As its name suggested, it comprises of 6 factors of XuanKong. Some says, XuanKong LiuFa or also known as XuanKong 6 Methodologies was once a mysterious FengShui system that was strongly advocated by the late Grandmaster Tan YangWu (淡養吾). In 1929, Tan met a Daoist by the name of Li QianXu (李虔虛道長), who later imparted XuanKong LiuFa to him. Another theory state that XuanKong LiuFa is the genuine transmission by the founder Wu JingLuan and It has a shroud of mysticism around it because those who know it do not share the method openly and claim that it is the only true XuanKong teaching and knowledge. Moreover they tend to use strange words and terminology which nobody seem to understand unless you have some foundation knowledge on the subject. XKLF consists of 6 key components - that is why it is called 6 Methods. Actually the translation is a bit misleading because they are not individual methods by its own but key concepts or principles that need to be applied in a holistic way in order to realize its full FengShui potential. The 6 methods of XKLF are:
1) MYSTERIOUS SUBTLETIES 玄空
XKLF’s fundamentals are from the YiJing and it places the importance to the concept of Taiji. Unlike XuanKong FeiXing XKFX school that emphasized one room as one TaiJi, meaning there must be within an enclosure, XKLF TaiJi stems from the very human as a reference point against the Qi mouth, be it incoming Qi or outgoing Qi. XKLF believes that human is always concerned about the effects of FengShui. Therefore it places human as the centre point of focus. For building, TaiJi is established at the centre of the building. XKLF considers the bed, workplace as the central datum to establish its TaiJi to take measurements, in addition to placing the TaiJi on the building or the rooms. It gives great flexibility in tapping into the Qi map at any given place by just tilting the desk, bed and so forth. On a larger scale, with the same set of TaiJi and the Early Heaven BaGua one is able to determine the luck of the building based on its facing direction in relation to the nearest Qi mouths such as junctions and road intersections. It is an absolute versatile tool to employ from all types of building to push cart hawker stalls.
XKLF uses the 2 Yuan 8 Yun or 2 Cycles and 8 Period instead of the 3 Cycles 9 Period of XKFX. The period 1, 2, 3 and 4 belongs to Upper Yuan while Period 6, 7, 8, 9 belongs to the Lower Yuan. There is no Period 5. The length of each is not fixed like XKFX but it varies according to the Yao of the Gua it represents. A Yin Yao represents 6 years while a Yang Yao represents 9 years. For our current period, it is period 8 starting from 1996 lasting for 21 years. Period 9 begins in 2017.
The fundamental theories on this method is derived from QingNan Xu 青囊序.
2) MALE AND FEMALE 雌雄
It is about the interaction and union of the male Qian and female Kun, as represented by Yin and Yang, producing offspring of different gender. Without male, female cannot produce. Without female, male cannot grow. Therefore there is always inter-dependency between the male and female and the need for each other to coexist. One cannot survive without the other. Unlike the notion of XuanKong 玄空 which is non-physical, CiXiong 雌雄 is physical manifestation of Male and Female. This concept is extended to Water vs Mountain, Moving vs Stillness, Building vs Road Junctions, Heavy Furniture vs Doorways, etc. The origin of this principle stems from the Early Heaven BaGua where any two opposite Trigrams are always opposite and complementary to each other. Such became its basis to analyse land form. Unlike XKFX, it requires the water mouth as a central reference point for its analysis.
3) LEANING STAR 挨星
These stars are the 9 stars of the Great Dipper. They are: -
These 9 stars are mapped to the 9 LuoShu numbers based on the trigram it is associated with.
Unlike XKFX that uses the concept of Flying Star within the LoShu, XKLF uses the concept of Leaning Star that means the star lean one against another based on the principle of flipping Yao to change the Gua Imagery 抽爻換象. Unlike XKFX that uses the 45 degree influence of an entire Gua, XKLF uses the 15 degree influence of an entire mountain itself. A trigram is assigned to each of the 24 mountains with a Leaning Star associated to each mountain. When the flipping Yao to change the Gua Imagery 抽爻換象 sets in, an addition of 8 trigrams are produced and these are positioned to the 24 mountains with an additional 2 trigrams attached to these 8 mountains. Altogether it becomes 32 mountains instead. For each period, the configuration of the 32 mountains differ.
The core theories of this method vested in Parent SanBan Gua as in TianYu Jing 天玉经.
4) GOLDEN DRAGON 金龍
JinLong or Golden Dragon is actually the #5 Yellow LianZhen Aixing star. There are a total of 9 numbers and these numbers are mapped a 9-palace grid. Based on the period number and the way the stars fly forward for Odd number or backward for Even number in the LuoShu 9-palace grid, the location where the #5 lands is the location of JinLong. The JinLong location is also known as the LingShen (Indirect Spirit) location. As the trigrams are group into two groups of male and female (CiXiong principle) gender, the locations where these trigrams lands are termed as LingShen or ZhenShen (Direct Spirit) locations. Therefore are multiple ZhenShen and LingShen directions in each period. ZhenShen locations like to see mountain while LingShen locations like to see water. Think of LingShen as the golden dragon that needs water to survive. Therefore, XKFX notion of ZhenShen represents the current timely star must therefore see mountain and the notion of LingShen represents the current untimely star must therefore see water are quite similar to XKLF. However because in XKFX the Period number always fly forward, XKLF ZhenShen and LingShen may takes the reverse path. Therefore in XKFX, LingShen sector in period 8 is 1234 but in XKLF is 6789. Timeliness is therefore being measured differently.
5) GRAND DUKE 太歲
XKLF practitioners are very good a seizing up the fortune of a house or a place fast and accurately based on a predictive method called TaiSui that uses extensively the stems and branches combinations just liked its BaZi counterparts – 3 combo, clashes, penalty and destruction. XKFX will use the annual purple white stars with its daily and monthly stars through its 81 combinations to foretell the fate of a building, XKLF uses mainly the TaiSui replacement method of stems and branches. Besides prediction, XKLF also uses this method for date selections and activation.
6) CASTLE GATE 城門
Castle Gate is almost the same as Receiving Yin Pushing Sha Script 收山出煞訣 of the Zhong ZhouPai or the Eliminating Embrace Receiving Water 消砂纳水 of the GuFa Pai 古法派, if it is not the form at the entirety but the essence may be of the same. Cheng Men or Castle Gate is classified as the topmost secret among the 6 methods. It is only taught to the most trusted students. The simple reason is that it is the application of the entire XKLF curriculum. You can master the other 5 techniques but without this Castle Gate, you don’t know how to apply XKLF.
It can be construed as a simple technique to position the door or house facing/sitting based on the incoming mountain dragon and outgoing water. Unlike XKFX that require one to know the move in date and sitting/facing of the property, XKLF required the location of the water mouth. This technique is quite similar to the XKDG or the 5GCT formulas that is closed to Dragon, Mountain, Facing and Water structure thus the 2 parts to this formula, Mountain Dragon Castle Gate and Water Dragon Castle Gate. Put it bluntly, the incoming and the outgoing Castle Gate. Kindly also aware that this XKLF Castle Gate has nothing to do with XKFX Castle Gate that tap into the 45 degree auspicious star sector based on HeTu connection.
The key principle of Incoming Castle Gate is the HeTu. Very similar to QKGB or LMBDJ methodology the sitting trigram and the incoming dragon trigram must form a HeTu combination in order to be considered auspicious. Facing is the opposite of sitting. By applying this technique, you can match door location to the incoming dragon.
The key principle of Outgoing water Castle Gate vested in the Incoming Dragon trigram in Early Heaven sequence and the door facing trigram in Later Heaven sequence must be the same. It is simply a matter of matching correctly the Early Heaven and Later Heaven trigrams between the door facing and incoming dragon to put the structure in order.
You will require to master this modus operandi to design tombstone and house facing based on the core principle of "A Thousand Buddha" Character Script 万佛字诀 vested in QingNan AoYou 青囊奥语, unlike XKFX that only can be applied to Yang House FengShui prediction.
If you were to take 2 practitioners for a field trip, one being a XKFX junkies while the other a XKLF junkies you would find that the XKFX fellow will be totally lost in transition trying to figure out the stars running across a piece of paper with 9 grids and thereafter trying to talk his way through house divination based on the 81 stars combination with total disregard of the environment. XKLF practitioners on the other hand would be versatile in screening the entire formation to not only predict the outcome of a given structure but to also suggest the proper locations of the Main Door and the Tombstone to best tap into the most current auspicious Qi, all without the need to even draw the 9 grids and to fly the stars. They are among the closest and the best XuanKong methods available in the market today.
GIBBERISH OLD CRAPS
YUAN KONG 6 1/2 METHODS - 26102008
Three Affinity Obtaining Void and Emptiness (SanYuan De KongMang) is YuanKong. WuJi born TaiJi, TaiJi obtain 2 slices, 2 slices beget 4 images, 4 images formulate 8 Gua, 8 Gua separate to 64 Gua, 64 Gua flip 384 Yao, the birth of a myriad things come from the great Void, WuJi. This is YuanKong. Think again, we were so afraid of the so called Death and Emptiness (DE). However, where is mother of all nature if it is not from Emptiness? If it is from here the myriad things are born, it is of here that the myriad things should return. This is the true reflection on Death and Emptiness. It is said that DE should not sit and face. True enough. The Qi is too pure and some extend may be too strong. Why would it said that way? If one mastered the use of the 6 Jia, DE is insignificant. SanYuan is the affinity of Heaven Earth and Man in obtaining another SanYuan of Health, Wealth and Family. This is the purpose of the Great SanYuan, fundamental of all human endeavors beneath Heaven. This is not the art of the gods, but an art of the mundane human being. Wars are fought, based on this reason. Empires are built based on this reason. Longevity is also gain on this reason. Heaven has 9 stars, Earth has 8 Gua and Human has 8 doors. Know how to use this, SanYuan is obtained. Combining the art of SanYuan, with the understanding of void and emptiness, this is YuanKong.
Intercourses of the Yin essence with the Yang essence. Failure of comprehending Early Heaven as principle, Later Heaven as application, CiXiong will not materialize. When it is said, pure Yin, pure Yang, would one assume, how would Growing Qi be born when the Yin remains Yin and Yang remains Yang? This is the modern misconception. Whereas, what is use of Qi if it wasn’t pure? The Yin Yang dragons of the 24 mountain plate arraying the SanHe and SanYuan Luopan are varied based on what? When was it said, the mountain is Yang, water is Yin? Finally, who said the mountain is Yin and water is Yang? Not knowing this is not knowing CiXiong and not knowing CiXiong is not knowing how to use the 24 mountains. What is use of the Luopan then, be it SanHe or SanYuan?
If we equate Leaning Star as AiXing, we are taking a tree instead of a forest. The principle of AiXing is the map? The application is the book? How naïve this could be? Master of the old said, arrange the 6 Jia and move the 9 dragons. What does this mean? If one fails to understand the meaning of RuGong PaiLong or entering palace, arranging dragon, save it, be it 24 mountain or 32 mountains, these are all Fei! Worst, if the debate is centralize in defining sitting star versus mountain star and water star versus facing star, absolute rubbish in discourse!
From where it comes, to where it goes, this is the golden dragon. The root verse comes from the following script of Qing Ran AoYou: - “…Dian dian dao, 24 Mountains have Treasure;Dao dao dian, 24 Mountains have Fire Pit.The Golden Dragon, Longitude and Latitude even though come with different meaning, Does it move or does it not move, all depend on the Master of Fengshui to apply…” First, one has to understand what is this dragon is all about? Why is it golden? Is it because the script is talking about Qian, being metal and being the head of the dragon? When we said a missing sector in Qian palace, does it also means to say the star AIXING would not takes it LoShu flight path and all that is to say about flying star FeiXing, would not work? Absolute rubbish! What does longitude and latitude mean? The book and the map, woven in longitude and latitude? Before it goes beyond paranoia, it simply says the use of the LuoPan to measures the 6 Jia. Knowing the 6 Jia is grossly insufficient, knowing how to use it is the treasure. Does it mean the Ling and Zhen Shen? Think about it!
This is the best kept secret. The magical door that required the keyword – Open Sesame, to activate? Consider, if ShengQi needs to ride, where would it be ride? Heaven has 9 stars, Earth has 8 Gua and Human has 8 gates, where are these gates and what is his castle? Mountain as principle, water as application, how does one use it? Be it 6 Jia, 64 Gua or 384 Yao, not knowing the nature of the gates of Man, Castle Gate is just another mouse trap. Think again!
The ruling Qi for the year or the guardian deity of the year? One has to understand who the host is and who the guest is. What is to be replaced and how it is to be replaced. The governing of the 20 years cycle, 10 years cycle all determined the locations of the 8 doors, opening and closing of the 8 doors. Most importantly the luck of the mansion.
In conclusion, this is just a scribble of fictions and facts called, YuanKong 6 and a half method, anyone interested to learn out there?
LIUFA AND FEIXING TURMOIL - SOME CONSIDERATION PLEASE - 20062008
A fellow FengShui practitioner from France brought to my attention an article about the saga between flying star FengShui and the LiuFa FengShui. I read with interest unto the so called facts that had been placed forward as argument for argument sake. In the first instance these facts are beyond validation, only disciple of a certain lineage or schools could verify. So, I place my bet with these 10 arguments in mind for hopes that it may throw some new light, if any, to whom ever who read this blog, intellectually or casually.
