，
不僅影響著有古老文明的中國，而且在整個世界也鮮為人知。英國著
名漢學家和哲學家葛瑞漢（A.C.Graham）稱之「前科學」思維。德國
古代最出色的思想家、科學家萊布尼茨就是在上述思想的啟發下發明
了二進制。萊布尼茨（Gottfried Wilhelm Leibniz）對五行文化評價很
高，為此還專門同中國康熙皇帝通過信，將之稱為世界最神秘的發現
之一。

在不同的歷史時期、不同的思想體系中，五行具有不同的內容和運
用。如古代占星家將「五行」解釋為「金木水火土」五星的運行；兵
家將「五行」解釋為「東西南北中」五方行陣的排列；西漢董仲舒將
「五行」解釋為「仁義禮智信」的忠臣孝子之行；乃至佛學所講的五
大「地、水、火、風、空」，及五蘊「色、受、想、行、識」等等都
是同一個數理的哲學涵義。

大家也許發現，帶「五」的事物最多。如人的頭上有「五官」。手腳
有「五指」。體內有「五臟」為肝、心、脾、肺、腎。方位有「五
方」即東、南、西、北、中。還有風、暑、濕、燥、寒「五氣」。
蠍、蛇、蜈蚣、壁虎、蟾蜍動物為「五毒」。佛家還把大蒜、韭菜、
薤、蔥、興渠五種有氣味的蔬菜稱作「五葷」。花椒、八角、桔皮、
丁香花蕾、茴香子五種調味的香料稱「五香」。在中國又把東嶽泰
山、西嶽華山、南嶽衡山、北嶽恒山和中嶽嵩山稱為「五嶽」。音韻
學上按照發音部位的不同將聲紐分成唇音、舌音、牙音、齒音、喉音
五類，叫做「五音」。封建社會稱君臣、父子、兄弟、夫婦、朋友五
種關係為「五倫」。而人類的世界各地又稱「五洲」等等。

根據中華五行學說火生土、土生金、金生水、水生木、木生火的基本
理論，讀者在確定任一事物五行所屬後，也可參考〔表1-1〕看所生的
一列，從而得到啟發。

表1-1 五維歸類參考表
五行
金 木 水 火 土
歸類
生數 四 三 一 二 五
天干 庚辛 甲乙 壬癸 丙丁 戊己
地支 申酉 寅卯 子亥 巳午 辰丑戌未
五方 西 東 北 南 中
五色 白 青 黑 赤 黃
五氣 燥 風 寒 暑 濕
五季 秋 春 冬 夏 長夏
五味 辛 酸 鹹 苦 甘
五穀 麻 麥 菽 黍 稷
五牲 犬 雞 豕 羊 牛
五元 情 性 精 神 氣
五德 義 仁 智 禮 信
五魔 殺 財 淫 貴 勝
五臟 肺 肝 腎 心 脾
五腑 大腸 膽 膀胱 小腸 胃
五竅 鼻 目 耳 舌 口
五津 涕 淚 唾 汗 涎
五聲 哭 呼 呻 笑 歌
第二節 五行思維精解
一、五行思維的含義

「五行」固然有「五」，但核心是「行」，行就是變、動、運等諸
義，作為靜止的物質形態就是五行，作為相互影響變化的不同形式而
存在，就變為五維。五行是五維的構成，五維是變化的五行，這就是
五行思維的真正含義。

五維的具體表現又是通過陰陽生剋的變化發揮作用，而且由於這種陰
陽概念，從而也包涵了事物對立統一的兩個方面，因此在中國古代一
些命理學家就把五行生剋觀念引進了算命術中，如五行生剋關係的六
親卜卦中，就是以我為中心相搭配，同我者為兄弟（也視為爭奪財源
之人）、剋我者為官鬼（官方或災病）、生我者為父母（或上級）、
我生者為子孫（或財源）、我剋者為妻財（妻子、情人或金錢）。這
些命理學家認為，經濟發跡起來的人往往在成長時環境艱難，有的自
小失去父母，因妻財旺剋父母。這裡我為土，土為火生，火為父母，
水因土剋為財，水旺必剋火；而我為土，木剋土，剋我者為官鬼，則
官鬼為木，木因水生，水旺（土剋者為妻財）則生木，即妻財旺生官
鬼，故官場一帆風順者，大多「妻財」也多。

人類受制於天地。老子講：「人法地、地法天、天法道、道法自
然。」而這個自然，就是一個無限大的生命體。天、地實際上是一個
整體的上下兩個方面，好比人體的頭與腳，天地對人類來講是無限
大，它也像人一樣，是一個形體，一個身體，也許人類像螞蟻一樣在
這個大身體的「腳上」生活，但它的腳是一個球體（地球），也許這
個球體只是一個腳趾；也許我們看到的太陽就是它的眼睛，也許未看
到的眼睛還有幾個或無數個；它的身體流動著血液，也許就是大海；
它的呼吸與人類不同，也許吸一次氣要等一年或幾萬年才呼出一次；
它當然也能行走，也許在飛走，實際上就是在飛（如地球不僅要自
轉，還要圍著太陽公轉），它的左腳一步就是人類的一個春季，右腳
一步就是人類的一個冬季，左臂一擺就是人類的一個夏季，右臂一擺
就是人類的一個秋季……。

也許宇宙老人須用萬萬倍的放大鏡，才看得見我們的星球，也許不用
放大鏡就能一覽無餘。我們眼中這個龐然的地球，在他的眼裡只不過
是一粒塵埃。或許在他看來，我們人類就如放大鏡下的細菌，或如整
日忙忙碌碌的蟻群。

億萬年來，宇宙老人的前額沒有增添一道皺紋。一次大爆炸的塵埃尚
未落定，而地球上的生靈已是無數次生生滅滅。

人類作為大自然一個極小的成分，不僅與天地驚人地相似，更是受制
於天地。

成年人安靜時每分鐘呼吸18次，每日24小時呼吸25920次。而太陽二
分點（春分和秋分）沿黃道逆行約50秒，約25920年走完黃道一周。
二者又驚人的暗合，所以自然與人確實存在著密切的聯繫和本質性的
相通。

早在2000多年前，我們的祖先就已認識到人的生理變化與天地環境、
時間是緊密相關的。中國古代《內經》中曾提出了「人與天地相應」
的著名論斷。實際上，地球上的任何生命從一誕生起就處在年、月、
晝夜的週期更替的環境之中，而生物這種「近似晝夜節奏」、「近似
年節奏」的本領在億萬年的進化過程中早已形成。其對人類生理反
應、社會文明發展、人生命運軌跡等影響更是非常直接。

由於太陽生物節律的影響，據統計，夏季和秋季出生的人較長壽，而
春季、冬季兩季人體血脈變化明顯高於夏、秋兩季，因此心血管疾病
的發病率也較高。

精神病科醫生歐根‧約納斯博士經多年研究發現，在諮詢的女性患者
中，對性的要求呈現一定的週期性。每位婦女的性高潮雖各不相同，
但卻又都與月相一致，即每位婦女的性高潮受她出生時月相的影響。
例如，一位婦女出生時正值望月，那麼她此後的性慾便會在望月期間
或之後的幾天格外強烈，而且一生都不會改變。

早在遠古時期，人類就發現月亮繞地球一周大約需二十八天，這正好
與婦女的月經週期完全吻合，所以，人們習慣地認為月亮就是代表女
人。而這個二十八天，又恰巧是七的四倍。女性的生活節律及其與七
的特別親和性自然是由於月經週期的緣故。數字七也就與婦女結下了
緣份：一個女孩七個月時長乳牙、七歲時換牙、兩個七年時「天癸」
至（第一次月經來臨），標誌女孩已經成熟，七個七年時，天癸竭，
她要經歷更年期。月經每7×4天來一次，懷孕期同樣用七來計算，即
從末次月經的第一天算起，數四十個七天，就能得出預產期。

中醫經典《內經》中講：

女子七歲，腎氣盛，齒更髮長；二七天癸至，任脈通，太衝脈
盛，月事以時下，故有子；三七腎氣平均，故真牙生而長極；四
七筋骨堅，髮長極，身體盛壯；五七陽陰脈衰，面始焦，髮始
墮；六七三陽脈衰於上，面皆焦，髮始白；七七任脈虛，太衝脈
衰少，天癸竭，地道不通，故形壞而無子也。

丈夫八歲，腎氣實，髮長齒更；二八腎氣盛，天癸至，精氣溢
瀉，陰陽和，故能有子；三八腎氣平均，筋骨勁強，故真牙生而
長極；四八筋骨隆盛，肌肉滿壯；五八腎氣衰，髮墮齒槁；六八
陽氣衰竭於上，面焦，髮鬢斑白；七八肝氣衰，筋不能動，天癸
竭，精少，腎臟衰，形體皆極；八八則齒髮去。

因此，女性七與男性八的相乘即五十六又成了人類的生命大數。

不僅人類自身受制於天地，而且人類文明、人類社會發展也受制於天
地。如果我們把整個地球當做一個人體來觀察，並依據陰陽交替推盪
的宇宙星座文明週期說，我們把東方看做是陽（相似人的左腿），則
西方為陰（相似人的右腿）。當西方社會發展到一定階段，就一定要
等待東方社會的發展，全球文明才能再邁一步，否則，就會陰陽失
調，人類社會停滯不前。

如將東西方作為對立的陰陽雙方，東方為陽，那麼西方為陰；東方為
左，西方為右；東方為卯木，西方為酉金；東方人強調國家大局的協
調穩定，西方人談個體人權的自由發揮；東方人談婚姻、家庭和美，
西方人強調性生活自由奔放……回顧近代的二百年來，西方社會發展
迅速，相對來說，東方的發展慢了一些，但根據陰陽之道，這是相對
暫時的現象。在不遠的將來，東方物質文明發展輝煌也肯定又會不期
而至。

「五」是天地成物之數，也是動物形體之態。人類進化其頭部加上四
肢共為「五個分支」且頭上有面部的五官、胳膊上有手的五指、腿部
上有腳的五指等，更是「五」的完美體現與人類偉大的生存造化。而
恐龍在滅絕時，四腳加頭部加上較大的後尾共為「六支」，未按
「五」的成形。現在我們看到自然界生存的動物，無論是哺乳類，還
是兩棲類，無論是食肉類，還是食草類，無論野獸還是家禽，其成形
均是有骨的「五個分支」。（但大多數均有大小不等的尾巴，這又是
偉大的人類與之最大的區別）構成了基本的形體。如鳥，雖然其頭部
加上兩腳為「三」，而加上雙翼又是「五數」，可見大千世界「五」
的奇妙、動物進化五維的規律。

萬物依「五」而成形。人類似乎對「五」有所偏愛，五是個完美的數
字，也是個神秘的數字。在數學上，例如：1到9這些自然數自乘5
次，得出的數字之尾數全可復歸至自乘前的狀態。例如：5個1相乘是
1；5個2相乘是32；5個3相乘是243；5個4相乘是1024；5個5相乘是
3125；5個6相乘是7776；5個7相乘是16807；5個8相乘是32768；5
個9相乘是59049。因此「五」又是一個基本的週期術數。

宇宙的關聯維數也在n=5時飽和，有生命物質的一般結構多以五組
成，如「草木花皆五出」、礦物晶體的五次對稱軸等，生動地反映了
生命物質與非生命物質結構之間無明顯界限。這又是一種宇宙全息統
一律的體現。
諾貝爾經濟獎得主納什，在震驚世界的「棋盤理論」中，認為一盤棋
中不僅有贏、輸、和局三種結果，他又提出了第四個局勢就是「雙
贏」。這位諾貝爾經濟獎得主的分析不盡周全，應該有第五種結果，
那就是「雙輸」。

現代世界先進企業特別是日本，一般的生產和經營組織往往以五人為
一單位，其工作效率達到最優。這是一個五行思維應用的典型事例。
五行思維對於現代企業經營與管理的應用具有一定意義。因此企事業
的領導人和管理人才中熟諳此道者必能收到事半功倍之效。

如在加工製造業中，將經營的幾大要素，把產值、生產、管理、產
品、投資等用五行來對應，通過金、木、水、火、土的相生相剋關係
來表達這幾大要素的相互影響、相互作用的互動關係及其運行的內在
規律。假如將「投資」取象為「土」，表明由資金固化為資本的基礎
性特徵；「生產」取象為「木」，是對投資的消耗，即木剋土。
「木」性可生，因而表明生產的自然增長。

在金融業，現金流（淨現金額）很重要，如同戰爭打仗所用的
「兵」。這樣在資金營運方面，假如以現金硬通貨取象為金、現金流
（流通額）取象為水、存款餘額為土、貸款餘額為木、利差為火。木
生火，故貸款餘額愈大，利差絕對額愈高；金生水，故現金硬通貨回
流愈多，流通額愈大；土生金，故存款餘額增長率愈高，現金回流愈
多；火生土，故利差愈大，企業效益愈好，再生存款愈高；水生木，
故現金備用數額愈高，佔用貸款額愈大（具體分析見第五章）。相
反，現金為金、流通為水、貸款為木，如無現金流通的水，則金剋木
或木洩金氣，反而為凶。通俗地講，只有現金，然後發放貸款，沒有
回流之水，肯定現金愈來愈少，對業務發展不利。

