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3 HEAVENS OF YELLOW STONE - 黄石公三天(青囊经)

8/18/2014

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The Chinese Metaphysics are really fascinated with the sky 天. It is also known as Heavenly Bodies – planets, stars, sun and so forth. So, how do we look at it in FengShui?

There is a saying: -
 一等地师观星斗,二等地师寻水口,三等地师满山走!
Translated as: First Class master observing the stars and asterism, second class master observing the water mouth and the third class master runs around the mountain (implying not seeing anything).

So, in order to be the first class master, you are supposed to be able to observe the star and to apply your FengShui cure without even the need to go to the site! Is it possible? Within this phrase it is hidden the secret of XieZi 些子. Apparently when SanHe and SanYuan meet it is where XieZi 些子 is, right?

There are nine layers of Heaven 九层天. How the 9 layers of Heaven does comes about? Has it also got to do with the mysterious lady of the nine heaven 九天玄女? There is a metaphysical aspect and a physical aspect of Heaven. In FengShui, we study the physical aspect or better known as the 9 spheres of Heaven - the fixed star + 7 governors + Earth = 9 spheres of Heaven. It is also from here, the notion of three heavens 三天 are derived – Early Heaven 先天, Later Heaven 后天 and Middle Heaven 中天. 

青囊经 (中卷) -黄石公

经曰: 

天有五星,地有五行,
天分星宿,地列山川,
气行于地,形丽于天,
因形察气,以立人纪,
紫微天极,太乙之御,
君临四正,南面而治,
天市春宫,少微西掖,
太微南垣,旁照四极,
四七为经,五德为纬,
运乾坤舆,垂光乾纪,
七政枢机,流通终始,
地德上载,天光下临,
阴用阳朝,阳用阴应,
阴阳相见,福禄永贞,
阴阳相(
差)乘,祸咎踵门,
天之所临,地之所盛,
形止气蓄,万物化生,
气感而应,鬼福及人,
是故,
天有象,地有形,
上下相须而成一体,
此之谓化机



Translation: 

Green Satchel Classics (Middle Scroll) - HuangShi Gong States: Heaven has 5 stars, earth has 5 elements. Heaven is constituting asterism, earth arrange mountain and plains. Qi moves as earth, forms suspend as Heaven. Use form to examine Qi, to forecast human affairs. ZiWei, heavenly pole. TaiYi is governing. The ruler 君临 rules 4 corners or cardinals. South facing thus govern. TianShi in eastern palace, ShaoWei western side. TaiWei southern wall, 4 and 7 as longtitude (classics). 5 virtues as latitude. Fortune (period luck) QianKun carriage. Shining brightly Qian granted. 7 governors pivot working, circulate with completion and commencement. Earthly virtue upward conveys, Heavenly light downward preside. Yin use Yang faces. Yang use Yin respond. YinYang mutually meet, fortune prosperity ever pure. YinYang together harness, misfortune disaster follows together. Heaven that which presides, earth that which contains. Form retains, Qi gathers – ten thousand things are born. Qi moves and responds spirits blessings touch people. Heaven has image, earth has form. Up down mutual rules and complete one body – this speak of change.
Early Heaven 先天

Early Heaven 先天 is referring to the “fixed” star. It is fixed as a reference point or palaces 宫. When it is visited by the 7 “planets” it is called path 道 such as yellow path 黄道, white path 白道 and red path 红道. These fixed stars are also known as the 28 asterism 二十八宿. In this cluster of the 28 asterism, it is known as the 4 enclosures 四垣 namely Black Warrior 玄武 – North, Red Phoenix 朱雀 – South, Green Dragon 青龍 – East, White Tiger 白虎 – West. When these 4 Heavenly enclosures are reflected onto earth, it forms the 4 Earthly Guardians 四灵 or land forms. These 4 enclosures form the outer layer of the Chinese “fixed” star. There are another 3 star streams 三垣 namely ZiWei stream 紫微垣, TaiYi stream 太微垣 and TianShi stream 天市垣. The north dipper star 北斗 is located at the ZiWei stream 紫微垣.  The Green Satchel state, ZiWei, heavenly pole. TaiYi is governing. The ruler 君临 rules 4 corners or cardinals. South facing thus govern. TianShi in eastern palace, ShaoWei western side. TaiWei southern wall, together they are the Early Heaven star map that is fixed therefore it is known as Early Heaven – Something that you want to change but cannot change – it is fixed! Early Heaven star map has also its own YinYang. It is where your XKDG is structured. Just cannot believe there are people who claimed to be using XKDG date selection and yet warning others that the 28 asterism 二十八宿 is no longer valid due to the precession of the equinox! The entire structure of XKDG is based on Early Heaven 先天.

Later Heaven 后天

Heaven has 5 stars – Jupiter 木星 (wood star),   Mars 火星 (fire star),   Saturn 土星 (earth star), Venus 金星 (metal star) and Mercury 水星 (water star). Earth has 5 elements –木 (wood), 火 (fire), 土 (star), 金 (metal) and 水 (water). When Heaven is constituting asterism, earth arrange mountain and plains - it means to say these planetary movement is affecting the mountain star 山星 and the water star 水星. 

So, the 5 elements are also assigned to landforms. Qi moves as earth (moves), forms suspend (reflected from) as Heaven. Use form to examine Qi, to forecast human affairs. This is where the term as above so below comes into being. On earth we investigate the land form. Looking up the Heaven, there stars that suggest the locations of these land forms. Therefore first class master, you are supposed to be able to observe the star and to apply your FengShui cure without even the need to go to the site. However it is not true. The 5 planets plus the moon and the sun are - the 7 governors pivot working, circulate with completion and commencement. These are the moving parts of the star map that is called Later Heaven 后天. With each of these movements human affairs can be forecast and step can be taken. Therefore Later Heaven 后天 is what you can control. Out of the 7 governors, the Sun and moon are two entities that are closet to the Earth. The Sun governs season and the moon governs water.


It reminds me of what Zhang ZhongShan has to say: -

北斗者,天上北斗,主司元气化育万物者也。故斗柄指东,天下皆春,斗柄指西,天下皆秋,一生一杀,万事万物皆随斗柄为转移。

North Dipper refers to heavenly north dipper, the host of congenital Qi/YuanQi and the source of the myriad things. The handle of the dipper points east, spring arrives, handle points west, fall arrives. One birth one killing, everything and every matters are influenced by the movement of the dipper handle. 
Points to note:
SanHe uses the sun path to set its Heaven Plate to establish structure. SanYuan uses the Heavenly “clock” instead to set its Heaven Plate to also establish structure. How far different can they be? 
Points to note:
There is a phrase, Early Heaven as principle, Later Heaven as application. How do you see SanHe and SanYuan people using Later Heaven 后天 to control what it is not able to control as in Early Heaven 先天? 

中天 = 先天為體、後天為用?

地德上载,天光下临,this phrase can also means what you did as in earthly virtue (good karma) will be bestowed by heavenly blessings. However, within the context of this classic, it meant the landform as pulled out of the surface of the earth forming mountains are the result of the stars having to arrive at that location for many light years.

Yin use Yang faces. Yang use Yin respond. YinYang mutually meet, fortune prosperity ever pure. YinYang together mismatched, misfortune disaster arriving at doorstep. That is how one supposed to use the middle heaven 中天. Therefore 三等地师满山走, is very crucial to be able to discern YinYang not otherwise you will be running around seeing nothing.

Heaven that which presides – matching the heavenly bodies, earth that which contains – the land form that contains Qi. Form retains, Qi gathers – ten thousand things are born – The ability to receive Qi there will be ShengQi. Qi moves and responds spirits blessings touch people - How does Qi moves and retain? . Heaven has image – through the star map, earth has form – through the land form. Up down mutual rules – linking the heaven and earth and complete one body – as in one applications – this speak of change.


My Early Writings on this Subject :

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Early & Later Heaven Relationship

Early Heaven is the Body 先天為體, object, host or principle (體) and Later Heaven 後天為用 is the soul, subject, guest or application (用). EH is a given scenario that cannot change as - in the gifts of Heaven. LH is a transformation as in Human Actions. Undoubtedly based on the principle of 體用, we said EH governs mountain, as herewith referred to human relationships and health aspect, whereas, LH governs water, as herewith referred to opportunities and wealth. LH  is something that is in our controls whereas EH is beyond our controls.

