Lu 履 27/8/2008

變卦:  天水訟  變  天則履
天水訟(兇)--相爭之象; 作事謀始以防訟
天澤履(中吉)--化險為夷之象; 克己復禮之道
訟卦，天下著雨，上剛下險。宮非口舌，爭訟，不親近，孚信被窒息。內心聰明。在體、用於人身疾病上與需卦同解。[覆掛] 需卦陰雲在天，艱險在前，需侍時而進，需要，等待，期待。擔當險難，有所欲求。有聰明纔智。坎為體，有財官之喜，利中男，乾為體，且洩氣，失脫，災病，降職丟官。

1 履: 履虎尾，不咥人，亨。
   Lu:(Lu suggests the idea of) one treading on the tail of a tiger, which does not bite him. There will be progress and success.
   彖傳: 履，柔履剛也。說而應乎乾，是以履虎尾，不咥人，亨。剛中正，履帝位而不疚，光明也。
   Tuan Zhuan: In Lu we have (the symbol of) weakness treading on (that of) strength. (The lower trigram) indicates pleasure and satisfaction, and responds to (the upper) indicating strength. Hence (it is said), 'He treads on the tail of a tiger, which does not bite him; there will be progress and success.' (The fifth line is) strong, in the centre, and in its correct place. (Its subject) occupies the God-(given) position, and falls into no distress or failure; - (his) action will be brilliant.
   象傳: 上天下澤，履；君子以辨上下，安民志。
   Xiang Zhuan: (The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Lu. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.
2 初九：素履，往无咎。
   The first NINE, undivided, shows its subject treading his accustomed path. If he go forward, there will be no error.
   象傳: 素履之往，獨行愿也。
   Xiang Zhuan: 'He treads his accustomed path and goes forward:' - singly and exclusively he carries out his (long-cherished) wishes.
3 九二：履道坦坦，幽人貞吉。
   The second NINE, undivided, shows its subject treading the path that is level and easy - a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune.
   象傳: 幽人貞吉，中不自亂也。
   Xiang Zhuan: 'A quiet and solitary man, to whom, being firm and correct, there will be good fortune:' - holding the due mean, he will not allow himself to be thrown into disorder.
4 六三：眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。
   The third SIX, divided, shows a one-eyed man (who thinks he) can see; a lame man (who thinks he) can walk well; one who treads on the tail of a tiger and is bitten. (All this indicates) ill fortune. We have a (mere) bravo acting the part of a great ruler.
   象傳: 眇能視；不足以有明也。跛能履；不足以與行也，咥人之凶；位不當也。武人為于大君；志剛也。
   Xiang Zhuan: 'A one-eyed man (who thinks that he) can see:' - he is not fit to see clearly. 'A lame man (who thinks that he can) tread well:' - one cannot walk along with him. 'The ill fortune of being bitten' arises from the place not being the proper one for him. 'A (mere) bravo acting the part of a great ruler:' - this is owing to his aims being (too) violent.
5 九四：履虎尾，愬愬，終吉。
   The fourth NINE, undivided, shows its subject treading on the tail of a tiger. He becomes full of apprehensive caution, and in the end there will be good fortune.
   象傳: 愬愬終吉，志行也。
   Xiang Zhuan: 'He becomes full of apprehensive caution, and in the end there will be good fortune:' - his aim takes effect.
6 九五：夬履，貞厲。
   The fifth NINE, undivided, shows the resolute tread of its subject. Though he be firm and correct, there will be peril.
   象傳: 夬履貞厲，位正當也。
   Xiang Zhuan: 'He treads resolutely; and though he be firm and correct, there is peril:' - this is due to his being in the position that is correct and appropriate to him.
7 上九：視履考祥，其旋元吉。
   The sixth NINE, undivided, tells us to look at (the whole course) that is trodden, and examine the presage which that gives. If it be complete and without failure, there will be great good fortune.
   象傳: 元吉在上，大有慶也。
   Xiang Zhuan: 'There will be great good fortune,' and that in the occupancy of the topmost line: - this is great matter for congratulation.

Explanation:
履卦，園而有缺損，剛中有險。履行，慎行，小心，行為履踐，行不逾禮，不處非禮。有官災是非爭執，交通意外金屬所傷。比和卦，事吉。乾為父，兌為少女，老少配、不利婚，有破損變故之慮。防肺、呼吸道疾病，金旺克木，有肝膽之病，口腔之疾。頭疼之疾。[覆掛] 小畜卦，天上起鳳，滿天風雲，強健如順風而行，積少成多，留住，“德積載法”，濟養。巽卦為體，有災，金屬器物之傷，上司批評，受壓制，乾卦為體謀事可成，但付出較多，來回奔勞活動，用權力壓服他人。膽經之疾，風寒。不利婦女，男人專權，克婦。

Divination: Can I see Shian? 20/8/2008

Verse:
心有余，力不足；倚仗春風，一歌一曲。

Explanation:
心有余而力不足，常常會使人喪失信心和勇氣，貽誤戰機，敗下陣來，這是不足取的。力不足，為什麼不能用些巧力，借力打力，四兩撥千斤?當你這次處于力不足泊處境中時，應當仰仗春風了。借仗春風，是有講究的。 這就需要你尋求實力的人，作為你的堅強后盾，這樣才能有恃無恐。當然，你必須使這種有實力的人相信，他的喜怒哀樂，他的怕有的利害得失，都與你有利害相關，休戚成共。這樣，才能得到及時的援助，這與"同人"一卦的九五爻意很近似的。" 這位鼎力相助的貴人來自東方，是一位生肖屬龍的朋友，在他的姓氏中，有"木"作為偏旁。當他作為不速之客，出現下你面前的時候，你千萬不要讓他輕易走掉，不然太可惜了。

Divination: Can I see Shian? 4/7/2008

Verse:

秋霜肅，夏日炎，新花鮮了舊花淹；世情看冷暖，逢者不須言。

Explanation:

此事于夏秋之季，多不吉利。新花稀落落，舊花殘敗，正是換季之期，青黃不接之運程。這個時候，你會常常看到人家的白眼，霜臉，處處遭際冷遇，缺少朋友緣份，與早期大不相同。人情似紙張張薄，一捅就破。曾經抬你捧你的人，如今都冷嘲熱諷，或者掉頭而去，或者隔岸觀火，漠不相關。這種時候去求告于人，簡直不要開口，既無益處，反而煩惱。是那相知的人，古道熱腸，不用你開口也會主動幫助你的，正所謂 "疾風知勁草，極蕩識忠臣。"。 為今之計，唯有自己救自己。萬不可因一時挫折，便心死如灰，倒了志氣。密地裡作好準諸般，養足元氣，調整體能，只待明春春雷滾動，再重新奮起。 "江東子弟多豪俊，卷土重來未可知。"

