This paper attempt to examine the “birth” of SanYuan. It is a common understanding that SanYuan is the offspring of SanHe but very little is known of the bridge of how SanYuan is born out of SanHe. Both mainstream schools share closely knitted fundamentals where the 60 JiaZi, notably the hallmark of SanHe, at one point became the 64 Gua, the hallmark of SanYuan. Historically speaking, YangGong, being the forefather of KanYu only has one school. As time passes by, schism arises and this One School is separated into GuFa Pai 古法派 or Old School and XingFa Pai 新法派 or New School. Unlike the former, the later has been generally known as SanHe. This later school includes many other forms of techniques and methodologies not found in GuFa 古法 to a degree it is so confusing and complicated that a new form of KanYu is consolidated, not invented, and was branded as SanYuan, predominantly the birth of the 64 DaGua Ring 大卦盤.
Looking at the revival of XingFa 新法 predominantly practice in HongKong, the use of 72 Penetrating Mountain Dragon 穿山龍 and 60 Penetrating Earth Dragon 透地龍 are at large. Some XingFa 新法 school notably the Liu JiangDong sect adopted technical jargons that are unique and seldom heard of before. A glossary of terminologies are as the followings: -
1. 6 Yao NaJia 六爻纳甲 is Obscure Heaven NaJia 渾天纳甲
2. Penetrating Mountain Dragon 穿山龍 is Penetrating Mountain Tiger 穿山虎
3. Principal Gua 本卦 is Obscure Heaven Gua 渾天卦
4. LuoPan 羅盤 is Precious Mirror 寶鏡
Many modern academies especially one in Bolehland called, the Money squeezing Academy of Chinese metaphysics (MsAocm) cannot reconcile the theories and application behind the 60 Penetrating Earth Dragon 透地龍. It just show that the level of FengShui understanding of the “Master Trainer” is so much inferior when he attempted to bluff his way through module – 03, teaching this specific methodology. In essence, besides examining the “birth” of SanYuan in a larger context, this paper for the first time and in a narrower context, discloses the intricate work of Penetrating Earth Dragon 透地龍 and its relation to the 60 Obscure Heaven Gua 渾天卦 in English.
Continue from these two writings: -
穿山透地 - PENETRATING TIGER AND RESURFACING DRAGON
紅鸞水法 - HONGLUAN WATER METHOD
We have to revisit the poem by Zhang JiuYi 張九儀 as such: -
Contemplate this - First observe penetrating mountain tiger, Directional moving earth surfacing dragon… New Method 新法 termed the commonly called Penetrating Mountain Dragon 穿山龍 as Penetrating Tiger 穿山虎. This is an attempt to differentiate between Penetrating Mountain Tiger 穿山虎 and Penetrating Earth Dragon 透地龍. The terms – Dragon 龍 and Tiger 虎 have to be used in pair. That is why it is said that first, use the Penetrating Mountain Tiger 穿山虎 to determine the True Incoming Dragon 真龍入首. Then, to seek out the true Vein 龍脉 use Penetrating Earth Dragon 透地龍. Dragon 龍 and Tiger 虎 have to mutually match just like the spirit 魂 and the soul 魄. These relationships between the Dragon 龍 and the Tiger 虎 are based on the 5 NaYin elemental interplay 納音五行生克.
Honestly speaking, it sounds fantastic in theory but faulty in application, especially in YangZhai 陽宅. To say, it is applicable in YinZhai 陰宅, is also very force fitting. The operative word, is this term - true vein 龍脉, what does it actually measure and how do you measure in YangZhai 陽宅 condominium?
Complications come in the following passage - Obscure Heaven opens the precious mirror 渾天開寶鏡. Precious Mirror 寶鏡 is a term, New Method 新法 use to mean – the LuoPan 羅盤 (Gosh, can’t they think of something simpler?). Obscure Heaven 渾天, on another hand, is something even more complex…
First, it refers to its connection with the entire 24 JieQi 二十四節氣.