When we look into the 8 wandering Gua  游星, we are arranging the directional Qi map of the 8 sectors and if applied to the mountains or stars, we called it as PaiLong 排龙 or arranging the dragons. Another name to it is the minor wandering Gua 小游年卦. When the name of the stars from the big dipper is assigned to these Gua it is called star, hence the name 8 minor wandering Stars is surfaced 小游年星.

The similar notion is then applied to BaZhai 八宅法 when the stars are assigned to the 8 directional Qi map of the 8 sectors for a compartmentalized structure. To distinguish between these methods of arranging the stars, it is called minor wandering stars, for assigning the mountain, mainly used for burial and major wandering stars 大游年星 for assigning of Qi map for compartmentalized spaces as in a dwelling.

These form the premise of what later known as the East and West House 东西卦宅.

3 Auspicious and 6 Elegance of Starry starry Night
3 intergalactic friends namely ZiWei, TianShi and TaiWei, decides one day to leave a mark on planet earth. Seeking permission from the Jade Emperor, these friends pull the surface of the earth marking and distinctively arranging mountains, waters, streams and sands. The chief of these companions is ZiWei. He alone controls TaiYi, being a small portion of the intergalactic ZiWei streams. There he decides, among his peers which landforms are the 3 auspicious and the 6 elegance. Do you know which?

Having its sides shining the 4 extremes, being which are the 4 extremes? There comes the four and then the seven making a vertical connection. What is this connection? Why seven and not five? Has the five been in horizontally woven? Woven into what?Apparently we need to spend a lot of time looking up into the skies. It is this time that this exercise is a luxury for many modern people, whom has taken a choice of looking for the stars in the television instead. Notice how the star rotates?

Apparently we need to also spend a lot of time looking down to the shadows of the valleys. It is this time that this exercise is also a luxury for many modern people, whom has taken a choice of looking for money in the office instead. Notice how the shadow moves as the sun rotates?

Had these rotations not “woven” into something else, such as the 3 auspicious and 6 elegance, day for night and night for day? So what has been woven? What are these numbers? What are these enclosures? The best of all what the hell is 3 auspicious 6 elegance?

Monsieur Steve, have you progress with the heavenly stars?

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4 Good Versus 4 Bad - East Versus West

It will be ridiculous to even think that there will be 4 bad sectors and 4 good sectors for a house. If one is living in a mansion, then the 4 bad sectors would have been easily avoidable. What if it was a case of a small apartment unit? Does it mean that the other 4 sectors will be unusable? Worst, if the notion of the 4 eastern GUA cannot match the 4 western GUA. How ridiculous such a theory can be? Imagine, what will one sees when one travels west and beyond? Will one come back to the East? So, how could west remain as west and east remain as east?

The Early and Later Heaven application has been force fitted to explain a theory in such a morbid fashion. It will be even more horrifying to note that the East and West dichotomy is due to the interaction of the 5 elements. Have any genuine theory of Chinese Metaphysics say that water and fire clash each other? If that is the case, what is the Green Satchel Classics for? Would that make any significant for the authoritative classic of 8 mansions called 8 Mansions Bright Mirror (Bazhai Ming Jing) to be relevant?

Early heaven is principle, later heaven is application. What does this really mean? Can LiuSha, WuGui, JueMing and HuoHai be auspicious? Can a husband and wife of different east and west group share the same bed use the same entrance, eat at the same table? How about the pet in the house? Before we continue bluffing ourselves with 8 mansions, why wouldn’t we revisit the fundamental? Just the fundamental.

Heaven and Earth fixed position. Which is heaven which is earth? What is the vessel, where is the Qi? Mountain and marsh connect Qi. Where is the mountain, where is the marsh? How to connect Qi? Thunder Wind mutually close. Where is the thunder and where is the wind? What has been close and what has been opened? Water and Fire not shoot each other. Which are the fire and which the water is? Why these elements don’t shoot each other? If one understands this, one will understand that there is no dichotomy of the east and the west, good and the bad. We will understand 8 mansions in another perspective. Unfortunately, we simply don’t even understand what ShengQi is and we start talking about others!

Also, seek the applications as the followings: -
Carries trunk, Kun earth,
Downward shining, Qián arranges.
Seven governors, pivot workings,
Circulate, finish, begin.
Earthly virtue, upwards convey,
Heavenly lights, downwards preside.
Yin applies, Yáng faces,
Yáng applies, Yin responds.
Yin Yáng, mutually meet,
Fortune, prosperity, ever pure.
Yin Yáng, together harness,
Misfortune, disaster follows gate.

Knowing these, all the new age theories dotting the internet will be crap and a shear display of mockery and fallacy, to reinvent an ancient theory based on modern interpretation. The current notion of east and west houses are a shear fallacy and any further discussion based on such false interpretation would be disaster resulting in breaking up of families, useless renovations, unnecessary fears, getting rich schemes, more advance Bazhai classes, 8 mansions for wealth, getting rich with 8 mansions, more books to the resume and endless forum entries such as what if the flying star chart do not conform to the 8 mansion chart?

So the next time, when such a question of this sort was put forward, such theory was discussed further, just take a seat back and laugh for one knows it is not true. Perhaps even the Green Satchel wasn't true?


The Question of Subtleties

In view that SanYuan rested on timing. YinYang Qi map is the fundamental of where to locate water and where to locate mountain. All this is term direct and indirect spirit, LingZhen.

2 cycles 8 periods referred to the Heaven Qi. There are only upper and lower cycles. Upper cycle governs period 1, 2, 3 and 4. Lower cycle governs period 6, 7, 8 and 9. There is no period 5. In the 2 cycles 8 periods, each period governs an unequal number of years. Each Yang Yao within the ruling Gua governs 6 years and the Yin Yao within the ruling Gua governs 9 years. For example in the upper cycle of period 1, the governing Gua is Kan Gua. Kan Gua has 2 Yin Yao and 1 Yang Yao. Therefore, the period 1 will last for 24 years.

The absent of period 5 is called the invincible period. It is the igniting element that will propel the cure throughout the 180 years and therefore are known as The SanYuan BuBai. So highly mysterious that it is also annexed to the method of XieZi.

On the other hand, XuanKong DaGua (XKDG) is annexed to the 2 cycles 8 period principle. It is therefore, a Heaven Qi manipulation method befitted as a date selection technique.

Whereas, 3 cycles 9 periods referred to Earth Qi. There are Upper, Middle and Lower Cycles. Upper cycle governs period 1, 2 and 3. Middle cycle governs 4, 5 and 6. Lower cycle governs 7, 8 and 9. Each period governs an equal 20 years. Thus, a cycle consists of 60 years.

One postulation suggests that 5 yellow exist in earth Qi because the 5 yellow is the center of the earth with the operative method rested on AiXing, Leaning Star with the quest to move the center of the Earth in sync with the Heaven Qi.

The Purple White Script, ZiBai Jue, is one of the fragments dislocated from the entire body of knowledge within this SanYuan framework. Similarly so with XuanKong FeiXing (Flying Star), BaZhai (8 Mansions) and LongMen BaDa Ju (Dragon Gate 8 Formations), are just subsets of the entire framework. These piece-meals methods are called, end user methodology.

The pretext state, Heaven has 9 stars, Earth has 8 Gua and Human (Man) has 8 doors. If we see SanYuan as Heaven, Earth and Man, the valid method must encompass of matching the Heaven Qi with the Earth Qi to unlock the gateways within so that the parallel dimensions between the human realm and the supernatural realm is open. Does it sound “hocus-pocus”?

As above so below is an alternative view of how Heaven Qi influences the Earth Qi and in return, how Earth Qi influence Human Being. This postulation is annex to the asterism above influence the gravitational pull that result in having mountains, the solid and rivers, the void shape the landforms that we know today. This is however, a single dimensional point of view.

What that is not explained is at every point on Earth, there is a portal ready to be opened where scripts liked the leaning, expanding, contracting, hugging, replacement are all the essence to open up the portals so that an affinity with the other side is established.

The key to these, again, are the Yi TaiQi that spins in one direction in order to open the Dao TaiQi that spin the reverse order. This is where the understanding of landforms via LingZhen spirit becomes largely important and it is the backbone of the Greater SanYuan.