Fu 復 10/6/2007

主靜: 明莫大乎自見，聰莫大乎自聞，睿莫大乎自慮；精神不誤用，思慮不妄動。

象傳:
Xiang Zhuan:
1 雷在地中，復；先王以至日閉關，商旅不行，后不省方。
(The trigram representing) the earth and that for thunder in the midst of it form Fu. The ancient kings, in accordance with this, on the day. of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states.
2 不遠之復，以修身也。
'Returning (from an error) of no great extent' is the prelude to the cultivation of the person.
3 休復之吉，以下仁也。
'The good fortune attendant on the admirable return (of the subject of the second line)' is due to his condescension to the virtuous (subject of the line) below.
4 頻復之厲，義無咎也。
Notwithstanding 'the perilous position of him who has made many returns,' there will be no error through (his aiming after righteousness).
5 中行獨復，以從道也。
'He moves right in the centre (among those represented by the other divided lines), and yet returns alone:' - his object is to pursue the (proper) path.
6 敦復無悔，中以自考也。
'The noble return, giving no ground for repentance,' is due to (the subject of the line) striving to perfect himself in accordance with his central position.
7 迷復之凶，反君道也。
'The evil consequent on being all astray on the subject of returning' is because the course pursued is contrary to the proper course for a ruler.

<中論Zhong Lun>
[脩本]:
人心莫不有理道，至乎用之則異矣。或用乎己，或用乎人；用乎己者謂之務本，用乎人者謂之近末。君子之理也，先務其本，故德建而怨寡；小人之理也，先近其末，故功廢而讎多。孔子之制《春秋》也，詳內而略外，急己而寬人，故於魯也，小惡必書；於眾國也，大惡始筆。夫見人而不自見者謂之矇，聞人而不自聞者謂之聵，慮人而不自慮者謂之瞀。故明莫大乎自見，聰莫大乎自聞，睿莫大乎自慮。此三者、舉之甚輕，行之甚邇，而莫之知也。故知者舉甚輕之事以任天下之重，行甚邇之路以窮天下之遠。故德彌高而基彌固，勝彌眾而愛彌廣。《易》曰：“《復》亨。出入無疾。朋來無咎。”其斯之謂歟！

Fu 復 11/9/2005

彖傳:
Tuan Zhuan:
復亨；剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎？
'Fu indicates the free course and progress (of what it denotes):' - it is the coming back of what is intended by the undivided line. (Its subject's) actions show movement directed by accordance with natural order. Hence 'he finds no one to distress him in his exits and entrances,' and 'friends come to him, and no error is committed.' 'He will return and repeat his proper course; in seven days comes his return:' - such is the movement of the heavenly (revolution). 'There will be advantage in whatever direction movement is made: - the strong lines are growing and increasing. Do we not see in Fu the mind of heaven and earth?

Zhen 震 5/8/2005

1 震：亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。
   Zhen: Zhen gives the intimation of ease and development. When (the time of) movement (which it indicates) comes, (the subject of the hexagram) will be found looking out with apprehension, and yet smiling and talking cheerfully. When the movement (like a crash of thunder) terrifies all within a hundred Li, he will be (like the sincere worshipper) who is not (startled into) letting go his ladle and (cup of) sacrificial spirits.
   彖傳: 震，亨。震來虩虩，恐致福也。笑言啞啞，后有則也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。
   Tuan Zhuan: Zhen (gives the intimation of) ease and development. 'When the (time of) movement (which it indicates) comes, (its subject) will be found looking out with apprehension:' - that feeling of dread leads to happiness. 'And yet smiling and talking cheerfully:' - the issue (of his dread) is that he adopts (proper) laws (for his course). 'The movement (like a crash of thunder) terrifies all within a hundred Lu:' - it startles the distant and frightens the near. 'He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits:' - he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices.
   象傳: 虩雷，震；君子以恐懼修身。
   Xiang Zhuan: (The trigram representing) thunder, being repeated, forms Zhen. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).
2 初九：震來虩虩，後笑言啞啞，吉。
   Zhen: The first NINE, undivided, shows its subject, when the movement approaches, looking out and around with apprehension, and afterwards smiling and talking cheerfully. There will be good fortune.
   象傳: 震來虩虩，恐致福也。笑言啞啞，後有則也。
   Xiang Zhuan: 'When the (time of) movement comes, he will be found looking out with apprehension:' - that feeling of dread leads to happiness. 'He yet smiles and talks cheerfully:' - the issue (of his dread) is that he adopts (proper) laws (for his course).
3 六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。
   Zhen: The second SIX, divided, shows its subject, when the movement approaches, in a position of peril. He judges it better to let go the articles (in his possession), and to ascend a very lofty height. There is no occasion for him to pursue after (the things he has let go); in seven days he will find them.
   象傳: 震來厲，乘剛也。
   Xiang Zhuan: 'When the movement approaches, he is in a position of peril:' - (a weak line) is mounted on a strong (one).
4 六三：震蘇蘇，震行無眚。
   Zhen: The third six, divided, shows its subject distraught amid the startling movements going on. If those movements excite him to (right) action, there will be no mistake.
   象傳: 震蘇蘇，位不當也。
   Xiang Zhuan: 'He is distraught amid the startling movements going on:' - (the third line) is in a position unsuitable to it.
5 九四：震遂泥。
   Zhen: The fourth NINE, undivided, shows its subject, amid the startling movements, supinely sinking (deeper) in the mud.
   象傳: 震遂泥，未光也。
   Xiang Zhuan: 'Amid the startling movements, he sinks supinely in the mud:' - the light in him has not yet been brilliantly developed.
6 六五：震往來厲，億無喪，有事。
   Zhen: The fifth SIX, divided, shows its subject going and coming amidst the startling movements (of the time), and always in peril; but perhaps he will not incur loss, and find business (which he can accomplish).
   象傳: 震往來厲，危行也。其事在中，大無喪也。
   Xiang Zhuan: 'He goes and comes amid the startling movements, and (always) in peril:' - full of risk are his doings. 'What he has to do has to be done in his central position:' - far will he be from incurring any loss.
7 上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。
   Zhen: The topmost SIX, divided, shows its subject, amidst the startling movements (of the time), in breathless dismay and looking round him with trembling apprehension. If he take action, there will be evil. If, while the startling movements have not reached his own person and his neighbourhood, (he were to take precautions), there would be no error, though his relatives might (still) speak against him.
   象傳: 震索索，未得中也。雖凶無咎，畏鄰戒也。
   Xiang Zhuan: 'Amid the startling movements he is in breathless dismay:' - he has not found out (the course of) the due mean. 'Though evil (threatens), he will not fall into error:' - he is afraid of being warned by his neighbours.