1. Penetrating Earth Dragon 透地龍 comprises of 30 pairs of JiaZi 甲子.
2. Each JiaZi 甲子 supposing, controls 1 Hou 候.
3. However, there are 6 pairs controlling 2 Hou 候 each.
4. Thus, made up the entire 72 Hou 候 of the 24 JieQi 二十四節氣.
That is where the 60 Dragon 龍 has a closely knitted connection with the 72 Tiger 虎 through these 72 Hou 候.
Second, it refers to its connection with the Hexagram to form the 60 Principle Gua 本卦. As a result, there are 4 rings of 30 pairs of JiaZi 甲子 with its assigned hexagram as the following: -
1. Obscure Heaven Gua 渾天卦, whereby JiaZi 甲子 raised Kan Gua 坎卦.
2. GuiZang 歸藏, whereby JiaZi 甲子 raised Shen Gua 頣卦.
3. LianShan 連山, whereby JiaZi 甲子 raised Xie Gua 解卦.
4. ZhouYi 周易, whereby JiaZi 甲子 raised Bi Gua 比卦.
These are the predecessors to the commonly known 64 DaGua Ring 大卦盤.
HEAVEN YUAN 天元 – LIANSHAN PRINCIPAL HEXAGRAM 連山本卦
LianShan 連山 is the oldest form of Gua arrangement, believed to have been from the Xia Dynasty through the scripture of LianShan, now extinct. LianShan 連山 is pictorially mountain above mountain, represented by the Gen Gua 艮卦 nested within the Qian sector. Gen takes over Qian – the same arrangement to what is known as the Early Heaven sequence. Therefore, it is also known as the Heaven Yuan Principal Hexagram Order 天元本卦. In the order of the 60 Penetrating Earth Dragon 透地龍, it takes the HongLuan JiaZi arrangement 紅鸞甲子, where JiaZi 甲子 raised Xie Gua 解卦. In some school, this 60 Heaven Yuan LianShan Principal Gua Penetrating Earth Dragon 天元連山本卦透地龍 is an extension to Lai BuYi 賴布衣 Human Plate Middle Needle, RenPan ZhongZhen 人盤中針.
HUMAN YUAN 人元 – ZHOUYI PRINCIPAL HEXAGRAM 周易本卦
ZhouYi 周易 is the “latest” form of Gua arrangement, believed to have been created by Zhou WenWang 周文王, that we commonly called YiJing . ZhouYi 周易 is modelled against the Later Heaven sequence with Qian Gua as the principal Gua, with 4 cardinal Gua removed namely Li, Kan, Zhen and Dui. Because ZhouYi 周易 is modelled against the natural order, it is also known as the Human Yuan Principal Hexagram Order 人元本卦. In the order of the 60 Penetrating Earth Dragon 透地龍, it also takes the HongLuan JiaZi arrangement 紅鸞甲子, where JiaZi 甲子 raised Bi Gua 比卦. Surprisingly, this is not use in KanYu. Now, you know the pedigree of “Master Trainer” from Money squeezing Academy of Chinese metaphysics (MsAocm) of Bolehland teaching ZhouYi 周易 as the principal Hexagram for 64 DaGua 大卦. Where he gets this idea from?
EARTH YUAN 地元 – GUIZANG PRINCIPAL HEXAGRAM 歸藏本卦
GuiZang 歸藏 is the second oldest form of Gua arrangement, believed to have been from the Shang Dynasty, now extinct. GuiZang 歸藏 means return to the concealment or containment, represented by the Kun Gua nested within the Qian sector. Kun takes over Qian – the same arrangement to what is known as the Middle Heaven sequence. Therefore, it is also known as the Earth Yuan Principal Hexagram Order 地元本卦. In the order of the 60 Penetrating Earth Dragon 透地龍, it takes the HongLuan JiaZi arrangement 紅鸞甲子, where JiaZi 甲子 raised Shen Gua 頣卦. In some school, this 60 Earth Yuan GuiZang Principal Gua Penetrating Earth Dragon 地元歸藏本卦透地龍 is an extension to YangGong Earth Plate, DiPan 地盤.