Originally there is only 1 school. It will be quite whimsical to classify a method as time based such as SanYuan or three periods simply because time is of the essence to such a methodology. In fact, SanHe, three harmonies, the so called oldies also has their own time dimension. It will be just a folly to say BaZhai as a SanYuan methodology. It could have been a SanHe school. So, the history of FengShui must first be re-written. There is no SanHe or SanYuan. There are many lineages and sub lineages, all to their very specific purpose and use. In fact, BaZhai could have read as a macro of XuanKong DaGua, so where is the disdain fallacy?
Flying Star is a relatively new method at most born out of writings from Tang Yang Wu and Shen Ju Ren. These masters may have quoted from the classics notably DiLiBianZhen to offer their views as in XuanKong BenYi and Shen Si XuanKong Xue, could these masters interpreted the classics correctly given the fact that they may not inherit the transmission from the proper lineage? Same goes with the LiuFa, where the emphasis is on the 6 method of Zhen and Ling Shen, CiXiong, Chen Men, TaiSui, AiXing and others. My question is why 6? Could have been more considerations?
Magnetic North versus True North controversy. The evolution of the Chinese compass was from the sundial having the 24 mountain plate created by YangGong. Those from YangGong traditions will immediately know that the Sun is the factor. Similarly in deciding the actual timing in hour’s selection for FengShui. Food for thought.
Rotation of earth moves in one direction. Rotation of Earth moves in one orbital direction. Time moves forward and never backward. How possible could a period, Yun, sometimes move forward and sometimes move backward in accordance to the Gua Yao of the particular period in question?
The YangGong GuFa lineage does not recognize Yi Long Jing and Han Long Jing as written by YangGong himself. So, how could we rationalized based on these 2 classics?
If bright hall should be big, then why is there a saying that to consume by the bright hall? Meaning to be drawn by the bright hall?
There is a big different between the Yin dwelling and a Yang dwelling. The Yin has 1 compartment, the Yang has many. Flying star 9 palaces cannot fly in 1 compartment. So how to deal with this?
Bright hall must have South Facing, meaning all South facing houses and graves must be prosperous and is that so in the practical sense?
3 elegance and 6 auspicious has many definitions. In terms of regulating water courses, there is no such a thing as many incoming but single outgoing. The notion of the incoming and outgoing water mouth must first be investigated.
The constellation or asterism inclusion unto the 24 mountain plate called the seam needle in the SanHe Luopan, sometime called human plate were based on astronomical considerations invented by Lai BuYi. The old school of YangGong does not use this ring, although to some extent Lai BuYi were known to have received YangGong’s transmission from his father whom had learnt the art from YangGong’s senior disciple. Lai BuYi improvises on the system to make it for his own. The XuanKong proponent further improvises on these and called it by different terms such as XuanKong Dawuxing. So, one do not necessary need a heavenly sign to do FengShui.
These points are not meant to debunk any fallacy nor a sales gimmick that may arise, but to intellectually provoke readers whom had happened to come across an article about the saga between LiuFa and Feixing. Perhaps one may drop me an email for me to direct them to the source article found in the WWW.
Fibonacci Golden Ratio is also known as the Rule of Third. It is a concept that mimic the natural patterns of nature such as Sea Shell. Fibonacci attempted to put it into a mathematical model and it is known as the Fibonacci numbers. This golden ratio is a standard proportion, underlies the arrangement of the human form, the construction of the more beautiful animals, the construction of plants, namely in the form of their leaf-arrangement, the forms of various crystals, the arrangement of the planets, the proportions of architectural and sculptural works recognized as being the most beautiful, the most satisfying chords in musical harmony, as well as many other things in nature and art. Now, we have Fibonacci Golden Ratio in FengShui? You guys must be crazy… Another con job in the making?
BOLEHLAND INSTITUTE OF GEOMANCY SCIENCES
Flashed back a little, the application of Fibonacci Golden Ratio in FengShui was publicly mooted by an old timer in the field of Chinese Metaphysics, whom is known for his uniqueness in converting Chinese Metaphysics into physical sciences that he coined – Environmentology. This has really nothing to do with Environmental Bluffology, trust me, I know! He has on his own accord converted YiJing Gua into binaries and propagating his brand of BaGua FengShui using scientific indicators. Even for BaZi, he rebranded it as CSR, a total unique way of reading BaZi using the lunar month as the indicator instead of the solar month. Saying such, he is well known to be a well sought after BaZi master in his prime and later on, his maturity has brought him to be a lesser known hermit of QiMen DunJia that he called the X-Factor. For him, the X-Factor shall be the pinnacle of the achievement that he only willing to share within his indoor disciples.
FIBONACCI GOLDEN RATIO AND YIJING GUA
The YiJing numerals open up a significant resemblance to Fibonacci Golden Ratio such as the followings: -
QI MAP AND YOUR HEAVENLY HEART
The emphasis on the structures of incoming and outgoing Qi underlay the very fundamental of FengShui. This is almost everything that the three textbooks of FengShui namely, QingNan AoYou, TianYu Jing and YuChe Jing amplified. This is common for both SanHe and SanYuan schools. The incoming and outgoing Qi define the boundary of this Qi map be it literally the embrace or otherwise, something else such as the enclosure of four walls.
Next, where is the Heavenly Heart? Some define it as the centre of this boundary. While others said it is metaphysically somewhere within the centre of this boundary offset in accordance to the Fibonacci Golden Ratio that was drawn superimposed into this very boundary. This is where the Heavenly Heart resides and it is the reference point of which you establish your LuoPan reading – LiPan.
By the same token, the Heavenly Heart is the main meridian point of a given boundary – the mother of all Xue. The arc of the Fibonacci Golden Ratio that was drawn superimposed into this very boundary is a representation of how Qi flow be it forward or reverse. Whichever dots that fall within the spiral of Qi represented in this Golden Section is also called the meridian, but of a lesser intensity. Therefore, it is paramount important to define usable rooms or partitions according to this Fibonacci Golden Ratio. The 3 most important aspect of human dwelling such as the Main Door, Bed and Stove must conform to such principle.
THE ACID TEST
People say, the real test of the pudding is in the eating… so one may do a reverse engineering to see if the theses of the arc of the Fibonacci Golden Ratio that was drawn superimposed into this very boundary is a representation of how Qi flow and whichever dots that fall within the spiral of Qi represented in this Golden Section is also called the meridian.
In a larger landform, between the so called incoming dragon and water mouth, you would be able to trace that all the town centres and city centres of any place shall be found along the spiral of the Golden Section. Similarly so, you would able to trace that all rich people houses of any given location shall have the main door, main bed and kitchen stove to be found along the spiral of the Golden Section. How it turns will be determined by its location in relation to the Coriolis Effect, northern hemisphere having left to right – Yang and southern hemisphere having right to left – Yin. In reality, do you see such things happening?
THE CORIOLIS EFFECT
The Coriolis Effect is caused by the rotation of the Earth and the inertia of the mass (water) experiencing the effect. GuoPu’s ZangShu 葬书 stated, “Earth is Qi’s mother, have earth will have Qi, Qi is water’s mother, have Qi will have water. 土为气之母, 有土斯有气, 气为水之母, 有气斯有水.” By the same context, when Qi moves, water moves and when Qi stops, water coagulates. In this context, your Qi flow is also governed by such Coriolis Effect. So, knowing which direction your Fibonacci Golden Ratio turns are very important in FengShui, both applied to SanHe and SanYuan.
THE ANALEMMA EFFECT
In reality, you do not see that all the town centres and city centres of any place shall be found along the spiral of the Golden Ratio. Similarly so, you would able to trace that all rich people houses of any given location shall have the main door, main bed and kitchen stove to be found along the spiral of the Golden Ratio. This is largely due to the Analemma Effect.
In astronomy, Analemma Effect is a diagram showing the deviation of the Sun from its mean motion in the sky, as viewed from a fixed location on the Earth. Due to the Earth's axial tilt and orbital eccentricity, the Sun will not be in the same position in the sky at the same time every day. The north–south component of the analemma is the Sun's declination, and the east–west component is the equation of time. This diagram has the form of a slender figure-eight, and can often be found on globes of the Earth. In FengShui, this is termed a “Reversal Universe” reflected in how the eight trigrams are arranged in the Early Heaven sequence and by the same token, how the DaGua are arranged.
Both these Analemma and Coriolis Effects may have impact on the Fibonacci Golden Ratio, thus you will never have a consistent result of the town centres and city centres of any place shall be found along the spiral of the Golden Ratio. Similarly so, all rich people houses of any given location shall have the main door, main bed and kitchen stove to be found along the spiral of the Golden Ratio. This will never happen…
Architects, Town Planners and Urban Designers spent donkey years researching the birth and death of cities and human habitats. Traditionalist view will see major towns and cities grow along the river banks, having the rivers as the major mode of transportation. That means to say, riverside economic activities will drive the building of storage houses, naturally locking the water mouth. This is the birth of an initial village centre. A plaza and a market place will naturally take place further away from the water mouth or the port and important administrative building will be built on higher grounds within the vicinity of the plaza or market place. The village will grow to become a town centre and houses and shops will be built radiating from here. Complex roads and networks of transportation will sprawl inward and a town will eventually grow into a city. This is a typical evolution of town, matching perfectly into the theory of YangGong’s three classics. There is no need to do any acrobatic stunt with Fibonacci Golden Ratio and the sort… Keep it sweet and simple!
Furthermore, for argument sake, just take a peep at the humble house of the patriarch of Kiasuland… It has its main door aligning just right with the back door – a typical piercing heart FengShui killing formation and yet, his family owns Kiasuland although not literary. Thus, do we really need to revisit our FengShui fundamentals or what we knew for so long as YangGong FengShui are all crap?
The first phrase is borrowed from the YiJing whereby it was stated that the WuJi gave birth to the TaiJi, which in turn gave birth to the 2 Appearances, which then transformed into the 4 Phenomena that developed into the 8 Trigrams. This is the most basic of knowledge and is directly related to Yin and Yang qi. The TaiJi, in ancient Chinese metaphysics correlative thinking is everything that encompass the universe, and the qi that pervades the universe is chaotic in nature, and dualistic in the sense that it comprises both yin and yang.
Yang qi is pure, light and floats above, thus it is equated to heaven. It revolves from left to right, east to west, in clockwise forward motion; forward motion means revolving in accord with earth’s rotation. Yin qi is turbid, dense and sinks down to earth. It revolves from right to left, west to east, in anti-clockwise reverse motion. Reverse motion means revolving counter to earth’s rotation. This left and right turning of qi is all about mountain dragon qi and it also related to the water flow direction of -- left turn as yang and right turn as yin.
Wherever the mountain turns, so does the water. Geographically, rivers hug the valleys and follow the contours of the mountain valleys. Therefore when the mountain turns left, the river also turn left. When it turns right the river also turns right.
Mountain ranges coils, twists and turns, and sometimes it turns left sometimes right. That’s why the text says dragon moves in two ways. The original source of yin yang qi goes all the way back to the TaiJi. That’s why the text says qi basically comes from the same source. Talking about earth dragons, when the mountain turns from right to left, it is Yang dragon. When it turns left to right, it is Yin dragon. Similarly, rivers are also called dragons albeit water dragons. When the Yang earth dragon turns left, its accompanying river also flows left, thus it is called Yang turning water dragon. When the earth dragon turns right, its accompanying river turns right and is called Yin turning water dragon.
This is akin to the law of attraction whereby opposites attract. It is very natural for yang to tend towards yin and vice versa. When these two comes together and interact, the text likened it to husband and wife union, which is perfectly normal. In fengshui, phrase 4 & 5 means that the yin yang interaction of mountain and water, yang mountain qi bears down on yin water qi which submits agreeably.
This phrase, Heaven root and Moon grotto, according to some experts, originally appeared in this text, and next appeared in ShaoYong’s works. Some fengshui experts regard this phrase as representation of two YiJing hexagrams: Fu Gua 复卦and Hou Gua 后卦. Fu gua has only one yang line in the 1st line and progressively all yin lines till the 6th; while Hou gua has only one yin line at the 1st line and progressively all yang lines till the 6th.
One is progressive yin and another is progressive yang. Yin and Yang interacting within the profound aperture. In this classic, it should mean Yin Yang qi interacting; or mountain (dragon) and water mating in XuanKong.
Four Major water exits of YangGong Fengshui and Sanhe fengshui. Other fengshui methods do not utilize the Four Major Water Exits in their audits.
Bing is the Fire Dragon, while Yi is its wife, its accompanying water that exits Xin Xu sector, as the Fire formation; Ren is the Water Dragon, and Xin as the accompanying water that exits Chen, as the Water formation; Geng is the Metal Dragon, and Ding as accompanying water that exits to Xu, as the Metal formation; Jia is the Wood Dragon, and Gui as the accompanying water that exits Wei, as the Wood formation. These four formations are combinations of mountain and water – mountain as Yang, as the husband, and water as Yin, as the wife. Four true and perfect combinations of male and female, or Yin Yang aspects of Qi interaction.
Line 9 and 10 are description of technical term Yang Cha and Yin Cho. Yang Cha (Yang difference) occurs when The Xue spot and Water Exit is of same polarity, but the in-coming Dragon (Ru Shou Long) is of different polarity; or, In-coming Dragon (Ru Shou Long) is of different polarity to the Xue spot. Yin Cho (Yin Error) occurs when Water Exit has different polarity with theXue spot.
Yang Cha example:
Water Exit is Wei, and is of the Wood formation. The river (water following dragon) is Gui, therefore the incoming Dragon should be Jia to complete the formation. But unfortunately, the in-coming Dragon is Bing Ren of Geng, which is NOT the husband of the Gui water. Therefore this is called Yang Cha.
Yin Cho example:
In-coming Dragon is Bing, and its accompanying water Yi did not flow out to Xin-Xu sector, but instead flowed out to Gui-Chou, Yi-Chen or Ding Wei sector. Therefore this is called Yin Cho.