Gou 姤 25/12/2004

1 姤：女壯，勿用取女。
   Gou: Gou shows a female who is bold and strong. It will not be good to marry (such) a female.
   彖傳: 姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉！
   Tuan Zhuan: Gou has the significance of unexpectedly coming on. (We see in it) the weak (line) coming unexpectedly on the strong ones. 'It will not be good to marry (such) a female:' - one (so symbolised) should not be long associated with. Heaven and earth meeting together (as here represented), all the variety of natural things become fully displayed. When a strong (line) finds itself in the central and correct position, (good government) will greatly prevail all under the sky. Great indeed is the significance of what has to be done at the time indicated by Gou!
   象傳: 天下有風，姤；后以施命誥四方。
   Xiang Zhuan: (The trigram representing) wind and that for the sky above it form Gou. The sovereign, in accordance with this, delivers his charges, and promulgates his announcements throughout the four quarters (of the kingdom).
2 初六：系于金柅，貞吉，有攸往，見凶，羸豕孚踟躅。
   Gou: The first SIX, divided, shows how its subject should be kept (like a carriage) tied and fastened to a metal drag, in which case with firm correctness there will be good fortune. (But) if he move in any direction, evil will appear. He will be (like) a lean pig, which is sure to keep jumping about.
   象傳: 系于金柅，柔道牽也。
   Xiang Zhuan: 'Tied and fastened to a metal drag:' - (this describes the arrest of) the weak (line) in its advancing course.
3 九二：包有魚，無咎，不利賓。
   Gou: The second NINE, undivided, shows its subject with a wallet of fish. There will be no error. But it will not be well to let (the subject of the first line) go forward to the guests.
   象傳: 包有魚，義不及賓也。
   Xiang Zhuan: 'He has a wallet of fish:' - it is right for him not to allow (the subject of the first line) to get to the guests.
4 九三：臀無膚，其行次且，厲，無大咎。
   Gou: The third NINE, undivided, shows one from whose buttocks the skin has been stripped so that he walks with difficulty. The position is perilous, but there will be no great error.
   象傳: 其行次且，行未牽也。
   Xiang Zhuan: 'He walks with difficulty:' - but his steps have not yet been drawn (into the course of the first line).
5 九四：包無魚，起凶。
   Gou: The fourth NINE, undivided, shows its subject with his wallet, but no fish in it. This will give rise to evil.
   象傳: 無魚之凶，遠民也。
   Xiang Zhuan: 'The evil' indicated by there being 'no fish in the wallet' is owing to (the subject of the line) keeping himself aloof from the people.
6 九五：以杞包瓜，含章，有隕自天。
   Gou: The fifth NINE, undivided, (shows its subject as) a medlar tree overspreading the gourd (beneath it). If he keep his brilliant qualities concealed, (a good issue) will descend (as) from Heaven.
   象傳: 九五含章，中正也。有隕自天，志不舍命也。
   Xiang Zhuan: 'The subject of the fifth NINE, (undivided), keeps his brilliant qualities concealed:' - as is indicated by his central and correct position. '(The good issue) descends (as) from Heaven: - 'his aim does not neglect the ordinances (of Heaven).
7 上九：姤其角，吝，無咎。
   Gou: The sixth NINE, undivided, shows its subject receiving others on his horns. There will be occasion for regret, but there will be no error.
   象傳: 姤其角，上窮吝也。
   Xiang Zhuan: 'He receives others on his horns:' - he is exhausted at his greatest height, and there will be cause for regret.

Huan 渙 7/6/2004

1 渙：亨。王假有廟，利涉大川，利貞。
   Huan: Huan intimates that (under its conditions) there will be progress and success. The king goes to his ancestral temple; and it will be advantageous to cross the great stream. It will be advantageous to be firm and correct.
   彖傳: 渙，亨。剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也。利涉大川，乘木有功也。
   Tuan Zhuan: 'Huan intimates that there will be progress and success:' - (we see) the strong line (in the second place) of the lower trigram, and not suffering any extinction there; and (also) the weak line occupying its place in the outer trigram, and uniting (its action) with that of the line above. 'The king goes to his ancestral temple:' - the king's (mind) is without any deflection. 'It will be advantageous to cross the great stream:' - (the subject of the hexagram) rides in (a vessel of) wood (over water), and will do so with success.
   象傳: 風行水上，渙；先王以享于帝立廟。
   Xiang Zhuan: (The trigram representing) water and that for wind moving above the water form Huan. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.
2 初六：用拯馬壯，吉。
   Huan: The first SIX, divided, shows its subject engaged in rescuing (from the impending evil) and having (the assistance of) a strong horse. There will be good fortune.
   象傳: 初六之吉，順也。
   Xiang Zhuan: 'The good fortune attached to the first six, divided),'is due to the natural course (pursued by its subject).
3 九二：渙奔其機，悔亡。
   Huan: The second NINE, undivided, shows its subject, amid the dispersion, hurrying to his contrivance (for security). All occasion for repentance will disappear.
   象傳: 渙奔其機，得愿也。
   Xiang Zhuan: 'Amidst the prevailing dispersion, he hurries to his contrivance (for security):' - he gets what he desires.
4 六三：渙其躬，無悔。
   Huan: The third SIX, divided, shows its subject discarding any regard to his own person. There will be no occasion for repentance.
   象傳: 渙其躬，志在外也。
   Xiang Zhuan: 'He has no regard to his own person:' - his aim is directed to what is external to himself.
5 六四：渙其群，元吉。渙有丘，匪夷所思。
   Huan: The fourth SIX, divided, shows its subject scattering the (different) parties (in the state); which leads to great good fortune. From the dispersion (he collects again good men standing out, a crowd) like a mound, which is what ordinary men would not have thought of.
   象傳: 渙其群，元吉；光大也。
   Xiang Zhuan: 'He scatters the (different) parties (in the state), and there is great good fortune:' - brilliant and great (are his virtue and service).
6 九五：渙汗其大號，渙王居，無咎。
   Huan: The fifth NINE, undivided, shows its subject amidst the dispersion issuing his great announcements as the perspiration (flows from his body). He scatters abroad (also) the accumulations in the royal granaries. There will be no error.
   象傳: 王居無咎，正位也。
   Xiang Zhuan: 'The accumulations of the royal (granaries) are dispersed, and there is no error:' - this is due to the correctness of the position.
7 上九：渙其血，去逖出，無咎。
   Huan: The topmost NINE, undivided, shows its subject disposing of (what may be called) its bloody wounds, and going and separating himself from its anxious fears. There will be no error.
   象傳: 渙其血，遠害也。
   Xiang Zhuan: 'His bloody wounds are gone:' - he is far removed from the danger of injury.