PENETRATING TIGER AND DRAGON YUAN 穿龍虎元 – OBSCURE HEAVEN PRINCIPAL HEXAGRAM 渾天本卦
Not many people heard of HongLuan JiaZi 紅鸞甲子. Even lesser people know of Obscure Heaven Hexagram 渾天卦. Other contemporary scholars believed that this arrangement were created much later by Zhang JiuYi 張九儀, through his writing such as Earth Principle Penetrating Mountain and Earth True Transmission 地理穿山透地真傳, is the so called - Middle Heaven 中天卦, only known by people of that school. Most of the Hexagrams were repeated and were assigned throughout the 60 Penetrating Earth Dragon 透地龍 taking the Penetrating Mountain JiaZi 穿山甲子 instead, where JiaZi 甲子 raised Kan Gua 坎卦. In some school, this Penetrating Tiger and Dragon Yuan Obscure Heaven Principal Gua Penetrating Earth Dragon 穿龍虎元渾天本卦透地龍 is an extension to YangGong Heaven Plate, TianPan 天盤. Very strange that such was never mentioned in the 3 collections of YangGong classics, wonder if it is really the genuine teaching of YangGong FengShui?
THE THREE YUAN 三元
In conclusion, because ZhouYi 周易 is not used in the art of KanYu, therefore 3 out of 4 rings namely: -
These 3 sets of 60D rings form the foundation of the Great SanYuan 大三元. Later days masters, probably as the first generation of SanYuan schools, restructure these Great SanYuan 大三元 and assigned what is probably known as the LianShan GuiZang Gua 連山歸藏卦 into the Circle and Square Diagram 方圓圖, where it became the basis of the 64 DaGua Ring 大卦盤. Only the Heaven and Earth Plate was shown. There is the “missing” Human Plate of the SanYuan DaGua. The true application is in the “missing” Human Plate of the SanYuan DaGua. This is another story for another time…
TO BE CONTINUE, MAYBE…
PENETRATING MOUNTAIN AND EARTH 穿山透地
This is also sometimes called, Mountain Method 山法.
Penetrating Mountain 穿山, comprises of the word Penetration 穿 or sometimes also referring to as Penetrating Earth 透地. Penetration is a verb meaning forcing a way into or through, in this case a Mountain or Earth. It deals with a force that are pushed through from beneath the earth as the unit measurement of Earth Qi 地氣.
GuoPu’s Burial Classics state: -
In SanHe, 60 Earth Penetrating Dragon 透地龍 and 72 Penetrating Mountain Dragon 穿山龍 are to measure the incoming veins/ incoming dragon.
WATER METHOD 水法
It is a method to evaluate the quality of water. Water here means the exiting water denoted as the “Water Mouth” 水口. It is an assessment of the Water Mouth.
Water method enable one to determine the Formation 局 of a given site through the following mantra (Read HERE for more).
Water Method 水法 is independent from the Mountain Method 山法.
JIAZI DRAGON 甲子龍
SanHe measures Qi as JiaZi 甲子, totalled 30 pairs. Each pair take a unit of NaYin element 納音五行 (Detail read HERE). According to the Book of Burial, every direction has 5 elements. As SanHe measures lateral Qi, every single Branch has 5 elements, totalled 30 pairs. Therefore, each Branch controls 5 JiaZi 甲子, in 2 distinctive orders: -
HongLuan is the arrangement of stem in a static order. Each group of Yang stem shall be led by Jia甲, while the Yin stem shall be led by Yi乙, in a fixed order. In the arrangement of every controlling branches, after Jia is Yi, followed by Jia and Yi and repeat the same. In the 60 JiaZi arrangement, each and every opposite direction of the JiaZi will give you the same NaYin element. This is because only the branch differ but the stem remains the same - Heaven repeat Earth clashes 天伏地反. Location changes but Heaven is unmoved - it is used to measure Heaven Qi.
