Secret Fortune-Telling Formulas Never Taught to Outsiders
The greedy will inevitably become poor. The superior man regards this as a great warning. Buddhism also places it first among the five precepts. Therefore, in practicing “A’Bao,” the fault lies not with the “xiang,” but with the “yi.”
—A’Bao Text
This passage comes from the jianghu secret text The A’Bao Text. It means that human nature is greedy, and greed is a great transgression. Therefore, greedy people will inevitably become poor, so practicing “A’Bao”—deceiving those greedy people—is not wrong. In other words, they deserve it!
“A’Bao” is slang, a general term for people who make a living through fortune-telling fraud. “Xiang” refers to the fraudster, and “yi” refers to the victim.
In 1948, I was 20 years old. To make a living, I followed Zu Ye. Zu Ye was the head of the local swindler circle—experienced and ruthless. If you wanted to engage in black market activities in the area, you had to acknowledge him as your master. Otherwise, he would have someone “cut” you (kill you). It was like today’s organized pickpocket rings.
Once you followed Zu Ye, you had protection, but all the money and goods you swindled also had to be “exposed to the sun.” “Exposing to the sun” meant you had to hand over every penny without fail, and then he would give you a “cut.” How much specifically, that was entirely up to Zu Ye to decide.
Some people privately hid their earnings. Zu Ye had methods—otherwise he wouldn’t be called Zu Ye. His psychological warfare was formidable, and he also sent people to “draw circles” (surveil). As soon as it was discovered, one finger would be chopped off. A second offense meant being “cut.”
Once you entered this trade, don’t think about getting out, because you knew too much. Either continue working, or be “cut.”
Usually no one rebelled, because the income was very high. This trade had no off-season.
Having followed Zu Ye, the first thing was to learn yin-yang and the five elements. This was called laying the foundation. Even if you were swindling, you needed some basic knowledge; otherwise, if you stumbled, Zu Ye would also be implicated. After laying the foundation for a month, I began learning “Yingyao”—the psychology of deception. The core formulas of Yingyao remain fresh in my memory to this day:
Upon entering the door, observe their intention; when speaking, show no hesitation
When Heaven comes to ask about Zhui, Zhui seeks desire and nobility; when Zhui comes to ask Heaven, Heaven worries for Heaven
Eight asks Seven; the joyful one desires to rely on Seven’s honor, the resentful one truly suffers Seven’s sorrows
Seven asks Eight; if not Eight having troubles, then certainly difficulties with offspring
When scholars ask about their future, grandsons are regarded as near-ancient
Repeatedly asking about this matter means this matter is certainly lacking; frequently asking the reason means there is definitely a reason within
Monks and Daoists follow lofty ideals, yet do not forget profit and desire
Temple and court worthies have their aspirations in mountains and forests
First Brother requires a ruthless blade, Second Brother requires a thrown blade, Third Date requires a flea
These are all code words that I need to explain slowly.
The first phrase: Upon entering the door, observe their intention; when speaking, show no hesitation.
This means when someone comes for a fortune reading, or when you go to someone’s door to read their fortune, don’t speak first. Let the other party talk. The more they talk, the more information they reveal. When you’ve identified the right moment, suddenly say something—it must hit the vital point. Never hesitate, never be ambiguous, otherwise the other party will think you lack skill! So how do you grasp the vital point? That’s what the following phrases are for.
The second phrase: When Heaven comes to ask about Zhui, Zhui seeks desire and nobility; when Zhui comes to ask Heaven, Heaven worries for Heaven.
“Heaven” refers to the father, “Zhui” refers to the son. This phrase means that whenever a father comes to have his son’s fortune told, it’s basically to ask whether the son will amount to anything, whether he will be wealthy and noble. All parents hope their sons will become dragons and their daughters will become phoenixes, even if they’re just geckos or wild chickens. Since he’s asking these questions, the implication is that currently the son or daughter is not making progress, or shows no signs of wealth and nobility, or is mischievous and troublesome. If you make your prediction along these lines, you definitely won’t be wrong! The second half of the phrase says that whenever children come to have their parents’ fortunes told, it’s absolutely because the father or mother’s health is poor—either they’re ill, or about to pass away. Apart from this, children have no other reason to think of their parents! So directly predict that his father or mother’s health is poor—definitely no problem!
The third phrase: Eight asks Seven; the joyful one desires to rely on Seven’s honor, the resentful one truly suffers Seven’s sorrows.
“Eight” refers to the wife, “Seven” refers to the husband. This means that whenever a wife comes to ask about her husband’s prospects and fortune, if this woman arrives happily, beaming with joy, it indicates her husband may recently be getting an official position or financial windfall—in short, something good is about to happen, but the good fortune hasn’t arrived yet, or has just begun to show signs. She comes to divine about it, so you can directly predict that her husband has blessings and prosperity and will have great fortune. Regardless of the outcome, at that moment she’ll definitely be grinning like a foolish roe deer and will give a generous reward! Conversely, if this woman arrives with a worried expression, then certainly her husband has recently had bad luck—either about to lose his position, or lose money, or dump her, or their relationship is troubled. If you predict toward the ominous direction, you’ll definitely be close to the mark! Then severely admonish her, telling her that if she doesn’t resolve the calamity, she’ll be unlucky for ten years and even have life-threatening concerns. At this point, she’ll obediently take out the silver dollars from her pocket. You’ve deceived her, yet she’ll still kowtow to you!