These two lines has two meanings:
A. Even though the Incoming Dragon (husband) did not get its accompanying water (wife), but some other water, and this water hastens towards the correct water exit, then this is called a ‘forced union’. Although this is not a perfect union that is strong, still it is a workable relationship that can produce some degree of auspiciousness.
B. If the Incoming Dragon gets its own accompanying water and flows out the correct water exit, then, it is as one complete family. But unfortunately, the water is short and water murky, therefore, the internal and external Qi is weak and trifling. Still, it is workable and can produce some degree of auspiciousness.
Bing incoming Dragon did not get Yi water as perfect match, but gets some other water, then, it becomes a ‘forced union’. The combination is not perfect, but still it is workable.
These two lines are talking about mountains (Dragon) and rivers (water). Two females, refers to water. Two males refer to mountain (Dragon). Two females mean there are two rivers in the same MingTang. Even though one flows out the correct Water Exit, the auspiciousness is reduced by the other river (female) that flows out another exit. This is what is meant by ‘two females live together’. Two males refer to two Incoming Dragons going to the same MingTang, or, to only one Incoming Dragon but the dragon moves further downhill, there appeared a split in the meridian at almost near the end of its running. This is what is meant by ‘two maqles joined in one place, lone Yang cannot produce’.
These two lines means that in any Water Exit formation, if the river flows past the correct exit, then it has overshot so it is ‘excessive’; If it flows out at a sector before the correct exit, then it exits too early and is termed ‘insufficient’.
Ren mountain meets Xin water that sup[posedly should exit at Chen but the river overshot and exited at Wei. This situation becomes inauspicious. Or same ren mountain Xin Water, but flows out at Chou, and thus became useless.
This line is about LuanTou – The majesty of a Dragon, its shape and contours. Majestic looking mountains and hills (Dragons) that have sentimental flowing shapes and contours can bring ShengQi.
Left turning is all about the Dragon’s 12 Qi phase: Mu Jue Tai Yang ChangSheng MuYu GuanDai LinGuan DiWang Shuai Bing Si. These two lines’ example starts from HaiZi, is about –
(A) the Dragon’s Fire formation that turns left, clockwise and starts its phase from XinXu double mountain as Mu (grave), and Qian Hai as Jue, Ren Zi as Tai, Gui Chou as Yang, Gen Yin as ChangSheng, Jia Mao as MuYu, Yi Chen as GuanDai, Xun Si as LinGuan, Bing Wu as DiWang, Ding Wei as Shuai, Kun Shen as Bing, Geng You as Si; and
(B) Water’s 12 Qi phase that is reverse, right turning, counter clockwise. Starting from Zi Hai -- XinXu as Mu, Geng You as Jue, Kun Shen as Tai, Ding Wei as Yang, Bing Wu as Changsheng, Xun Si as MuYu, Yi Chen as Guandai, Jia Mao as LinGuan, Geng Yin as DiWang, Gui Chou as Shuai, Ren Zi as Bing and lastly Qian Hai as Si. Dragon left turning ChangSheng at Gen Yin and DiWang at BingWu, while Water accompanying Dragon turns right, ChangSheng at BingWu and DiWang at Gen Yin. Dragon is XuanWu (The Profound Warrior) and Water exit is the Aperture. Dragon and Water of same Gua, meeting at both points, is what is meant by ‘the profound aperture interconnects’
Successful mating means: Yi water as wife follows Bing Dragon husband; Xin water as wife follows Ren Dragon husband; Ding water as wife follows Geng Dragon husband; and Gui water as wife follows Jia dragon husband, all these formations water exits the Grave exit as the ‘successful mating’. Combining as brother and sister means for example: Bing Dragon gets Ding water; Geng Dragon gets Xin water; Ren Dragon gets Gui water and Jia dragon gets Yi water; these are brother and sister combinations.
Line 21 is a parable that only emphasizes the criteria for successful generation of ShengQi via correct mating of Yin and Yang. It was said that the Duke of Zhou was the one who drew up rules, regulations and rituals that clearly defined the hierarchy of the family. Line 22 is self-explanatory.
The two terms ‘Gates of Heaven’ and ‘Earth’s Axis’ are just a cryptic way of plainly saying – Heaven and Earth. It is a cryptic description of the interaction of Heaven and Earth as the ‘pivot point’ that decides auspiciousness or disaster. Man depends on Heaven Grace to live and prosper, while man, plants and animal life depends on Earth to live. In FengShui, as long as one can gather the forces of Heaven and Earth in the right combination, one will be able to enjoy prosperity and long life. This is what is meant by ‘…….manifests in the XuanKong’ and ‘……unfathomable magical effects’.
This line refers to the 72 Dragons of the DiPan. These 72 Dragons each have its own element. The criterion is to match the sitting element (of then 72 Dragons) with the Xue and Water Exit. The correct Water Exit will bring fortune while the incorrect Water Exit will bring disaster.
These three lines are about the sentimentality of the river -- whether the river is sentimentally meandering, sometimes turning back making a curve like hugging the land before turning outwards again to hasten to its exit; this is likened to an official who cares for his subjects or a father who cares for his offsprings, with feelings; or, flowing straight away without ‘looking back’, unsentimental, without feelings.
Line 28 生入克出(born in control in), I think is not correct. It should be Born In, Control Out. Born in as when meeting ShengWang water that creates inward shengqi; and control out is when even when the river looks like ‘feeling going away’, still it has sentimentality to return.
The line, ‘Observe heaven and earth, creation and growth’, means to observe Nature, and to harness Nature’s endowments. Nature’s endowments are the Mountain dragons, and the water dragons. The only way, is to harness mountain and water to create the magical effects within the profound voidness; to change life-fate. Only the wise ones who had learnt and perfected the skills can manipulate the profound subtleties, and only the broadminded and far-sighted can understand perceive the workings of the Profound Voidness.
These last two lines are self explanatory. YangJunSong was a Daoist and Buddhist wise man, and naturally he would pen his thoughts according to the rules of Karma.
Section II delves into the practice of observing Dragon and water, and into the formula of analysis and audit of formations. The method of observing dragon is clearly described in the ZangShu. One only needs to read the ZangShu in detail to understand what is ShengQi, and how the generation of ShengQi occurs when Dragon and water meets. The advance and retreat of Dragons means, one needs to observe the twisting and coiling of mountain ranges and to see how the Dragon moves. Sometimes the dragon seem to advance but suddenly recoils back; or sometimes it looks like it is turning back, but then make a sudden backtrack to advance. The possibilities are endless. One only needs to train to observe the movement of these dragons and see if the dragon qi is advancing or retreating. One also needs to observe the strength of the dragon, whether it is towering and magnificent or low lying and weak looking. Next is to learn how to differentiate between auspicious or inauspicious water.
The water itself has no Good or Bad, but its position and flow in relation to the dragon and the Xue determine whether the water is auspicious or inauspicious. Another point to consider is to observe the sentiment between the Dragon, Xue and water. Whenever the formation has good sentiments-- dragon, Xue and water are in mutually enhancing relationship, then auspiciousness will be generated. Whenever the formation does not have good sentiments -- dragon, Xue and water are not in mutually enhancing relationship, then inauspiciousness will be generated. The Yin and Yang of facing and distant features also refers to the yonder distant hills that can be seen from the site. These yonder hills called Chao Yingfeng 朝应峰 in Chinese, also has resonance with the dragon and xue site. The effects can be substantial too.
Sheng Wang Mu refers to ChangSheng (Growth), DiWang (Thriving) and Mu (Grave) of the 12 Growth Qi phase. This describes the standard SanHe formation of Sheng Wang Mu where: In Fire formation, fire ChangSheng in Yin; Diwang in Wu and Mu in Xu. Yin Wu Xu is the SanHe formation, and in the double mountain of the TianPan, Gen and Yin are of same palace; Bing Wu of same palace; and Xin Xu of same palace. The same goes for the other three formations. Meng 孟Zhong 仲and Ji 季, are the classic chinese words used to describe
First, Middle and Third. In this context, it refers to the Eldest Son, Second son and Third son. Eldest son is correlated to ChangSheng, Second son is correlated to Diwang, and Third son refers to Mu (grave). The 12 palaces refers to the Luopan’s DiPan (earth plate) 12 Earth Branches. ‘The 12 Earth Branches matches with the 5 elements’ means the 72 dragons beneath the 12 Earth Branches of the DiPan. Tan Wu Po means the 9 Stars that are matched to the 12 Growth Phase. Mu matches with PoJun; Jue & Tai matches with LuCun; Yang & ChangSheng matches with TanLang; MuYu & GuanDai matches with WenQu; LinGuan and DiWang matches with WuQu; Shuai matches with JuMen; Bing & Si matches with LianZhen. This line should not be misunderstood as similar to 9 stars fengshui methodology. The matching is only namesake and has no special meaning to it. It does not feature in YGFS methodology at all.
ChangSheng relates to Man’s luck, while LinGuan and DiWang relates to Wealth. So when sees ChangSheng water cross MingTang, means auspiciousness for man’s luck, and potentially enjoy many offsprings. If LinGuan and DiWang water cross MingTang, means that onje can enjoy wealth and prosperity.
ChangSheng water can only bring good to people’s luck, therefore if desire to obtain wealth luck one needs to face DiWang water; To get good offspring, then face ChangSheng Water. TianGang, here, refers to Mu (Grave palace). If Mu water crashes through Yang or ChangSheng palace, then it will hurt people’s luck and if got children, could be detrimental to their safety. If do not have children yet, then, chances of having one is slim. If both ChangSheng and DiWang water converges in the MingTang, then will not only have intelligent and capable children, but also get wealth and prosperity. This condition has to be: the ChangSheng water is longer and comes first cross MingTang, then converges with DiWang water which is shorter, and the flows out Grave palace. If DiWang water cross MingTang and crash thru ChangSheng palace exit, then, even though can obtain wealth, but not have descendants. If DiWang water is long and cross MingTang to converge with the shorter ChangSheng water and then exit out Grave Palace, then, will enjoy sudden wealth and descendants will be intelligent and capable. If ChangSheng water cross MingTang and crashes through DiWang palace exit, even though got children, but they are not intelligent or capable.
If water cross MingTang crashes thru Tai palace exit, then unborn foetus may die in the womb; If water cross MingTang flows out ChangSheng palace exit, then baby may die soon after birth; If water crash thru GuanDai palace exit, then may lose young boy of about 10 years old; If water crashes thru LinGuan palace exit, an adult below 30 in the house may pass away; TanLang is Yang and ChangSheng water. If these two waters cross mingtang and flows out Grave palace exit, people in the house may enjoy wealth, good health and long life; If Grave water cross MingTang and crash thru ChangSheng palace exit, then people in the house will meet with grave calamity; Four Failures means MuYu palace. Water failure in You; Wood failure in Zi, Fire failure in Mao; and lastly Metal failure in Wu. If MuYu water cross MingTang and exits ChangSheng palace, then Woman in house may have child not from own husband. If DiWang water flows out MuYu palace, even if one is a high official, one cannot escape from character failing of promiscuity.
In YGFS, Jia Geng Bing Ren (Yang Stems) are the Male Dragons, and Yi Ding Xin Gui (Yin Stems) are the Female Water. Dragon as Yang as husband, Water as Yin as wife. Therefore there is the 4 major water exits pairings of Jia marries Gui, Geng marries Ding, Bing marries Yi, and Ren marries Xin, are all considered as real husband and wife pairings. Yang Cha means: got real follow Dragon water as wife marries Real RuShou Long (Dragon) husband, but the Xue spot is of a totally different element. Or, The real follow Dragon water exits the correct water exit, and matches with Xue spot element, but the RuShouLong is of a different element.
If Yi water follows Dragon flows out XinXu fire exit, and RuShouLong is not Bing Dragon, then it is Yang Cha. It will hurt husband. Yin Cho means that RuShouLong and Xue spot is of same element but water follows Dragon is of different element and exits a totally different water ex it, or there is totally no water follow Dragon.
Bing Dragon, Fire Xue, but water follow dragon is not Yi water, but Ding water and exits Wei, is Yin Cho. It will hurt wife.
Ci Xiong means Yang and Yin, or Male and Female. Here it means right to left turning water is Yang, is Xiong, as Male, and left to right turning water is Yin, as Ci, as female. Right to left ChangSheng water as Xiong meets with left to right DiWang water as Ci, and flows out Grave exit, resonate fame and fortune.
‘Feelings overly high wait 80 years for luck to change..’ This line is about the river flows out to the Jue and Tai water exit that is one or two palace further than the perfect Grave exit. If this happens, the auspiciousness will happen only when one grows old.
For example, in the fire formation, Bing dragon meets Yi water that supposedly should flow out to Xin Xu as the perfect fire formation water exit. But it overshot and flows out thru Qian Hai, which is the Jue palace of the Fire formation, or it flowed out to Ren Zi, which is the Tai palace of the fire formation.
‘Converge but not sufficient, face death before 30…..’ This line is about the difference between Xue and water exit. Example, Incoming dragon is of Water element, and water exit is in Xun Si, which is Jue palace of water formation, but the Xue spot is of Fire element. If we us 12 growth phase to deduce Fire element water exit sequence, Xun si belongs to LinGuan palace. Therefore the water crash thru LinGuan palace which resonates early death for adult.
Six Elegants are: Tai, Yang, ChangSheng, GuanDai, LinGuan and DiWang. If any or a few of the six elegant water cross mingtang and crash thru DiWang palace water exit, then people may become high official or hold power of authority, but may suffer dying while still on duty.