二、五行思維的哲理

對於世上所有人來講，原本複雜紛繁的天地人間，萬事萬物，現在可
以運用五行思維的概念進行分析和判定了，頓時，一切都變得比較清
晰。

德國哲學家黑格爾說，在人類思想史上，當泰勒斯（Thales）用
「水」這一個「概念」來對現實存在的事物進行抽象分析時，就表明
人開始運用「概念」這一種思維工具來把握世界了。這就意味著「哲
學」的誕生。但這只不過是黑格爾一家之言，其實在人類發展歷史長
河中，好多學者或專著均曾論述了人類在物質大千世界中生命的哲
理。如儒教的「易經」，道教的「道德經」等分門別類。所以哲學這
一門學科的產生，是人類發展史上一個巨大飛躍。

我們解讀人類五行思維的哲理性必須學會理解五行生剋的易理。

一是變易。天地間萬事萬物，沒有不變的，如人一出生就成長、發
育、壯年、衰老，時時在變。人生好運、壞運也是這樣，交潛變化。
與好朋友相處久了也會有爭論，不釋放出來就會成為「敵人」，就是
這個道理。五行隨時變化，五行之間相互影響這種變化，就是所講的
五行生剋了。中國古代唐詩有云：「年年歲歲花相似，歲歲年年人不
同。」

今日之花，已非昨日之蕊；
明日之果，又非今日之花；
汲水而出，已非入手之水；
今日之我，已非昨日之我。
你也是，他也是，萬物皆是。

二是不易。在一切的必變之中，有一種絕對不變的本體，在西方的宗
教稱之為上帝，佛教稱之為如來佛，老子無以名之稱它為道，不論其
名如何，所代表的是不變的本體。五行思維之易理，如不運用，好比
老師拿一支筆未寫之前視為「形而上」；若寫了出來，大家看見了，
就又成為「形而下」，謂之唯物的東西了。把「不易」去應用就成為
「容易」的了，成為唯物了。
三是簡易。通過五行思維分析，將人生貫穿始終，宇宙間的現象與人
事，歸而納之為極簡單的必然之理，稱為簡易。在現實生活中，我們
會發現，越是複雜的事情處理起來越簡單，大家看了也覺得非常容
易。用簡易原理來指導你的人生、你的交友、你的企業、你的生命等
等，會獲益匪淺。
第三節 五行生剋奧妙
一、五行生剋的基本原理

1、五行相生

五行相生，指五行之間相互資生、相互促進的關係。其規律為：木生
火，火生土，土生金，金生水，水生木。隋‧蕭吉《五行大義‧論相
生》解釋：

「木生火者，木性溫暖，火伏其中，鑽灼而出，故木生火；火生
土者，火熱故能焚木，木焚而成灰，灰即土也，故火生土；土生
金者，金居石依山，津潤而生，聚土成山，山必長石，故土生
金；金生水者，少陰之氣，潤燥流津，銷金亦為水，所以山石而
從潤，故金生水；水生木者，因水潤而能生，故水生木也。」

從人類日常也可直觀看到，木材燃燒生成火，火焚萬物而生灰土，金
屬由土石中冶煉出來，金屬化為液態，木得水而生長。這些自然現像
是表面的、粗略的，但也是五行相生形成的一種因素；從事物中的聯
繫來確定其相生關係時，按季節分析又是：春生夏，夏生長夏，長夏
生秋，秋生冬，冬生春，循環往復，無有終時；而從天地生成的次序
看也有相生的關係，天地間所以有萬物、有生命，根源是水，水是地
球上生命的源泉，有了水，才有生長植物的主要條件，於是又有了
木；森林自然起火，或人工鑽木取火，人類最初的燃料主要是木，木
中生火，由於木的存在才有火，所以說木生火；火是地球上的熱量，
地球上是個冰天雪地的世界，有了火才形成了土；金石出於土中，是
土氣所化，所以說土生金；凡物被火焚成為乾燥的灰土，或化為烏
有，唯金石被火冶煉為液體，「金液為水」，所以說金生水。

但是在明清時期，就有一批學人卻對熔金為水的觀點提出了質疑。明
代戴廷槐駁斥道：「金之生水，特以其為火所鍛煉而融流。不知此融
流之水能如源泉之混混乎。吾見稍離於火即凝而為金矣，豈有生水之
理。」清代戴震也指出：「冶金若水，而不聞以金益水，以水益
金。」金液流性似水，但不同於水，二者有本質區別。古人以熔金為
液解釋金生水說，只是依據金液與水的可流動性加以簡單類比，卻忽
視了二者的本質差異。

因此，金生水的道理也不完全成立，今日看來，認為金能生水也實屬
荒唐。有趣的是，金生水觀念已經形成，並被納入五行理論體系後，
便以極強固的勢力固定下來，成為千古不易的律條。歷代的文人術士
都在毫不懷疑其正確性的前提下，又為什麼被推而廣之呢？據此，筆
者認為，五行相生（或相勝）相剋的傳統解釋只是強調了人能見得到
的物理現象，而真正的含義是它的哲學運用，五行說的科學思想價值
不在於其關於金木水火土的物性描述是否正確，而在於其所揭示的事
物生剋制化關係所具有的認識論和方法論的意義，甚至更是宇宙大文
化的無形之妙理！

2、五行相剋

五行相剋，亦稱「五行相勝」。五行之間相互制約、剋勝的關係。其
規律為：木剋土，土剋水，水剋火，火剋金，金剋木。《白虎通義‧五
行》：

「五行所以相害（相剋）者，天地之性，眾勝寡，故水勝（剋）
火也；精勝堅，故火勝金；剛勝柔，故金勝木；專勝散，故木勝
土，實勝虛，故土勝水也。」

《素問‧寶命全形論》：

「木得金而伐，火得水而滅，土得木而達，金得火而缺，水得土
而絕。萬物盡然。不可勝竭。」

從人類日常也可直觀看到，水能撲滅火，火能溶化金屬，金屬製品能
伐木，木制的農具能夠掘土，土又能擋住水。
（1）金剋木

木植於林金必伐之、木秀於林風必摧之。魏文侯向李克問道：「吳國
滅亡的原因是什麼？」李克回答說：「因為屢戰屢勝。」文侯說：
「屢戰屢勝是國家最吉利的事呀，怎麼還能使國家滅亡呢？」李克
說：「屢戰，人民就要疲困；屢勝，君主就要驕傲。以驕傲的君主，
去統治疲困的人民，這就是它敗亡的原因。」可見生與剋的不平衡。

金剋木，當然砍木頭要用鐵器，或用鋸子去鋸，這還不足為奇。在古
代，假如門口有一棵大樹，認為風水不好，而又覺得砍伐麻煩，不如
讓它自己枯死，就用一枚大鐵釘，打到樹的中心，這棵樹很快就枯萎
了。這就是金剋木的現象。

「樹大招風」，事業上的不斷成功帶給你在社會地位的提高，同時也
會由於競爭對手（敵人）的增加，使得事業的阻力加大。

就像股票上漲越多，獲利者越多，賣出的阻力越大，拉升越困難。因
此高明的莊家就要想辦法抬高跟莊者成本。如果把取得最大的成就
（或最後成功）視為一百步的話，那麼最後幾步所花費的時間、消耗
的實力恐怕不比前面的九十多步少。如果稍有疏忽，就會前功盡棄。

事業成就的取得有多大，帶給「自我」的剋制應該就有多大。我們做
任何事必須足夠堅強，並把阻力考慮充分，這樣就會剋服更大困難攀
上無限險峰。

（2）火剋金

某某人成了金牌明星就要按照大家所希望的那樣去安排自己的一切，
包括婚姻戀愛、娛樂享受，稍有出入就會被他人指責，就連他們自己
也是處處小心不越雷池半步，仿佛是為了他人繼續給予自己名譽活
著，這種現象正好是「火剋金」的社會現象。

（3）土剋水
許多非常聰明的風流才子，終因自我約束能力不夠而妨礙了才華的正
當發揮；許多非常有錢的花花公子，終因無節制地花錢如流水而傾家
蕩產。而另一些人，則因自己私心太重（「自我」意識太強），缺乏
起碼的奉獻精神，無法擁有滿意的愛情，致使自己孤獨一生，找不到
感情的歸宿。凡此種種，皆為「土剋水」的人生反映。

（4）木剋土

木剋土，大地中草木被砍掉以後，只要留根，第二年又生長起來。中
國唐代詩人白居易所書：

離離原上草，一歲一枯榮；
野火燒不盡，春風吹又生。

這就是木的功能，生長力特別大亦特別快，木就代表了生發的生命功
能。

社會上能稱得上的成功者肯定是極少數人，多數人的成功就變為人類
發展了。而這些少數人必然會引起周圍人的嫉妒。所以一旦成功降臨
到你頭上，你最應該害怕的對象是在你自己圈子裡的人、被你留在後
邊的朋友和熟人。一旦嫉妒纏上了他們，你的成功背後就有不利的因
素了。

你要有心理準備，在人們嫉妒你的時候，他們一定會暗中搞鬼，在你
前進的路上，設下你未曾預見、無法查清的障礙，並且很難防衛。等
到別人對你的感受已經達到嫉妒，往往太遲了，你的致歉、你虛偽的
謙卑以及防禦行為只會加重不良後果。如果從一開始就能避免引起嫉
妒，比起嫉妒已經存在，再想將它拔除來得容易多了，所以你應該想
好策略，防患於未然。通常都是你自己的行動惹起嫉妒，在你不留神
的時候。先意識到哪些行動和特質會引起嫉妒，你就可以事先拔去利
牙，免得它們把你咬死。
對於天生才華洋溢的人，消除別人的嫉妒往往是個難題，因為天賦、
才華與魅力並不是人人都可靠努力獲得的。社會中「木剋土」現象也
常發生。

（5）水剋火

如果你故意表現自己的多才多藝「冒點火花」，以為這樣可以讓別人
印象深刻而贏得朋友，那就大錯特錯了，事實上這些行為會為你製造
出沉默的敵人。這樣只會讓別人覺得不如你，於是他們會盡一切努力
在你失足或是犯下最輕微的過錯時毀滅你。當然這種時候，最好就是
稍犯過失，強力展現一些弱點、一個不重要的疏忽，或無傷大雅的錯
誤，丟給那些人一根骨頭，引開他們潑向你的禍水。

五行相剋，又稱「遇三致剋」，指五行相生到三數便產生剋。如金生
水、水生木、木生火，為三個過程，至此，火便回頭剋金。其他類
推。

例如，在人類生活的食肉習慣中，對食肉的動物之肉，因隔位相剋，
食後反胃，人一般不願食用。如貓為食肉動物，而貓肉人很少食用。

再如，在企業管理中，作為有效的管理者，在企業決策實施之時，只
告訴其下級「做什麼」、「何時做」，若費心地再安排「如何做」，
就會使管理者掉入「隔位相剋」的五行思維管理陷阱中去，下級也就
完全失去工作的主動性了。

談到五行相生剋，進化論的創始人達爾文，曾發現了在貓、田鼠、土
蜂、三葉草、羊之間存在的這種相生相剋的聯繫。在貓少的地方，田
鼠多了，土蜂就相對減少（因為田鼠會經常破壞蜂窩），而蜂少也就
使三葉草傳粉機遇減少，結果影響到羊的生長。所以在這個地方，為
了多養羊，就需多養貓。養羊和養貓本來風馬牛不相及，但從五行生
剋制化的關係上看，二者確不可分。可見五行生剋之道的應用廣泛。
五行相剋（相勝）關係是古人根據一定的經驗事實所作的理論概括，
對古代認識活動有一定的指導意義。但將其看成絕對的法則，則又會
導致錯誤的結論。孫子指出，「五行無常勝」，孟子用「杯水車薪」
的例子說明「水不勝火」。《淮南子‧說林訓》指出「金勝木者，非以
一刃殘林也；土勝水者，非以一墣塞江也。」王充也曾論述了少不勝
多的道理：「五行相勝，物氣鈞適。如泰山失火，沃以一杯之水；河
決千里，塞以一掊之土，能勝之乎？非失五行之道，小大多少不能相
當也。天地之性，人物之力，少不勝多，小不厭大。使三軍持木杖，
匹夫持一刃，伸力角氣，匹夫必死。金性勝木，然而木勝金負者，木
多而金寡也。積金如山，燃一炭火以燔爍之，金必不消，非失五行之
道，金多火少，少多小大不鈞也。」可見其辨證的道理。