Jin 晉 13/12/2003

1 晉：康侯用錫馬蕃庶，晝日三接。
   Jin: In Jin we see a prince who secures the tranquillity (of the people) presented on that account with numerous horses (by the king), and three times in a day received at interviews.
   彖傳: 晉，進也。明出地上，順而麗乎大明，柔進而上行。是以康侯用錫馬蕃庶，晝日三接也。
   Tuan Zhuan: Jin denotes advancing. (In Jin we have) the bright (sun) appearing above the earth; (the symbol of) docile submission cleaving to that of the Great brightness; and the weak line advanced and moving above: - all these things give us the idea of 'a prince who secures the tranquillity (of the people), presented on that account with numerous horses (by the king), and three times in a day received at interviews.'
   象傳: 明出地上，晉；君子以自昭明德。
   Xiang Zhuan: (The trigram representing) the earth and that for the bright (sun) coming forth above it form Jin. The superior man, according to this, gives himself to make more brilliant his bright virtue.
2 初六：晉如，摧如，貞吉。罔孚，裕無咎。
   Jin: The first SIX, divided, shows one wishing to advance, and (at the same time) kept back. Let him be firm and correct, and there will be good fortune. If trust be not reposed in him, let him maintain a large and generous mind, and there will be no error.
   象傳: 晉如，摧如；獨行正也。裕無咎；未受命也。
   Xiang Zhuan: 'He appears wishing to advance, but (at the same time) being kept back:' - all-alone he pursues the correct course. 'Let him maintain a large and generous mind, and there will be no error:' - he has not yet received an official charge.
3 六二：晉如，愁如，貞吉。受茲介福，于其王母。
   Jin: The second SIX, divided, shows its subject with the appearance of advancing, and yet of being sorrowful. If he be firm and correct, there will be good fortune. He will receive this great blessing from his grandmother.
   象傳: 受之介福，以中正也。
   Xiang Zhuan: 'He will receive this great blessing:' - for he is in the central place and the correct position for him.
4 六三：眾允，悔亡。
   Jin: The third SIX, divided, shows its subject trusted by all (around him). All occasion for repentance will disappear.
   象傳: 眾允之，志上行也。
   Xiang Zhuan: 'All (around) trust him:' - their (common) aim is to move upwards and act.
5 九四：晉如碩鼠，貞厲。
   Jin: The fourth NINE, undivided, shows its subject with the appearance of advancing, but like a marmot. However firm and correct he may be, the position is one of peril.
   象傳: 碩鼠貞厲，位不當也。
   Xiang Zhuan: '(He advances like) a marmot. However firm and correct he may be, his position is one of peril:' - his place is not that appropriate for him.
6 六五：悔亡，失得勿恤，往吉，無不利。
   Jin: The fifth SIX, divided, shows how all occasion for repentance disappears (from its subject). (But) let him not concern himself about whether he shall fail or succeed. To advance will be fortunate, and in every way advantageous.
   象傳: 失得勿恤，往有慶也。
   Xiang Zhuan: 'Let him not concern himself whether he fails or succeeds:' - his movement in advance will afford ground for congratulation.
7 上九：晉其角，維用伐邑，厲吉無咎，貞吝。
   Jin: The topmost NINE, undivided, shows one advancing his horns. But he only uses them to punish the (rebellious people of his own) city. The position is perilous, but there will be good fortune. (Yet) however firm and correct he may be, there will be occasion for regret.
   象傳: 維用伐邑，道未光也。
   Xiang Zhuan: 'He uses his horns only to punish (the rebellious people of) his city:' - his course of procedure is not yet brilliant.

Cheng huang ye 城隍爺 15/11/2003, 25/8/2012

Cheng huang ye 城隍爺 said: Calm your mind can communicate with God 心靜可與神通
Cheng huang (城隍), the city god, which means a guardian god of city literally. However, the function of city god is judicial. The city god is in charge of judging people’s moral behavior and the disputes between people. If someone did not obey the doctrine of filial piety, the city god will dispatch some ghosts or lower level gods chasing him or her to be punished. If someone cheated, stole, robbed, or hectored, the city god will get him or her to be punished. How could the city god know people well? There are many ghosts and gods belong to the subordinate of city god. The city god is not just a representative of one god, but a bureaucratic system of gods. There are various gods in cheng huang temple (城隍廟), including the lower level judge gods, bailiffs gods and captain of ghost army etc. Their duties are organized as the police and judicial system, including inspecting, detecting, chasing, trialing, and punishing process.
Though the function of city god is clear, the origin of city god is vague. Some scholars thought that the city god originates from a natural god. The evidence is in the Book of Rite (禮記). According to this scripture, there are eight kinds of god which the emperor, the son of heaven, should enshrine. The god closed to cheng huang is the god of dike or moat. Its name is shui yong (水庸). After a long period of time, it transformed to cheng huang. However, this evidence is not direct and strong enough. Firstly, the spread area of city god is mainly around the Yangtze River basin which is different from the Yellow River basin. The Book of Rite is about the Yellow River basin. Secondly, as the direct evidence reveals, the most direct record about the city god is in the record of Tang dynasty. The closed literature evidence is about Six dynasty (六朝) and Sui (隋) dynasty which is recorded or rewritten in Tang dynasty. Above all, one thing can be sure is that the city god appeared in Tang dynasty.
Another aspect of city god is its legend. Most of the stories are related to the historical figures, such as Xiao He (蕭何, 257-193 B.C.), Chun Shen Jun (春申君, ?-238 B.C.), Gnuan Ying (灌嬰, ?-176 B.C.), or Pang Yu (龐玉, ?), a marshal in Han dynasty. The others are about some local people or a dragon king, such as Ying Zhi-xu (應智頊)in Yunzhou (筠州) , You Mao-hong (游茂洪) in Jingzhou (靖州), the dragon king in Taizhou (台州). Regarding to those stories, the city gods not only become a universal god but also localize in relation to local history. 
When city god spreads to Taiwan, he developed his own stories also. According to a report in 1935, Kaohsiung City (高雄市), a father asked an artisan to carve a city god’s status for his son who drowned eighteen years ago. The reason is the son’s soul came to his father’s dream and told him that he was be promoted by Jade Emperor (玉皇大帝) to be a city god. The dead son asked his father to carve a city god’s status and held on a parade for him. Then he could be enshrined by citizens. The above is one of city god’s stories in Taiwan.
The city god became an official representative god is Ming dynasty. The Hongwu Emperor, Zhu Yuanzhang (朱元璋), who decreed that all of the subprefecture (州), county (縣) goverment should found the city god temple, then the city god will  monitor citizen doing right and wrong and punish the bad person. The city god’s cult became more flourishing and popular than before. 
There are about fifty to ninety city god’s temple in Taiwan, including Kingman (金門), Penghu (澎湖). There are some special religious practices about Cheng huang because of his judicial function. When there is dispute which is hard to solve, some people will come to the city god temple to ask the city god solve it. If someone’s integrity were misunderstood or in question, he or she will come to the city god temple to vow. It is said that there are times when a criminal case is hard to solve or on bottleneck, some policemen or prosecutors go to the city god temple praying for help also. The Taipei Xiahai city god temple (台北霞海城隍廟) even develops a character like a matchmaker to help people find a right person. What a fancy one is.

