Brief introduction of Xu Xichuan system

Zi Ping Ming Shu and Lao Guo's numerology are the two sources of China's traditional numerology. Life-saving by Ziping was born out of Li's Life Book, which has been widely circulated since the Tang and Song Dynasties. In the contemporary era, blind numerology has sprung up, subverting many basic concepts and principles of traditional grading, and the crowd is surging. Meanwhile, Xu's numerology was quietly born.

Its system is based on ten-day work and likes and dislikes, and it is divided into likes and dislikes according to the four-column configuration; It is more important for the Western gods to be born, and it is cheaper for the Western gods to be born. It is even worse for the Western gods to fight each other. Avoiding fighting is good for him, and he can benefit from the Universiade and distinguish between ups and downs. In addition to supporting the system, it also talks about ups and downs, and the yen does not look at ups and downs; It is quite unique to analyze how the combination of cadres and branches of Universiade and fleeting time cuts into fate and the personality characteristics of fate.

From the origin of Ziping, Xu's numerology inherited the exploration of the characteristics of heavenly stems in Poor Bamboo Slips, and sublated them through actual combat, and initially established the Ten-day Dry Happy Table (hereinafter referred to as the table of likes and dislikes). Because it contains rich dialectical elements, it skillfully combines the use of likes and dislikes with the skill of luck, resulting in a unique paradigm of life theory. Like Duan Jianye (Sina Boming "Buwen"), he also learned nutrition from anecdotes of blind teachers, thus deepening his analysis of the fate structure.

For example, the definite description of "Gan Yang likes killing people, killing people, and regarding killing people as the top grade" is the actual grasp after embedding the list of likes and dislikes into fate. The principles of "taking the day as the main factor, taking the time as the secondary factor, taking the month as the secondary factor and taking the year as the secondary factor", "combining cadres and supporting branches must change the image" and "avoiding taboos and avoiding happiness" are exactly the same as Duan's blind school. However, it should be noted that, just like any kind of numerology theory, comparing Xu's numerology with piecewise blindly following numerology has only partial external logic, which may be far from the truth because it fails to grasp the dialectical elements of Xu's numerology. Dramatically, as mentioned above, the similarity in birth time between Xu's numerology and Duan's numerology implies that the fate of the "dispute between Bu and Xu" has been buried in the grass.

Undoubtedly, Xu's numerology is weak in many links and fields and needs further development and improvement. For example, the in-depth exploration of five yin dryness syndrome and taboo, the improvement of life level and so on. However, it is undeniable that the potential value of its exploration in individual fields to the development of the numerology era will probably be well known to future generations.