3、五行乘侮

古人認為，五行金木水火土之間有四種關係，除了相生關係和相剋關
係外，還有乘侮關係和被生關係。五行相剋是屬性制約關係，它只考
慮了事物的屬性，而未考慮事物的數量，因此不是一種必然性關係，
在現實中會出現當剋不剋的現象。只有同時考慮質和量的共同作用而
確定的關係才更加合理。五行乘侮關係便是古人在相剋關係基礎上，
進一步考慮了量的作用而提出的。五行之間如發生了不正常的生剋關
係，就變成相乘與相侮了。

（1）五行相乘

五行相乘又稱「五行亢乘」（即過分了）。比如，母親對於子女是一
種相生的關係。母愛子乃天之道也：

慈母手中線，遊子身上衣；
臨行密密縫，意恐遲遲歸。

愛子女這是一種滋生助長的作用，但你若做過了，溺愛他，對他放
縱，就不是生護了，孩子容易犯錯誤或者掉過頭來欺侮你了。
再如，稅收和各類管理費用，本為國家的正常收入，人民亦能接受，
但若巧立名目變成「苛捐雜稅」，就容易把民逼反。這些情況都叫乘
法效應。亢乘是逆變的前奏，亢乘有害無益。

「乘」還有以強淩弱、乘虛侵襲之意。表現為兩方面：一是五行中的
某「一行」本身過於強盛，而造成被剋制的「一行」剋制太過，促使
被剋的「一行」虛弱，從而引起五行之間的生剋異常變化。木過於強
盛，則剋土太過，造成土的不足，稱為「木乘土」。二是五行中的某
「一行」本身虛弱，因而剋它的「一行」就顯得相對增強，造成被剋
的「一行」更加衰弱。木如不過於強盛，其剋制土的力量則處在正常
範圍。但由於土本身的不足，因而形成了木剋土的力量相對增強，使
土更加不足，稱為「土虛木乘」。相乘是事物間關係失卻正常協調的
表現。例如：身體虛弱容易患感冒一樣，各種病毒就會乘虛而入，這
就是相乘的道理。企業管理混亂，漏洞較多，造成各個環節鋪張浪
費，這又是企業內部的五行生剋之道。

（2）五行相侮

五行相侮亦稱「五行反侮」、「反剋」（侮辱或客反欺主）。指五行
中的某「一行」過於強盛，對原來「剋我」的「一行」進行反剋。表
現為兩方面：一是某「一行」特別強盛，則反剋「剋我」的「一
行」。如木本受金剋，但當木特別強盛時，不僅不受金的剋制，反而
對金進行反侮（反剋），稱作「木侮金」。二是某「一行」本身就虛
弱，反而受「所剋」的「一行」的剋制。如金本身十分虛弱時，不僅
不能對木進行剋制，反而受到木的反侮，稱作「金虛木侮」。相侮是
事物間正常關係失調的一種表現。中醫用此也可反解病理變化。

例如，員警抓小偷，反被小偷打，被小偷綁起來了，這就是反侮。被
剋的一方力量變得強大，就可以反過來欺侮、侮辱剋他的那一方。反
侮使事物間的正常變化紊亂，造成被動局面出現。

五行相侮中的侮辱會產生嚴重後果，例如：人被侮辱後，往往會產生
較大怨恨，待人無禮亦容易引來災禍。齊國有一位叫夷射的大臣，有
一次在赴齊王的宴會時喝醉了，出了庭院就倚靠在廊門。看門的人過
來向他討酒喝，他一看看門者是受過刑的人，馬上喝斥道：「走開，
受過刑的人，還敢討酒喝！」看門者被侮辱後退下。等夷射離開後，
他就在門廊下灑水，弄成有人在此小便過的樣子。第二天早上，齊王
走過庭院的時候，看到這個景象，就問門房：「誰居然在這裡小
便？！」門房答：「我沒有看見。不過，昨天夷射大夫在這裡站
過。」於是，齊王將夷射處以死罪。

總之，在發生相乘時，也可以同時發生相侮，發生相侮時，也可以同
時發生相乘。如木過強時，既可以乘土，又可以侮金；金虛時，既可
以受到木的反侮，又可以受到火的乘虛而入，因而相乘與相侮之間存
在著密切的聯繫。

當然中華傳統文化在上述五行相生、相剋、乘侮、相侮之道中可謂辨
證。但筆者認為還是缺了一類「相無」，即一個事物強大但遇到極弱
的「有但接近無」的狀態反而難以被剋害，物極必反之理。如炮彈是
難以打到蚊子一樣，若金極強，但剋制空中小小的羽毛之木難以勝
任。這就表示，有時生命示弱也不失為保全的好方法之一。

二、五行生剋的變化奧妙

五行的變化奧妙，是告訴大家五行思維所揭示出任何事物發展變化的
道理是平衡的法則，過及或不及均不可取。五行生剋不僅有相輔相成
又相互制約的一方面，還有太過與不及的另一方面，所以，把握這兩
方面的對立統一關係，必須明白宜不宜的平衡道理，變通活用。

五行為木，必先看一看木勢的盛衰。一是木重水多的是盛，這樣就宜
金砍木，如果金不足的逢土也好，因為一方面土能生金制水，另一方
面木又能剋土，使木自身的盛勢有了宣洩的處所。二是木微金強的是
衰，這就宜火制金，火少的逢木也好，因為木與木為同類，既可壯大
自己聲勢，又可生火制金。三是水太盛則木漂，取土制水為上，沒有
土的有火也好，因為火能生土。四是土太重則木弱，難以制約，取木
幫助剋土為上，沒有木的有水也好，因為水能生木制土。五是火太多
則木焚，取水制火為上，沒有水的有金也好，因為金能生水而制火。

五行為火，必先辨別一下火力的有餘與不足。一是火炎木多的是有
餘，這樣就宜水濟火，如果水不足的逢金也好，因為金既能生水又可
制木。同時火能剋金，使火自身又有了發揮的處所。二是火弱水旺的
是不足，這就宜土制水，水不足的逢火也好，因為火與火是同類，既
可壯大自己聲勢，又可生土制水。三是木太多則火熾，取水制火為
上，沒有水的有金也好，因為金能生水制火。四是金太多則火弱難以
制約，取火幫助剋金為上，沒有火的有木也好，因為木能生火。五是
土太多則火晦，取木生火制土為上，沒有木的有水也好，因為水通過
生木而起到生火的效用。

五行為土，必先辨別一下土質的厚薄。一是土重水少的是厚，這就宜
木疏土，假如木弱的逢水也好，因為水能生木制土，另一方面土又能
夠剋水，使土自身壅滯的情況得以改善。二是土輕木盛的是薄，這就
宜金制木，金不足的逢土也好，因為土與土是同類，既可壯大自己聲
勢，又可生金制木。三是火多則土焦，取水制火為上，沒有水的有金
也好，因為金能生水制火。四是水太多則土流而難以保持，取土幫助
剋水為上，沒有土的有火也好，因為火能生土。五是金太多則土弱，
取火生土制金為上，沒有火的有木也好，因為木能生火而生土。

五行為金，必先辨別一下金的老嫩。一是金多土厚的是老，這就宜火
煉金，假如火衰的逢木也好，因為木能生火制金，另一方面木又能剋
土，從而使土不能生金太過，同時，金又剋木，使重金有所宣洩。二
是木重金輕的是嫩，這就宜土生金，假如土不足的逢金也好。三是土
多則金埋，取木制土為上，沒有木的有水也好，因為水能生木而剋
土。四是水太多則金沉而難以出頭，取土幫助剋水為上，土少的有火
也好，因為火能生土而生金。五是火太烈則金銷，取水制火為上，水
不足的有金也好，可以壯大自身力量。

五行為水，必先辨別一下水勢的大小。一是水多金重的是大，這就宜
土禦水，假如土弱的逢火也好，因為火能生土以制水，另一方面火又
能剋金，從而使金不能生水太多，同時，水剋火，使水有所發揮。二
是水少土多的是小，這就宜木剋土，如果木弱的逢水也好。三是金多
則水濁，取火剋金為上，火少的有木也好，因為木能生火而剋金。四
是火太炎則水灼而易於消耗，取水制火壯大自身為上，水少的有金也
好，因為金能生水。五是木太多則水縮，取金生水為上，金不足的有
土也好，因為這樣可以引木剋土，分散木對水的含汲。

這種五行之間的相互制化、生發關係，在人類生活中的應用分析也不
乏其例。如精血屬水，水由金生，水又生木，水洩於木。世界東方地
域是卯木、西方地域屬酉金，對於水來說，西方金地天生水旺，而東
方之地（如中國、日本、韓國等）無水則木難生，故東方人強調精液
之寶貴，與西方人認為精液的隨便應是地域環境差異的原因，造成水
旺需洩，尋求身體平衡；相反作為生活在東方的人，因木旺洩其水
氣，因而保精護體又為養生的平衡之道。

基本的五行生剋變化奧妙還可概括如下（讀者如能熟記於心，必然受
益）：

金：金旺得火，方成器皿

金能生水，水多金沉；強金得水，方挫其鋒。

金能剋木，木多金缺；木弱逢金，必為砍折。

金賴土生，土多金埋；土能生金，金多土變。

木：木旺得金，方成棟樑

木能生火，火多木焚；強木得火，方化其頑。

木能剋土，土多木折；土弱逢木，必為傾陷。

木賴水生，水多木漂；水能生木，木多水縮。
 水：水旺得土，方成池沼

水能生木，木多水縮；強水得木，方泄其勢。

水能剋火，火多水乾；火弱遇水，則必熄滅。

水賴金生，金多水濁；金能生水，水多金沉。

火：火旺得水，方成相濟

火能生土，土多火晦；強火得土，方止其焰。

火能剋金，金多火熄；金弱遇火，必見銷熔。

火賴木生，木多火熾；木能生火，火多木焚。

土：土旺得木，方能疏通

土能生金，金多土變；強土得金，方制其雍。

土能剋水，水多土流；水弱逢土，必為淤塞。

土賴火生，火多土焦；火能生土，土多火晦。

上述五行生剋的變化奧妙原理，不僅要理解，而且要能在社會生活中
靈活運用。

如把上述五行套用在股票漲（陽）、跌（陰）的股市中，其五行舊類
為：

資金供給 木
股票價格 火
股票交易活躍度 土
交易稅收入 金
 國民經濟狀況（或某行業） 水

在相生鏈中，國民經濟發展較快，資金狀況良好（水生木）、資金供
給充分，股票價格上升（木生火）、股價向上投資者參與熱情，交易
活躍度提高（火生土）、交易量增加交易稅收增加（土生金）、財稅
收入增加國民經濟狀況良好（金生水）。

在相剋鏈中，國民經濟狀況不好，反映在股票價格中必然看跌（水剋
火）、股票價格下跌交易稅收降低（火剋金）、稅率過高、稅收過大
必然打擊投資者入市積極性，資金供給貧乏（金剋木）、資金供給不
足交易清淡（木剋土）、交易活躍度下降，則經濟狀況（或某行業不
景氣）不佳（土剋水）。

從其前邊所述的五行生剋變化奧妙研究推斷股市的內在變化規律，也
可逐類解讀。

如在股市中的股票買賣行為中（買為陽、賣為陰，因此炒股作為博
弈，就是一個陰陽變化的交替過程），若股民自身作為一維，則其餘
四維又可表述如下：

生我者 上漲後（下跌前） 賣出

我生者 下跌後（上漲前） 買入

剋我者 上漲前（下跌後） 賣出

我剋者 下跌前（上漲後） 買入

金：金旺得火，方成器皿。交易稅收入（或中國股市印花稅收）的增
加，就是靠股票價格的較大波動；金能生水，水多金沉，交易稅增加
財稅收入增加證明國民經濟狀況較好，相反國民經濟狀況非常良好，
財稅收入猛增，也就顯示不出交易稅所占的比重了，因此交易稅率的
降低，本身也反映了國民經濟的發展；木弱逢金必為砍折，市場資金
供給本身不足，如逢交易稅率再提高，必然出現資金供給的枯竭；土
能生金，金多土變，交易活躍度提高交易量增加，則交易稅收也多，
但若交易稅率較高，反而又抑制了交易活躍度。

木：木旺得金，方成棟深。資金進入股市的速度過快，應用交易稅率
或其它手段抑制，方可穩健培育市場；強木得火，方化其頑，資金供
給過急過快，只有股價的上漲或股市擴容方可化其頑性。

水：水旺得土，方成池沼。股票所在行業景氣，股票交投活躍，才可
得到市場投資者認可。水能生木，木多水縮，國民經濟狀況良好，市
場資金供給充足，若資金存量過大，如儲蓄存款猛增，必然刺激消
費、擴大內需，否則國民經濟增長速度就會放慢，甚至停滯不前；水
能剋火，火多水乾，經濟狀況或行業背景決定股票價格高低，但若股
票價格背離價值過大，甚至莊家利用資訊不對稱進行惡炒，反過來會
造成泡沫經濟對國民經濟不利。火弱遇水則必熄滅，某股票價格已趨
下跌，又遇該企業面臨倒閉，或其它行業飛速發展，市場又無情地拋
棄，以致退市。水賴金生，金多水濁，稅收的增加也反映了國民經濟
狀況的良好，但稅賦不切實際地猛增，又必然打擊行業發展的積極
性，使整個國民經濟狀況混濁。