Zhong Fu 中孚 22/10/2003

1 中孚：豚魚吉，利涉大川，利貞。
   Zhong Fu: Zhong Fu (moves even) pigs and fish, and leads to good fortune. There will be advantage in crossing the great stream. There will be advantage in being firm and correct.
   彖傳: 中孚，柔在內而剛得中。說而巽，孚，乃化邦也。豚魚吉，信及豚魚也。利涉大川，乘木舟虛也。中孚以利貞，乃應乎天也。
   Tuan Zhuan: In Zhong Fu we have the (two) weak lines in the innermost part (of the figure), and strong lines occupying the central places (in the trigrams). (We have the attributes) of pleased satisfaction and flexible penetration. Sincerity (thus symbolled) will transform a country. 'Pigs and fish (are moved), and there will be good fortune:' - sincerity reaches to (and affects even) pigs and fishes. 'There will be advantage in crossing the great stream:' - (we see in the figure) one riding on (the emblem of) wood, which forms an empty boat. In (the exercise of the virtue denoted by) Zhong Fu, (it is said that) 'there will be advantage in being firm and correct:' - in that virtue indeed we have the response (of man) to Heaven.
   象傳: 澤上有風，中孚；君子以議獄緩死。
   Xiang Zhuan: (The trigram representing the waters of) a marsh and that for wind above it form Zhong Fu. The superior man, in accordance with this, deliberates about cases of litigation and delays (the infliction of) death.
2 初九：虞吉，有它不燕。
   I. The first NINE, undivided, shows its subject resting (in himself). There will be good fortune. If he sought to any other, he would not find rest.
   象傳: 初九虞吉，志未變也。
   Xiang Zhuan: 'The first NINE, (undivided), shows its subject resting (in himself). There will be good fortune:' - no change has yet come over his purpose.
3 九二：鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。
   The second NINE, undivided, shows its subject (like) the crane crying out in her hidden retirement, and her young ones responding to her. (It is as if it were said), 'I have a cup of good spirits,' (and the response were), 'I will partake of it with you.'
   象傳: 其子和之，中心愿也。
   Xiang Zhuan: 'Her young ones respond to her:' - from the (common) wish of the inmost heart.
4 六三：得敵，或鼓或罷，或泣或歌。
   The third SIX, divided, shows its subject having met with his mate. Now he beats his drum, and now he leaves off. Now he weeps, and now he sings.
   象傳: 可鼓或罷，位不當也。
   Xiang Zhuan: 'Now he beats his drum, and now he leaves off:' - the position (of the line) is the appropriate one for it.
5 六四：月幾望，馬匹亡，無咎。
   The fourth SIX, divided, shows its subject (like) the moon nearly full, and (like) a horse (in a chariot) whose fellow disappears. There will be no error.
   象傳: 馬匹亡，絕類上也。
   Xiang Zhuan: 'A horse the fellow of which disappears:' - he breaks from his (former) companions, and mounts upwards.
6 九五：有孚攣如，無咎。
   The fifth NINE, undivided, shows its subject perfectly sincere, and linking (others) to him in closest union. There will be no error.
   象傳: 有孚攣如，位正當也。
   Xiang Zhuan: 'He is perfectly sincere, and links others to him in closest union:' - the place (of the line) is the correct and appropriate one.
7 上九：翰音登于天，貞凶。
   The topmost NINE, undivided, shows its subject in chanticleer (trying to) mount to heaven. Even with firm correctness there will be evil.
   象傳: 翰音登于天，何可長也。
   Xiang Zhuan: 'Chanticleer (tries to) mount to heaven:' - but how can (such an effort) continue long?

Ding 鼎 2/10/2003

1 鼎：元吉，亨。
   Ding: Ding gives the intimation of great progress and success.
   彖傳: 鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。
   Tuan Zhuan: In Ding we have (symbolically) the figure of a caldron. (We see) the (symbol of) wood entering into that of fire, which suggests the idea of cooking. The sages cooked their offerings in order to present them to God, and made great feasts to nourish their wise and able (ministers). We have the symbol of) flexible obedience, and that (which denotes) ears quick of hearing and eyes clear-sighted. (We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of 'great progress and success.'
   象傳: 木上有火，鼎；君子以正位凝命。
   Xiang Zhuan: (The trigram representing) wood and above it that for fire form Ding. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven).
2 初六：鼎顛趾，利出否，得妾以其子，無咎。
   The first SIX, divided, shows the caldron overthrown and its feet turned up. (But) there will be advantage in its getting rid of what was bad in it. (Or it shows us) the concubine (whose position is improved) by means of her son. There will be no error.
   象傳: 鼎顛趾，未悖也。利出否，以從貴也。
   Xiang Zhuan: 'The caldron is overturned, and its feet turned upwards:' - but this is not (all) contrary (to what is right). 'There will be advantage in getting rid of what was bad:' - thereby (the subject of the line) will follow the more noble (subject of the fourth line).
3 九二：鼎有實，我仇有疾，不我能即，吉。
   The second NINE, undivided, shows the caldron with the things (to be cooked) in it. (If its subject can say), 'My enemy dislikes me, but he cannot approach me,' there will be good fortune.
   象傳: 鼎有實，慎所之也。我仇有疾，終無尤也。
   Xiang Zhuan: 'There is the caldron with the things (to be cooked) in it:' - let (the subject of the line) be careful where he goes. 'My enemy dislikes me:' - but there will in the end be no fault (to which he can point).
4 九三：鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。
   Ding: The third NINE, undivided, shows the caldron with (the places of) its ears changed. The progress (of its subject) is (thus) stopped. The fat flesh of the pheasant (which is in the caldron) will not be eaten. But the (genial) rain will come, and the grounds for repentance will disappear. There will be good fortune in the end.
   象傳: 鼎耳革，失其義也。
   Xiang Zhuan: 'There is the caldron with (the places for) its ears changed:' - (its subject) has failed in what was required of him (in his situation).
5 九四：鼎折足，覆公餗，其形渥，凶。
   The fourth NINE, undivided, shows the caldron with its feet broken; and its contents, designed for the ruler's use, overturned and spilt. Its Subject will be made to blush for shame. There will be evil.
   象傳: 覆公餗，信如何也。
   Xiang Zhuan: 'The contents designed for the ruler's use are overturned and spilt:' - how can (the subject of the line) be trusted?
6 六五：鼎黃耳，金鉉，利貞。
   The fifth six, divided, shows the caldron with yellow ears and rings of metal in them. There will be advantage through being firm and correct.
   象傳: 鼎黃耳，中以為實也。
   Xiang Zhuan: 'The caldron has yellow ears:' - the central position (of the line) is taken as (a proof of) the solid (virtue of its subject).
7 上九：鼎玉鉉，大吉，無不利。
   The sixth NINE, undivided, shows the caldron with rings of jade. There will be great good fortune, and all action taken will be in every way advantageous.
   象傳: 玉鉉在上，剛柔節也。
   Xiang Zhuan: 'The rings of jade' are at the very top: - the strong and the weak meet in their due proportions.