Ling and Zhen as a principle is static apply for both 2 cycles and 3 cycles respectively. But the dynamic part for Earth Qi is largely governed by landforms. If the theory of as above so below is valid, then the reflections of the landforms must correspond to the asterism as above. It must works in both ways. This is to inform that by plainly accepting XKDG as a date selection without looking the actual star that present and the governing Qi respectively, SanYuan portal will not be opened. This is where results are inconsistent as sometimes it works and sometimes it doesn’t.

When we stacked the multi layers of SanYuan AiXing against the dimension of time with the arrangement of the doors, what is present to us is a stacking of multi-dimensional model, where stars lean against one another locking and unlocking the multi dimensional portals.
Is this mysterious subtleties?

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We are One Big Family

The coming of the lunar 9th month marks an important event in the Dao calendar. It marks the arrival of the 9 emperor gods. Many may ignores such a great event, because the understanding is such that many academies are disassociating themselves of the spiritual inclination of Fengshui with the religion of Dao. Such were necessary when the needs to market this knowledge is deemed important to attract the audience of the Westerner. Likewise, in my previous blog, the notion of this art is indeed argued in the title called the religion of Fengshui. As the term Fengshui itself is misleading, I had move on to speak only about KanYu, leaving others to talk about Fengshui.

The 9th month marks the arrival of the 9 stars. Having the similar name of the 7 North Dipper Stars with the 2 imaginary stars, these stars are frequently used in the context of KanYu devoid of its real understanding of the potential of these stars. The ShenShi methodology of XK Flying Star array the 9 stars having the association of the period, facing and sitting stars with the 81 associated combinations for divination. Purple White on the other hand had these stars to be Qi, Image and numbers, again using the map and the book for divination. Xuan Kong Da Gua (XKDG) has the period and element numbers to match in the combination of 10, HETU and pure GUA formation for prescription. Yet these understandings are devoid of the true essence of the 9 stars.

Similarly, the understanding of the 4 enclosures and the 7 luminaries making the backbone of 3 auspicious 6 elegances mountain and water also uses these names of the 9 stars. Yet, none contain the true essence of the 9 stars. Even if one were to understand the secret of Qing Nan Au You, understand the Dian Dian Dao, one will not reckon that the arrival of the 9 stars is within the 60 dragons. Worst if the understanding of KanYu is butchered in a way of the 2 schools of thought namely San He and San Yuan. There is no SanHe or SanYuan to begin with. SanYuan is not derived from SanHe neither is SanHe derived from SanYuan. There is only Heaven, Man and Earth. The rest is being made up for publications.

This is the true reflection of San Yuan. We are one big family indeed. KanYu originated from China with a reason. This is a Chinese art, for a reason. Again, if you move far west, one will come back to the east. The affinity of the family comes in three.

I remembered, some practitioner said, KanYu is a fire related field. Master of the old never said that. KanYu belongs to the field of the 5 elements with fire and water being more prominent. Saying thus, I remembered a famous master trainer did said, most of the practitioners must have the fire and water in their BaZi, notably a water person will be instrumental to control the so called art of fire. This fire element must be Bing fire, the most Yang element and the self element must be Gui water being the most Yin element of the 10 pantheon of heavenly stem. Having these Yin Yang stars marked the proficiency of the practitioners to master the art. This I must forewarned to be taken with a huge pinch of salt. By the same token, if ever a master said, only the water day master person will be a good KanYu master, please take it as a marketing gimmick.

Master of the old said, heaven and earth fixed positions; water and fire never shoot each other. Meaning to establish heavenly affinity, heaven and earth must be in proper location in which fire and water never controls each other. Here, one sees that what is the use when the Sun as in Bing Fire meets a cloud, Gui water? Where is wisdom in such an argument? Being useful and Yang, the Sun must reveal and being humble and resourceful, the Yin vapors must be hidden in the branches as the source of life. This is the beginning of the greater SanYuan.

Early heaven is the principle, later heaven is the application. EH arrangement being Li Gua at the East. LH application having Zhen Gua at the East. Matching both, revealing Bing Fire, the affinity starts with the three. San Yuan starts with the three. The one big family starts with the three.

It is on this day, WuZi year, DingYou month and BingZi day, the three comes together receiving the essence of SanYuan. The DaGua is unaccomplished. There is more work to be done in dispelling the misconception of this art. Do you now belong to the one big family?

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7 STAR ROBBERY七星打劫法 - YOU ROB ME OR I ROB YOU ?

8/13/2014

3 Comments

 
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7 Star Robbery Method 七星打劫法 is a XuanKong water method. Foremost where is the root source of this method?

天玉经 (地理辨證)

认得父母三般卦,
便是真神路,
北斗七星去打劫,
离宮要相合。


Translation: -

Know parent SanBan Gua
Easily have real spirit road,
North Dipper seven star, outgoing robbery,
Li palace must coincide.

Commentary: -

The SanHe people has this entire phrase – never existed in their version of Heaven Jade Classic. On such account 7 Star Robbery Method 七星打劫法 is uttered rubbish! The XuanKong people, however, is claiming that SanHe people know nuts. They cannot make head and tail about it and therefore they conveniently removed this passage. Is there an iota of truth in both camps of the FengShui political divide? Yet within XuanKong school itself, they never agreed and the results are there are many ways of looking at 7 Star Robbery Method 七星打劫法.

Zheng ZhongZan 章仲山, explained that Parent SanBan Gua 父母三般卦, referred to Heaven Jade Classic’s 4 ordinal locations as Parent SanBan. Xun (4) arriving at Dui (7) and Dui to Kan (1). This is XuanKong’s Parent SanBan Gua that is originating from the 9 stars. He continue to explain the rest. Yet, no attempt as to how Li palace 离宮 must be combined in this equation? So most translated version available in books take Li离 as Li palace 离宮 of the 8 trigrams. For sure it is entirely irrelevant and to some extend wrongfully translated.

The FeiXing School approach...

First qualifications are houses must have the combinations of 
1-4-7 (period 7), 
2-5-8 (period 8) and 
3-6-9 (period 9). 

Note that the last number correspond to the timeliness of the said period. Second qualifications are the structure of the house must conform to double stars arriving at sitting or facing. Third qualifications are these sets of three combination must be of the facing star and be activated by the physical structure. Fourth qualifications the three combination must be supported by the physical structure of the house, namely the main door, window opens to the outside and the secondary door.

This school take the premise of the secret of SanBan Gua is that the timely star will rob the auspiciousness of the rest of the stars making it auspicious for 180 years and to activate such, one must attempt to use fire activation as in Li palace 离宮, represents fire.

As a result 2 configurations namely: -

1.  Linear
2.  Diagonal

Yet, many houses are like that and they never prosper? Some school believes that the reason is, XuanKong DaGua is not applied therefore you cannot see the result.

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The WuChang School approach...

地理辨证直解 - 
章仲山

北斗者,天上北斗,主司元气化育万物者也。故斗柄指东,天下皆春,斗柄指西,天下皆秋,一生一杀,万事万物皆随斗柄为转移。打劫者,劫取其气也。惟离宫相合则能打劫矣。不相合,则不能打劫也。如上元一白司令,二黑即发,然二黑尚属上元,而下元之七赤亦旺;三碧司令,而下元之八白、九紫总旺,故二黑、七赤与一白离宫也,相合也,而二可劫一,七可劫一矣。八白、九紫与三碧,离宫也;相合而八可劫三,九可劫三矣。是盖一元而收两元龙力之用,尤属秘中之秘,妙中之妙,最上一层之作用也。此一诀也,又曰上元一白司令,左近乎丑,右邻乎亥,阴阳二宅,壬、亥、癸、丑在上元而发丁财贵显,在下元而发丁寿科名者何可胜数?盖天地生成有杂局,舍之则造化之工诚足婉惜,用之则气杂力轻。


Translation: -

Earth Study Discern Truth Detailed Analysis - Zhang ZhongShan states -

North Dipper refers to heavenly north dipper, the host of congenital Qi/YuanQi and the source of the myriad things. The handle of the dipper points east, spring arrives, handle points west, fall arrives. One birth one killing, everything and every matters are influenced by the movement of the dipper handle. To rob, robbing means to obtain Qi. Only in Li Palace (or leaving the palace) you are able to rob. Not conform, you cannot rob.

Comes upper cycle 1 white timely, 2 black dispatch and 2 black conjoins upper cycle matching lower period 7 auspicious. 3 jade timely, matching lower period 8 white, 9 purple always prosperous.