Verses 19 & 20 are about division of family members using the 9 Stars and the 12 Qi phases, to describe their fortunes or misfortunes. In the 12 qi phases, Chang Sheng equates to First son; DiWang equates to second son; and Mu equates to third son. The division system also relies of the HeTu numerical system: 1, 4 & 7; 2, 5 & 8; and 3, 6 & 9. Therefore if 1 son is affected, 4th and 7th also affected. The same goes for the rest.
Tan Lang equates to first son, while Tai, MuYu, Yang and ChangSheng of 12 qi phase also same. WuQu relates to second son, while GuanDai, LinGuan, Shuai and DiWang of 12 qi phase also same. Bing, Si, Mu and Jue relates to third son.
If long meandering ChangSheng water cross MingTang and passes thru Chen, (which is the Grave exit of Water Ju), then although 1st son will prosper, the other sons will also benefit. If winding and meandering DiWang water cross MingTang and exits its correct grave exit, then second son will prosper. Not only that other sons will also prosper. Reverse situation, if water crash thru ChangSheng exit, then 1st, 4th, and 7th sons will be afflicted with disaster; If water crashes thru DiWang exit, then 2nd, 5th and 8th sons will be afflicted; If water cross from ChangSheng and DiWang don’t flow out its proper grave exit, but flow elsewhere, then first to be affected would be 3rd, 6th and 9th sons.
Distant hills, can also affect the family’s fortune. If in ChangSheng direction, hills are lofty, majestic, green and beautiful, and DiWang direction hills are less beautiful, then fortune will come to the 1st, 4th and 7th sons. If in DiWang direction, hills are lofty, majestic, green and beautiful, while ChangSheng direction hills are less beautiful, then 2nd, 5th and 8th sons will benefit.
If ChangSheng and DiWang water cross and converges in front in the MingTang, and then flows out the proper grave exit, then it will bring both good fortune and great wealth to every son. And if these two waters originated from the 6 elegant directions viz, Sheng Wang, GuanDai, LinGuan, Yai and Yang, then whole family will enjoy great fortune. Zhu and Purple in the verse means wearing QiBao (traditional Chinese silk dress) of Red and Purple auspicious colors. If water, although it comes from the 6 elegant directions, but cross MingTang is Grave palace (Yao Sha), it will bring calamity to the family. In YGFS, the criterion is for the Incoming Dragon Gua to match with the Water exit Gua for auspiciousness. As such, observing Incoming Dragon’s direction and the water origination also plays important part in the auspiciousness of the formation. If the water comes from Sheng Wang direction is auspicious. Especially auspicious when it also flows out Mu Jue Tai exits. The text says it is better for water to come in from the Stems sector and flow out thru Branch sector. However, since YGFS ancient method uses TianPan double mountains (to audit water and distant hills), which comprises one Stem paired with a Branch or Gua, , it does not really matters whether the water flows out via stem or branch.
“Small pardon” equates to GuanDai, while “Big Pardon” equates to LingGuan and DiWang. The word ‘文进’ although literally translated as scholarly advance, should actually mean ‘beautiful and elegant’.
GuanDai example: Metal Dragon’s DingWei water, Water Dragon’s XinXu water, Wood Dragon’s GuiChou water and Fire Dragon’s YiChen water are all GuanDai water and if it is clear and beautiful and meandering across MingTang, will bring auspiciousness to the youngest son;
LinGuan and DiWang example: Metal Dragon’s KunShen and GengYou water, Water Dragon’s QianHai and RenZi water, Wood Dragon’s GenYin and JiaMao water, and Fire Dragon’s XunSi and BingWu water, clear and beautiful, and meandering cross MingTang, will bring auspiciousness to the second son; ‘Four Pillars sentimental’ means the ChangSheng water if sentimentally cross MingTang, will be auspicious for eldest son.
‘Yin Shen water’is referring to Mu Jue water. This line means if Metal Dragon gets GenYin water, Wood Dragon gets KunShen Water (hence Yin Shen water), and, similarly for water dragon to get XunSui water, Fire Dragon to get Qianhai water, are all considered as Mu inauspicious Sha water.
In classical Chinese, Purple Dress, Waist Belt and Gold seal are all description of official status and auspiciousness. GengJia cross MingTang means DiWang water cross mingtang. BingRen arrive in formation also means DiWang water. In Metal Dragon, GengYou is DiWang; In Wood Dragon JiaMao is DiWang; In Water Dragon RenZi is DiWang; In Fire Dragon BingWu is DiWang. In the TianPan double mountains, Stems and Gua comes first, and are considered as Initial Qi. Therefore this verse only mentioned the Stems Geng Jia Ren Bing meaning that these DiWang water cross MingTang are all Initial Qi of DiWang thriving qi.
This line describes the LinGuan and DiWang waters. YinJia means GenYin and JiaMao, both LinGuan and DiWang palaces of Wood Dragon; ShenGeng means KunShen and GengYou, both LinGuan and DiWang palaces of Metal Dragon; HaiRen means QianHai and RenZi, both LinGuan and DiWang palaces of Metal Dragon; SiBing means XunSi and BingWu, both LinGuan and DiWang palaces of Metal Dragon;
This verse, as opposed to the previous line described both the Stems or Gua and Branch of the double mountains in totality, meaning that it does not matter if the water cross MingTang comes from Stem, Gua or Branch.
These verses are about 6 elegant water. You Xun means GengYou and XunSi. In Metal Dragon, XunSi is ChangSheng water and GengYou is DiWang water. Both Guas relate to females, therefore females will benefit from the auspiciousness. Zhen is Gua palace that means Jia Mao; Geng means Geng You. In metal Dragon JiaMao is Tai palace and GengYou is DiWang palace. Both are Yang in nature, therefore benefit males. If both waters cross MingTang converge in front of Xue will produce heroic and authoritative males. GenYin, BingWu, XunSi means Fire Dragon’s ChangSheng LinGuan and Wang waters converge and flow out XinXu Grave exit. This can produce great leaders in the family, and can bring great prosperity too. Hai means sitting mountain (Xue) at XinHai (of 72 dragons) Metal Dragon. JiaMao is Tai water, XunSi is ChangSheng water, GengYou is DiWang water. If all three converge in MingTang and flows out GenYin Jue exit, then family will produce member who can achieve status of a minister. Yuan Chen (original spirit) water means that the water is DiWang water.
Example Metal Dragon – Geng Chen Metal Xue sees GengYou DiWang water, is as Yuan Chen water. One can enjoy the auspiciousness, fame and fortune till old.
‘Wall star enter formation, become feudal lord or queen.’ This Wall Star 垣星(Yuan Xing), refers to Chinese system of Heavenly stars that comprise the 28 constellations. Yuan Xing comprises several clusters of stars grouped and named as Yuan Xing, among which are ZiWei YuanXing, Tian Bu YuanXing and Tai Wei YuanXing (stars). In this heavenly stars system, they also categorise stars into 3 Auspicious and 6 Elegant, which is similar to the 12 Qi phase system. Therefore, ‘wall star enter formation’ means Elegant waters, Guandai, LinGuan and Diwang enter into MingTang. It can produce warlords as well as queens.
Zhen Geng refers to Jia Mao and Geng You. JiaMao water is DiWang of Wood Dragon; and GengYou water is DiWang of Metal Dragon. Both are TianGan water, which is the InitialQi of DiWang and is very powerful. It can produce wealth beyond one’s dreams, even matching the wealth of a country. Si Bing means XunSi and BingWu, both LinGuan and DiWang palace of Fire Dragon. Because it is Fire Ju, and have ‘power’ sort of, will produce warriors and heroes.
Xu Qian means XinXu and QianHai two double mountain. XinXu is Mu palace and QianHai is Jue palace of Fire Dragon. If water cross MingTang at these two places will suffer ‘Drum Basin’ sha. The word Drum Basin, came about, according to history, is when ZhuangZi lost his wife, he beat a drum to show his grief. Therefore this Drum Basin sha could mean one may suffer loss of wife. Kun is KunShen and is Jue palace of Wood Dragon. Kun is TaiYin, is Female. Females will suffer loneliness in old age. Mao is JiaMao and you is GengYou. JiaMao is MuYu palace of Fire Dragon, while gengYou is MuYu palace of Water Dragon. MuYu corresponds to Peach Blossom sha. Females suffer promiscuity. However if the water is clean, clear and slowly meandering, then may not suffer promiscuity. Could reverse and produce loyal, able and virtuous women. Zi is RenZi, MuYu palace of Wood Dragon; Wu is BingWu, MuYu palace of Metal Dragon. If muddy and dirty water flows past these two places, one will suffer robbery. But if the origination of the water source is not clear or too many, then may produce military officer. Yi Chen water is Mu (grave) water of Water Dragon. If this water cross MingTang, one may suffer death by drowning. Bing is BingWu, Ding is DingWei. BingWu water is DiWang of Fire Dragon.
Petition 赦文, is a cryptic word that denotes GuanDai, LinGuan and DiWang waters, 3 of 6 elegant waters. If these waters cross MingTang and meets up with MuYu water, will cause sexual promiscuity (hence peach blossom). “difficult to ride on purity wind” means men and women will be sex indulgent, hence immoral. “6 Elegant” waters are Tai, Yang, ChangSheng, GuanDai, LinGuan and DiWang. “malefic qi” means Bing, Si, Mu and Jue waters. If the 6 Elegant waters meets up with Bing, Si, Mu and Jue waters (malefic qi), then become males can become thieve or burglars.
Yin is Dragon’s Bing (Sick) palace; Shen is Fire Dragon’s Bing palace; Si is Wood Dragon’s Bing palace and Hai is Metal Dragon’s Bing palace. Bing water cross MingTang can cause various medical problems such as miscarriage, TB or communicable disease. Xu Qian is XinXu and Qian Hai -- Mu (Grave) and Jue (Extinct) palace of Fire Dragon; Chen Xun is Yi Chen and Xun Si – Mu Jue palace of Water Dragon; If Mu and Jue water cross MingTang, will cause blindness or deaf and dumb. Yin Jia is Gen Yin and Jia Mao – are Bing and Si water of the Water Dragon. If these waters cross MingTang can cause stroke. “Excessively entwined” point to the aforesaid bad waters, if coiling across the MingTang is likened to ‘grasping a knife to slit the throat’. Yin Hai are Gen Yin and Qian Hai. Gen Yin is ChangSheng water of Fire Dragon, while Qian Hai is ChangSheng water of Wood Dragon. Wood born Fire. If both waters meet, could happen fire calamity. Shen Kun Ren Zi Chen, means Kun Shen, Ren Zi and Yi Chen – Shen Zi Chen, Sheng Wang Mu of water formation. If these three waters cross MingTang and meets with Hai water will become excessive water. This can cause people to become drifters with no roots and no achievement of any kind. The last line sums up this section. If sitting and facing meets with correct waters cross MingTang and correct water exits, then will experience auspiciousness. If otherwise, will experience inauspiciousness.
The first two lines affirm the fact that whenever in a formation there are towering and beautiful mountains that emits an air of majesty and magnificence, as distant hills, surely can cause great men to be born in that area. Fortune and prosperity can be gained from beautiful and elegant mountains. Therefore there is a difference between auspicious incoming dragon from ShengWang directions and inauspicious incoming dead dragons coming from waning (Shuai) directions. Whether the dragon is situated in the 4 Ordinal points of Qian Kun Gen Xun or in the 6 Elegant directions, as long as there are towering beautiful and elegant mountains, surely can experience auspiciousness of achieving official status or gaining prosperity.
Horse (马) means Wu (午) and is the DiWang palace of the Fire Dragon. Salary (禄) is the LinGuan positions of the Dragons.
Fire Dragon – LinGuan in XunSi and DiWang in BingWu;
Metal Dragon – LinGuan in KunShen and DiWang in GengYou;
Water and Earth Dragon – LinGuan in QianHai and DiWang in RenZi;
Wood Dragon – LinGuan in GenYin and DiWang in JiaMao.
Whenever distant hills are low and ugly, will surely experience false fame and false gain. This line means that even if the distant hi lls are of DiWang and LinGuan, but the hills are low, ugly and unappealing, then there is nothing to be gained from the Qi emitted from these hills.
‘GenBing cross peak’ – Gen as ChangSheng palace of Fire Dragon and Bing as DiWang palace of Fire Dragon. If both peaks are in front of the site, and both are tall and majestic, then will sure cause to achieve scholarly excellence.
This line talks about the 4 Zheng Guas 四正卦 of Kan, Zhen, Li, and Dui.
Bing, Wu, Ding are the 3 mountains of Li Gua.
Geng, You, Shen are the 3 mountains of Dui Gua;
Ren, Zi, Gui are the 3 mountains of Kan Gua;
Jia, Mao, Yi are the 3 mountains of Zhen Gua.
Bing Wu Ding 3 mountains is the DiWang sector of the Fire Dragon;
Geng, You, Shen 3 mountains is the DiWang sector of the Metal Dragon;
Ren, Zi, Gui 3 mountains is the DiWang sector of the Water Dragon;
Jia, Mao, Yi 3 mountains is the DiWang sector of the Wood Dragon.
If the hills in the DiWang sector are tall lofty and majestic are auspiciousness and one can gain the best of everything.
Kun mountain is Metal Dragon’s LinGuan palace. Similarly, Water Dragon’s LinGuan is in Qian, Wood Dragon’s LinGuan is in Gen, and Fire Dragon’s LinGuan is in Xun.
These 4 Gua positions, even though are LinGuan palace of thei respective Dragons, but if the mountains there are low, ugly and inelegant, then there shall be no auspiciousness. Even if one strives laboriously to succeed in scholarly pursuits, one may still be at the bottom of the list.