Xuan Tian Shang Di 玄天上帝/Xuan Wu (god) saw29/9/2003; dreamed 3/11/2014

Xuan Wu (玄武) (literally means The Dark Martiality or The Mysterious Martiality), posthumously known as The Dark/Mysterious Heavenly Upper Emperor (Xuan Tian Shang Di 玄天上帝), as well as True Warrior Grand Emperor (Zhen Wu Da Di 真武大帝), and commonly known as The Northern Emperor (Bei Di 北帝) or Emperor Lord (Di Gong 帝公) or Teh Kong in Hokkien dialect; is one of the higher ranking Taoist deities, and one of the more revered deities in China. He is revered as a powerful god, able to control the elements (worshipped by those wishing to avoid fires), and capable of great magic. He is particularly revered by martial artists, and is the patron saint of Hebei, Manchuria and Mongolia. Since the third Ming Emperor, Zhu Di, claimed the help of Zhen Wu in his war to take over the Ming Empire, monasteries were built under the Imperial Decree in Wudang Mountains, in China's Hubei Province, where he allegedly attained immortality. Xuan Wu is also the patron saint of Cantonese and Min Nan speakers (particularly those from Hokkien ancestry) in southern China, whose ancestors fled south following the Song Imperial House of Zhao. The Zhaos were natives of Hebei Province.
One story says that Xuan Wu was originally a prince of Jing Le State in northern Hebei during the time of the Yellow Emperor. As he grew up, he felt the sorrow and pain of the life of ordinary people and wanted to retire to a remote mountain for cultivation of the Tao.
Another says that Xuan Wu was originally a butcher who had killed many animals unremorsefully. As days passed, he felt remorse for his sins and repented immediately by giving up butchery and retired to a remote mountain for cultivation of the Tao.
One day while he was assisting a woman in labor, while cleaning the woman’s blood stained clothes along a river, the words "Xuan Tian Shang Di" appeared before him. The woman in labor turned out to be a manifestation of the goddess Guan Yin. To redeem his sins, he dug out his own stomach and intestines and washed it in the river. The river turned into a dark, murky water. After a while, it turned into pure water.
Unfortunately, Xuan Wu did indeed lose his own stomach and intestines while he washing them in the river. The Jade Emperor was moved by his sincerity and determination to clear his sins; hence he became an Immortal known with the title of Xuan Tian Shang Ti.
After he became an immortal, his stomach and intestines after absorbing the essences of the earth, it was transformed into a demonic turtle and snake which harmed people and no one could subdue them. Eventually Xuan Wu returned back to earth to subdue them and later uses them as his means for transportation.

Ji Gong 濟公 saw 29/9/2003, 3/6/2010, 24/3/2011; dreamed 7/11/2014

Daoji (1130-1209), commonly known as Ji Gong (Master Ji, Rinpoche Ji Gong), was a Buddhist monk during the Southern Song Dynasty in China. He was born with the name of Li Xiu-yuan. Dao Ji was also called Hu Yin (Recluse from the Lake) and Elder Fang Yuan (Square Circle). 
He was a monastic at Ling Yin Temple near Hangzhou. Even though his eccentric behavior broke the rules of the vinaya (traditonal code for monastics), Daoji had a kind heart and was always ready to lend a helping hand to ordinary people. Unlike a traditonal Buddhist monk, he ate meat and drank wine. The monks then had enough of his behavior and kicked him out of the monastery. From then on, Daoji roamed the streets and helped people whenever he could. 
Ji Gong’s name is Li Xiu-yuan (李修緣) whose names in religion are various, including Ji Dian (濟顛), Monk Ji Dian (濟顛和尚), or the Living Buddha Ji Gong (濟公活佛) etc. Ji Gong was in Sung Dynasty. He is a descendant of a military marshal, Lee Wen-he (李文和), around Tian Tai (天台) area, Zhe Jiang province (浙江省). When he was eighteen, he became a monk at Ling Yin temple (靈隱寺), Hang Zhou (杭州). His master was Hui-yuan (慧遠), a very kind master to Ji Gong. It is said that Ji Gong was a monk not obeying the disciplines of Buddhist monastery. He drank wine and ate meat. His talking was naughty and behavior was crazy. Other monks did not like him and always wanted to expel him from the temple. However, his master always kept him stay well until his mater was dead. After that, Ji Gong was ejected from the Ling Yin temple. He moved to another temple, the Jingci temple (淨慈寺), and stayed there till he was dead. Because he had some magical power, he always helped people, such as to cure their sickness or predicate their accidents etc. Then People loved him very much and think that he was the incarnation of a Buddhist saint, the Taming Dragon Arhat (降龍羅漢). Ji Gong was dead in 1209 and buried at Hu Pao Di (虎跑地), a place by Western Lake (西湖).
The belief on Ji Gong is so popular because of not only Ji Gong’s legendary biography but also the folk literature’s contribution as well. By the beginning of Ming dynasty, many storytellers propagated Ji Gong’s thaumaturgical stories. All the material enriched Ji Gong’s story. Today, Ji Gong’s story is rewritten as some TV shows also. They are very popular not only in Taiwan but also in Mainland China and Tibet area.
Ji Gong is an important figure in the popular religion. Many sects in Taiwan regard him as a deity. For example, when people call upon their gods (降神) or hold on the flying phoenix ritual (扶鸞), Ji Gong is one of the major deities who possesses on the medium. In I-kuan Dao, the disciples call Ji Gong ‘Lao shi’ (老師), the master or the teacher, and they believe that I-kuan Dao's founder, Zhang Tian-ran (張天然, 1889-1947), was the incarnation of Ji Gong. Another famous sect, Ci Hui Tang (慈惠堂), is the one who familiar with Ji Gong’s mediumship. In popular religion, although Ji Gong is not the highest god, he is the benevolent messenger who helps people.