2 black 7 red has 1 white in Li Palace (leaving palace) mutually resonance, thus 2 can rob 1. 8 white 9 purple with 3 jade, Li Palace (or leaving the palace), mutually resonance 8 can rob 3, 9 can rob 3. Covering 1 cycle receive two Yuan Dragon use. Within has secret, mysteriously mystical, ascending up one level of use. Is one script.

Once again speak that, in upper cycle period 1 prosperous, left in proximity Chou right neighboring Hai, YinYang 2 houses Ren, Hai, Gui, Chou upper cycle, producing children wealth noble conspicuous. Lower cycle produce longevity and scholarly achievement? To cover Heaven and earth can be reproduced to cover various structure, producing abundance of graceful events. Use such Qi will be effortless.

Commentery: -

WuChang subscribed to Heaven Qi - the Dipper movement as governing season on Earth Qi. Using Heaven Qi to govern Earth Qi. Using HeTu Qi to manipulate LoShu Qi. To rob must only happen in Li Palace? To rob you must leave your palace to another palace so that you can rob? Technically, the second premise sound logical. You ought to rob others for your own benefits. Or you go out and rob not staying at a particular place to rob. In such way, it is assumed that WuChang employ Flying star. Here to fly one must have a point of departure and a point of arrival. In this case we can assumed it is LoShu - yet not rightly correct. 

In upper cycle, 1 is timely - the 司令 is much appropriately called in command. 1 white is the commanding officer dispatching 2 black to do his dirty work. 2-7 is a HeTu pair, therefore 2 is able to rob the prosperity of the 7. The keyword is 1 dispatching 2, so there is movement. 1 being the commanding officer will never move. He is station in the center. Therefore this phrase 尤属秘中之秘 becomes very important. So - 1, 2 and 7 are of a group. By the same token, 9 dispatches 8 to rob 3 - that is another set of 9,8 and 3. If you do the permutation - it does not reflect any resemblance of the Flying star chart with the absent of 5. 

Let's look at the last example, 上元一白司令 denotes upper cycle 1 white commanding, immediately we think of structure - 1 and 2 rob 7. The following stanza 左近乎丑,右邻乎亥 meaning left in proximity Chou right neighboring Hai but what has such left and right got to do with 1,2,7? Then, 阴阳二宅 can be construed as House or Grave. It can also mean YinYang mountains - Chou being Yin and Hai being Yang. The location of 壬、亥、癸、丑 can be construed as the sitting mountains yet, what happened to Zi?

It all points out that Left/Right turning refer to the cyclic arrangement of the Star probably known as Leaning star and not flying star. So, in period 1 and 2 star Qi 7 can be used - it is all about XKDG. 

The DaGua School approach...

Jiang DaHung (JDH) annotated in DLBZ the following stanzas: -

上二句,引起下文之义,言识得三卦父母,已是真神路矣,犹须晓得北斗七星打劫之法,则三般卦之精髓方得,而最上一乘之作用也。北斗云何?知离宫之相合,即知北斗之义矣。

Translation - First 2 sentences give rise to followings, Say knowing parent SanBan Gua, already is real spirit road! Still must explain obtain north dipper 7 star robbery method,
Then, SanBan Gua locations obtained. Superior in harnessing this application.  North dipper means what? Know Li (leaving) Palace this coincides, Indeed know north dipper meaning.

What the heck is JDH trying to explain? This school believes that Parent SanBan Gua means GuaYun or the period luck as attached to every single XKDG Hexagram. The secret is when all the Hexagram within the same palace transform, FanGua 反卦, only one Hexagram remains unchanged. That is the only Hexagram period luck that leaves the Palace and rob the auspicious of the rest of the palaces Hexagram. Therefore in XKDG if you are able to connect Qi to this 7 star robbery, your auspiciousness can last for 180 years. So, the term Li 离 does not mean Li Palace in this context, it simply means “leaving the palace” to rob. 

P/S - LuoPan template is credited to Joey Yap.
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The JingFang School aproach...

This splinter school does not subscribe to this verse DianDao 顛倒 as annotated in Zheng ZhongZan 章仲山 explanation, opposite as FanGua 反卦, reverse Gua. It subscribed that according to JinFang 8 trigrams, there are only 5 generation of transformations before the 6th when the soul of the Hexagram leave the palace as in leaving the palace 离宮, it returns with a complete different self-called the Returning Soul and it happens in the 7th transformation where it leaves the palace and rob the auspiciousness of the other palaces. This school look at the Yao-transformation technique instead.

In summary...

I know of one “Kiasu” school that employed all these techniques that I had presented here and they professed the secret techniques of door tilting. First, they do the Flying star chart and when they get the Qi map, they tilted the door to activate the 7 star robbery formation. They further refined to the Yao degree so that it conforms to the JingFang 8 palaces.

In reality - 7 Star Robbery Method 七星打劫法 is a hoax. It conceals the real techniques of SanYuan DaGua’s application of the RenPan 人盘. 

Want to know more?

3 Comments

MEASURING HEAVEN JADE RULER - 量天玉尺

8/4/2014

1 Comment

 
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玉尺经 Yu CheJing or the Jade Ruler Classics was believed to be the last book written by YangGong. It comprises 3 volumes of scroll namely – ZaoWeiFu 造微赋, TianJiFu 天机赋, ZhuJiFu 逐 吉 赋. strangely, it was not included in DiLiBianZhen or Earth Study Discern Truth. For both SanHe and SanYuan schools, ZaoWeiFu 造微赋 summarizes the techniques of applying YangGong method. It is also very strange that HHC did not include this in his book – Water-water everywhere that is supposed to be a reference book for SanHe water method. YuCheJing or Jade Ruler Classic together with QingNanAoYou or Green Satchel Sacred Saying 青囊奥语 and TianYuJing or Heaven Jade Classics 天玉經, are the complete textbooks of the curriculum of YangGong method.

Although GuanFengXiang 關鳳翔  claimed that it was written in gibberish as an “unintelligible language” due to the author’s intellectually handicapped for some Daoist sect, these texts are the fundamentals prescribing the techniques of ZhangShu or Burial Classics 葬經 authored by Qing WuZi 青烏子 instead of GuoPu 郭璞. Indeed it requires some form of commentaries by the respective school be it SanHe or SanYuan to give meanings to the text.

Between believing in GuanFengXiang 關鳳翔 claims and seeing how these textbooks crossed the “tees” and dotted the “eyes”, I must confessed that it contains the most if not all, complete skill of YangGong method. I must also insist that one compared the versions as provided by both schools for throughout analysis.

玉尺经·造微赋

太极分两仪奠,二气布而顺逆行。
左阳右阴,龙行两路,
而阳顺阴逆,气本一原。
阴用阳朝,阳用阴应,相见协室家之义。
阳以蓄阴,阴以含阳,雌雄废交媾之情。(This phrase is absent in LiDingXin’s version)


Translation: - [This phrase talks about YinYang principles]

TaiQi distinct two slices settle.
Two Qi spread forward and reverse move.
Left Yang right Yin.
Dragon moves both ways.
With Yang forward, Yin reverse.
Qi origins from single source.
Yin use Yang concurred.
Yang use Yin conformed.
To meet is harmony as one family.
Yang will grow Yin,
Yin will harbor Yang.
CiXiong discern copulate is sentimental.

Commentaries: -

The opening chapter already spelt that discerning YinYang is of paramount important before anything else. If you fail to discern YinYang 定阴阳, the subsequent steps are of no use. It states that Qi moves forward and reverse, dragon moves both ways and left Yang, right Yin so are Yang forward Yin reverse. The SanHe people uses such to establish structure 定局 while the SanYuan people uses such to arrange the dragon 排龍. Establish structure 定局 and arrange the dragon 排龍 are FengShui skills that must be taught by a legitimate school of FengShui.

Qi origins from single source is to imply that it is important to locate the single Qi source. Failing so you will not able to define your Qi map -气图. SanYuan people will say Dragon Mountain Facing Water 龍山向水 while its SanHe counterparts will say Break Killing Acquire Water 破煞纳水 or Receiving Yin Pushing Sha 收山出煞. They can mean the same thing or absolutely different things. So, the classics deliberately specify: -

Yin use Yang concurred, Yang use Yin conformed.
To meet is harmony as one family.
Yang will grow Yin, Yin will harbor Yang.
CiXiong discern copulate is sentimental.