Tian Tai is a cryptic phrase that refers to 24 TianXingXue (studies of 24 celestial stars). Tian is TianYi and Tai is TaiYi. Translated into plain words, it simply means the Green Dragon and White Tiger embraces of a site. If theses two, Green Dragon and White Tiger peaks don’t rise up, but are low and inconspicuous, then one will not receive help from mentors or noble people. One may not even receive help or assistance from friends. 荐元means GuanDai palace; 官贵means LinGuan palace. This verse is referring to the double mountains’ Stems and Guas of the TianPan Seam Needle.
Fire Dragon – Yi and Xun two mountains;
Metal Dragon – Ding and Kun two mountains;
Water Dragon – Xin and Qian two mountains
Wood Dragon – Gui and gen two mountains.
If the hills in these sectors are low, ugly and inelegant, then even if one is highly capable, one cannot enjoy promotion or be chosen for official status. But if reverse, hills are tall beautiful and elegant, then one can enjoy promotion to high official status.
This verse borrowed the from ZhouYi, the correlation between Gua and other phenomena such as animals:
Qian is correlated to Horse;
Kun is correlated to Ox;
Zhen is correlated to Dragon;
Xun is correlated to Rooster;
Kan is correlated to Boar;
Li is correlated to Pheasant;
Gen is correlated to Dog; and
Dui is correlated to Ram.
Qian horse means Qian palace is heavenly Horse mountain;
Kun Ox means Kun palace is heavenly ox mountain peak;
Gen Dog means Gen Palace is heavenly Dog water exit and
Xun Rooster means Xun palace is heavenly rooster mountain peak.
These are the 4 Ordinal Guas. The phrases “clamor towards heaven”, “looking at the Moon”, “follow the market” and “mistakenly crow” are all cryptic words that mean the mountain peaks in these 4 Gua sectors are tall, beautiful and elegant. These tall beautiful elegant hills will bring easy achievements of fame and fortune.
“Tai Wei” and “Southern Dipper” are derived from the 24 TianXingXue (studies of 24 celestial stars). TaiWei is referring to Bing mountain and Southern Dipper is Ding mountain. “Golden steps” is referring to Geng mountain and Jade Palace is referring to Xin mountain.
This verse is about the Metal incoming Dragon and Metal Xue, and the water exit is at Gen palace. Distant hills are found in XunSi ChangSheng palace, BingWu MuYu palace, DingWei at GuanDai palace, KunShen LinGuan palace, GengYou DiWang palace, and XinXu Shuai palace.
Between XunSi to XinXu, are found some of the 6 Elegant mountains. Therefore, the verse—“3rd grade official hasten to Six Elegant official and red stage all to oneself”, means that even a lowly officer can elevate to a higher position within the Imperial Palace.
Here, Xun is referring to Xun Gua, and the 72 dragon referred here is the JiSi Wood Dragon. Xin means XinXu mountain, which is the Yang palace of the Wood Dragon. If the hills at XinXu are towering like a pen, beautiful and elegant, then it can produce a scholarly person. Qian is wood Dragon’s ChangSheng palace. Gen is Wood Dragon’s LinGuan palace.
If JiSi Wood Dragon incoming and Xue spot, and water exit to DingWei Grave exit, and other than XinXu mountain peak, also have QianHai ChangSheng and GenYin LinGuan peaks towering, beautiful and elegant, not only can get scholarly offspring, can also get great prosperity.
If we look at the other Dragons we may also find similar situations: Metal Dragon, incoming at GengXu, water exit at GuiChou Grave palace, beautiful mountain peaks at Yi, Xun and Kun;
Fire Dragon, incoming at BingYin, water exit at XinXu Grave palace, beautiful mountain peaks at Gui, gen and Xun; JiaShen or BingZi water Dragon incoming, water exit at YiChen grave palace, beautiful mountain peaks at Ding, Kun and Qian.
This phrase is about Wood Dragon incoming. BingWu palace has RenWu Wood Dragon (72 dragon), and Gen is LinGuan palace. LinGuan mountains can bring good fortune in business profits. If this Wood Dragon, other than seeing Gen LinGuan mountain, also sees Qian ChangSheng mountain and DiWang mountain at JiaMao (Zhen Gua), then not only can prosper with unlimited income, but also can enjoy fame and recognition much like being awarded the imperial emperor.
This verse is still touching on the Wood Dragon formation. Xun means JiSi Wood Dragon; while Hai means JiHai Wood Dragon. Geng Zhen means Wood Formation’s Tai and DiWang palaces. This means that Geng and Zhen mountains rise up high, towering, majestic, beautiful and elegant, and seemingly in the stance of paying homage. “north south, facing Kan Li” means JiSi dragon sits on Southeast and face Northwest. JiHai sits Northwest very inclined towards North, and facing Soiutheast inclined towards South.
This line affirms the crucial status and relationship of water exits and embrace with the Xue spot. In FengShui, landform, Dragon and water exits are the most crucial of factors that determines the auspiciousness or inauspiciousness of a site. If there are 3 auspicious or 6 elegant water cross MingTang, even if the embraces are inauspicious and have sha, these auspicious waters will mitigate the inauspiciousness and transform it to become auspicious. This underscores the power of water in any fengshui formation. If incoming Dragon is weak and bad waters cross MingTang, even if embraces are good and strong, will not be able to cover for the inadequacies.
Gen is Fire Dragon’s ChangSheng palace, Bing is Fire Dragon’s DiWang palace. If in these two sectors are JuMen shaped mountains (Earth shaped) that looks like a storage vault, and are high and majestic, then will bring untold riches, so much that it can match a country’s wealth. Xun is Fire Dragon’s LinGuan palace. If in this sector have a beautiful mountain that looks like the eyebrows of a goose, then ladies will be born beautiful.
Xun is Water Dragon’s Jue (Extinct) palace. Xin is water Dragon’s GuanDai Palace. Kun Shen means Jia Shen Water Dragon in Kun sector. If mountain peaks at Xun and Xin mountains although pointed and narrow, looking like a pen, but does not look beautiful, are rocky or are too low, and Xun being Jue palace, will experience legal disasters. This applies to the other Dragons. Zhen means Wood Dragon; Geng means Metal Dragon. In Wood Dragon, Zi is MuYu failure palace; In metal Dragon, Wu is MuYu failure palace. If in these palaces have embraces are mountain peaks that looks like a raised flag and are low, ugly and inelegant, then can suffer being robbed.
Six Elegant palaces are: Tai, Yang, ChangSheng, GuanDai, LinGuan and DiWang.
The Six Elegant palaces of each dragon are:
Metal Dragon: JiaMao, YiChen, XunSi, DingWei, KunShen and GengYou;
Water Dragon: BingWu, DingWei, KunShen, XinXu, QianHai and renZi;
Wood Dragon: GengYou, XinXu, QianHai, GuiChou, GenYin and JiaMao;
Fire Dragon: RenZi, GuiChou, GenYin, YiChen, XunSi and BingWu.
(Note: in YGFS, auditing distant hills, primary consideration is given to
Stems and Guas of the double mountains of the Heaven Plate Seam Needle).
If in these palaces have mountains tall lofty and beautiful, and looks like drawn swords are halberds, then can experience great nobility, power and authority. If these sword halberd or tooth-blade shaped mountains are found in the Mu and Jue directions, then will experience being killed violently.
Three Auspicious palaces are: ChangSheng, LinGuan and DiWang,
Metal Dragon: Xun, Kun and Geng;
Water Dragon: Kun, Qian and Ren;
Wood Dragon: Qian, Gen and Jia;
Fire Dragon: Gen, Xun and Bing.
If mountains these three are tall beautiful and elegant and looks like tortoise, crane, lute or sword, will produce scholarly gentlemen. Chou is the Mu palace of metal Dragon; Wei is the Mu palace of the wood Dragon. Similarly Chen is Mu palace of water Dragon and Xu is Mu palace of Fire Dragon. KunShen is the LinGuan palace of Metal Dragon. This line also hints at the other Dragon’s LinGuan palaces. If in these places can find nice looking tall mountain peaks, then the result could be a generation of religious and pious holy men.
The MuYu palaces of the Dragons are correlated to peach blossom. If in these palaces find moungtains that looks like women lifting up their skirts while dancing, then possibly the women could become wanton and promiscuous.
Hell Spring in the 12 Growth palaces system is the Death palace. If in this sector finds mountains that resembles a reclining moon or corpse lying down, the potential disaster can befall the young and adolescent in the family.
8 Planets means BaSha direction. The BaSha of the 4 Dragons are situated in Mu and Jue palaces. If in these palaces finds tall mountains that looks like a blade, then potential disaster of being killed. YiChen is the Grave palace of the water Dragon. This line also mean the other Grave palaces. If Grave water cross MingTang, and in the 8 Killing direction also have blade like mountains, then potential death by drowning.
KunShen is Fire Dragon’s Sick palace;
QianHai is Metal Dragon’s sick palace;
GenYin is Water Dragon’s sick palace;
XunSi is Wood Dragon’s Sick palace.
If in these places have mountains that looks like a water ladle or earthen bowl, then the people could be inclined to leave home for a medicant life as monks, nuns or beggars.
Ghost Ox Yin Jia means Shuai, Sick and Death palaces. If in these palaces have mountain that looks like a gourd, then potential disaster of craziness, handicapped or suffer recurring chronic illness.
South Li means BingWu. It is Wood Dragon’s death Palace. This also denotes the other Dragon’s death palaces. If in this palace finds high lofty and solitary mountain, potentially could meet with fire disaster. Seal Star means mountain that looks like seal (official seal or stamp as used in ancient China). Day Horse means Wu. More specifically it means wu hour, Noon or height of day. If in Death Palace have a mountain that looks like an official’s seal, towering so high that it can block off the noon day sun, then potential disaster of blindness or eye disease.
This line actually means that whenever there is 3 auspicious or 6 Elegant mountain peaks tall and towering, beautiful and elegant, then it dioes not matter how far it is from the Xue spot. Distance is not a matter of concern. It can be 10 miles away or several hundred meters away, the auspiciousness i s the same.
These two lines concludes the whole classic text. In FengShui audit, the main criteria is to have a good MingTang that includes beautiful and clean meandering water exiting the Grave exit, and embraces and distant hills tall lofty beautiful and elegant.
The distinction between Host and Guest is clear. Yin and Yang compliments each other. The embraces are not domineering and the water does not ‘betray or snub’ the Xue. Everything is sentimental. Then only can the formation bring good fortune, prosperity and nobleness.
Distant hills should be beautiful and lush with greenery. The landform shapes are proper and eye pleasing. Distant hills that look stealthy, creepy, ugly and are displeasing to the eye, can cause dishonesty, craftiness, wickedness, immoral and unethical and sexual promiscuity.
Hills that look away or are like playing hide and seek; sometimes seeing sometimes hiding, stealthily. These types of distant hills can cause thieves and robbers and dishonest people to be born.
Hills clustered in one sector and do not look distinct, or does not have a distinct peak, are also non auspicious distant hills.
Therefore, in conclusion, embraces, waters and distant hills, must be beautiful, elegant, clear and sentimental to bring auspiciousness. One can analyse auspiciousness or in-auspiciousness just by determining the condition of these Embraces, water and distant hills.
CREDIT - Written by Li DingXin, translated by MoonChin.
“In this chapter, I shall briefly describe about the three books that Yang Jun song wrote: Qing Nang Ao Yu and Tian Yu Jing. There is another text used by YangGong FengShui practitioners called YuChe Jing. It is not included in this article, but shall be discussed in a separate article.
This article gives students an idea of the depth of information that these three works can offer to practitioners after they are given the KEY to unlock the secrets within these three texts. It is only after a Master has given the disciple the oral transmission of YangGong secrets that the disciple can decipher the cryptic language used in these three texts.
Here, I would like to inform students that, out there in the market, there are many different versions of these three texts. Most of them have altered words here and there. Some of which have words that were altered that sounded like the original word but is a totally different word with a totally different meaning. Some words are totally different and have meaning of the text completely altered to suit their theories.
In a gist, it is very confusing out there with the many different versions of these three texts. But what is definitely sure is that the other versions propagated and interpreted by other schools have totally no connection to YangGong GuFa practices. There is another group called YangGong XinFa (YangGong New Method) that also has made many different interpretations of these three books, and causes much confusion to new students of YangGong FengShui or to FengShui researchers.
Everyone would claim that their interpretation is correct. This, I leave it to the student to decide because this chapter is not about debating on who is right or who is wrong. This work is purely to propagate YangGong GuFa in the way I know best. Here is a brief description of the three texts: -
However, I would like to mention here that since Grandmaster Li DingXin of GanZhou YuChe Tang did not receive any text on TianYu Jing from his grand uncle, but only received a text called TianYu Jing Xu 天玉经序(Sequence to TianYu Jing) written by Zheng WenCan, the closest confidante of Yang YunSong, I can only comment on TianYu Jing Xu, according to Lineage practice.”
In the GanZhou YGFS tradition, according to GM Li DingXin, although the Tian YuJing was mentioned in Li SanSu’s commentaries of Qing Nang Ao Yu (QNAY) 青囊奥语, GM Li could not find the text in his inherited collection of texts from Li SanSu. All he could find was the Outline of Tian Yu Jing (TYJ) 天玉经序 written by Ceng WenCan. However, since TYJ was mentioned in Li SanSu’s QNAY commentaries, and Ceng WenCan wrote an outline on it, it is possible that it existed. But since in GanZhou YCT there was no inherited version of TYJ, we have to be satisfied with using Ceng’s version of Outline as reference. Therefore, in this article, I shall only translate and comment on the Outline of Tian YuJing. The 2 texts Qing Nang Ao Yu and Tian Yu Jing according to GM Li are both the theory and instruction on how to use the Luopan Earth Plate and its 72 Dragons, and the Tian Pan Heaven Plate and its Double Mountains.
