Ulune

Clash

In Chinese: 沖冲 chōng

Chinese cosmologyEn françaisChoc

Two opposite branches, six places apart, such as the Rat and the Horse: movement, change and a shake-up that can clear the way, read as a push, not a verdict.

Meaning

A clash sets two opposite branches against each other, six places apart on the circle of twelve: Zi and Wu, the Rat and the Horse; Chou and Wei, the Ox and the Goat; Yin and Shen, the Tiger and the Monkey; Mao and You, the Rabbit and the Rooster; Chen and Xu, the Dragon and the Dog; Si and Hai, the Snake and the Pig. Each pair faces across the compass and across the year, midwinter against midsummer, spring against autumn.

Four of the six set opposite phases against each other, Water against Fire, Wood against Metal; Zi and Wu, north against south, are counted the strongest. The other two set Earth against Earth, Chou against Wei and Chen against Xu: four storehouses that open each other, so that what each holds comes out. The tradition reads every clash as movement: change, a shake-up, journeys and new directions, friction that can clear the way.

Between people a clash is attraction and friction at once, two who see the world from opposite sides. Between a person and a year it is the year most likely to move things. In neither case is it a sentence: the tradition’s own advice is to use the movement rather than resist it.

In practice

  • Between a person’s animals: Ulune suggests expecting some tension between the two sides of life the animals stand for, and using it: movement and change often settle it better than standing still.
  • Two people: in the Relationship lens, two animals in a clash are opposites on the wheel, attraction and friction alike; respect for each other’s pace turns the friction into movement.
  • The year ahead: a year whose animal clashes with the year animal is clashing with the Tai Sui, read as the year most likely to move things, at home, at work or in habits; a change chosen early often goes better than one that comes by itself.
  • The Calendar gives each day the animal it clashes with, as the almanacs do, and marks the days that clash with the reader’s year animal, better kept for steady work than for big beginnings.
  • In BaZi a clash between neighbouring pillars is felt most, and a clash on either branch of a combination keeps it from transforming.

Across traditions

  • In Western astrology the clash is the opposition, two signs 180° apart, read too as tension and as awareness, the other side of oneself seen across the circle.
  • In Indian astrology every planet looks at the seventh sign from its own, the opposite one, and the seventh house is the partner’s: the opposite as the one who completes, much as the Chinese clash can attract.
  • In Feng Shui every home holds a clash: its facing and its sitting are opposite mountains, Wu facing for a Zi sitting, and the classics read that axis as the home’s spine, while the Year Breaker is the clash of the year’s ruler.

Origin and history

The axes are old. The Huainanzi, in 139 BC, calls the lines Zi–Wu and Mao–You the two cords that hold the sky, the meridian and the line of the equinoxes; their opposition was a structure of the cosmos before it was a relation between people. Xiao Ji’s Wuxing Dayi, around 600, gives the clashes a chapter, beside the harmonies and the punishments, and explains them by the phases that face each other.

The almanacs made the clash a daily matter: every day names the animal it clashes with, and the imperial Xieji Bianfang Shu of the 18th century sets out the day’s and the year’s clashes among the rules for choosing dates. The Zi Ping books read clashes between the pillars and between a chart and its times, the San Ming Tong Hui listing them pair by pair; the Di Tian Sui and Ren Tieqiao’s commentary weigh whether a clash shakes a chart awake or unsettles it, by the season and by what the clashing branches hold.

How Ulune calculates it

Two branches clash when their places, Zi counting 0, are six apart. The zodiac names the clash wherever two animals meet, in a person, between two people, with a year, a month or a day. The Calendar gives each date’s clash as the branch six places from the day’s, the day read from midnight as the almanacs print it. BaZi flags a clash between neighbouring pillars and counts a clash on either partner as breaking a combination. Feng Shui’s Year Breaker is the mountain of the branch six places from the year’s.

Correspondences

ClashAnimalsPhasesDirectionsUlune’s line
Zi and WuRat and HorseWater against FireNorth and southThe strongest of the clashes
Chou and WeiOx and GoatEarth against EarthNorth-east and south-westTwo storehouses shaken open
Yin and ShenTiger and MonkeyWood against MetalNorth-east and south-westJourneys and changes of direction
Mao and YouRabbit and RoosterWood against MetalEast and westThe gentle and the sharp
Chen and XuDragon and DogEarth against EarthSouth-east and north-westTwo storehouses that open each other
Si and HaiSnake and PigFire against WaterSouth-east and north-westMovement and travel
  • RelationsHow two branches or two stems meet: the harmonies, trines and trios that bring them together, the clashes, harms, punishments and destructions that rub.
  • Earthly BranchesTwelve signs, Zi to Hai, that count the months, the double hours, the directions and the years, each with its animal: the lower half of every pillar.
  • Tai SuiThe year’s ruler: the branch of the year, once Jupiter’s mirror, which every animal meets in its own way and Feng Shui places on the compass.
  • Year BreakerThe branch across the compass from the Grand Duke: the side the classics suggest leaving undisturbed by works for the year, Zi in 2026.
  • Stem clashFour pairs of Heavenly Stems of opposite phases and directions, such as Jia and Geng, the tree and the axe: a tension that sets things moving.
  • Twelve animalsThe Rat, the Ox, the Tiger and their nine companions: the twelve Earthly Branches seen as animals, read for a year, a month, a day and an hour of birth.

Sources

  • Liu An (ed.), Huainanzi, “Patterns of Heaven” (Tianwen), 139 BC
  • Xiao Ji, Wuxing Dayi, c. 600
  • Wan Minying, San Ming Tong Hui, 16th century
  • Di Tian Sui, Ming dynasty or earlier, with Ren Tieqiao’s commentary, Qing dynasty
  • Xieji Bianfang Shu, imperial compilation, 18th century