火：火旺得水，方成相濟。股票價格逐級上升較旺，國民經濟狀況或
某些股票所在行業景氣，方可支持股價的穩步盤升；木能生火，火多
木焚，資金供給股票的買入量急增股價猛漲過快，股民恐高心理出現
又會造成資金供給的斷缺。

土：土旺得木，方能疏通。市場交投活躍度較高，必須得到資金供給
面的支持，否則這種活躍會停滯；強土得金，方制其雍，市場交易過
度活躍，如遇交易稅率的提高必然會抑制其過度的交投；水弱逢土，
必為淤塞，國民經濟狀況惡化行業發展很不景氣，若培育了賭博心理
與博彩業的不正常發展，反而對恢復市場經濟不利；土賴火生，火多
土焦，若股票價格逐階盤升，漲幅過大，就會出現在高位股票交易清
淡；火能生土，土多火晦，股票價格看漲，交易活躍，但若交易量猛
增，屢創新高（天量）則股價必然晦熄，也就下跌在即。
 上述例證解釋五行生剋變化當然在任何行業均可應用，而在中國
古代的算命術中，是把上述五行文化應用在人的命理或命運當中
卻較多。

他們認為若你的五行為土類者，土忌木剋，但在遇到年干支為火或土
時，像馬年、羊年或去南方生活是謂土旺，反而又需一弱木。假如五
行為木類者或李姓女子適當疏通，辦事就會順利，這就是命理學家應
用土旺得木、方能疏通的例證，當然，這其中夾雜了迷信色彩。

實際上在人類發展中，大多數往往對自身所剋（勝）的感興趣，對能
生助自己的事物變化發生淡忘。如對所剋者為妻財、所管理環節的下
級等等過分執著，反而會損耗你的元氣。金由土生，而金過量剋木，
則木多金缺並洩金之元氣。

如對一個服務性企業的員工來講，評價的標準就是對外服務的品質，
甲員工對上級呆板的唯命是從，上級很容易管理（剋住）下級，乙員
工內部對其有非議，但對外服務高效人人皆知，這樣大多數領導均喜
歡提拔甲，不願提拔乙。實際上這是管理者，犯了只注重所剋而忽視
所生的五行管理缺陷。

任何事物都存在著相生相剋的關係，生中有剋，剋中的生，相輔相
成。以企業管理的上下級關係中，下級如水，上級如舟，水能載舟，
是相生；水亦能覆舟，是相剋，是生中有剋。乘水行舟若不翻船，就
要深知載舟之水能覆船的道理，把握其中的深刻規律，這樣才能順利
抵達彼岸。
第二章 五行與生命十二週期
第一節 出生屬相 五行確認

第二節 生命規律 十二週期

第三節 人體陰陽 五行養生

第一節 出生屬相 五行確認
一、十二種出生屬相介紹

中華文化的一個重要特徵就是它的象徵性，中國人的思維方法是直
觀、聯想和朦朧的，也是藝術、可靠的感覺。因此中華自古以來按出
生年確定給每個人的屬相也就能夠流傳至今、深入人心。出生屬相實
際上是人類生命文化的資訊揭示方式，不是迷信，在世界上較為普遍
流行，如希臘的十二生肖（十二獸曆）是牡牛、山羊、獅子、驢、
蟹、蛇、犬、鼠、鱷、紅鶴、猿、鷹。埃及的生肖與希臘相似，只是
將鼠換成了貓。印度與中國生肖十分相似，是鼠、牛、獅子、兔、
龍、毒蛇、馬、羊、獼猴、雞、犬、豬。而古代巴比倫的十二肖又是
貓、犬、蛇、蜣螂、驢、獅、公羊、公牛、隼、猴、紅鶴、鱷。

而在西方，則又以人類出生月份來決定其所對應的星座也為十二種
類。

中國古代根據動物出沒時間和生活特性，將十二種動物作為十二生
肖，即每一種動物為一個時辰。老鼠排首與「子」時搭配，以下次序
為：牛、虎、兔、龍、蛇、馬、羊、猴、雞、狗、豬。

鼠：晚上11時到第二天1時（即「子時」）。這時候，老鼠膽量
最壯，活動最頻繁，所以，子時同鼠搭配。

牛：淩晨1-3時（即「丑時」）。這時候牛吃足了草，「倒嚼」最
細、最慢、最舒適，所以丑時同牛搭配。

虎：淩晨3-5時（即「寅時」）。據古書記載，這時候，老虎最活
躍、最兇猛、傷人最多，因此寅時同虎配。

兔：清晨5-7時（即「卯時」）。這時，太陽還沒露出臉面，月亮
的光輝也還未隱退完全。玉兔是月亮神話中唯一的動物，這樣卯
 時就同兔搭配。

龍：早晨7-9時（即「辰時」）。傳說這是群龍行雨的時候，龍是
神話中的動物，於是辰時屬龍。

蛇：上午9-11時（即「巳時」）。據說這時候的蛇不會傷人，也
不在人行走的路上遊蕩，多隱蔽在草叢，此時就屬於蛇了。

馬：上午11時至下午1時（即「午時」）。依據道士的說法，中
午太陽當頂，陽氣達到極點，陰氣漸漸上升，轉換之時，一般動
物都躺著休息，只有馬習慣站著，甚至睡覺也站著，從不躺著。
這樣，午時就屬於馬了。

羊：下午1-3時（即「未時」）。據說羊在這時候撒尿最勤，撒出
的尿液可治癒自身一種驚瘋病，因此，未時屬羊。

猴：下午3-5時（即「申時」）。這時候，猴子喜歡啼叫，聲音也
拉得很長、最洪亮。所以申時屬猴。

雞：下午5-7時（即「酉時」）。這時候，日落山岡，雞開始進籠
歸窩、夜宿，於是酉時屬雞。

狗：晚上7-9時（即「戌時」）。黑夜來臨，狗看家，守夜的警惕
性最高，並產生一種特殊的視力和聽力，看得遠，聽得最清楚。
所以戌時屬狗。

豬：晚上9-11時（即「亥時」）。這時候豬睡得最酣，發出的鼾
聲最洪亮，全身肌肉抖動得厲害，因此，亥時屬豬。

中國明代胡儼的《十二辰詩》還將許多十二生肖的典故和傳說融為一
體，讀來妙趣橫生，也足見中國生肖文化意蘊之豐富：

鼷鼠飲河河不乾，牛女常年相見難；
赤手南山縛猛虎，月中取兔天漫漫；
 驪龍有珠常不睡，畫蛇添足適為累；
老馬何曾有角生，羝羊觸藩徒忿嚏；
莫笑楚人冠沐猴，祝雞空自老林丘；
舞陽屠狗沛中市，平津牧豕海東頭。

根據屬相的五行看其相生相剋多少有點樸素的唯物主義思想，而在民
間與生肖較密切廣為流傳的男婚女嫁禁忌歌謠如按五行思維去分析，
至少就不很全面了。

只為白馬怕青牛，羊鼠相交一斷休；
蛇虎配婚如刀錯，兔兒見龍淚常流；
金雞玉犬難躲避，豬與猿猴不到頭。

至於屬相的陰陽如何確定那就簡單了。因為，鼠爪是前四個後五個奇
數為陽、牛蹄兩瓣偶數為陰、虎有五爪屬陽、兔唇兩瓣屬陰、龍在中
國文化傳說中為五爪為陽、蛇吐舌分兩叉為陰、馬蹄為圓奇數為陽、
羊蹄為雙為陰、猴為靈長類動物五指為陽、雞爪四趾為陰、狗五爪為
陽、豬蹄兩瓣四趾為陰等等。這樣也就有了人類出生屬相的陰陽所屬
了。

子鼠、寅虎、辰龍、午馬、申猴、戌狗年出生者為陽支年出生，因上
述屬相為陽，五行學說的應用者也曾認為，若是女性其屬相為鼠、
虎、龍、馬、猴、狗者，則主其內柔外剛、柔中帶剛，易成為女強
人。丑牛、卯兔、巳蛇、未羊、酉雞、亥豬年出生者為陰支年出生，
若是男性其屬相為牛、兔、蛇、羊、雞、豬者，則主其外柔內剛、剛
中帶柔，易成大事之人。

子鼠像精靈，丑牛能耕春；
寅虎山林嘯，卯兔依月行；
辰龍騰九州，巳蛇銜珠遊；
午馬踏萬里，未羊開泰吉；
申猴神韻顯，酉雞鳴曉天；
戌狗樂家主，亥豬財富臻。
十二屬相不僅有陰陽區別，還有其本身的五行所指，中國古代王充在
《論衡》中曾講：「寅木也，其禽（生肖）虎也，戌土也，其禽犬
也，丑未亦土也，丑禽牛，未禽羊也。木勝土，故犬、牛、羊為虎所
服也。亥水也，其禽豕也，巳火也，其禽蛇也，子水也，其禽鼠也；
午火也，其禽馬也；水勝火，故豕食蛇；火為水所害，故馬食鼠屎而
腹脹。」王充不但提出了五行算命的根據，並且還進一步觸及到了生
肖相剋的命理含義。綜上所述，歸類五行所屬，子鼠、亥豬為水；寅
虎、卯兔為木；午馬、巳蛇為火；申猴、酉雞為金；丑牛、辰龍、未
羊、戌狗為土。

十二屬相五行分類，無論在哪個國家，只要知道一個人出生的西曆年
分（西元某某年），即可查找出自己的真實屬相，對照中國古代納音
歌還可查出自己屬於五行類別的哪一種。

1948、1960、1972、1984、1996年出生者屬鼠（子）；

1949、1961、1973、1985、1997年出生者屬牛（丑）；

1950、1962、1974、1986、1998年出生者屬虎（寅）；

1951、1963、1975、1987、1999年出生者屬兔（卯）；

1952、1964、1976、1988、2000年出生者屬龍（辰）；

1953、1965、1977、1989、2001年出生者屬蛇（巳）；

1954、1966、1978、1990、2002年出生者屬馬（午）；

1955、1967、1979、1991、2003年出生者屬羊（未）；

1956、1968、1980、1992、2004年出生者屬猴（申）；

1957、1969、1981、1993、2005年出生者屬雞（酉）；

1958、1970、1982、1994、2006年出生者屬狗（戌）；
1959、1971、1983、1995、2007年出生者屬豬（亥）。

二、六十種天干地支五行類別確認

天干地支，也稱干支或干枝，古人云：「天干，猶木之幹，強而為
陽；支，猶木之枝，弱而為陰。」可見干支的原始解釋，天干數目有
甲、乙、丙、丁、戊、已、庚、辛、壬、癸十位；地支數目有子、
丑、寅、卯、辰、巳、午、未、申、酉、戌、亥十二位，且與前邊生
肖屬相一一對應。讀者五行類別確認，就是按古代陰曆干支記年的辦
法確定出的五行，雖與現代記年辦法比較笨拙了許多，但在歷史上，
卻差不多一直沿用，據說對於這種有趣的天干地支，發明者是五千年
前上古軒轅時期的大撓氏。十天干與十二地支的最小公倍數是六十，
所以它們依次從頭結合到底循環搭配，就形成不同年分的六十個不同
的干支。

因每兩年是一種五行，又為三十種五行類別，通俗地講，五行就是讀
者屬於金木水火土的哪一類，昔日黃帝將甲子分輕重而配成六十，號
曰花甲子，其花字誠為奧妙，聖人借意而喻之，讀者不可執意拘泥。
見〔表2-1〕。

表2-1 按出生年（西曆）尋找五行查詢表
1984 1985 1962 1963 1940 1941
甲子 乙丑 海中金 壬寅 癸卯 金箔金 庚辰 辛巳 白臘金
金命
1954 1955 1992 1993 1970 1971
甲午 乙未 沙中金 壬申 癸酉 劍鋒金 庚戌 辛亥 釵釧金
1972 1973 1950 1951 1988 1989
壬子 癸丑 桑拓木 庚寅 辛卯 松柏木 戊辰 己巳 大林木
木命
1942 1943 1980 1981 1958 1959
壬午 癸未 楊柳木 庚申 辛酉 石榴木 戊戌 己亥 平地木
水命 1996 1997 1974 1975 1952 1953
丙子 丁丑 澗下水 甲寅 乙卯 大溪水 壬辰 癸巳 長流水
 1966 1967 1944 1945 1982 1983
丙午 丁未 天河水 甲申 乙酉 泉中水 壬戌 癸亥 大海水
1948 1949 1986 1987 1964 1965
戊子 己丑 霹靂火 丙寅 丁卯 爐中火 甲辰 乙巳 佛燈火
火命
1978 1979 1956 1957 1994 1995
戊午 己未 天上火 丙申 丁酉 山下火 甲戌 乙亥 山頭火
1960 1961 1938 1939 1976 1977
庚子 辛丑 壁上土 戊寅 己卯 城頭土 丙辰 丁巳 沙中土
土命
1990 1991 1968 1969 1946 1947
庚午 辛未 路旁土 戊申 己酉 大驛土 丙戌 丁亥 屋上土