RIVER EAST WEST GUA
These three lines, according to our YGFS tradition is referring to the LuoPan’s earth Plate (DiPan) 24 mountains and the 72 dragons attached to this ring. River East Gua means YangGong LuoPan’s 24 mountains, facing East mountains as one Gua. They are Chou, Gen, Yin, Jia, Mao, Yi, Chen and Xun 8 directions. River West Gua means the second set of Guas in the 24 mountains that face West. They are Wei, Kun Shen, Geng, You, Xin, Xu and Qian 8 directions. South North Eight Gods means
(i) South 4 directions facing south. They are Si, Bing, Wu and Ding.
(ii) North 4 directions facing north. They are Hai, Ren, Zi and Gui.
In the 24 mountains ring, all the Earth Branch mountains have JiaZi dragons attached to it. The dragon attached to a Stem or Gua is called a KongWang Dragon which has uncertain Qi. The JiaZi Dragons under these Earth Branch mountains are all placed in such a way that it has a significant sequence to it that is famously called Dian Dian Dao, which means Topsy Turvy in English. All these JiaZi Dragons have a NaYin element assigned to it. It is exactly The 60 JiaZi as used in BaZi.
Here I’d like to introduce a word that is always by the lips of SanYuan adherents: -
AiXing 挨星. It literally means ‘Leaning Star’. To the SanYuan adherents, it means the Leaning stars of LuoShu numbers that represents Trigrams and is assigned an element each. These Trigrams are also called Xing or Stars by the SanYuan adherents and is much the same as YangGong FengShui naming the JiaZi Dragons as Stars, but each have a different definition to it.
In YangGong FengShui, the definition is JiaZi dragons, and it also means the NaYin elements attached to each JiaZi dragon. These JiaZi Dragons withn the respective NaYin are the AiXing as mentioned in the text. River East one Gua always auspicious, of Eight Gods one have four means out of the River East mountains 8 gods or 8 Earth Branch directions’ attached JiaZi Dragons, there are 4 JiaZi dragons that belongs to the Fire Ju (formation). Here is the breakdown: -
i) The JiaZi that belongs to Water Ju are :- DingChou, XinChou, JiaYin, WuYin, YiMao, JiMao, Bing Chen, RenChen total 8 AiXing;
ii) The JiaZi that belongs to Fire Ju are:- JiChou, BingYin, DingMao and JiaChen, total 4 AiXing;
iii) The JiaZi that belongs to Metal Ju are:- RenYin, GuiMao, GengXin 3 AiXing;
iv) The JiaZi that belongs to Wood Ju are:- GuiChou, GengYin, XinMao, WuChen and JiSi total 5 AiXing.
Therefore, having 4 AiXing only within River East Guas is the Fire Ju, and this is the YGFS interpretation of ‘Eight Gods one have four.’
River West two Gua for arranging dragons, of Eight Gods two have four means that out of the River West mountains 8 gods or 8 earth branch directions’ attached JiaZi Dragons there are 2 Ju – Metal and Wood Ju that has 4 AiXing each.
i) The JiaZi that belongs to Water Ju are:- DingWei, JiaShen, WuShen, YiYou, JiYou, BingXu and RenXu total 7 AiXing;
ii) The JiaZi that belongs to Fire Ju are:- JiWei, BingShen, DingYou, JiaXu and YiHai total 5 AiXing;
iii) The JiaZi that belongs to Metal Ju are:- YiWei, RenShen, GuiYou and Geng Xu total 4 AiXing;
iv) The JiaZi that belongs to Wood Ju are:- GuiWei, GengShen, XinYou and WuXu total 4 AiXing.
Therefore, having 4 AiXing only within River West Guas are the Metal and Wood Ju, and this the YGFS interpretation of ‘Eight Gods two have four.’
South North Eight Gods combine as one Gua, deduce surely cannot go wrong. South North Eight Gods combine as one Gua means that the North Gua of Hai, Ren, Zi and Gui is only half a Gua; and the South Gua of Si, Bing, Wu and Ding constitutes the other half Gua. Therefore, both North Gua and South Gua combined as 1 Gua. When Yang JunSong transmitted QNAY to Ceng WenCan, he has already transmitted the secret of the 4 Major Water Exits based on the Earth Branch Mountains of the TianPan in relation to the Earth Plate 24 mountains. Each set of water exit comprise three auspicious exits of Grave 墓Mu, Extinct 绝Jue and Womb 胎Tai – based on the deduction of the 12 Growth Phase 十二长生.
Ceng WengCan wrote the OutLine of Tian YuJing also to emphasise on this secret of Mu Jue Tai water Exits via the 3 Gua cryptic message – River East, River West and North-South Gua. Out of the three Gua message: River East and River West as 1 Parent and the combined North-South Gua another Parent. Thus the term FuMu San Ban Gua 父母三盘卦(Parents 3 Plate Gua). All the while these phrases are describing the 72 Mountain Piercing Dragons AiXing of the DiPan Earth Plate as Mountain and Xue, and going together with the River (following mountain) towards the Water Exits based on the TianPan – thus Dragon and Water going via the same route and flowing out via the auspicious exits.
The last remaining Ju is the Water Ju and it can be found in the North 4 Mountains, where the Water Ju has 4 AiXing. The next phrase, ‘deduce surely cannot go wrong’ means if one knows the formula, and deduce accordingly, the audit would sure not go wrong.
HEAVEN AND EARTH GUA
Heaven Gua means the TianPan heaven Plate double mountains. ‘Earth draws 8 Guas’ means DiPan earth Plate 72 dragons AiXing. Heaven Gua River East find in the palm means that if one knows how to use the palm method to deduce the TianPan for the water exits and the DiPan to deduce the AiXing 72 dragons for sitting and facing and riding ShengQi, is worth a thousand pieces of gold. This is what is meant by ‘mountain and water relative to each other’ – knowing the rules of auspiciousness of “龙水交会” – Dragon and Water meeting. Dragon means incoming dragon and Water means river following this incoming dragon and crossing MingTang River.
‘Parents Yin Yang search carefully, front and back together concurrently fix.’’ means to understand what Ci Xiong is. What Male and Female is. Father is Male is Ci and is Yang in nature; Mother is female is Xiong and is Yin in nature. In YangGong FengShui, Dragon or Mountain is considered as Yang; while Water/river that originates from the Dragon is considered as Yin. To ‘search carefully’ means to determine carefully and correctly which of the 72 dragon is the correct Xue (sitting). ‘Front and back together concurrently fix’ means once determined correctly the sitting, the facing is automatically obtained, and thereafter can consider whether the facing is leaning left or right. This line has to be understood together with the next line:-
‘Front and back concurrently look both ways, fix proportionately both sides.’ Means after determining the sitting and facing, one has to see whether the direction is leaning left or right. For example sitting Zi facing Wu, inclined to Gui Ding, GengZi Xue. And to ‘look both ways, fix proportionately both sides’ means similarly to look at the sitting and facing inclination and then fix the Xue according to the 72 Dragon AiXing position.
‘Stay within the 8 Guas and not out of place, people of every generation will enjoy nobility.’ ‘Facing same as water flow in one direction, name famous everywhere.’ These two lines mean that one must establish the Incoming Dragon and Xue spot (sitting and facing) correctly according to the formula whereby the Incoming Dragon, Xue and Water Exit are of same Gua and not out of Gua, to receive auspiciousness that can amount to bringing nobility and fame. Gua here means the 4 Water Exit Ju or Dragon Gods of elements of Water (&Earth), Fire, Wood and Metal Ju.
‘Dragon walk outside of Gua no nobility, no need to waste strength.’ ‘Even though conform to TianYi and FuDe, will not see honor and glory.’ It means that when the Gua is out of place there is no need to waste efforts anymore in using other methods to rectify. It says the even using the BaZhai method of establishing TianYi and/or Fude position or location cannot reverse the inauspiciousness and bring back the benefit of glory and fame.
THREE AUSPICIOUS SIX ELEGANT
‘Great concern of Heaven and Earth is fixing Male and Female’ – Heaven here means Heaven Plate or Tian Pan double mountain for establishing Water Exits and also distant hills. Earth here means earth Plate or DiPan 72 Dragons for establishing Incoming Dragon and Xue spot, and riding ShengQi.
Male and female here is translated from the word CiXiong which means Yin and Yang. Therefore this phrase means that it is through the connection of establishing the Water Exit and the Incoming Dragon and Xue that fixes the Yin and Yang of riding ShengQi. And if it is done right, then ‘nobility and prosperity can be found within.”
‘Flipping the Heaven and overturning the Earth matching not the same, the secret is in the XuanKong.’ ‘Flipping the Heaven’ means not following or conforming to the rules of establishing the Water exits via the use of the TianPan; ‘Overturning the Earth’ means not using the 72 Dragons AiXing correctly.
‘the secret is in the XuanKong’ – XuanKong here means the ‘Unseen Void’ or the ‘Mysterious Void’ where the mysterious workings of the Unseen creates that brings whatever auspiciousness when things are done right. Therefore based on this postulation, YGFS’s definition of XuanKong means that the correct interaction of Dragon (mountains) and Water (River) causes the ‘Creation of ShengQi.’ within the Unseen Void. It also means, directly, ShengQi.
Three Yang water Exits ending in original flow, prosperity and nobility forever no need to worry. Three Yang Water Exits means the Dragon and water interaction exiting Mu, Jue and Tai palaces. If the water flows is meandering slowly and smoothly out the three water Exits, then auspiciousness of prosperity and nobility is endless.
The two Gods uphold the Three Auspicious Six Elegant, instantly can see enter Temple hall. The two Gods here means the Dragon God and the Water God. The Three Auspisious and Six Elegant here is referring to the Qi phases of the 12 Growth Phase 十二长生 of: -
a) ChangSheng 长生, LinGuan 临官and DiWang 帝旺 as the Three Auspicious; and
b) ChangSheng 长生, GuanDai 官带, LinGuan 临官, DiWang 帝旺, Tai 胎 and Yang 养 as the Six Elegant.
These Three Auspicious and Six Elegant are referring to the auspicious relationship between the Xue spot and the Distant Hills and the Crossing MingTang Water. Whenever these conditions are met, it is like ‘instantly can see enter Temple hall.’ This phrase ‘entering temple hall’ means auspiciousness because whenever someone enters a temple to pray it is auspicious.
CREDIT - Written by Li DingXin, translated by MoonChin.
Qing Nang Ao Yu, 青囊奥语 and its intrinsic meaning of this text is its cryptic teaching expounding:
Yang YunSong wrote this text cryptically and hid the secret to the identification of the 4 major water exits. He transmitted orally the secret key to unlocking the intrinsic meaning of this text.
This version is inherited by the late GrandMaster Li DingXin from his granduncle Li SanSu, the founder of GanZhou YuChe Tang. In all it contains only 137 words, as opposed to some other versions that can run up to more than 450 words.
KUN REN YI...
Kun Ren Yi 坤 壬 乙 are in fact the Gua and Heavenly Stems found on the LuoPan’s three 24 mountain rings – Earth Plate, Human Plate and Heaven plate. In the LouPan’s Heaven Plate Seam needle (TianPan 天盘缝针), There are three double mountains (双山) of the same formation. They are: KunShen is (坤申); RenZi (壬子); and YiChen (乙辰). The Earth Branch of these three combined to become ShenZiChen 申子辰 of the SanHe combination of Water Formation (水局). Therefore this line is the cryptic message naming the Water Formation (水局).
In the 9 Stars (九星) Astrology, water is associated with Wen Qu (文曲), and the Water Formation’s main Earth Branch is Zi 子, which is the first branch in the cycle of 12 Earth Branches. Therefore the text said “Wen Qu starts from the head”, which means “begins first”. To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the water formation growth phase,
· Water Growth (Chang Sheng 长生) in Shen Palace (申宫).
· Water Prosper (Di Wang 帝旺) in Zi Palace (子宫).
· Water Grave Storage (Mu 墓库) in Chen Palace (辰宫).
Therefore, the three Shen, Zi and Chen (申子辰) are the San He (三合) Water formation (水局) of Sheng Wang Mu (生旺墓).
Gen Bing Xin 艮丙辛 are in fact the Gua and Heavenly Stems found on the LuoPan’s three rings – Earth Plate, Human Plate and Heaven plate. In the LouPan’s TianPan Seam Needle 天盘缝针, there are three double mountains 双山 of the same formation. They are: GenYin (艮寅); BingWu (丙午); and XinXu (辛戌). The Earth Branch of these three combined to become YinWuXu 寅午戌 of the SanHe combination of Fire Formation (火局). Therefore this line is the cryptic message naming the Fire Formation (火局). In the 9 Stars (九星) Astrology, Fire is associated with LianZhen (廉贞.) To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Fire formation growth phase,
· Fire Growth (Chang Sheng 长生) in Yin Palace (寅宫);
· Fire Prosper (DiWang 帝旺) in Wu Palace (午宫); and
· Fire Grave Storage (Mu 墓库) in Xu palace (戌宫).
Therefore Yin, Wu & Xu (寅午戌) is the SanHe Fire Ju (三合火局) of Growth, Prosperous and Grave Storage (Sheng Wang Mu 生旺墓).