Now, imagine if you cannot discern YinYang - how to Dragon Mountain Facing Water 龍山向水 or Eliminate Sha Acquire Water 消砂纳水?

SanYuan uses this structure Dragon Mountain Facing Water 龍山向水 – which is Yin and which is Yang? SanHe uses the term Eliminate Sha Acquire Water 消砂纳水. The key word is in NaShui 纳水 or ride ShengQi. The question is how to ride ShengQi? Is the Dragon 龍 Yang and the Water 水 Yin or vice versa? Is SanYuan the total opposite of SanHe? As SanHe measures the “Solid” while SanYuan measures the “Emptiness”?

Better still, this verse Receiving Yin Pushing Sha 收山出煞, that is a single liner in TianYuJing 天玉經, that says: -

天玉經

更有收山出煞訣,亦兼為汝說。

Translation: -

And also the method of Receiving Yin Pushing Sha of which you have been told clearly.

How clear can that be? That is why when CiXiong is discerned, copulate is sentimental…

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ART OF RECEIVING YIN - 1

The art of receiving Yin and pushing Sha, 收山出煞, has many interpretations. Among all definitions, XieZi, 些子, is one of the lesser known. Some define Shan, 山, as mountain while others define it as Yin, static, solidify Qi or stillness. This art is to enable one to turn Yin into Yang and vice-versa. 

Many assumed, WuChang, 無常, lineage practiced 收山出煞, according to the displacing YinYang principles. It has to do with 山上龙神不下水,水里龙神不上山, Dragon Mountain God doesn’t dive; Dragon Water God doesn’t climb. 收山, means prosperous mountain stars matching higher ground, while prosperous water stars matching lower ground. 出煞, is to do the reverse. Same token, a mountain god will be drowned and a water god will be dead thirsty, when their YinYang is displaced. It assumed, Dragon God 龙神 meant the 9 stars. The malignant star will be harmless when their YinYang is displaced. One question is does the term Dragon God, 龙神 really refers to the 9 stars?

Adding to the fallacy, Sheng 沈氏玄空學, gives additives to 收山出煞, by introducing the sitting and facing stars. It assumed that sitting star is mountain star and facing star is water star. That is where it is often mixed up between the need to LiPan or to GePan. Establishing sitting and facing stars became cumbersome. If someone tells you that the same row of shops has a different sitting and facing because they measure it by reference to the door. Sheng’s method on 收山出煞 is deemed to work only if it falls within its “structure” which is one reason why Flying Star sometimes, doesn’t work.

Another reason for 收山出煞 comes from SanYuan point of view. It is called the principle of Direct and Indirect, 零正. Any violation to this principle would not see results in the application of SanYuan. The idea of 零正 comes from Prosperous Qi arriving at the un-prosperous sector while depleting Qi is revitalized by the prosperous sector. It means to say, 8 timely Star will see Northeast sector prosperous 正神. It prefers to receive Yin 收山. Southwest, would be untimely 零神 and prefers to push Sha 出煞 to accumulate water. In many instances, violation of Direct and Indirect Spirits, 零正 also see positive results in many real life cases.

The LiuFa 六法 offers a different perspective by introducing the idea of JingLung or Golden Dragon 金龍 as an annotation to the 5 yellow in their manipulation of the LoShu chart, by means of LoShu path flight based on the YinYang Gua, to explain why in the many instances violation of 零正 also see positive results. However, this theory is force-fitting, as LoShu only leans forward as time only travels forward and not backward, unless space time dimension is bent.

Another novel idea of 收山出煞 came from DaGua 大卦. One advocated that DaGua 大卦 is the body, FlyingStar 飞星 is the application owing to the former has the basis in the Early Heaven and the later has the basis in the Later Heaven. One uses DaGua to match LongShan XiangShui 龍山向水 to achieve YiGua ChunQing 一卦純清 and matching FlyingStar chart to acquire the timely purple white. Therefore, door tilting became the upmost important method. Once the door tilt, both the FlyingStar and the Hexagram altered. It introduced yet another caveat known as the Out of Gua and JingFang’s 京房 Hexagram to look ever more convincing. This is another form of 收山出煞, where 收山 by having in-Gua or using the same family Hexagram and 出煞 by putting one out of Gua or different family Hexagram. If this theory works, then all the tilted doors must be enjoying bountiful business but yet, real case studies revealed otherwise. The response to critics is that, most of these tilted doors do not conform to landform, therefore, it doesn’t work.

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ART OF RECEIVING YIN - 2

LiQi 理氣 must conform to forms 形勢 for things to work. Alongside with some observations, those tilted doors which work are actually the one which conforms to land form. However, how do one know that it is the forms 形勢 that is working all these while and not LiQi 理氣, as forms never lie, formula not necessary tells the truth. It is therefore, prudent to note that door tilting is not the only answer to 收山出煞.

Another form of 收山出煞, came from SanYuan LungMen BaDa Ju, 龍門八大局 or their SanHe version called QianKun GuoBao, 乾坤國寶. Before these schools ever attempt to 收山出煞, they must first define the confluence of two rivers from the Heaven Gua not breaking the Earth Gua structure. If it ever conforms to the 8 structures 八大局, they will attempt to receive Yin 收山 otherwise they will alter their facing to rid themselves from the 8 Killing Waters and the 8 Killing Mountains. These schools also derived a Middle Heaven Gua 中天卦, sometimes also referring to as Star Robbery, having to deal with such is their version of pushing Sha 出煞. Vividly remember a fellow Penang master, having to joke that as though these methods teach you to pull your pants down before you fart, in their attempt to play with the Heaven and Earth Gua. Very thought provoking and entertaining indeed. Theoretical wise, it makes sense. Practical wise, some of the so called 8 structures 八大局 contradict landform principles. So, their versions of 收山出煞 is again good on theory, faulty in application.

YangGong method 楊公法 needs little introduction. Calling the art of receiving Yin and pushing Sha, 收山出煞 by another name, XiaoSha NaShui 消砂纳水, this SanHe version uses a combination of dependent theories to evaluate the environment, layer by layer of YinYang to determine the so called Pure YinYang 純陰陽. So, contradictory that absolute YinYang would not grow, so how possible is it to receive ShengQi? Here is where the “great misunderstanding” comes in. XiaoSha NaShui 消砂纳水 is entirely different from ShouShan ChuSha 收山出煞. One is talking about NaShui 纳水 the other is talking about ShouShan 收山. The operative word is what is the use of ShouShan 收山? Other than that is lineage secret – out of bound. 

The much proven method of 收山出煞, is within its landform with regards to its Qi mouth receiving Qi from the Bright Hall. Receiving Yin 收山, is to sink in and 出煞 is to protrude. Sunken or protrude doesn’t automatically means one is able to receive or retain ShengQi. The idea of sunken when the Qi flow is weak or Yin and to protrude to catch Qi in the wide open space or strong flowing Qi or Yang Qi may also be misleading. This is often a beginner’s mistake. There are many more layers of YinYang which this very method of 收山出煞 needs to gel with, in order to see results. YinYang is only the very first layer to begin with.

TianYu Jing 天玉經 has this to say, 

汝今傳得地中仙,玄空妙难言,翻天倒地更玄玄,大卦不易傳。
更有收山出煞诀,亦兼为汝说。相逢大地能几人,各个是知心,
若还求地不种德,稳口深藏舌。


Translated as - now you have passed down teachings to obtain earth immortality, XuanKong subtlety is difficult to describe. Transforming Heaven changing Earth furthermore very mysterious, DaGua difficult to pass down. Furthermore, have receiving Yin pushing Sha methodology, similar, together have you persuaded. Meet great earth, can how many person be? Everyone does care. If still look for earth without cultivating virtues, conceal mouth deeply hide tongue.

This may be a reason, why many teachers are not willing to teach this very fundamental knowledge of FengShui and all that can be prescribed are the tons of theory which if often nice on paper, difficult in application. 

One FengShui enthusiast from Penang asked, why are you not teaching FlyingStar? The answer to her is obvious; FlyingStar can easily be read off from books. Others liked receiving Yin and pushing Sha, 收山出煞 is priceless. That is one reason, Establishing Heaven Heart (天心十道) and Arranging YinYang (阴阳排龙) is in our syllabus for the beginners.