上述五行類別，即指每個人出生年分的稱謂（如表中沒有自己的出生
之年，可用上述出生之年加60數或減60數即為相同的五行，亦可查閱
萬年曆得知）。例如，2003年日曆上為癸未年（2003減60得1943，
與1943年出生者一樣均是癸未年），即該年出生者為楊柳木，也就是
五行為木類者；1964年出生為甲辰年即「佛燈火」，也就是該年出生
者五行為火類者。

根據自然規律，水流千里歸大海，因此天河水、長流水、大溪水、大
海水順理成章；海中金與大海水有同鄉情誼。但釵釧金丟入大海，杳
無蹤影等。可見天干地支表示的五行類別，更加突出了對自然界中包
羅萬象與千姿百態的描畫，也要求人們認真領悟花開花落循序自然的
妙義。

三、五行類別新解

因天干地支原是取意於樹木，所以，對於它們的原始意義，還有著有
趣的說法。即在中國古代五行文化中，曾用「甲子」表示生長規律，
在天干中，甲象形草木破土而萌；乙草木初生枝葉柔軟；丙萬物皆炳
然著見而明；丁草木成長壯實；戊草木茂盛；己抑屈而起；庚寓意秋
收；辛金味辛、物成體而有味；壬妊也；癸萬物閉藏揆然萌芽。地支
中，子孽也，草木種子；丑草木在土中出芽，陽氣潛伏地中，萬物懷
妊；寅為遇春陽從地而伸；卯日照東方，萬物滋茂；辰震動而長，陽
氣已發；巳萬物至此而起；午萬物豐滿長大；未味也果實成熟有味；
申身也，物已長成；酉是老極而熟；戌為滅的意思，草木凋零；亥萬
物收藏皆堅核。

按出生年確定出五行類別的方法，是中國古代算命術中最關鍵的
核心觀念，但它在使用時，也不是孤立的，它要與五行十二週期
規律相搭配（見本章第二節），要與出生年的干支五行相聯繫通
盤考慮。根據以上含義，可對不同的出生年干支作如下演繹，但
筆者只作介紹，不敢苟同。

1、金

海中金（1984、1985年），子屬水，又為湖，乃水旺之地，加之金死
於子，墓於丑，水旺金死，所以是「海中金」。蓋氣包藏水下之金，
寶藏龍官、珠孕蛟寶。甲子海中金：金生水、水生木，遇事不可太冒
失；乙丑海中金：為在庫之金，丑土為金庫，性格特殊。

金箔金（1962、1963年），寅卯為木旺之地，木旺則金贏，加之金絕
於寅，胎於卯，此時金氣無力，是「金箔金」。氣尚柔弱之金，潤色
杯盤、增光宮室。壬寅金箔金：水生木、金剋木，注意人際關係；癸
卯金箔金：與壬寅年相同。

白蠟金（1940、1941年），金養地在辰，長生於巳，其形質初具，未
能堅利，所以名為「白臘金」。金尚在礦，剛受正氣之金，昆山片
玉、洛浦遺金。庚辰白蠟金：為氣聚之金，身旺之相，注意辦事分
寸；辛巳白蠟金：為自生之金，金長生在巳，有創造力。

沙中金（1954、1955年），午為火旺之地，火旺則金敗，未為火衰之
地，火衰則金冠帶，敗而冠帶，金力不足，只能是「沙中金」。混於
沙而別於沙之金，剛形布地、寶質藏砂。甲午沙中金：為強悍之金，
事業有前途；乙未沙中金：仕途順利。
劍鋒金（1992、1993年），以申、酉之正位，兼臨官申，帝旺酉，金
即生旺，則誠剛矣，剛則無過於劍鋒，所以名為「劍鋒金」。穎脫鋒
銳尖刃之金，白帝司權、剛由百煉。壬申劍鋒金：為極旺臨官之金，
有發展前途，注意少年傷痛；癸酉劍鋒金：有從商的機會。

釵釧金（1970、1971年），金遇戌而衰，至亥而病，金既衰病，當然
柔弱，故命名為「釵釧金」。鍛煉首飾之金，美容首飾、增光膩肌。
庚戌釵釧金：為已成之金，遇事注意信用；辛亥釵釧金：中年應防疾
患。

2、木

桑拓木（1972、1973年），子屬水，丑為金庫，水方生木，斧金伐
之，就像桑柘木方生，便伐遠揚，所以名為「桑拓木」。形狀盤屈未
伸陰盛之木，繒彩鎡基、綺羅根本。壬子桑拓木：父母對自己有重要
作用；癸丑桑拓木：易從事商業性工作。

松柏木（1950、1951年），木的臨官在寅，帝旺在卯，這時木氣正
旺，所以名為「松柏木」。受陽栽培之木，潑雪湊霜、參天覆地。庚
寅松柏木：為歲寒之木，有發展可負重任；辛卯松柏木：同庚寅年。

大林木（1988、1989年），辰為原野，巳為六陽。木至六陽則枝葉繁
茂，以繁茂之林木而生於原野之間，所以稱為「大林木」。枝葉茂
盛、郁然成林之木，柯條撐月、淩雲蔽日。戊辰大林木：有商業才
能；己巳大林木：為近火之木，防災病。

楊柳木（2002、2003年），木死於午，墓於未，甲木既己死、墓，雖
有天干壬、癸之水相生，終究只能算是柔木，所以說是「楊柳木」。
盛夏微弱性柔之木，嫋娜輕盈、萬縷之絲。壬午楊柳木：子女好強，
本人性格正直；癸未楊柳木：有經商能力。

石榴木（1980、1981年），申為七月，酉為八月，這時木氣已絕，只
有石榴之木結果，所以名為「石榴木」。木居金地味已成辛之木，性
辛如薑、花紅似火，因金而方可成器。庚申石榴木：木絕於申少年防
災心善；辛酉石榴木：易受磨難，多尋善事吉祥。

平地木（1958、1959年），戊為原野，亥為生木之地，大木生於原
野，所以名為「平地木」。在午火獨旺，伏乎土中之木，始發枝條、
唯資雨露。戊戌平地木：為初發之木，不畏強權，敢於創新；己亥平
地木：有人相助，為人和藹可親。

3、水

澗下水（1996、1997年），因為水旺於子，衰於丑，由旺而衰，難以
成江河，所以叫做「澗下水」。卑濕之地，地下行流之水，山環細
浪、雪湧飛湍。丙子澗下水：朋友較多；丁丑澗下水：為福聚之水，
應謹慎行事。

大溪水（1974、1975年），寅為東方，卯為東方正位，川澗池沼由西
順流向東，所以稱為「大溪水」。東流滔注其勢較大之水，驚濤薄
岸、駭浪浮天。甲寅大溪水：少年身體易受傷痛，常願助人為樂；乙
卯大溪水：子孫主孝。

長流水（1952、1953年），辰為水庫，巳為金的長生之地，金能生
水，又逢水庫，泉源不絕，故稱之為「長流水」。東南水勢歸庫盈滿
之水，混混無窮、滔滔不竭。壬辰長流水：為不竭之水，辰為庫，易
大起大落；癸巳長流水：絕處逢生，熱愛事業。

天河水（1966、1967年），丙丁屬火，午為火旺之地，然水從火出，
陰陽互根，非銀河不能如此，所以稱作「天河水」。氣當升降，水熱
作霖，天上獨有之水，亂灑六野、密沛千郊。丙午天河水：女性多
情；丁未天河水：辦事辛苦有成就。

泉中水（1944、1945年），金臨官於申，帝旺於酉，金立於旺盛之
地，水自然得生，但水於方生之際，一時還未洪大，故稱為「泉中
水」。出而不窮、吸而不竭安靜之水，寒泉清冽、取養不窮。甲申泉
中水：有成就；乙酉泉中水：工作可變。

大海水（1982、1983年），水冠帶在戌，臨官在亥，水力雄厚，所以
稱作「大海水」。來之不窮、納之不溢之水，總納百川、汪洋無際。
壬戌大海水：成就大事；癸亥大海水：事業發展。

4、火

霹靂火（1948、1949年），子屬水，丑為土，水居正位，而納音五行
中它們又都與火相配，成為水中之火，所以叫做「霹靂火」。形居水
位，神龍之火，一縷毫光、電掣金蛇。戊子霹靂火：水中之火因水而
成，事業有成；己丑霹靂火：注意防災。

爐中火（1986、1987年），寅為三陽，卯為四陰。火既得位，又得寅
卯之木以生之，此時天地開爐，萬物始生，所以叫做「爐中火」。遇
薪而旺、天地作爐之火，光輝宇宙、冶於乾坤。丙寅爐中火：文書較
旺，研究有成果；丁卯爐中火：內心複雜，總體如意。

佛燈火（1964、1965年），辰為食時，巳為隅中，日之將午，豔陽之
勢光於天下，故比之為「佛燈火」。照明避晦之火，玉台吐豔、無曰
也明。甲辰佛燈火：有成就，受人尊重；乙巳佛燈火：中年發達。

天上火（1978、1979年），午為火旺之地，未中之火又複生之，火性
炎上，又逢木庫生助，所以稱為「天上火」。天上通明之火，溫暖山
海、輝光宇宙。戊午天上火：事業有成，易出名；己未天上火：好事
有磨難。

山下火（1956、1957年），申為地戶，酉為日入之門，太陽之火到此
而光輝斂藏，所以叫作「山下火」。力微體弱照明較近之火，草間熠
耀、花理熒煌。丙申山下火：少年有凶，也可從商；丁酉山下火：也
可改行。
山頭火（1994、1995年），以戌亥為天門，火照天門，其光至高，所
以稱作「山頭火」。內明外暗之火，野焚燎厚、延燒極目。甲戌山頭
火：中年大發；乙亥山頭火：多行善事。

5、土

壁上土（1960、1961年），丑雖土家正位，而子則水旺之地，土見水
多則流，所以只得稱為「壁上土」。掩形遮體，不對外的居室之土，
恃棟依梁、興門立戶。庚子壁上土：事業有發展；辛丑壁上土：為福
聚之土，為人善良。

城頭土（1998、1999年），天干戊、己屬土，寅為艮山。土積而為
山，所以稱為「城頭土」。能成物，立國為民、建立堤防之土，天京
玉壘、帝里金城。戊寅城頭土：有災應解；己卯城頭土：從政、經商
均好。

沙中土（1976、1977年），丙丁之火冠帶於辰，臨官於巳，火來生
土，尚未大旺，所以說是「沙中土」。陽氣已來帶沙之土，浪回所
積、波渚而成。丙辰沙中土：朋友較多，中年發達；丁巳沙中土：祖
上有德。

路旁土（1990、1991年），以未中之木，生午未之火，火旺則土於斯
而受刑。土之所生，未能自物，猶如「路旁土」也。有形可質、播植
百穀之土，大地連途、平田萬頃。庚午路旁土：多謀善斷；辛未路旁
土：有所成就。

大驛土（1968、1969年），申在八卦為坤，坤為土；酉在八卦為兌，
兌為澤，戊己之土加在坤兌之上，非浮薄之土可以同日而語，所以叫
作「大驛土」。大物已成，通達四方之土，堂堂大道、坦坦平途。戊
申大驛土：年輕有為；己酉大驛土：事業發達。

屋上土（1946、1947年），丙丁屬火，戌亥為天門，火既炎上，土則
生於上，故稱為「屋上土」。事業美滿，得勢成功之土，依木為基、
平地為上。丙戌屋上土：為福厚之土，為人正直；丁亥屋上土：興旺
發達。
第二節 生命規律 十二週期
一、人類生命十二週期

1、歲星與生命週期

天上的五星指金、木、水、火、土五大行星，又稱為太白、歲星、辰
星、熒星、填星。在中國古代把日、月及金、木、水、火、土五星合
稱為「七曜」。在一個宇宙週期中，一半時期屬陰，一半時期屬陽，
它相似於一天十二個時辰，白天黑夜轉換，一年十二個月、一運十二
世、一代文明十二會，都以十二為週期，在每一循環中陰陽交替。科
學家已確認作為九星之王的木星繞太陽運動，公轉一周約11.86年，即
木星的一年相當於地球的十二年，並且對地球的生物圈有重要影響，
因而在中國古代，木星曾被人們用來定歲紀年還稱作為「歲星」。中
華古代《五函山房輯佚書》中也曾講在十二年中三年收成、三年水
災、三年豐收、三年旱災，雖然與現代科學不相符，但從生物圈的變
化來講，由於草食類、肉食類和雜食類動物在不同年分生活條件不
一，十二年的週期中各有一年特別適宜某種動物的生長。既然特定的
年分適於某種動物的順利成長，那麼特定年代出生的人，能否模仿該
種動物也能順利成長並有其週期規律呢？從而中華五行文化也就又強
調了五行的十二週期學說，也叫人類模擬自然界生物週期盛衰規律學
說。