Shuntian shengmu 順天聖母 29/9/2003

Shuntian shengmu is Chen Jinggu (陳靖姑), also known as the "Lady of Linshui" (臨水夫人). Chen Jinggu has many titles. Shuntian shengmu (順天聖母) is one of them whom was named by Lin Tianling (林天齡), a citizen in Gaoxiong (高雄). He asked authourity to title Chen Jinggu as Shuntian shengmu.
Regarding to the Bamin tongzhi (八閩通志), Chen Jinggu was a medium in Tang dynasty. She was born in 767. It is said that she had the talent to predicate future events and is also good at Daoist and popular religion rituals. When she was adult, she was married with a man named Liu Qi (劉杞). Not long after she was preganant, there was a harsh drought. Because Chen Jinggu was well known as a kind and powerful medium among villagers, she was asked for help by them. In order to accomplish this mission, she induced abortion by herself without noticing anyone and held on a ritual. Finally, it was rained. However, Chen Jinggu was too exhausted to be dead. Before she was dead, she vowed that she would protect pregrant women, baby and children forever as her last wish. 
After she was dead, it is said that in Linsui, she was seen by villagers who witnessed her spirit killed a white snake demon. After that, she left a mysterious message as the hint of her homeland. When the villagers found her homeland, they realized she was Chen Jinggu’s iphany. People began to worhip her to pray for pretection and blessing. The temple dedicated to Chen Jinggu was established.  
In Song dynasty, about 1241-1252, Chen Jinggu were be titled as Ciji furen (慈濟夫人), the Lady Ciji. A banner inscribed Shunyi furen (順懿夫人) was also hung in the temple. 
However, above content were not recorded in the comtempory literatures. They were be recorded by later generations. On speculation, Chen Jinggu was a deity in popular religion at first. The worship of Chen Jinggu originated from the boarder between Zhejiang (浙江) and Fujian (福建) in Tang or Song dynasty.
Chen Jinggu is not only regarded as the patron goddess of women and children, but also a patriarch enlisted in a school of popular religion. The school is Lushan Fapai (閭山法派) which is a ritual school in popular religion spreading around Fujian (福建), Jiangxi (江西), and Taiwan. Its rituals were influenced by Daoism and Tantra Buddhism and mixed with Wu (巫), an ancient tradition in Chinese popular religion. In this school, besides Chen Jinggu, there are still two important ladies. They are Lin Sha-niang (林紗娘) and Li San-niang (李三娘). Chen Jinggu, Sha-niang (林紗娘) and Li San-niang (李三娘) are called Sannai Furen (三奶夫人).
 Chen Jinggu is also an important character in tradition drama. In some plays, such as the Hai You ji (海遊記), Linshui Pingyao zhi (臨水平妖志) and Furen chuan (夫人傳), Chen Jinggu’s life stories are the themes. Those plays are in relation with Chen Jinggu scarifying her own unborn baby and herself to save villagers, killing the demon white snake, and Sannai Furen searching for the great Master Xu Xun (許遜, 239-374). Apparently, Chen Jinggu is very popular goddess.
In Taiwan, early temple dedicated to Chen Jinggu was established in 1707, Gaoxiong (高雄). However, the evidence is not concret. Regarding to official investigation during Japan reign, the first temple is Linshui temple (臨水宮) in Tainan (台南). Besides, there are still many temples dedicated to Chen Jinggu , titled Shuntian shengmu elsewhere in Taiwan. It is estimated about twenty seven temples.


Sannai furen 三奶夫人
Sannai furen (三奶夫人), the Three ladies, designate one goddess or three goddesses. In case of one goddess, it is Chen Jinggu (陳靖姑), the Lady of Linshui (臨水夫人). In another case, they are Chen Jinggu (陳靖姑),  Lin Sha-niang (林紗娘) , and Li San-niang (李三娘). As the Lady of Linshui, Chen Jinggu is renown of protecting pregnant women and children. However the other two ladies’ story is few. According to very few records, Chen Jinggu, the Lady of Lin, and the Lady of Li were all disciples of Xu Xun (許遜, 239-374), a Daoist in Jin dynasty. Because Xu Xun was a Daoist figure in Jin dynasty, the Lady of Linshui was a shaman in Tang dynasy. Apparently, it is a mystical story not a history.Sannai Furen and Chen’s elder brother Chen Hai-qing (陳海青)are originally exorcists. Chen Hai-qing failed his mission in taming a viper demon and was captured by the viper demon. Then Chen Jinggu and Lin, Li, tried to locate Xu Xun to ask him for help. During this heroines like journey, they crossed a troubled river, fought with an evil dragon, and defeated a fierce tiger. Finally, they found Xu Xun lived in Mountain Lu, Lu shan (閭山) and became his disciples to advance their own exorcising skill. Lu-shan is the holly mountain to the exorcists in Fujian, Zhe jiang and other provinces around other southeast China. However, Lushan is a mystical mountain which located in where nobody knows exactly. AfterSannai Furen learned all the skill from Xu Xun, including Lei Fa (雷法). They started to trace the viper demon, find its cave and killed it. Chen Hai-qing was saved by them.Sannai Furen then became the famous demon buster. They even saved King Min (閩王) and his concubines from another viper demon. So King Min bestowed them with 36 maids. The 36 maids becameSannai Furen’s follower and squad.
In Chinese popular religion,Sannai Furen represented the legacy of Lushan Fapai (閭山法派). Lushan Fapai is a teaching or a school in popular religion which spreads around Fujian ,jiang xi , and Taiwan. Its rituals were influenced by Daoism and Tantra Buddhism and mixed with Wu (巫), an ancient tradition in Chinese popular religion. Under the school of Lushan Fapai, there is a subdivision called Sannai pai (三奶派). In Taiwan, the exorcists who belong to San-nai pai wear red turban on their head. They are often called hongtou fashi (紅頭法師), the exorcist with red hair. Besides,Sannai Furen’s temples are all the same as the Lady of Linshui. People worship to them for praying children’s and pregnant women’s secure life. San-nai pai’s stories are also popular in traditional drama.


The Ten Madams of Lin Shui Palace 臨水宮十夫人
Ten Madams of Lin Shui Palace are the Ten sworn sisters of Madam Lin Shui Chen Jing Gu.
臨水宮十夫人乃是臨水夫人陳靖姑志同道合所結拜的十為姐妹。
According to some contexts, few of these Ten Madams, some of them are actually demons that being subdued by Madam Chen, after giving them the right direction on self-cultivation, they followed Madam Chen to do the salvation for the sufferings.
根據記載,其中的幾位原為魔精﹐而後被陳夫人所點化﹐因此跟隨陳夫人游遍十方以拯救天下蒼生。
Here are the list of names of these Ten Madams: 
1st Madam of Lin Shui Palace: Luo Yuan Area Madam Lin Shu Jing
2nd Madam of Lin Shui Palace: Lian Jiang Area Madam Li San Jing
3rd Madam of Lin Shui Palace: Xi Hu Area Tigeress Madam Jiang
4th Madam of Lin Shui Palace: Madam Liu (Maiden Zhu)
5th Madam of Lin Shui Palace: Mt Wu Shi 1st Madam of Shi Jia
6th Madam of Lin Shui Palace: Mt Wu Shi 2nd Madam of Shi Jia
7th Madam of Lin Shui Palace: Fu Qing Area Madam Zou
8th Madam of Lin Shui Palace: Fu Zhou Area Madam Gao
9th Madam of Lin Shui Palace: Zhu Lin Area Madam Ou
10th Madam of Lin Shui Palace: Princess Ou Yang of Ou Yang Palace
十宮第一夫人 - 羅源林淑靖夫人
十宮第二夫人 - 連江李三靖夫人
十宮第三夫人 - 西河虎婆奶江夫人
十宮第四夫人 - 珠媽劉夫人
十宮第五夫人 - 烏石山石夾大夫人
十宮第六夫人 - 烏石山石夾二夫人
十宮第七夫人 - 福清鄒鐵鸞夫人
十宮第八夫人 - 福州高雪梅夫人
十宮第九夫人 - 竹林歐夫人
十宮第十夫人 - 歐陽宮歐陽公主