BOOK REVIEW ON YANGGONG OLD METHOD - ENGLISH SOURCE

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Title: Qing Nang Ao Yu
Author: Prof. Yap Cheng Hai / Prof. Dr. Yang Kim Voon
Link: http://www.mqfengshuiacademy.com

Reflection:

It is timely that such an information on YangGong is made available in the English language, although I must admit that MoonChin has started the ball rolling via his maiden E-Book on the same subject, of which I had made a commentary review on it. The title Qing Nang Ao You (QNAY) is similar to the classics written by the Great Grandmaster Yang Jun Song, known as YangGong. However, this book should have been a commentary on QNAY and not QNAY per se, in accordance to Ganzhou Yue Che Tang perspectives. For this and in the written style of Chinese way of thinking in the English medium, I do not reckon any inputs or role that Prof Yap has included in this manuscript, for among others, Prof Yap is well known for his Eight Mansion techniques and not YangGong old method. On another view, it would have been an absolute “cut and paste” effort of the collectives of exchanges of views between Prof Yang with other experts via MoonChin, being at the time his most senior student, in the same subject via emails and forums that had once stormed the internet causing much excitement to the many especially in notion of mountain as Yang, water as Yin (also read http://fsrcenter.blogspot.com/2009/05/yin-and-yang-and-life.html for an antagonistic view). The way this book is written could have been professionally edited in the English language making it easier to read, rather then running about the bush. However, I must admit in terms of contents it is much more loaded as compared to the one written by MoonChin on the same subject. If the former is only surface deep, this is at least skin deep.


I would just highlight a few matters of interest as the followings, The 4 major water structures had its genesis with HeTu, rooted on the fact that Earth is the mother of Qi, Qi is the mother of water, in accordance to ZhangShu. So there are only 4 structures namely wood, water, metal and fire. Earth structure follows water structure. This is incoherent with the HeTu. In geography, there are 3 dragons coming into China from west to the east, before branching into 5 branches namely Qian, Kun, Kan, Li and Dui. Thus the western side of China is always higher then the eastern side. If South is taken as the facing, we would end up having the white tiger higher then the green dragon almost deviated from the known notion of FengShui that the green dragon must be higher then the white tiger positions in order to receive auspiciousness. This in my reflection this is fallacy number one.


As in HeTu, the incoming dragon takes a male role, therefore it is Yang. This dragon carries external Qi. Whereas, for every notable dragon, there must be a consort called water dragon. This water dragon is female in gender, Yin, carrying internal Qi. ZhangShu explicitly explained that to receive FengShui is to ride ShegQi. In another word, the objective of FengShui is to seat on the spot where internal Qi meet (marry or intercourses) external Qi, called a XuanKong phenomena, cannot be seen with its effect which can be felt. Almost, contradicting the usually assumed Mountain being static is Yin and water being dynamic is Yang. With this hypothesis, it has shaken many fundamentals of other school of thoughts on the same subject. This is in my reflection this is fallacy number two.


Next, out of the 5 dragons, there are only 4 visible ones called Bing, Jia, Ren and Geng, reflecting again the HeTu. Correspondently, there will be 4 female water dragon consorts reflecting, Yi, Gui, Xin and Ding. Care must be taken that these male and female must be matched accordingly. This brought the entire discussion into what constitute host and guest. The emphasis is to look at Bing dragon finds its consort as Yi water, Jia with its Gui consort, Ren with its Xin consort and Geng with Ding consort. This is what known as left and right turning. I would come to a conclusion that these theories is over laden to guide one into looking for the correct water exits, just in simple term. Yet with these explanation, in practice, one still have difficulty in locating the water exits without proper examples on searching for the water mouth). This is in my reflection this is fallacy number three.

I would reserve the rest of my reflections for some other times.

In summary, this is a good recommendation on the subject matter with its major setbacks of ease of legibility, poor graphics, minimal diagrammatic explanation, nonsensical and irrelevant references, repetitive passages and interstices of ideas in a fragmented ways. I would have expected better writtings in academic framework especially comming from the background of PhD, post PhD and Professorhood calibre. After reading it, I cannot help but to wonder with a sense of Deja-Vu, that the contents are derived wholesale stock load and barrel from another source by MoonChin or someone else. Again, I am looking forward to the next publications, if any and hopefully with improved editing and manuscript.

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Title: Yang Gong FengShui - Fundamental Theories
Author: M.L. Chin
Link: http://www.kanyu-world.net/

Review:

This is a very BASIC book of Yang Gong FengShui written in the pretext of the so called old method or GuFa. Although the introduction is brief, it is meant to give an over simplified view of classifications as the old method versus the new method for purpose to allow reader to further research into both techniques without the preconceive ideas of which is neither superior nor otherwise. As this work reflects on the writer, whom was a disciple of Yang Gong Old method, he has consciously tried to distance himself from writing a biased view with regards to Yang Gong in an idolised manner, although with its setbacks. From the continuous explanations, such devoid of idolization result in many interpretations that is purportedly classify as Yang Gong old method, very distinctive in nature and in a style of explanation only found common within the Chinese literate FengShui communities. Saying thus, the ways in which a postulation is made is typically Chinese in thinking, logic and understanding. For a western reader, such will pose a greater degree of irrational line of reasoning and logic. Perhaps the notion of things being Chinese would need to be clarify before embarking on this book.

Chapter 1 resemble the history of Yang Gong in a nutshell. When it states that Yang Gong is the Imperial Master, such title has a far reaching impact to the Chinese reader then any others, as such title bearer holds the responsibility beyond the living and the death. The tale of how Yang Gong left the imperial palace and live among the commoner in a place now called Yang Xian Ling or Mountain of the Sagely Yang, on a superficial level indicates its genesis, which again may lead to further abuse of identification of authenticity of any FengShui lineages, as Yang Gong old and new methods are one of the many lineages harping around this art of FengShui. At a deeper level, although not mentioned in details, is the name of Jiu Ping annexed to Yang Gong as the savior of the poor. Meaning in regardless of the auspiciousness of a place, such method can still make a difference to a commoner.

Chapter 2 resemble the definition of Growing Qi, ShengQi. The writer tries to give different perspective of ShengQi in accordance to different schools although not without its setbacks. More importantly, the writer stress the fact that ShengQi stems from the underlying knowledge of the 12 growth phases with relation to the 5 processes, each found in the 8 directions. Precisely saying, the purpose of FengShui is to ride ShengQi both the internal and the external, a concept annexed to the Burial Classics again, by another great grandmaster before Yang Gong, name GuoPu. Here the methodology is silenced, as prescribed it is just a BASIC book of Yang Gong Old Method.

Chapter 3 resemble the meanings of Qi or Water Mouth. The opening pretext stems on comparison between the other schools, again not without its setbacks. The underlying principle is first to indentify what is not Watergate. Then, only to identify what is Watergate, typical of a Chinese way of reasoning. That is still not the catch. The writer brings its reader one full cycle of landform analogy of how Qi is born out of earth and water is born out of Qi, follows by why water follows mountain as the principle of water is Yin, female and Mountain is Yang, male. Such postulation has caused heated debates among the contemporary FengShui theorist today and is taken as a distinctive boundary between the old methods with the new method, although I may differ in such opinions. These male and female marry in the so called XuanKong with the front bright hall. The intercourse of male and female give birth to ShengQi, before the water exits via the Watergate, usually locked by two mountains. At this point of explanations, there is again, no conclusive definition as to what constitute a Watergate, liken to the act of chasing mirage.

Chapter 4 resembles more round about arguments as first the theory of what and what not constitute a mountain dragon and the water dragon annexed to phrases and definition found in the burial classics. Overall, it is noted that these dragons are found naturally and not drains that were dug out, purportedly to mirror the water dragon and lumps of mud to represent mountain dragon. More importantly, it states that the male and female moves parallel to each other. What does this signify in regards to Yang turning or Yin turning was not discuss in details and were left for other chapters. The rest of the sub chapters were more geared towards rebuttal of the other method, not constituting the old method school of thoughts. To the uninitiated, it brings forth a sense of supremacy of the old method over the new method with highlights of redundancy of the Yin Yang denotation of the Heaven plate and the use of the Human plate to audit the external environment. More importantly the notions of Yin matches Yang or vice versa are deeply misunderstood when it comes to the Yin Yang Heaven plate. The roles of the human plate were rather sketchy and were left unaddressed.