XunGengGui 巽庚癸 are in fact the Gua and Heavenly Stems found on the LuoPan’s three rings – Earth Plate, Human Plate and Heaven plate. In the Loupan’s Heaven Plate Seam needle 天盘缝针, there are three double mountains (双 山) of the same formation. They are: XunSi (巽巳), GengYou (庚酉)，GuiChou (癸丑). The Earth Branch of these three combined to become Si You Chou 巳酉丑 of the SanHe combination of Metal Formation (金局). Therefore this line is the cryptic message naming the Metal Formation (金局). In the 9 Stars (九星) Astrology, Metal is Wu Qu (武曲). To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Fire formation growth phase,
· Metal Growth (Chang Sheng 长生) in Si Palace (巳宫);
· Metal Prosper (DiWang 帝旺) in You Palace (酉宫); and
· Metal Grave Storage (Mu 墓库) in Chou palace (丑宫).
Therefore Si You Chou (巳酉丑) is the SanHe Metal Formation (三合金局) of Growth, Prosperous and Grave Storage (Sheng Wang Mu 生旺墓).
Qian Jia Ding 乾甲丁 are in fact the Gua and Heavenly Stems found on the LuoPan’s three rings – Earth Plate, Human Plate and Heaven plate. In the 9 Stars (九星) Astrology, Wood is TangLang (贪狼). To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Wood formation growth phase:
· Wood Growth (Chang Sheng 长生) in Hai Palace (亥宫);
· Wood Prosper (DiWang 帝旺) in Mao Palace (卯宫); and
· Wood Grave Storage (Mu 墓库) in Wei palace (未宫).
Hai Mao Wei (亥卯未) is the San He Wood Ju (三合木局) of Growth, Prosper and Grave (Sheng Wang Mu 生旺墓). In the Loupan’s Heaven Plate Seam needle (天盘缝针), there are three double mountains 双山 of the same formation. They are: Qian Hai 乾亥; Jia Mao 甲卯; and Ding Wei 丁未. Thus the first 4 lines are to describe, cryptically, the 4 Major Formations or also called 4 Water Exits 四大水口. The above mentioned only 4 Formations of Water, Fire, Metal and Wood, and no mention of the Earth Formation at all. This is because in the HeTu, Earth is in the Center and without any directions.
Because it does not have a direction allocated to it, it has to follow Water element that is its Child. As we can see from Guo Pu wrote in the Zangshu (葬书) ： 土为气之母，有土斯有气，气为水之母，有气斯有水. “Earth is the mother of Qi. Where there is earth, there is Qi. Qi is the mother of water. Where there is Qi, there is water.”
These two lines describe the left and right turning of the 24 mountain on the LuoPan. Yang begins from Zi - for we know that in the seasons, Zi is mid-winter and is the beginning of Yang Qi, and Wu is mid-summer and the start of Yin Qi. Left turning as Yang 阳 starting from Zi, clockwise or forward sequence, we can see on the LuoPan 24 mountains, Heavenly Stems of Ren 壬, Jia 甲, Bing 丙 and Geng 庚, and the cycle ends in Hai 亥. Right turning as Yin 阴, counter clockwise or reverse sequence, starting from Wu 午 where heavenly stem Yi 乙 is hidden in Growth phase, followed by Ding 丁, Xin 辛 and Gui 癸, and the cycle ends in Wei 未.
Ci is Female and Xiong is Male. Ci is Yin and Xiong is Yang. “Ci Xiong meeting in Xuan Kong” means -- the interaction of Yin and Yang Qi within the Mysterious Void (Xuan Kong). XuanKong is none other than ‘space and time’. It is within ‘Space and time’ that Yin Yang Qi works its magic to produce auspiciousness or inauspiciousness. FengShui is all about harnessing Heaven and Earth Qi, or Yin Yang Qi for the benefit of Man. In YangGong FengShui, great emphasis is placed on the interaction between Mountain and Water.
YangGong FengShui recognizes Mountain as Yang and Water as Yin, as opposed to other FengShui school’s postulation that mountain is Yin because it is immovable and water is Yang because it is constantly moving. YangGong FengShui’s postulation is based on GuoPu’s ZangShu 葬 书 that said: 土为气之母, 有土斯有气, 气为水之母, 有气斯有水. Earth is Qi’s mother, have earth will have Qi, Qi is water’s mother, have Qi will have water. Mountain is earth and is what we call Dragon. River is water. Whenever there are mountains there will bound to be rivers. We all know that geographically, water comes down from the sky as rain that seeps into earth, and whenever there is a valley or a crack in the land in between two high grounds, there is a tendency to have a waterway. Therefore based on this postulation, we can day that mountain (earth) is the container of Qi that produces water. Therefore, water follows dragon (earth). And in the same breath we can say that mountain is the Xiong or the male or the husband, and water is the Ci or female or the wife. Mountain is Yang and Water is Yin. Water follows dragon is likened to wife follows husband. Therefore, Ci and Xiong, meeting in XuanKong, is exactly what it means: husband and wife mating and producing results within the abstract vastness of space and time called XuanKong. Referring back to the left and right turning verses, the Male or Xiong are the Yang Stems Jia Geng Bing and Ren. The female Ci are the Yin Heavenly Stems of Yi Ding Xin and Gui.
This postulation fits exactly and perfectly the SanHe theory of the 4 Major Water Exits:
The Yang stems Jia Geng Bing and Ren are male, are the Xiong, the husband; and The Yin stems Yi Ding Xin and Gui are female, are the Ci, the wife. Therefore, Ci and Xiong, male and female, husband and wife mates and produce the offspring. This also conforms to the YiJing philosophy of: Solitary Yang cannot grow, lonely Yin cannot live. (独阳不长, 孤阴不生.) Therefore to achieve and produce ShengQi (live Qi or auspicious Qi), there has to be a correct mating of Yin Yang Qi to reproduce the auspicious Qi.
Xiong and Ci, deduce within XuanKong Gua means one have to analyse and deduce auspiciousness or inauspiciousness via auditing using a LuoPan and taking reading from the 72 dragons attached to the 24 mountains ring. Gua in this context does not mean YiJing Gua (hexagram), but means Gua or ‘mountain’ as found in the LuoPan rings. Those who have knowledge of using a LuoPan knows that the three rings – Earth, Human and Heaven rings, all have 24 sectors, each sector either having a Trigram (Gua) or Heavenly Stem pairing with an Earth Branch. Especially on the Earth Plate ring, there are 72 dragons attached to it. 60 are JiaZi (Sexagenary) Dragons, and 12 are KongWang (Emptiness) dragons. Therefore, in this text, Gua means any of the 72 dragons.
XUANKONG 5 ELEMENTS
These two lines refer to the knowledge of mountains and rivers – the interaction between these two and how this interaction can be of benefit to man. To understand these two lines further, we need to refer back to GuoPu’s words in the ZangShu, “土为气之母, 有土斯有气, 气为水之母, 有气斯有水.” Earth is Qi’s mother, have earth will have Qi, Qi is water’s mother, have Qi will have water. Mountain is Earth. Earth contains Qi that produces water, that, when accumulated in the lower grounds such as valleys thru the force of gravity becomes rivers and streams.
Therefore understanding this theory is to understand part of the whole theory of the auspiciousness or inauspiciousness of the resultant interaction between mountain and water. The whole theory mentioned contains formulas based on the interaction and matching of individual mountains within the 24 mountains of the Earth Plate and that of Heaven Plate of the LuoPan.
The word XuanKong, when used by YangGong FengShui adherents is totally different from the meaning as understood by SanYuan FengShui adherents. The SanYuan adherents’ understanding of XuanKong is that it is within the ‘Mysterious Void’ and that it has its own Time Measurement that goes by cycles of 20 years for a small cycle, 60 years for intermediate cycle, and 180 years for a big cycle, which they Yuan 元 and Yun 运. In YangGong FengShui the understanding of XuanKong is that it is also termed the Mysterious Void, but we don’t follow the time consideration of the SanYuan School. The XuanKong is supposed to be the intangible space or void within our universe whereby ShengQi works its magic – whether permuting to become auspicious qi to benefit people, or mutating into inauspicious Qi that causes problems to people. There till today no concrete evidence within the ambit of science to prove the existence of the Mysterious Void…but for us FengShui we have to accept it one way or another, and accept it within our own interpretation.
WHAT IS NAJIA?
NaJia is the method of absorbing Stems and Branches into the fold of the 8 Trigrams and transforming the elemental qualities of these stems and branches into that of the Trigrams. Sometimes the Elemental qualities of the Trigrams are similar to that of the stems or branches, as such there is no need to transform.
NaJia 5 Elements (纳甲五行) In NaJia 5 Elements, the Stems and Branches that are absorbed or Na 纳 into the Trigrams will follow the element of the Trigrams, as in:
· Qian absorbs Jia. Qian is the Metal element and Jia is supposed to be Wood. Once absorbed into Qian, it follows Qian’s element, Metal
· Kun absorbs Yi. Yi is originally Wood, like Jia. But absorbed into Kun, it becomes like Kun’s element, Earth
· Gen absorbs Bing. Bing is originally the Fire element but once absorbed into Gen it becomes the element Earth
· Dui absorbs Ding Si Chou. Ding and Si originally are Fire and Chou is Earth. Absorbed into Dui they become the element Metal
· Zhen absorbs Geng Hai Wei. Geng was originally Metal, Hai is Wood and Wei is Earth. All three will become the element Wood
· Xun absorbs Xin. Xin was originally Metal. Absorbed into Xun it becomes the element Wood
· Li absorbs Ren Yin Xu. Ren was Water, Yin was Wood and Xu was Earth. All three becomes like Li’s element, Fire
· Kan absorbs Gui Shen Chen. Gui was Water, Shen Metal and Chen Earth. Kan is Water; therefore all three will follow its element, Water.
NaJia when used in FengShui audits is to find directions that belongs to the same NaJia grouping for the purpose of correlating and permuting the sitting and facing directions with water exits (or water features) and mountains. YangGong FengShui’s method is direct and straightforward by using the 72 dragons within the Earth Plate to rtelate to the 24 double mountains in the Heaven Plate based on orally transmitted formulas. Therefore there is no need to use the NaJia formula for determining directions of similar polarity.
DIAN DIAN DAO
Let us now explore what Yang Jun Song meant about the Dian Dian Dao when he wrote in the Qing Rang Ao Yu the above 4 lines: In this paragraph, what he meant was that in every direction there are ShengQi of 5 elements. He is trying to tell us that we should not limit ourselves to thinking that the Elemental qualities of each direction is fixed such as East is Wood, West is Metal, South is Fire and North is Water. In fact there is a HeTu of 5 elements in each direction instead of only one element. For example, there are Metal, Wood, Water, Fire & Earth Elemental Qi in the East. And the same thing applies to the other directions. The first and second sentences meant that if we know the theory of Dian Dian Dao and how to apply it correctly, it is like having found treasure in the 24 mountains. But if we do know the theory and how to use it correctly, the 24 mountains can be as treacherous and dangerous as a fire abyss. To elaborate, what these two sentences really mean is that once a person is taught the oral secrets to use the 24 mountains correctly, he would have the complete formula to audit correctly any situation. And if given the right conditions such as good external environment, an audit will turn out auspicious for the Site. And if we do not know the correct methods, and we audit a site wrongly, then the audit will bring inauspiciousness to the Site. In fact the Dian Dian dao is referring to the 72 dragons under the earth branch mountains of the 24 mountains of the earth plate.
The third and fourth sentences meant that in the 4 Water Exits or the 4 Formations, each and every formation has a different element. And if the practitioner knows how to read the audits correctly, and to apply the necessary formulae and remedies to the audit, it is like “moving the Dragon”. And to move the golden dragon is to have auspiciousness in the audited Site. Let us take an example of the application of the Dian Dian Dao theory: If we have a Watergate of the metal element, and the Head of Dragon is of the same element, then, the prerogative is to find the Xue spot of the same element for the Site to be auspicious . If all the three parameters meet this condition of same element, then there will be a generation of Sheng Qi in the site and the Sheng Qi will in turn give auspiciousness to the Living who stay there, or, the Bones of the buried will absorb the Sheng Qi and then transmit the auspiciousness to the living descendants benefiting them. This is what is meant by the applying the Dian Dian Dao theory and getting treasures out of it.
GuoPu 郭璞 in his ZangShu 葬书 also stated that: 葬者，藏也，乘生气也，生气行乎地中，发而生乎万物.” “To Bury is to hide and store. To ride ShengQi, ShengQi courses thru the earth, expands and gives life to a myriad things.” ShengQi 生气, is actually the Cosmic Yin Yang Qi (阴阳气) and its equivalent is the positive and negative energy of the universe. Guo Pu when writing ZangShu has just this in mind. His theory that the myriad things on earth are made up of Yin Yang Sheng Qi and that Sheng Qi contains within itself all the 5 elements and that the 5 elements individually also contains ShengQi. This theory is universally accepted by all branches of Chinese Metaphysics.
In Fengshui methodology, the core function is to ride ShengQi (乘生气) for the benefit of the living: To use ShengQi to give auspisiousness to the living. But we cannot see, touch or smell ShengQi, so how do we identify Sheng Qi?
The ZangShu 葬书 said, “土为气之母，有土斯有气，气为水之母，有气斯 有水.” “Earth is the mother of Qi. Where there is earth, there is Qi. Qi is the mother of water. Where there is Qi, there is water.” This sentence tells us that Earth stores Qi and the Qi within earth can be transformed into water. What do we get out of this? We get hills or mountains and rivers or streams. From the observation and study of Earth and water, we will be able to identify Sheng Qi. Earth, here, means the Earth where we live in. And the word Earth also does not just mean terra cotta but it means earth with 5 elements or in Fengshui terms, Five earth 五土. And the elemental Qi prevalent on the surface of the earth and inside it are class ified according to their individual elements of Metal, wood, Water, Fire and Earth. Hills and mountains and in Fengshui terminology are called Mountain Dragons and water here means rivers and streams and is termed Water Dragons.