Xi Wangmu 西王母 (Queen Mother of the West) 29/9/2003, 16/12/2007, saw at 26/3/2012

The Queen Mother of the West is the most important and most prominent Daoist goddess. She rules over the Western mountain paradise of Kunlun 崑崙.. According to one version of the legend, the Queen Mother oversees the orchards where the peaches of immortality grow. These come to fruition every 3,600 years, at which time she holds a banquet where guests may partake in the peaches that confer or confirm immortality. She is thus often depicted as holding court near the orchard and surrounded by a female retinue. Sometimes she is identified as the mother of the Jade Emperor, while at other times she is understood as his wife. In a contemporary context, the Queen Mother of the West is also associated with Yaochi jinmu 瑤池金母 (Gold Mother of the Turquoise Pond), who is popularly known as Laomu 老母 (Venerable Mother). In terms of iconography, she often wears her distinctive headdress on which the peaches of immortality are suspended.
Yaochi jinmu (瑤池金母) is an important goddess in Taiwan after the Second World War. There are two threads about Yaochi jinmu’s origin. One is about the sects of Chinese popular religions in Taiwan before the Second World War. Another one is about the government sponsors Daoist association developing after the Second World War. The propagation of the belief on Yaochi jinmu is very closed to the sect, Cihui tang (慈惠堂). When people want to make sense of Yaochi jinmu’s origin, it is hard to separate Yaochi jinmu from the developing of Cihui tang.
Before the Second World War, there are various sects of Chinese popular religion in Taiwan. One common character of these sects’ teaching is the belief on Mu niang (母娘) or Lao mu (老母), a goddess who is benevolent and help all people. Within the belief on Mu niang, there is an eschatology originating Buddhism. This eschatology is called Sanqi mojie (三期末劫). In Chinese Buddhism, jie is the word meaning the Sanskrit word kalpa. According to the eschatology, from the beginning of the universe up to now, this span can be divided to three periods. Each period is called hui (會). Lao mu will dispatch a Buddha to this world to save people on each hui. There is a term dedicated to Buddha’s saving plan. It is Zhang Tian-pan (掌天盤), steering the wheel of the universe. The first hui is Qing Yang hui (青陽會). There are nine kalpas (eon) during Qing Yang hui and the Buddha is Dīpaṃkara (燃燈佛). The second one is Hong Yang hui (紅陽會), and the dispatched Buddha is Sakyamuni. Hong Yang hui has eighteen kalpas. The third hui is Bai Yang hui (白陽會). The Buddha is Maitreya. There are eighty kalpas. It is said that the beginning of Bai Yang hui is exactly on the beginning of 20th century. However, it is suspicious because the invention of San-qi-mo-jie is in Ming dynasty. Above all, regarding to early scriptures of Ci Hui tang, San-qi-mo-jie is the dominant idea and the image of Yaochi jinmu is closed to Wuji Laomu (無極老母). It is the first thread. 
Secondly, however, after the Second World War, KMT government reigned over Taiwan and forbidden I-kuan Dao. When Ci Hui tang is flourishing all over Taiwan, the leader of Ci Hui tang considered on the religious teachings similarities between I-kuan Dao and wanted making Ci Hui tang being a legal religious organization. Ci Hui Tang applied for a membership to Taoist society of R. O. C. (中華民國道教會). Then Ci Hui tang changed its teaching about Mu Niang to Yaochi jinmu, a goddess from ancient China. Yaochi jinmu is Xi Wangmu (西王母) which can be traced back to oracle bone inscriptions of the fifteenth century BCE. Yao-Chi jin-mu is Xi Wangmu’s official Taoist title. Yao means the precious jade. Yao-Chi is the place where Xi Wangmu lives in. It is said that Yao-Chi is on the Kunlun Mountains. After Ci Hui Tang joined Taoist society, Ci Hui Tang’s Mu niang became equal to Yaochi jinmu.
According to the statics in 2003, in Taiwan, there are 900 Ci Hui Tang’s branching halls at least. If it is added the other sects that regard Wuji Laomu or Wusheng laomu as the highest deity, then the number of jin-mu or mu-nian’ disciples will be a huge one.

Zhang tianshi 張天師 29/9/2003

Zhang tianshi (張天師), the celestial master Zhang, represents Zhang Daoling (34-165) and his inheritages. Zhang Daoling was one of the founders of religious Daoism in Han dynasty. His inheritages now is the sixty fifth generation.
Before Zhang Daoling became a Daoist, he was an official scholar. He had been the chief in Jiangzhou (江州). It is said that he was a descendent grandson of Zhang Liang (張良). Zhang Daoling abandoned his official carrier later. He escaped to Mountain Beimang (北邙山) and devoted himself in Daoist practices. The government failed in summoning him to be an official in central government many times. Finally, he went to Sichuan (四川) province and founded Wudoumi dao (五斗米道), an early religious Taosit school. He also claimed that Laozi descented to earth and imparted all the knowledge and skill of Daoism. Laozi also titled him as Santian fashi Zhengyi zhenren (三天法師正一真人), the master among three heavens and Orthodox Unity true man. He wrote twenty four books on Daoism and a commentary of the Laozi, named Laozi Xiang Er Zhu (老子想爾注). Early Daoist church was also founded by him. After he ascented to heaven and became immortal, his teaching was inherited by his son Zhang Lu (張魯) and grandson Zhang Heng (張衡). Zhang Lu later led his Daoist churches and disciples moved to Henan (河南) under the reign of Cao Cao (曹操) and. It is said that the fourth generation of Zhang tianshi, Zhang Sheng (張盛) did not follow Cao Cao anymore and escaped to Long Hu shan(龍虎山), Mountain Dragan and Tiger in Jiangxi (江西). Zhang tianshi’s school and teaching dwelled in there from that time until 1949.
At the beginning, Zhang tianshi’s school is one of various Daoist school in Chinese religion. Until Five dynasties and Song dynasty, Zhang tianshi started to flourish and became the icon of Daoism. It was because of the royal house’s supporting. In the Yijian zhi (夷堅志), written by Hong Mai (洪邁), there are numbers of stories about Zhang tianshi. Zhang tianshi as an exorcist was presented in the stories. It is crediable that there were some devotees at that time. The title Zhang tianshi was not official recognized until Yuan dynasty. Then the descendents of Zhang Daoling becaming the official chief of Daoist group in Jiangnan (江南). As a result, the legacy of Zhang tianshi was mixed with other school and became the Zhengyi school (正一道), one of two major Daoist schools. 
In Taiwan, the belief of Zhang tianshi started from Qing dynasty. Some Zhengyi Daoist held ritual in Taiwan and made it spread. In 1919, it was estimated about eight temples dedicated to Zhang tianshi. People also took the imgae or talisman of Zhang tianshi as a protection to devil. After the Second World War, the sixty-third generation of Zhang tianshi moved to Taiwan and became the official representation of Daoism in Taiwan. Then the belief of Zhang tianshi was in relation with government. However, the legacy of Zhang tianshi still keeps the connetion with those Daoists whose surname is not Zhang, those Zhengyi school Daoists. Besides, there are also some temples dedicated to Zhang tianshi by mediumship. Summarily, there are about over ten temples dedicated to Zhang tianshi in Taiwan now.