Chapter 5 resembles the famous Yang Gong 72 dragon rings. The postulations of each directions consists of the 5 elements are explained here in a geomantic manners. The writer subconsciously idolised the intelligence of Yang Gong when he explains the derivation of the 72 dragons in pain taking details, almost of explaining from the inner rings to the outer rings of the Heaven plate. It is just a pity that the writer did not include diagrammatic explanations to ease understanding. The other subchapters dwell more into the notions of death and emptiness lines or void lines but never mention in detail as the applications of these void lines and how would a practitioner quantify such in a nexus of its measurements. A comparative discussion were made against other school of thoughts notably Xuan Kong, again which bias towards the Yang Gong Old Method. These 72 dragons were annexed to another postulation of Dian Dian Dao sequence which was to be explained in detail in chapter 9. Reaching thus far, it is not easy to consume all the postulations put forth at a glance, critically, as it was explains in a typical Chinese way of understanding towards the subject matter in a flux at a beginner or entry level.

Chapter 6 resembles the introduction of the 12 growth phases, the 3 combinations or frames, the palm method for ease of remembrance. These palm method is very useful to ease the art of memorizing, again something very Chinese in inclination, almost devoid of using the LuoPan. This follow by the way of reading the Heaven’s plate on paper or in theory only. It absolutely sound easy, nevertheless very difficult if one is not shown the way in practice.

Chapter 7 resembles the notorious arguments of the old method supremacy which were very bias in nature. Along these line of arguments, the idolisation of Yang Gong takes centre stage almost liked taking a direct reference from other writings in the same subject in the Chinese language.

Chapter 8 resembles the modus operandi of Yang Gong old method 9 procedural practices from pre-audit to rectification of others “screw-up” FengShui jobs in a glance. Yes, do not expect anything more then a glance and it works well fine as a brochure to advertise and advocate Yang Gong old method as a curriculum.

Chapter 9 is note worthy and resembles the discussion of the classical text of Qing Ran Ao You at a theoretical approach only without much reference to applications.

In summary, when one understood the method, it is as easy as A B and C. Although the writer wishes to explain in a beating about the bush manners and very Chinese way of postulation, many so called secrets are woven in the arguments put forth. Unfortunately it only reserve for the one who knows such method and never for the uninitiated. If this is a beginner book, I would have rated it as less then skin deep. However, comparatively to the tons of pages of reference books that only displays charts and charts of meaningless graphics and glossy travelogues of searching the dragon, this is indeed a book worth its price and contents. At least, one who does not have access to the Chinese books written on the same subject, would have now granted a glimpse into the intricacy of the arts served raw.