太陽系最大的行星就是木星，它是離太陽第五近的行星，其質量是地
球的300倍，直徑是地球的14倍。木星上的地面引力是地球的2.53
倍，所以，假如你體重是60公斤，在木星上就變成151.2公斤了！

木星又名歲星。由於它比較亮，而且一年中可以看到的時間特別長，
因而很受天象觀察者的重視，在中國商代甲骨文中，已有關於它的記
載。歲星繞太陽一周的時間約為十二年（實為11.86年），所以古人又
曾根據它的運行情況用以紀年。所謂的「本命年」，也就是天上木星
回到自己出生時木星所在的位置。因為木星對人類的影響作用非常明
顯，所以每個人一年的運勢大多由它決定。這樣歲星與命運週期關係
就更為密切。

十二次是按由西向東的方向把黃道附近一周天分成十二個等分，每個
等分中都有二十八宿中的某些星宿作為標誌，並有一定的名稱。當歲
星運行到某次的時候，就稱為「歲在XX」，用以紀年。

十二次還可以與十二支配合起來。十二支稱為十二辰，十二次的方向
由西向東，十二辰則恰好相反，又由東向西。由此劃分出二十四個節
氣和十二個月，大到整個人類一個冰河期是十二萬年。

由於歲星與曆法的關係密切，所以在觀察歲星瞭解運行方面就很重
要。歲星屬木，在五德屬仁，主管五穀。人君以德為重，如無德，則
歲星會出現異常。如歲星光亮盈滿潤澤，這是君行德政的顯示，則民
有福祥。如果歲星暗淡無光，則為君行虐政之兆。如果歲星色赤而有
光芒則吉；赤黃而深色，風調雨順，莊稼豐收。

歲星沿二十八宿右行，十二年行一周天，其始出在早晨，出現於東
方，離太陽為15度。歲星在不同季節出現不同的顏色，對應著歲星的
相、王、休、囚、死狀況，如從立冬到冬季結束，歲星星色精明而無
芒角，這時為相；在春季則星色如角宿左星，有精光，在仲春時，星
有芒角，此時為王。立夏至仲夏，其星無光明而色赤黃，此時為休。
從仲夏到夏末，色青黑，止而不行，此時為囚。整個秋季，星色黑而
細小不明，此時為死。

有趣的是人類腦神經也與十二有關，共12對，包括嗅神經、視神經、
動眼神經、滑車神經、三叉神經、外展神經、面神經、聽神經、吞咽
神經、迷走神經、副神經和舌下神經。

這十二正經又為，手太陽肺經、手陽明大腸經、足陽明胃經、足太陰
脾經、手少陰心經、手太陽小腸經、足太陽膀胱經、足少陰腎經、手
厥陰心包經、手少陽三焦經、足少陽膽經、足厥陰肝經。
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no Maya, but the only reality in an illusionary universe of ever-
passing forms.
It is upon this Buddhist doctrine that the Pythagoreans grounded
the principal tenets of their philosophy. “Can that spirit, which gives
life and motion, and partakes of the nature of light, be reduced to
nonentity?” they ask. “Can that sensitive spirit in brutes which
exercises memory, one of the rational faculties, die, and become
nothing?” And Whitelock Bulstrode, in his able defence of
Pythagoras, expounds this doctrine by adding: “If you say, they (the
brutes) breathe their spirits into the air, and there vanish, that is all I
contend for. The air, indeed, is the proper place to receive them,
being, according to Laertius, full of souls; and, according to Epicurus,
full of atoms, the principles of all things; for even this place wherein
we walk and birds fly has so much of a spiritual nature, that it is
invisible, and, therefore, may well be the receiver of forms, since the
forms of all bodies are so; we can only see and hear its effects; the
air itself is too fine, and above the capacity of the age. What then is
the ether in the region above, and what are the influences or forms
that descend from thence?” The spirits of creatures, the
Pythagoreans hold, who are emanations of the most sublimated
portions of ether, emanations, breaths, but not forms. Ether is
incorruptible, all philosophers agree in that; and what is incorruptible
is so far from being annihilated when it gets rid of the form, that it
lays a good claim to immortality. “But what is that which has no body,
no form; which is imponderable, invisible and indivisible; that which
exists and yet is not?” ask the Buddhists. “It is Nirvana,” is the
answer. It is nothing, not a region, but rather a state. When once
Nirvana is reached, man is exempt from the effects of the “four
truths;” for an effect can only be produced through a certain cause,
and every cause is annihilated in this state.
These “four truths” are the foundation of the whole Buddhist
doctrine of Nirvana. They are, says the book of Pradjuâ
Pâramitâ,[482] 1. The existence of pain. 2. The production of pain. 3.
The annihilation of pain. 4. The way to the annihilation of pain. What
is the source of pain?—Existence. Birth existing, decrepitude and
death ensue; for wherever there is a form, there is a cause for pain
and suffering. Spirit alone has no form, and therefore cannot be said
to exist. Whenever man (the ethereal, inner man) reaches that point
when he becomes utterly spiritual, hence, formless, he has reached
a state of perfect bliss. Man as an objective being becomes
annihilated, but the spiritual entity with its subjective life, will live for
ever, for spirit is incorruptible and immortal.
It is by the spirit of the teachings of both Buddha and Pythagoras,
that we can so easily recognize the identity of their doctrines. The
all-pervading, universal soul, the Anima Mundi, is Nirvana; and
Buddha, as a generic name, is the anthropomorphized monad of
Pythagoras. When resting in Nirvana, the final bliss, Buddha is the
silent monad, dwelling in darkness and silence; he is also the
formless Brahm, the sublime but unknowable Deity, which pervades
invisibly the whole universe. Whenever it is manifested, desiring to
impress itself upon humanity in a shape intelligent to our intellect,
whether we call it an avatar, or a King Messiah, or a permutation of
Divine Spirit, Logos, Christos, it is all one and the same thing. In
each case it is “the Father,” who is in the Son, and the Son in “the
Father.” The immortal spirit overshadows the mortal man. It enters
into him, and pervading his whole being, makes of him a god, who
descends into his earthly tabernacle. Every man may become a
Buddha, says the doctrine. And so throughout the interminable
series of ages we find now and then men who more or less succeed
in uniting themselves “with God,” as the expression goes, with their
own spirit, as we ought to translate. The Buddhists call such men
Arhat. An Arhat is next to a Buddha, and none is equal to him either
in infused science, or miraculous powers. Certain fakirs demonstrate
the theory well in practice, as Jacolliot has proved.
Even the so-called fabulous narratives of certain Buddhistical
books, when stripped of their allegorical meaning, are found to be
the secret doctrines taught by Pythagoras. In the Pali Books called
the Jutakâs, are given the 550 incarnations or metempsychoses of
Buddha. They narrate how he has appeared in every form of animal
life, and animated every sentient being on earth, from infinitesimal
insect to the bird, the beast, and finally man, the microcosmic image
of God on earth. Must this be taken literally; is it intended as a
description of the actual transformations and existence of one and
the same individual immortal, divine spirit, which by turns has
animated every kind of sentient being? Ought we not rather to
understand, with Buddhist metaphysicians, that though the individual
human spirits are numberless, collectively they are one, as every
drop of water drawn out of the ocean, metaphorically speaking, may
have an individual existence and still be one with the rest of the
drops going to form that ocean; for each human spirit is a scintilla of
the one all-pervading light? That this divine spirit animates the
flower, the particle of granite on the mountain side, the lion, the
man? Egyptian Hierophants, like the Brahmans, and the Buddhists
of the East, and some Greek philosophers, maintained originally that
the same spirit that animates the particle of dust, lurking latent in it,
animates man, manifesting itself in him in its highest state of activity.
The doctrine, also, of a gradual refusion of the human soul into the
essence of the primeval parent spirit, was universal at one time. But
this doctrine never implied annihilation of the higher spiritual ego—
only the dispersion of the external forms of man, after his terrestrial
death, as well as during his abode on earth. Who is better fitted to
impart to us the mysteries of after-death, so erroneously thought
impenetrable, than those men who having, through self-discipline
and purity of life and purpose, succeeded in uniting themselves with
their “God,” were afforded some glimpses, however imperfect, of the
great truth.[483] And these seers tell us strange stories about the
variety of forms assumed by disembodied astral souls; forms of
which each one is a spiritual though concrete reflection of the
abstract state of the mind, and thoughts of the once living man.
To accuse Buddhistical philosophy of rejecting a Supreme Being—
God, and the soul’s immortality, of atheism, in short, on the ground
that according to their doctrines, Nirvana means annihilation, and
Svabhâvât is not a person, but nothing, is simply absurd. The En (or
Ayîn) of the Jewish En-Soph, also means nihil or nothing, that which
is not (quo ad nos); but no one has ever ventured to twit the Jews
with atheism. In both cases the real meaning of the term nothing
carries with it the idea that God is not a thing, not a concrete or
visible Being to which a name expressive of any object known to us
on earth may be applied with propriety.
 CHAPTER IX.
“Thou can’st not call that madness of which thou art proved to know nothing.”
—Tertullian: Apology

“This is not a matter of to-day,

Or yesterday, but hath been from all times;
And none hath told us whence it came or how!”— Sophocles.

“Belief in the supernatural is a fact natural, primitive, universal, and constant in

the life and history of the human race. Unbelief in the supernatural begets
materialism; materialism, sensuality; sensuality, social convulsions, amid whose
storms man again learns to believe and pray.”— Guizot.
“If any one think these things incredible, let him keep his opinions to himself, and
not contradict those who, by such events, are incited to the study of virtue.”—
Josephus.

