十二運星과 陽順陰逆의 상관성에 대하여 - 사주명리를 중심으로 -

Abstract

This paper examines the relation between the direct motion and the retrograde motion of 12 Unseong(十二運星), which are used in Eastern philosophy in general based on Gi(氣). As there are no objections in the existing academic circles to the viewpoint that the 12 Unseong(十二運星) go in order following Five Elements(五行), the problems of the retrograde motion of Eumgan(陰干) when Five Elements(五行) were classified into Eum-Yang(陰陽) were to be solved. The problems were categorized into three main ones, and in a word, these problems can be said to have resulted from the fact that the antique books don’t exactly present the principle of the retrograde motion of the Eumgan(陰干). As everyone knows, it cannot be denied that the theoretical completeness of Yangpotae(陽胞胎) is of a high level. Yanggan(陽干) also accords with logic when discussed through Jijanggan(地藏干) as well as in the principle of Hado-Nakseo(河圖洛書) and the logic of seasonal recursion. Yet, the retrograde motion of Eumgan(陰干) looks like an error seems, whose main reason lies in the insufficient explanation in the antique books with exact reasons. The phenomenon that this retrograde motion of Eumgan(陰干) appears unreasonable is just the matter of minority in terms of the relation of means and ends, so Eumpotae(陰胞胎) cannot be said to be fundamentally wrong. The basis is, as in 'the relation of the direct motion and the retrograde motion of Eum-Yang(陰 陽)’, the principle of Hado-Nakseo(河圖洛書) and the movements of celestial bodies. In addition, the changes in the effects of Eum-Yang(陰陽) were investigated using successive relations, and ‘Eum-Yang-Hogeun(陰陽互根)’ of Yeokhakgyemong(易學啓蒙) corresponds to them. The theory of Eumgan(陰干)’s retrograde movement was p ropos ed. “When it’s t rue that f rom ‘Jangsaeng[Haesoo](長生[亥水])’ where Gapmok(甲木) begins as Gi(氣), Gi(氣) turns into Jil(質), becomes Eulmok(乙木), declines, dies and enters into ‘Myo[Mito](墓[未土])’, the following step is ‘Jeol(絶)’, and because the circulation process becomes cut off, Eulmok(乙木) has no choice but return from Myo[Mito](墓[未土]) and resumes its movements, and this can be regarded as ‘Ohwa[午 火].’” Moreover, as for its management, when one of Five Elements of Cheongan(天干) in Sajupalja(四柱八字) is not divided into Eum(陰) and Yang(陽), but only one part exists, Yangpotae (陽胞胎) is applied. However, if one is divided into Eum(陰) and Yang(陽) in Cheongan(天干) and they are exposed simultaneously, Yanggan(陽干) and Eumgan(陰干) need to be separated and Eumpotae(陰胞胎) should be applied to Eumgan(陰干).