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    Dragon God 龍神
    DunXingTaiBaiZhiShu 遁行太白之書
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    Eliminate Sha Acquire Water 消砂纳水
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    ErYuan BaYun 二元八運
    ErYuan 二元
    Eulogy Of QiuGong 丘公頌
    FanFu Yin 反伏吟
    FanGong Shui 反弓水
    FanGua ZhiZhu 反卦为主
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    FengShui Canopy 天篷
    FengShui LunLui Zhuan 風水輪流轉
    Feng 风
    Fibonacci
    FuGuiZhaiTian 富贵在天
    FuHuiTang 福惠堂
    FuMu ChaiGuan 子父財官
    FuMuSanBanGuaWei 父母三盤卦位
    FuTou DingGong Fa 符頭定宮法
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    FuTou 符頭
    FuXing ShuiFa 輔星水法
    Genting FengShui 云顶風水大師
    GePan 格盘
    Golden Section
    Gong 工
    Guan Clan Ancestral Shrine 管氏宗祠
    GuanLu 官祿
    GuanWang Zhi Qi 关旺之气
    GuaYun 卦運
    GuBenLungShuiJing 古本龙水经
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    GuiRen 貴人
    GuiShiNi 鬼食泥
    GuLau FangFa 古老方法
    GuoLuYinYang 过路阴阳
    GuSanFen 古三墳
    GuSanShi 古三式
    HanLong Jing 撼龍經
    Heavenly Heart 天心
    Heavenly Secret Important Saying 天機要語
    HeHua 合化
    HeShang Shi 和尚師
    HeTu 河圖
    HongFan 洪範
    HongLuan JiaZi 紅鸞甲子
    HongLuan ShuiFa 紅鸞水法
    HouTian Pai Yang Zhai 后天派阳宅
    HouTian Pai 后天派
    HuangDiZhaiJing 黃帝宅經
    Huang ShiGong 黄石公
    HuangShi Gong 黄石公
    HuaSha NaShui 消砂納水
    HuaShuo QiFen LiuSan Fen 话说七分留三分
    HunTian NaJia 渾天納甲
    HunTian 渾天
    HunYi 渾儀
    Hu ShunShen 胡舜申
    JeRi DeXin 幾日得辛
    Jiang JingChuan 江靜川
    Jiang TaiGong 姜太公
    JianYi 簡易
    Jiao RenShan 焦仁山
    JieChai 劫财
    JieQi 節氣
    Jie 界
    JiGu BaChan 幾姑把蠶
    JiGu BaChan 幾姑把蠶
    JiLong JuShui 幾龍治水
    JiLong JuShui 幾龍治水
    JinFangBaGongGua 京房八宮卦
    JingKou Jue 金口訣
    JingLong 金龍
    JingQiShen 精气神
    JingShui ReYue 金水日月
    JingShuoYuGuan 金锁玉关
    Jing 静
    JiNiu GengDi 幾牛耕地
    JiNiu GengDi 幾牛耕地
    JiRe DeXin 幾日得辛
    JiuXingGongWei 九星宮位
    JiuXing ZhiZhu 九星为主
    KongWang 空亡
    Lai BuYi 賴布衣
    LianShan 連山
    Lian TianChe 量天尺
    LianZhuSanBanGua 连珠三板挂
    Liao JunQing 廖均卿
    LiChun 立春
    LiChun 立春
    Li DingXin DaShi 李定信大师
    LienShan 连山
    Li HuShan 李胡山
    Li KuiMing 李居明
    Lin ChunXiong 林春雄
    LingShen 零神
    LingTou Shui 淋头水
    Lin JingBao 林金寶
    LinLangXian 林浪仙
    LinPanXian 林半仙
    LiPan 立盘
    LiQiXiang 理氣象
    LiuFa 六法
    LiuJia FeiGong 六甲飛宫
    LiuJiangDong Grave 劉江東墓
    LiuJia Xun FuTou 六甲旬符頭
    Liu ZhuFen 刘祖坟
    LiXiang ShouShui 立向收水
    LiXue 理學
    LongMen BaDa Ju 龍門八大局
    LongShan XiangShui 龍山向水
    LoShu Ding LingZhen 雒書定零正
    LouChaiSha 漏財煞
    Lou 楼
    LuanTou WuZheng LiQi WuJia 峦头无假理气无真
    LuanTou YinYang 巒頭陰陽
    LuanTou Zhong BuLi LiQi LiQi Zhong BuLi LuanTou 巒頭中不離理氣理氣中不離巒頭
    LuanTou 峦头
    LuGuo YinYang 過路陰陽
    LuMa GuiRen Fa 祿馬貴人法
    LuMa GuiRen 祿馬貴人
    LungGuo Tang 龍過堂
    LungShanXiangShui 龍山向水
    LuoChen 罗城
    LuoPan 罗盘
    LuoShu 洛書
    MangNian 盲年
    MangShen 芒神
    MianXiang 面相
    NaJia 纳甲
    NaYin 納音
    NeiDan Pan 內丹盤
    NeiGua 內外
    NiQiu Shi 泥鳅師
    Nobleman 貴人方
    Ode To Flying Stars 飞星赋
    Ode To Mysticism 玄机赋
    PaiLongJue 排龍訣
    PanXian 盤線
    Peach Blossom Sha 桃花杀
    Perfect Storm
    PianChai 偏财
    PianYing 偏印
    PiMa 驛馬
    PoJun DaiJia 破军带甲
    Politician 高官之墓
    Provocateur
    PurpleWhite 紫白诀
    PurpleWhite 紫白诀
    QianKunGuoBao 乾坤國寶
    QianKunGuoBao 乾坤國寶
    QiLiuFa 氣流法
    QiLiu 氣流
    QiMenDunJia 奇门遁甲
    QiMen SanShi 奇門三式
    Qing Eastern Tombs 清东陵
    QingHua 清华
    QingLong LunJian 青龍論劍
    QingNanAoYou 青囊奥语
    QingNanAoYou 青囊奥语
    QingNanJing 青囊经
    QingNanJing 青囊经
    QingNanXu 青囊序
    QingNanXu 青囊序
    QiongTong BaoJian 穷通宝鉴
    QiSha 七杀
    QiTu 气图
    Qiu YanHan 丘延翰
    QiZhenBaFa 奇針八法
    QiZheng SiYou 七政四餘
    Qi 氣
    Recieving Yin Pushing Sha 收山出煞
    Recieving Yin Pushing Sha 收山出煞
    RenPanGongGua 人盤宮卦
    RenPan ZhongZhen BoSha Fa 人盤中針撥砂法
    RenZhongXue 人中
    RiZhu ChuangRuo 日主强弱
    RuDiYan 入地眼
    RuDiYan 入地眼
    RuDiYan 入地眼
    SanBan Gua 三般卦
    SanBuZuo 三不做
    SanCai 三才
    SanChai 三才
    SanFa 山法
    SanFen SanHe 三分三合
    SanFen 三 墳
    SanHe Si Da ShuiKou 三合四大水口
    SanHe 三合
    SanHe 三合
    SanJi LiuXiu 三吉六秀
    SanLiau 三僚
    SanQi SiJi 三奇四吉
    SanQi 三奇
    SanShan LiuXian 三山六线
    SanShen ShuiFa 三神水法
    Sanyang ShuiFa 三阳水法
    SanYi 三易
    SanYuan DaGua 三元大卦
    SanYuanDaGua 三元大卦要訣
    SanYuan FeiXing 三元飛星
    SanYuanFeiXing 三元飞星
    SanYuan JiuXing Fa 三元九星法
    SanYuan JiuYun 三元九運
    SanYuan 三元
    SanYuan 三元
    Seat Of Wealth 财富座位
    Secrets Of XuanKong 玄空秘旨
    ShangGuan 伤官
    ShanGuan RenDing ShuiGuan Cai 山管人丁水管財
    ShanHaiJing 山海经
    Shao WeiHua 邵偉華
    ShaoYung 邵雍
    ShaWang Zhi Qi 杀旺之气
    ShengJi 生基
    ShengSiYouMing 生死有命
    ShengWangJue 生旺賦
    ShengWang Zi Qi 生旺之气
    ShenSha FengShui 神煞風水
    ShenSha 神殺
    Shen 神
    ShiDao TianXing Fa 十道天心法
    ShiDao 十道
    ShiEr YuanShuai XinLei 十二元帥行雷
    ShiEr YuanShuai XinLei 十二元帥行雷
    ShiFa 筮法
    ShiMuXian 蝨母仙
    ShiShen 十神
    ShiShen 十神
    ShiShen 食神
    ShiTuiLun 十推论
    ShiYe 十翼
    ShouShanChuShaJue 收山出煞訣
    ShuiFa 水法
    ShuiLongJing 水龍經
    ShuoGua Zhuan 說卦傳
    ShuQiXiang 数氣象
    SiHeYuan 四合院
    SiJi 四吉
    SiMa DuoTuo 司馬頭陀
    SiMa DuoTuo 司馬頭陀
    SiMa ShuiFa 司马水法
    SiQi SanJi 四吉三奇
    Sitting Mountain 8 Killing 坐山八煞
    Sitting Mountain Robbery Killing 坐山劫煞
    SiXiang YinYang Fa 四象陰陽法
    SiXiang 四象
    SiZhu BaZhi 四柱八字
    SiZhu BaZhi 四柱八字
    Star Casino Sydney
    SuiDe He 歲德合
    SuiDe 歲德
    TaiJi 太极
    TaiSui 太歲
    TaiXing 替星
    TaiYi ShengShui 太一生水
    ThongShu 通勝
    ThongShu 通勝
    Three Heavens 三天
    TianDi FanYin 天地反吟
    TianDiRen 天地人
    TianFang DiYuan 天方地圆
    TianFu DiFan 天伏地反
    TianRen HeYi 天人合一
    TianXing Pai 天星派
    TianXing 天心
    TianXing 天星
    TianXing 天星
    TianYi GuiRen 天乙貴人
    TianYi 天乙
    TianYuan DiFang 天圆地方
    TianYuJing 天玉经
    TianYuJing 天玉经
    TiXing 替星
    TiYung 體用
    TuanCi 彖辭
    TungShu 通書
    Tycoon Gou 郭台銘
    Tycoon Grave 富翁墓
    Tycoon Li 李富翁
    Vein 个字下脉
    Viva
    Walking The Dragon 尋龍點穴
    WangTingZhi 王亭之
    WanNianLi 萬年曆
    Water Shed Xue 水脱穴
    WenYan Zhuan 文言傳
    Word Word Gold 字字金
    WuChang Pai 無常派
    WuGui YunChai 五鬼運財
    WuMing Xue 无名穴
    WuXian 五线
    WuXin RenGe 五型人格
    WuXin ShengKe Fa 五行生克法
    WuXin ShengKe Fa 五行生克法
    WuXin 五行
    WuYin 五音
    XianDai SanYao 現代三要
    XiangCi 象辭
    XiangXue 象學
    XiaoXuanKong 小玄空
    XiCi Zhuan 系辭
    XingJia 形家
    XingShiPai 形勢派
    Xing ZhiZhu 星为主
    XKDG KouJue 玄空大卦口訣
    XuanDao 妙道
    XuanGuan ThongQiaoGe 玄關同竅歌
    XuanGuan 玄關
    XuanKong 4 Classics 玄空四经
    XuanKong DaGua 玄空大卦
    XuanKong DaGua 玄空大卦
    XuanKong Da WuXing 玄空大五行
    XuanKong Gua 玄空卦
    XuanKongSanJue 玄空三诀
    XuanKong 玄空
    XuanKong 玄空
    XuanZe QuiZhen 选择求真
    XueXinFu 雪心赋
    XuGua Zhuan 序卦傳
    XunShou 旬首
    Yang CangHua 陽藏華
    YangGong GuFa 楊公古法
    YangGong XinFa 杨公新法
    YangZhengLiaoLiu 楊曾廖劉
    YiGua ChunQing 一卦純清
    YiJing 易經
    YiLiSu 一粒粟
    Yin FengShui 阴风水
    YingYangLuoShu 阴阳洛書
    YinYang Dun 陰陽遁
    YinYang Fa 陰陽法
    YinYang GuiRen 陰陽貴人
    YinYang Jie 陰陽
    YinYang 阴阳
    YiWu YiTaiJi 一物一太極
    YiZhuan 易傳
    YiZhuDingJiXiong 一柱定吉凶
    YongShen 用神
    YongShen 用神
    YuanGua 元卦
    YuCheJing 玉尺经
    YuCheJing 玉尺经
    YuCheTang 玉尺堂
    YuHanJing 玉函经
    YungYaoFa 用爻法
    ZaGua Zhuan 雜卦傳
    ZangShu 葬书
    ZangShu 葬书
    ZhanBu ZhanBu 占卜
    Zhang BiShi 張弼士
    Zhang JiuYi 張九儀
    Zhang QingYuan 张清渊
    ZhangShu 葬書
    ZhangYan Fa 長眼法
    ZhaoShen 照神
    ZhenCai 正财
    Zheng JinGui 郑景贵
    Zheng QingFeng 鄭清風
    ZhenGuan 偏财
    ZhenPianXiang 正表向
    ZhenShen 正神
    ZhenYing 正印
    ZhenYinZhenYang 真阴真阳
    ZhongHuo ErXing Fa 中火二星​法
    ZhongQi 中氣
    ZhongTianGua 中天卦
    ZhongTianGua 中天卦
    ZhouShengXiangSi 座生向死
    ZhouSiXiangSheng 座死向生
    Zhou WenWang 周文王
    ZhouYi 周易
    ZhouZhongPai 中州派
    ZhuXianPai 祖先牌
    ZiBai Jue 紫白賦
    ZiFu ChaiGuan 子父財官
    ZiMen 紫門
    ZiPing BaZi 子平八字
    ZiPing BaZi 子平八字
    ZiXing 紫星
    天寶秘訣 TianBao MiJue
    滴滴金 Drop Drop Gold
    金口訣 JingKouJue


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