From the HeTu, the YiJing philosophy was developed. And from the Hetu which is the Body came the application which is the LoShu. From all these three, came all the Fengshui theories and formulae. From the YiJing, came the theory of: “From the WuJi expanse of nothingness came a TaiJi. TaiJi gives birth to two Phenomena. The two Phenomena give birth to the Four Appearances. The Four Appearances gives birth to the Eight Guas.” “无 极 生 太 极, 太 极 生 两 仪，两 仪 生 四 象, 四 象 生 八 卦” Basing on this YiJing theory and philosophy and on the HeTu and Loshu, our Fengshui forefathers assigned to the surface of the Earth 4 directional Guas 四卦. They are Chen 震 , Dui 兑 , Kan 坎 , and Li 离 Gua 卦. These four are the 4 cardinal positions of the HeTu.
· Zhen Gua is wood element 震卦属木，
· Dui Gua is Metal element 兑卦属金，
· Kan Gua is water element 坎卦属水，
· Li Gua is Fire element 离卦属火.
This division into cardinal directions with elemental allocations gave rise to the 4 formations (四局) of Wood 木, Metal 金, Water 水 and Fire 火. And these 4 formations became the mandatory factor in XiaoSha NaShui or Fengshui audit of external environment. And based on this principle, the Fengshui theory of the Watergate 4 Formations 水口 4 四 局 was born.
The Tian Yu Jing 天玉经 said： 甲 庚 丙 壬 俱 属 阳，顺 推 五 行 详. 乙 辛 丁 癸 俱 属 阴，逆 排 五 行 寻. 陰 陽 順 逆 不 同 途，須 向 此 中 求. 九 星 雙 起 雌 雄 異，玄 關 真 妙 處. “ Jia Geng Bing Ren are Yang, forward deduce 5 elements auspicious. Yi Xin Ding Gui are Yin, reverse placing to seek the 5 element. Yin Yang forward reverse different placing, must seek from this; The 9 stars rise together Male Female different, the Mysterious door is just wonderful ” The above verse means: Jia Geng Bing and Ren are Dragons (Mountains), and Yi Xin Ding and Gui are Waters (rivers). As in Yang Gong Fengshui’s Dragon and water concept and theory: Dragon as Yang and Water as Yin. Dragon as Male and as Husband and Water as Female and as Wife. Therefore Water follows Dragon – Wife follows Husband. The marriage of Husband and Wife, is as in Yin Yang Combination, that creates the birth of Sheng Qi. The Chang Shen palace （长 生 宫）of Dragon is the Di Wang palace of Water. The Chang Shen palace of Water is the Di Wang palace of Dragon. Both have the same Grave Storage. As an example: Jia Wood Chang Sheng in Hai （甲 木 长 生 在 亥） and Di Wang in Mao （帝 旺 在 卯）; Gui Water Chang Sheng in Mao （癸 水 长 生 在 卯）and Di Wang in Hai（帝 旺 在 亥）. Jia Wood forward deduce will arrive at Wei palace as Grave Storage and Gui water, reverse deduce will arrive at Wei palace as Storage too. Therefore if you add the three palaces together you get Hai Mao wei as the San He of Wood formation (生 旺 墓 三 合 木 局).
The 4 pairs of Yang Dragon and Yin Water are as follows:
· Jia 甲 pair with Gui 癸;
· Yi 乙 pair with Bing 丙;
· Xin 辛 pair with Ren 壬 ; and lastly
· Geng 庚 pair with Ding 丁.
They are the 4 pairs of real husband and wife marriage or Yin Yang marriage to ride Sheng Qi.. The mention of 9 stars in the verse is a cryptic message to show that the Guas are correlated with the 9 stars of the Northern Dipper Bei Dou to identify the 5 elements. The method of Yang Gong Fengshui deductions falls heavily on the 12 growth palaces method.
12 GROWTH 十二长生宫
As one can see from this explanation of Qing Nang Ao Yu, it is totally different from other versions especially the one that is adopted by SanYuan FengShui adherents. It is not the purpose of this article to critique other versions therefore I did not make a comparative study here. I shall reserve my comments in another article that compares the different versions and show how where the other versions differ from YangGong FengShui’s.
CREDIT - Written by Li DingXin, translated by MoonChin.
In the entry level of many legitimate FengShui school, the art of using the LuoPan will be among the subject taught besides determining location versus direction. Among the many various way of taking a reading, two methods stood out foremost, that is to say Establish the LuoPan – LiPan 立盘 versus Gauging the LuoPan – GePan 格盘. After these 2 fundamental techniques, one will exposed to which location to LiPan and GePan.
ESTABLISHING THE LUOPAN 立盘
Foremost, is the question of where do you hold the LuoPan, above the navel or below the navel? The navel comprises of a meridian spot known as DanTian 丹田 or elixir field. SanHe and SanYuan methodologies differed in the way a LuoPan is held above DanTian or below DanTian. The obvious question is why such measurement must be taken above DanTian or below DanTian?
Establishing the LuoPan is taking a reference point or datum. It is a single point in space. The question is again, which point of reference? SanYuan and SanHe had different point of reference. One measure the solid, the other the void. One measure the void within the solid, while the other measure the solid within the void. One measure the highest within the lowest, while the other measure the lowest within the highest. One, very little known method, is to measure between the thresholds of YinYang… What do you know about the threshold of YinYang?
When the datum is established, it is always the relation between the locations versus the direction. A guiding string will be established radiating from the centre of the LuoPan to the fix a water feature, the door location and so on so forth… This string is also called “Heaven string” while aligning against the LuoPan string is called the “Earth string”. Ancient people liked to name things sophisticatedly. When the Heaven string matched the Earth string, it is called Heaven and Earth comes together.
When a second reference datum is required, LiPan may be required. Here a LuoPan is placed on a stool, a bucket full of uncooked rice or simply a stacked of joss paper. Older generation master has great regard with their tool – the LuoPan. When it is consecrated, meaning a guardian spirit is residing within the LuoPan, it must not have in contact with the soil. So you will never see the LuoPan placed on the floor, be it tiled or otherwise. This is a taboo observed by older generation master. Placing the LuoPan on a bucket filled with uncooked rice is very practical reason as it enable the alignment of the LuoPan to be balanced on the four corners.
BOLEHLAND CONMASTER WAY OF ESTABLISHING THE LUOPAN
We were told that the Bolehland Conmaster has been teaching student to first place the LuoPan on the ground to stabilize earth Qi and to take the Xue reading of a particular place. By placing the LuoPan on the surface of the floor and if there is a tile pointing or groove line, it shall be aligned to the grove line, the 72D earth Qi can be measured and be read in line with the 60D according to the Fake YuHan Jing methodology. For God’s sake, this is the most obscene way to establish a LuoPan and how on earth would the great YangGong taught such a method to his disciples??? This picture taken of placing the LuoPan on the floor, master teaching his student, is the most pathetic, ignoble and undignified ways of YangGong method of the Century… SHAME ON YOU, BOLEHLAND CONMASTER!
GAUGING THE LUOPAN 格盘
To gauge with the LuoPan is to butt one side of the edge of the LuoPan’s square surface to any other surface to measure the Qi intensity emitted from the object of measurement. This process is known as GePan. Gauging the LuoPan is to establish a sitting and facing of a tombstone, coffin, door and others. There is also a reason why the string must be in RED, when you gauge with the LuoPan especially in Yin FengShui… The real “KungFu” of a master vested in his manner of gauging with the LuoPan. Both SanHe and SanYuan schools have their own method to GePan. One measures the Heaven Xue, while the other measures the Earth Xue.
Westerners and even some Vietnamese students are very easily to fall prey to Bolehland Conmaster. As people say, talk is cheap… the over glorifications of the birth place of YangGong, GanZhou and doubtful lineage of the Fake YuHan Jing, fake royal decorum, unverified PhDs, unverified research papers that have no academic bearings be it on matter related to the 13 Ming Tombs, FengShui, Genting Highland, the collapsed of MAS, all the way to my grandma’s backyard FengShui research are all rubbish befitting only as a dossier for more con jobs to come, now targeting Russia, as I was told… This is not only the graduating moment from Bolehland Conmaster to World Wide Famous Conmaster in the making… somehow, no matter how it is done, this conmaster will NEVER beat Bolehland’s Greatest Con-Grandmaster of all Time – Mr. JOLOR who collects fees in the BILLIONS from the King of Bolehland… Maybe, because his ShengJi is not really working… For goodness sake, those who wish to learn FengShui please enrol to the school of Wan-MDeeBee.
Saying thus… the MOST CLASSIC of all shall be this very PICTURE of the Bolehland Conmaster and his Protégé taking measurement with the LuoPan place on the floor… As people say, picture paints a thousand words… This is Classics! I am Speechless…
NOTICE : THIS ARTICLE HAS NOTHING TO DO WITH ANY INDIVIDUAL OR ANY ORGANIZATION. SHOULD THERE BE ANY SIMILARITIES, IT IS STRICTLY COINCIDENCE AND THE AUTHOR REMAINS THE RIGHT TO CORRECT ANY FACTUAL ERROR ACCORDINGLY. IF ANYONE FIND THIS ARTICLE ANNOYING - PLEASE REFRAIN FROM READING. THANK YOU.
There are many articles written about ShengJi and we should not touch on the obvious but to highlight the effect of the type of ShengJi done by the Bolehland Conmaster. We were told that a Conmaster of non Daoist nature has been performing ShengJi (Bolehland Conmaster is a Christian), a method that is deeply rooted in the Daoist methodology. The problem is when such method is carried out not by an initiated Daoist priest, the repercussions are as mentioned by many other renowned masters, are a continuous bad lucks and misfortunes especially so when the ShengJi is buried on grounds with plenty of ShaQi. A famous HongKong case involving an inheritance struggle between the descendants of a multi-millionaires with her purportedly FengShui master has resulted in a verdict that this art of ShengJi, if it is not carried out by initiated Daoist is best to be regarded as a con job.
The trademark of the con method is to bury personal items such as old garments with or without some personalized organic materials such as hairs, blood, semen, skins and so forth without the proper Daoist ritual. Worse if within such 'payloads' include the so called BaZi of the benefactor of the ShengJi. Without a proper Daoist ritual, it simply means to say, the benefactors or the owner of the payloads had passed away and now buried sixth feet under. Without proper ritual, such payloads would invite unwanted spirits to reside within especially so when the ShenJi is done within a cemetery site. The benefactors luck will continue to deteriorate.
Disclosure from a friend who has studied under the Bolehland Conmaster, the materials used to prepare the payload are as the followings: -
These items were placed in the Plywood Box in the order of Head to Toe with the red packets placed above and the box was duly sealed. No proper “replacement self” and invocation were carried out. This very box will be planted in a pre-cast hole made of brick and mortar. Alignment of the box was done using the 72D and aggregates were poured in surrounding the box as to fix its location for involuntarily movement. Soon after, a concrete slab will be placed above the pre-cast hole before a tomb stone be erected. No ritual or invocation is required…
THE DAOIST METHOD
The main ingredient within this method vested in the art to create a replacement self. This is a close guarded secret within the Daoist fraternity beyond the scope of this paper. The general idea was to put to death part of a person's soul and to rejuvenate it again as a 'new person'. There are a series of steps to be taken covering the entire 49 days and not as simple as digging a hole to bury your personal belongings. Obviously, there is another type that is not bury but was placed on an altar of a Daoist temple, made popular by a HongKong master.
THE REAL FENGSHUI METHOD
The actual FengShui method do not require burying any personalized items nor the BaZi. Not even your organic materials. It does not involve cemetery land. It does not require one to spent enormous amount of money to build up a 'grave' or even a 'tomb stone'. When it is done, you don't even notice it is there. It is complete with its entire FengShui formation matching its macro structure. This is truly the actual YangGong method of establishing ShengJi. Top notch master is offering such services with warranty given for their services. Do you think a Bolehland Conmaster could afford such?
Think about it, bringing old folks tale about punishing the misconduct emperor by spanking on his robe is as equivalent to burying personalize item to receive earth Qi? This is blatantly the act of con-master-ship of the highest degree and yet there are plenty of well-educated folks believing and buying into such scams. Shame on you. Having personalize items to construct the replacement self, using the Daoist methodology is an entirely different call altogether. When one mixed these up it is only a call for the 'ghost' to take vacant possession over the misconstrued 'payloads', that will only lead to further deterioration of the benefactors luck.
On second thought, a person's life is not judged upon the number of attire he has worn nor the number of organic materials he has shed. Most of the old attire may have ended up in the dump site. Similarly most of the organic materials we shed may also ended up in the sewer treatment plant. Would the sum of all these would be neutralized by simply having a pair of old attire and some specimen of organic materials planted as ShenJi to enjoy good FengShui? Wise up.
In FengShui, the very first principle is to avoid Killing Qi. Bad formations with broken mountains surrounding the site is BAD ENOUGH, what more would you ask to actually bury surrounded by aggregates? The first principle of Soil Investigation in FengShui is to locate what is probably called the Five Coloured Soil. One peculiar thing about this soil is that it MUST NOT CONTAIN SAND! It means to say, the soil must be firmed on the outside and moist from the inside that when you pressed upon it, it brittle and crushed away easily into dust. It is IDIOTIC to actually put in aggregates and the entire brick and mortar “well” is not necessitated at all. If indeed a payload is required, wrap them up in cloth and burry directly into the Xue – This is the most authentic method! You need aggregate so that Qi would circulate – are all RUBBISH!