The fourth phrase: Seven asks Eight; if not Eight having troubles, then certainly difficulties with offspring.
This phrase means that whenever a husband comes to have his wife’s fortune told, there are only two possibilities: either he suspects his wife of infidelity and being cuckolded, or his wife isn’t laying eggs and can’t bear children! Apart from these, a husband will never have his wife’s fortune told!
The fifth phrase: When scholars ask about their future, grandsons are regarded as near-ancient.
There are also two code words here: “grandsons” refers to merchants, wealthy people; “near-ancient”—”near” means alive, “ancient” means dead. Scholars are students. When a scholar comes, he’s definitely asking about his future prospects—whether he can achieve high honors, become an official, bring glory to his ancestors. When a wealthy man comes, he’s definitely asking how long he’ll live, or whether there are major disasters or obstacles on his life’s road, because he has plenty of money, lacks nothing, and only fears not living long. Once you grasp this psychology, everything becomes easy!
The sixth phrase: Repeatedly asking about this matter means this matter is certainly lacking; frequently asking the reason means there is definitely a reason within.
Whenever someone asks about a certain matter over and over again, then this matter is definitely very bad, very unsatisfactory, very imperfect. Whenever someone keeps grabbing onto one question and asking endlessly, then this question is the cause of the matter she’s inquiring about. It’s not that your divination is accurate—it’s that she’s revealed too much!
The seventh phrase: Monks and Daoists follow lofty ideals, yet do not forget profit and desire.
True renunciants won’t go for fortune-telling. If those sanctimonious monks and Daoists come to inquire about matters, it’s a manifestation that their worldly hearts aren’t dead—they’re either asking about profit or desire. If you promise them profit and desire, they’ll certainly be greatly pleased!
The eighth phrase: Temple and court worthies have their aspirations in mountains and forests.
“Temple and court worthies” refers to officials. Those high-ranking officials actually have even greater ambitions and stronger interest in profit. Still promise them profit and desire, and they’ll also be greatly pleased!
The ninth phrase: First Brother requires a ruthless blade, Second Brother requires a thrown blade, Third Date requires a flea.
This is code again. “First Brother” refers to the easiest foolish roe deer to hook—they believe you completely. At this time, the blade must be ruthless. How ruthless? Zu Ye said: “Just don’t make them lose everything!” “Second Brother” refers to someone who has doubts about you or thinks your divination isn’t accurate. At this time, never linger in battle, never be greedy—don’t accept a single penny! “Third Date” refers to someone deliberately looking for trouble. If you can tell at a glance they’re coming to make trouble, immediately slip away. Zu Ye will settle the rest!
Having said this, you must think Zu Ye is a very remarkable person. Yes! Zu Ye was a cultured man. He looked good, very kind-faced. If you didn’t know him, you could never connect him with fraud, bribery, and murder.
Zu Ye rarely got angry. Only when the “Little Feet” stumbled would he lose his temper, but even then not much. It wasn’t the beating and scolding you’d imagine, but as soon as his face darkened, it was enough to scare you half to death!
The biggest temper I ever saw Zu Ye lose was in my second year in the trade. Several Batou wanted to “climb incense”—”Batou” were the second-level managers under Zu Ye, “climb incense” meant rebellion. Zu Ye was thunderously furious at the time and personally “cut” the ringleader.
First Fortune-Telling
The first time I hooked a roe deer was two months after joining the hall. Because I was a novice, I wasn’t allowed to work the city scenes. Zu Ye arranged for me to go to a small village called “Anjia Zhuang.” Zu Ye said I was fat with small eyes and could roll my eyes back to pretend to be blind. This way the other party’s psychological defenses wouldn’t be as strong. Only later did I understand—this job didn’t really count for much, at best it was “testing the waters.” It was far from the big games where Zu Ye could net several hundred silver dollars at once!
I took a bamboo pole and wobbled into the village. The first few households I visited all chased me out.
Later, one household finally let me sit down and talk. It was an old lady home alone. The old lady was about sixty-some years old, her face full of wrinkles. She invited me into the house, repeatedly saying: “Take it slow, take it slow. I’ll get you a stool.”
At that moment my heart felt terrible, because her eyesight wasn’t as good as mine. The old lady also poured me a cup of water. When I took it, I saw her hands were all cracked, very rough, like tree bark. I suddenly thought of my deceased mother. Mother had died of tuberculosis the year before. Those hands were just like this old lady’s!
I softened a bit, but immediately thought of Zu Ye’s eyes, thought of the task assigned by the Batou.
The old lady asked with concern: “So young and already doing this work?”
I rolled my eyes back: “Auntie, I’ve been blind since childhood. I studied divination with my master. My eyes are blind, but my heart is clear.”