F rom the Platonic and Pythagorean views of matter and force, we

will now turn to the kabalistic philosophy of the origin of man,
and compare it with the theory of natural selection enunciated by
Darwin and Wallace. It may be that we shall find as much reason to
credit the ancients with originality in this direction as in that which we
have been considering. To our mind, no stronger proof of the theory
of cyclical progression need be required than the comparative
enlightenment of former ages and that of the Patristic Church, as
regards the form of the earth, and the movements of the planetary
system. Even were other evidence wanting, the ignorance of
Augustine and Lactantius, misleading the whole of Christendom
upon these questions until the period of Galileo, would mark the
eclipses through which human knowledge passes from age to age.
The “coats of skin,” mentioned in the third chapter of Genesis as
given to Adam and Eve, are explained by certain ancient
philosophers to mean the fleshy bodies with which, in the progress of
the cycles, the progenitors of the race became clothed. They
maintained that the godlike physical form became grosser and
grosser, until the bottom of what may be termed the last spiritual
cycle was reached, and mankind entered upon the ascending arc of
the first human cycle. Then began an uninterrupted series of cycles
or yogas; the precise number of years of which each of them
consisted remaining an inviolable mystery within the precincts of the
sanctuaries and disclosed only to the initiates. As soon as humanity
entered upon a new one, the stone age, with which the preceding
cycle had closed, began to gradually merge into the following and
next higher age. With each successive age, or epoch, men grew
more refined, until the acme of perfection possible in that particular
cycle had been reached. Then the receding wave of time carried
back with it the vestiges of human, social, and intellectual progress.
Cycle succeeded cycle, by imperceptible transitions; highly-civilized
flourishing nations, waxed in power, attained the climax of
development, waned, and became extinct; and mankind, when the
end of the lower cyclic arc was reached, was replunged into
barbarism as at the start. Kingdoms have crumbled and nation
succeeded nation from the beginning until our day, the races
alternately mounting to the highest and descending to the lowest
points of development. Draper observes that there is no reason to
suppose that any one cycle applied to the whole human race. On the
contrary, while man in one portion of the planet was in a condition of
retrogression, in another he might be progressing in enlightenment
and civilization.
How analogous this theory is to the law of planetary motion, which
causes the individual orbs to rotate on their axes; the several
systems to move around their respective suns; and the whole stellar
host to follow a common path around a common centre! Life and
death, light and darkness, day and night on the planet, as it turns
about its axis and traverses the zodiacal circle representing the
lesser and the greater cycles.[484] Remember the Hermetic axiom:
—“As above, so below; as in heaven, so on earth.”
Mr. Alfred R. Wallace argues with sound logic, that the
development of man has been more marked in his mental
organization than in his external form. Man, he conceives to differ
from the animal, by being able to undergo great changes of
conditions and of his entire environment, without very marked
alterations in bodily form and structure. The changes of climate he
meets with a corresponding alteration in his clothing, shelter,
weapons, and implements of husbandry. His body may become less
hairy, more erect, and of a different color and proportions; “the head
and face is immediately connected with the organ of the mind, and
as being the medium, expressing the most refined motions of his
nature,” alone change with the development of his intellect. There
was a time when “he had not yet acquired that wonderfully-
developed brain, the organ of the mind, which now, even in his
lowest examples, raises him far above the highest brutes, at a period
when he had the form, but hardly the nature of man, when he neither
possessed human speech nor sympathetic and moral feelings.”
Further, Mr. Wallace says that “Man may have been—indeed, I
believe must have been, once a homogeneous race ... in man, the
hairy covering of the body has almost entirely disappeared.“ Of the
cave men of Les Eyzies, Mr. Wallace remarks further ” ... the great
breadth of the face, the enormous development of the ascending
ramus of the lower jaw ... indicate enormous muscular power and the
habits of a savage and brutal race.”
Such are the glimpses which anthropology affords us of men,
either arrived at the bottom of a cycle or starting in a new one. Let us
see how far they are corroborated by clairvoyant psychometry.
Professor Denton submitted a fragment of fossilized bone to his
wife’s examination, without giving Mrs. Denton any hint as to what
the article was. It immediately called up to her pictures of people and
scenes which he thinks belonged to the stone age. She saw men
closely resembling monkeys, with a body very hairy, and “as if the
natural hair answered the purpose of clothing.” “I question whether
he can stand perfectly upright; his hip-joints appear to be so formed,
he cannot,” she added. “Occasionally I see part of the body of one of
those beings that looks comparatively smooth. I can see the skin,
which is lighter colored ... I do not know whether he belongs to the
same period.... At a distance the face seems flat; the lower part of it
is heavy; they have what I suppose would be called prognathous
jaws. The frontal region of the head is low, and the lower portion of it
is very prominent, forming a round ridge across the forehead,
immediately above the eyebrows.... Now I see a face that looks like
that of a human being, though there is a monkey-like appearance
about it. All these seem of that kind, having long arms and hairy
bodies.”[485]
Whether or not the men of science are willing to concede the
correctness of the Hermetic theory of the physical evolution of man
from higher and more spiritual natures, they themselves show us
how the race has progressed from the lowest observed point to its
present development. And, as all nature seems to be made up of
analogies, is it unreasonable to affirm that the same progressive
development of individual forms has prevailed among the inhabitants
of the unseen universe? If such marvellous effects have been
caused by evolution upon our little insignificant planet, producing
reasoning and intuitive men from some higher type of the ape family,
why suppose that the boundless realms of space are inhabited only
by disembodied angelic forms? Why not give place in that vast
domain to the spiritual duplicates of these hairy, long-armed and
half-reasoning ancestors, their predecessors, and all their
successors, down to our time? Of course, the spiritual parts of such
primeval members of the human family would be as uncouth and
undeveloped as were their physical bodies. While they made no
attempt to calculate the duration of the “grand cycle,” the Hermetic
philosophers yet maintained that, according to the cyclic law, the
living human race must inevitably and collectively return one day to
that point of departure, where man was first clothed with “coats of
skin;” or, to express it more clearly, the human race must, in
accordance with the law of evolution, be finally physically
spiritualized. Unless Messrs. Darwin and Huxley are prepared to
prove that the man of our century has attained, as a physical and
moral animal, the acme of perfection, and evolution, having reached
its apex, must stop all further progress with the modern genus,
Homo, we do not see how they can possibly confute such a logical
deduction.
 In his lecture on The Action of Natural Selection on Man, Mr. Alfred
R. Wallace concludes his demonstrations as to the development of
human races under that law of selection by saying that, if his
conclusions are just, “it must inevitably follow that the higher—the
more intellectual and moral—must displace the lower and more
degraded races; and the power of ‘natural selection,’ still acting on
his mental organization, must ever lead to the more perfect
adaptation of man’s higher faculties to the condition of surrounding
nature, and to the exigencies of the social state. While his external
form will probably ever remain unchanged, except in the
development of that perfect beauty ... refined and ennobled by the
highest intellectual faculties and sympathetic emotions, his mental
constitution may continue to advance and improve, till the world is
again inhabited by a single, nearly homogeneous race, no individual
of which will be inferior to the noblest specimens of existing
humanity.” Sober, scientific methods and cautiousness in
hypothetical possibilities have evidently their share in this expression
of the opinions of the great anthropologist. Still, what he says above
clashes in no way with our kabalistic assertions. Allow to ever-
progressing nature, to the great law of the “survival of the fittest,” one
step beyond Mr. Wallace’s deductions, and we have in future the
possibility—nay, the assurance of a race, which, like the Vril-ya of
Bulwer-Lytton’s Coming Race, will be but one remove from the
primitive “Sons of God.”
It will be observed that this philosophy of cycles, which was
allegorized by the Egyptian Hierophants in the “circle of necessity,”
explains at the same time the allegory of the “Fall of man.” According
to the Arabian descriptions, each of the seven chambers of the
Pyramids—those grandest of all cosmic symbols—was known by the
name of a planet. The peculiar architecture of the Pyramids shows in
itself the drift of the metaphysical thought of their builders. The apex
is lost in the clear blue sky of the land of the Pharaohs, and typifies
the primordial point lost in the unseen universe from whence started
the first race of the spiritual prototypes of man. Each mummy, from
the moment that it was embalmed, lost its physical individuality in
one sense; it symbolized the human race. Placed in such a way as
was best calculated to aid the exit of the “soul,” the latter had to pass
through the seven planetary chambers before it made its exit through
the symbolical apex. Each chamber typified, at the same time, one of
the seven spheres, and one of the seven higher types of physico-
spiritual humanity alleged to be above our own. Every 3,000 years,
the soul, representative of its race, had to return to its primal point of
departure before it underwent another evolution into a more
perfected spiritual and physical transformation. We must go deep
indeed into the abstruse metaphysics of Oriental mysticism before
we can realize fully the infinitude of the subjects that were embraced
at one sweep by the majestic thought of its exponents.
Starting as a pure and perfect spiritual being, the Adam of the
second chapter of Genesis, not satisfied with the position allotted to
him by the Demiurgus (who is the eldest first-begotten, the Adam-
Kadmon), Adam the second, the “man of dust,” strives in his pride to
become Creator in his turn. Evolved out of the androgynous
Kadmon, this Adam is himself an androgyn; for, according to the
oldest beliefs presented allegorically in Plato’s Timæus, the
prototypes of our races were all enclosed in the microcosmic tree
which grew and developed within and under the great mundane or
macrocosmic tree. Divine spirit being considered a unity, however
numerous the rays of the great spiritual sun, man has still had his
origin like all other forms, whether organic or otherwise, in this one
Fount of Eternal Light. Were we even to reject the hypothesis of an
androgynous man, in connection with physical evolution, the
significance of the allegory in its spiritual sense, would remain
unimpaired. So long as the first god-man, symbolizing the two first
principles of creation, the dual male and female element, had no
thought of good and evil he could not hypostasize “woman,” for she
was in him as he was in her. It was only when, as a result of the evil
hints of the serpent, matter, the latter condensed itself and cooled on
the spiritual man in its contact with the elements, that the fruits of the
man-tree—who is himself that tree of knowledge—appeared to his
view. From this moment the androgynal union ceased, man evolved
out of himself the woman as a separate entity. They have broken the
thread between pure spirit and pure matter. Henceforth they will
create no more spiritually, and by the sole power of their will; man
has become a physical creator, and the kingdom of spirit can be won
only by a long imprisonment in matter. The meaning of Gogard, the
Hellenic tree of life, the sacred oak among whose luxuriant branches
a serpent dwells, and cannot be dislodged,[486] thus becomes
apparent. Creeping out from the primordial ilus, the mundane snake
grows more material and waxes in strength and power with every
new evolution.
The Adam Primus, or Kadmon, the Logos of the Jewish mystics, is
the same as the Grecian Prometheus, who seeks to rival with the
divine wisdom; he is also the Pimander of Hermes, or the Power of
the thought Divine, in its most spiritual aspect, for he was less
hypostasized by the Egyptians than the two former. These all create
men, but fail in their final object. Desiring to endow man with an
immortal spirit, in order that by linking the trinity in one, he might
gradually return to his primal spiritual state without losing his
individuality, Prometheus fails in his attempt to steal the divine fire,
and is sentenced to expiate his crime on Mount Kazbeck.
Prometheus is also the Logos of the ancient Greeks, as well as
Herakles. In the Codex Nazaræus[487] we see Bahak-Zivo deserting
the heaven of his father, confessing that though he is the father of
the genii, he is unable to “construct creatures,” for he is equally
unacquainted with Orcus as with “the consuming fire which is
wanting in light.” And Fetahil, one of the “powers,” sits in the “mud”
(matter) and wonders why the living fire is so changed.
All of these Logoi strove to endow man with the immortal spirit,
failed, and nearly all are represented as being punished for the
attempt by severe sentences. Those of the early Christian Fathers
who like Origen and Clemens Alexandrinus, were well versed in
Pagan symbology, having begun their careers as philosophers, felt
very much embarrassed. They could not deny the anticipation of
their doctrines in the oldest myths. The latest Logos, according to
their teachings, had also appeared in order to show mankind the way
to immortality; and in his desire to endow the world with eternal life
through the Pentecostal fire, had lost his life agreeably to the
traditional programme. Thus was originated the very awkward
explanation of which our modern clergy freely avail themselves, that
all these mythic types show the prophetic spirit which, through the
Lord’s mercy, was afforded even to the heathen idolaters! The
Pagans, they assert, had presented in their imagery the great drama
of Calvary—hence the resemblance. On the other hand, the
philosophers maintained, with unassailable logic, that the pious
fathers had simply helped themselves to a ready-made groundwork,
either finding it easier than to exert their own imagination, or
because of the greater number of ignorant proselytes who were
attracted to the new doctrine by such an extraordinary resemblance
with their mythologies, at least as far as the outward form of the most
fundamental doctrines goes.
The allegory of the Fall of man and the fire of Prometheus is also
another version of the myth of the rebellion of the proud Lucifer,
hurled down to the bottomless pit—Orcus. In the religion of the
Brahmans, Moisasure, the Hindu Lucifer, becomes envious of the
Creator’s resplendent light, and at the head of a legion of inferior
spirits rebels against Brahma, and declares war against him. Like
Hercules, the faithful Titan, who helps Jupiter and restores to him his
throne, Siva, the third person of the Hindu trinity, hurls them all from
the celestial abode in Honderah, the region of eternal darkness. But
here the fallen angels are made to repent of their evil deed, and in
the Hindu doctrine they are all afforded the opportunity to progress.
In the Greek fiction, Hercules, the Sun-god, descends to Hades to
deliver the victims from their tortures; and the Christian Church also
makes her incarnate god descend to the dreary Plutonic regions and
overcome the rebellious ex-archangel. In their turn the kabalists
explain the allegory in a semi-scientific way. Adam the second, or the
first-created race which Plato calls gods, and the Bible the Elohim,
was not triple in his nature like the earthly man: i.e., he was not
composed of soul, spirit, and body, but was a compound of
sublimated astral elements into which the “Father” had breathed an
immortal, divine spirit. The latter, by reason of its godlike essence,
was ever struggling to liberate itself from the bonds of even that
flimsy prison; hence the “sons of God,” in their imprudent efforts,
were the first to trace a future model for the cyclic law. But, man
must not be “like one of us,” says the Creative Deity, one of the
Elohim “intrusted with the fabrication of the lower animal.”[488] And
thus it was, when the men of the first race had reached the summit
of the first cycle, they lost their balance, and their second envelope,
the grosser clothing (astral body), dragged them down the opposite
arc.
This kabalistic version of the sons of God (or of light) is given in
the Codex Nazaræus. Bahak-Zivo, the “father of genii, is ordered to
‘construct creatures.’” But, as he is “ignorant of Orcus,” he fails to do
so and calls in Fetahil a still purer spirit to his aid, who fails still
worse.

Then steps on the stage of creation the “spirit”[489] (which properly

ought to be translated “soul,” for it is the anima mundi, and which
with the Nazarenes and the Gnostics was feminine), and perceiving
that for Fetahil,[490] the newest man (the latest), the splendor was
“changed,” and that for splendor existed “decrease and damage,”
awakes Karabtanos,[491] “who was frantic and without sense and
judgment,” and says to him: “Arise; see, the splendor (light) of the
newest man (Fetahil) has failed (to produce or create men), the
decrease of this splendor is visible. Rise up, come with thy MOTHER
(the spiritus) and free thee from limits by which thou art held, and
those more ample than the whole world.” After which follows the
union of the frantic and blind matter, guided by the insinuations of the
spirit (not the Divine breath, but the Astral spirit, which by its double
essence is already tainted with matter) and the offer of the mother
being accepted the Spiritus conceives “Seven Figures,” which
Irenæus is disposed to take for the seven stellars (planets) but which
represent the seven capital sins, the progeny of an astral soul
separated from its divine source (spirit) and matter, the blind demon
of concupiscence. Seeing this, Fetahil extends his hand toward the
abyss of matter, and says: ‘Let the earth exist, just as the abode of
the powers has existed.’” Dipping his hand in the chaos, which he
condenses, he creates our planet.[492]
 Then the Codex proceeds to tell how Bahak-Zivo was separated
from the Spiritus, and the genii, or angels, from the rebels.[493] Then
Mano[494] (the greatest), who dwells with the greatest Ferho, calls
Kebar-Zivo (known also by the name of Nebat-Iavar bar Iufin-Ifafin),
Helm and Vine of the food of life,[495] he being the third life, and,
commiserating the rebellious and foolish genii, on account of the
magnitude of their ambition, says: “Lord of the genii[496] (Æons), see
what the genii, the rebellious angels do, and about what they are
consulting.[497] They say, “Let us call forth the world, and let us call
the ‘powers’ into existence. The genii are the Principes, the ‘sons of
Light,’ but thou art the ‘Messenger of Life.’”[498]
And in order to counteract the influence of the seven “badly
disposed” principles, the progeny of Spiritus, Cabar Zio, the mighty
Lord of Splendor, procreates seven other lives (the cardinal virtues)
who shine in their own form and light “from on high”[499] and thus
reëstablishes the balance between good and evil, light and
darkness.
But this creation of beings, without the requisite influx of divine
pure breath in them, which was known among the kabalists as the
“Living Fire,” produced but creatures of matter and astral light.[500]
Thus were generated the animals which preceded man on this earth.
The spiritual beings, the “sons of light,” those who remained faithful
to the great Ferho (the First Cause of all), constitute the celestial or
angelic hierarchy, the Adonim, and the legions of the never-
embodied spiritual men. The followers of the rebellious and foolish
genii, and the descendants of the “witless” seven spirits begotten by
“Karabtanos” and the “spiritus,” became, in course of time, the “men
of our planet,”[501] after having previously passed through every
“creation” of every one of the elements. From this stage of life they
have been traced by Darwin, who shows us how our highest forms
have been evolved out of the lowest. Anthropology dares not follow
the kabalist in his metaphysical flights beyond this planet, and it is
doubtful if its teachers have the courage to search for the missing
link in the old kabalistic manuscripts.
 Thus was set in motion the first cycle, which in its rotations
downward, brought an infinitesimal part of the created lives to our
planet of mud. Arrived at the lowest point of the arc of the cycle
which directly preceded life on this earth, the pure divine spark still
lingering in the Adam made an effort to separate itself from the astral
spirit, for “man was falling gradually into generation,” and the fleshy
coat was becoming with every action more and more dense.

And now comes a mystery, a Sod;[502] a secret which Rabbi

Simeon[503] imparted but to very few initiates. It was enacted once
every seven years during the Mysteries of Samothrace, and the
records of it are found self-printed on the leaves of the Thibetan
sacred tree, the mysterious Kounboum, in the Lamasery of the holy
adepts.[504]
In the shoreless ocean of space radiates the central, spiritual, and
Invisible sun. The universe is his body, spirit and soul; and after this
ideal model are framed all things. These three emanations are the
three lives, the three degrees of the gnostic Pleroma, the three
“Kabalistic Faces,” for the Ancient of the ancient, the holy of the
aged, the great En-Soph, “has a form and then he has no form.” The
invisible “assumed a form when he called the universe into
existence,”[505] says the Sohar, the Book of splendor. The first light
is His soul, the Infinite, Boundless, and Immortal breath; under the
efflux of which the universe heaves its mighty bosom, infusing
Intelligent life throughout creation. The second emanation
condenses cometary matter and produces forms within the cosmic
circle; sets the countless worlds floating in the electric space, and
infuses the unintelligent, blind life-principle into every form. The third,
produces the whole universe of physical matter; and as it keeps
gradually receding from the Central Divine Light its brightness wanes
and it becomes Darkness and the Bad—pure matter, the “gross
purgations of the celestial fire” of the Hermetists.
When the Central Invisible (the Lord Ferho) saw the efforts of the
divine Scintilla, unwilling to be dragged lower down into the
degradation of matter, to liberate itself, he permitted it to shoot out
from itself a monad, over which, attached to it as by the finest thread,
the Divine Scintilla (the soul) had to watch during its ceaseless
peregrinations from one form to another. Thus the monad was shot
down into the first form of matter and became encased in stone;
then, in course of time, through the combined efforts of living fire and
living water, both of which shone their reflection upon the stone, the
monad crept out of its prison to sunlight as a lichen. From change to
change it went higher and higher; the monad, with every new
transformation borrowing more of the radiance of its parent, Scintilla,
which approached it nearer at every transmigration. For “the First
Cause, had willed it to proceed in this order;” and destined it to creep
on higher until its physical form became once more the Adam of
dust, shaped in the image of the Adam Kadmon. Before undergoing
its last earthly transformation, the external covering of the monad,
from the moment of its conception as an embryo, passes in turn,
once more, through the phases of the several kingdoms. In its fluidic
prison it assumes a vague resemblance at various periods of the
gestation to plant, reptile, bird, and animal, until it becomes a human
embryo.[506] At the birth of the future man, the monad, radiating with
all the glory of its immortal parent which watches it from the seventh
sphere, becomes senseless.[507] It loses all recollection of the past,
and returns to consciousness but gradually, when the instinct of
childhood gives way to reason and intelligence. After the separation
between the life-principle (astral spirit) and the body takes place, the
liberated soul—Monad, exultingly rejoins the mother and father spirit,
the radiant Augoeides, and the two, merged into one, forever form,
with a glory proportioned to the spiritual purity of the past earth-life,
the Adam who has completed the circle of necessity, and is freed
from the last vestige of his physical encasement. Henceforth,
growing more and more radiant at each step of his upward progress,
he mounts the shining path that ends at the point from which he
started around the GRAND CYCLE.
The whole Darwinian theory of natural selection is included in the
first six chapters of the book of Genesis. The “Man” of chapter i. is
radically different from the “Adam” of chapter ii., for the former was
created “male and female” that is, bi-sexed—and in the image of
God; while the latter, according to verse seven, was formed of the
dust of the ground, and became “a living soul,” after the Lord God
“breathed into his nostrils the breath of life.” Moreover, this Adam
was a male being, and in verse twenty we are told that “there was
not found a helpmeet for him.” The Adonai, being pure spiritual
entities, had no sex, or rather had both sexes united in themselves,
like their Creator; and the ancients understood this so well that they
represented many of their deities as of dual sex. The Biblical student
must either accept this interpretation, or make the passages in the
two chapters alluded to absurdly contradict each other. It was such
literal acceptance of passages that warranted the atheists in
covering the Mosaic account with ridicule, and it is the dead letter of
the old text that begets the materialism of our age. Not only are
these two races of beings thus clearly indicated in Genesis, but even
a third and a fourth one are ushered before the reader in chapter iv.,
where the “sons of God” and the race of “giants” are spoken of.
As we write, there appears in an American paper, The Kansas City
Times, an account of important discoveries of the remains of a
prehistorical race of giants, which corroborates the statements of the
kabalists and the Bible allegories at the same time. It is worth
preserving:
“In his researches among the forests of Western Missouri, Judge
E. P. West has discovered a number of conical-shaped mounds,
similar in construction to those found in Ohio and Kentucky. These
mounds are found upon the high bluffs overlooking the Missouri
River, the largest and more prominent being found in Tennessee,
Mississippi, and Louisiana. Until about three weeks ago it was not
suspected that the mound builders had made this region their home
in the prehistoric days; but now it is discovered that this strange and
extinct race once occupied this land, and have left an extensive
graveyard in a number of high mounds upon the Clay County bluffs.
“As yet, only one of these mounds has been opened. Judge West
discovered a skeleton about two weeks ago, and made a report to
other members of the society. They accompanied him to the mound,
and not far from the surface excavated and took out the remains of
two skeletons. The bones are very large—so large, in fact, when
compared with an ordinary skeleton of modern date, they appear to
have formed part of a giant. The head bones, such as have not
rotted away, are monstrous in size. The lower jaw of one skeleton is
in a state of preservation, and is double the size of the jaw of a
civilized person. The teeth in this jaw-bone are large, and appear to
have been ground down and worn away by contact with roots and
carnivorous food. The jaw-bone indicates immense muscular
strength. The thigh-bone, when compared with that of an ordinary
modern skeleton, looks like that of a horse. The length, thickness,
and muscular development are remarkable. But the most peculiar
part about the skeleton is the frontal bone. It is very low, and differs
radically from any ever seen in this section before. It forms one thick
ridge of bone about one inch wide, extending across the eyes. It is a
narrow but rather heavy ridge of bone which, instead of extending
upward, as it does now in these days of civilization, receded back
from the eyebrows, forming a flat head, and thus indicates a very low
order of mankind. It is the opinion of the scientific gentlemen who are
making these discoveries that these bones are the remains of a
prehistoric race of men. They do not resemble the present existing
race of Indians, nor are the mounds constructed upon any pattern or
model known to have been in use by any race of men now in
existence in America. The bodies are discovered in a sitting posture
in the mounds, and among the bones are found stone weapons,
such as flint knives, flint scrapers, and all of them different in shape
to the arrow-heads, war-hatchets, and other stone tools and
weapons known to have been in use by the aboriginal Indians of this
land when discovered by the whites. The gentlemen who have these
curious bones in charge have deposited them with Dr. Foe, on Main
street. It is their intention to make further and closer researches in
the mounds on the bluffs opposite this city. They will make a report of
their labors at the next meeting of the Academy of Science, by which
time they expect to be able to make some definite report as to their
opinions. It is pretty definitely settled, however, that the skeletons are
those of a race of men not now in existence.”
 The author of a recent and very elaborate work[508] finds some
cause for merriment over the union of the sons of God with the
“daughters of men,” who were fair, as alluded to in Genesis, and
described at great length in that wonderful legend, the Book of
Enoch. More is the pity, that our most learned and liberal men do not
employ their close and merciless logic to repair its one-sidedness by
seeking the true spirit which dictated these allegories of old. This
spirit was certainly more scientific than skeptics are yet prepared to
admit. But with every year some new discovery may corroborate
their assertions, until the whole of antiquity is vindicated.
One thing, at least, has been shown in the Hebrew text, viz.: that
there was one race of purely physical creatures, another purely
spiritual. The evolution and “transformation of species” required to fill
the gap between the two has been left to abler anthropologists. We
can only repeat the philosophy of men of old, which says that the
union of these two races produced a third—the Adamite race.
Sharing the natures of both its parents, it is equally adapted to an
existence in the material and spiritual worlds. Allied to the physical
half of man’s nature is reason, which enables him to maintain his
supremacy over the lower animals, and to subjugate nature to his
uses. Allied to his spiritual part is his conscience, which will serve as
his unerring guide through the besetments of the senses; for
conscience is that instantaneous perception between right and
wrong, which can only be exercised by the spirit, which, being a
portion of the Divine Wisdom and Purity, is absolutely pure and wise.
Its promptings are independent of reason, and it can only manifest
itself clearly, when unhampered by the baser attractions of our dual
nature.
Reason being a faculty of our physical brain, one which is justly
defined as that of deducing inferences from premises, and being
wholly dependent on the evidence of other senses, cannot be a
quality pertaining directly to our divine spirit. The latter knows—
hence, all reasoning which implies discussion and argument would
be useless. So an entity, which, if it must be considered as a direct
emanation from the eternal Spirit of wisdom, has to be viewed as
possessed of the same attributes as the essence or the whole of
which it is a part. Therefore, it is with a certain degree of logic that
the ancient theurgists maintained that the rational part of man’s soul
(spirit) never entered wholly into the man’s body, but only
overshadowed him more or less through the irrational or astral soul,
which serves as an intermediatory agent, or a medium between spirit
and body. The man who has conquered matter sufficiently to relieve
the direct light from his shining Augoeides, feels truth intuitionally; he
could not err in his judgment, notwithstanding all the sophisms
suggested by cold reason, for he is illuminated. Hence, prophecy,
vaticination, and the so-called Divine inspiration are simply the
effects of this illumination from above by our own immortal spirit.
Swedenborg, following the mystical doctrines of the Hermetic
philosophers, devoted a number of volumes to the elucidation of the
“internal sense” of Genesis. Swedenborg was undoubtedly a
“natural-born magician,” a seer; he was not an adept. Thus, however
closely he may have followed the apparent method of interpretation
used by the alchemists and mystic writers, he partially failed; the
more so, that the model chosen by him in this method was one who,
albeit a great alchemist, was no more of an adept than the Swedish
seer himself, in the fullest sense of the word. Eugenius Philalethes
had never attained “the highest pyrotechny,” to use the diction of the
mystic philosophers. But, although both have missed the whole truth
in its details, Swedenborg has virtually given the same interpretation
of the first chapter of Genesis as the Hermetic philosophers. The
seer, as well as the initiates, notwithstanding their veiled
phraseology, clearly show that the first chapters of Genesis relate to
the regeneration, or a new birth of man, not to the creation of our
universe and its crown work—man. The fact that the terms of the
alchemists, such as salt, sulphur, and mercury are transformed by
Swedenborg into ens, cause, and effect,[509] does not affect the
underlying idea of solving the problems of the Mosaic books by the
only possible method—that used by the Hermetists—that of
correspondences.
His doctrine of correspondence, or Hermetic symbolism, is that of
Pythagoras and of the kabalists—“as above, so below.” It is also that
of the Buddhist philosophers, who, in their still more abstract