Penetrating Mountain, however, is takes the arrangement of stem in a dynamic “rotational” order. Each group of Yang stem shall be led by Jia甲 and subsequently rotate among itself. Same is to be said for Yin stem shall be led by Yi乙 and subsequently rotate among itself. in a dynamic order. In the arrangement of every controlling branches, after Jia is Yi, followed by Bing and Ding and repeat the same in a descending order. Penetrating Mountain 穿山 – In the 60 JiaZi arrangement, each and every opposite direction of the JiaZi will not give you the same NaYin element. This is because both the branch and the stem are in total opposite - 天地反吟. Location and Heaven move - it is used to measure Earth Qi.
In the modern LuoPan, these JiaZi are used in the following Rings: -
WHAT IS HONGLUAN JIAZI 紅鸞甲子 ?
What is HongLuan JiaZi 紅鸞甲子 or some may call HongLuan Water Method 紅鸞水法? Here is the explanation…
WHAT IS HONGLUAN JIAZI 紅鸞甲子 - BASED ON 《古今圖書集成》
SO, WHAT IS THE ISSUE?
YangGong may have been the forefather of both SanHe and SanYuan. Within SanHe School itself, known as the gentlemen of GanZhou 赣州, there are 2 antagonistic methods. One called themselves as Old Method 古法 the other, the New Method 新法.
Old Method 古法 do not need to define Mountain Method 山法 or Water Method 水法. Their approach is simple based on two 24 mountain rings. Besides the spot, everything else is measured using the Heaven Plate. New Method 新法 is complex as it also employs other later days grand-master's theories. This school is represented by Hu ShunShen 胡舜申 through his writing – Earth Principle New Methods 地理新法.
The Old Method 古法 School shuns Earth Principle New Methods 地理新法. as it is believed to have been lost. Only a hand copied version was known to have been kept in Korea. The pedigree of this copy is debatable as any FengShui manuscripts deported to alien states outside Imperial Tang are all fabricated false knowledge.
Saying that the late Li DingXin 李定信 doesn't know his stuff is very untrue, not at a theoretical level, as he was also the first who explained the meaning of 3-7, 7-3 gold division by interpolating 240D ring into what is probably known as the 120D 百二龍 that uses the HongLuan 紅鸞 order (Detail read HERE). 72D HongLuan 紅鸞 dragon is utterly rubbish...
THE YANGGONG OLD SCHOOL WATER SHED...
No school is perfect. The Bolehland Conmaster loved to use this very case to demonstrate how bad is his former teacher's YinZhai skill. Apparently this very tomb has been much talked about in the Chinese Metaphysics websites in Chinese and often then not, many other masters would take up this case to bash up the Godfather of YangGong GuFa especially so, from the so called SanYuan proponent. What goes around comes around as the Chinese saying goes, as the Godfather of YangGong GuFa did not mince his words when bashing up other schools within the region of GanZhou including those living in the SanLiao village. Append herewith is part of an example of the sheer criticism lambasted towards the Godfather of the YangGong GuFa...
GANZHOU PREFECTURE DEPUTY MAYOR LIU'S ANCESTRAL TOMB
CRITICISM OF GRANDMASTER LI'S WORK
The rest of the commentaries were gibberish and we shall not repeat here... We just let our readers to have a feel of the sort of bombardment by others regarding this masterpiece by the late Godfather of YangGong GuFa.
WHAT HAS ACTUALLY GONE WRONG...
As demonstrated this tomb was FengShui(ed) by the late grandmaster Li DingXing for the Liu's family. After the burial it was said that the Liu's family undergone sheer bad luck with the bread winner demoted and one of his new born suffered from birth defect. All these was accounted to the late grandmaster's sheer incompetence and thereafter it was known as the YangGong GuFa watershed that has invited all sorts of sacasms and insults from the other various schools of FengShui, with one stated as an example, from the XuanKong school.
One biggest landform defects as mentioned is what probably known as the Reverse Bow Water 反弓水. Back in 2007, one will notice that the river splits with one crossing the bright hall as Reverse Bow Water 反弓水. We do not think that this is the cause of the problem. The root issue is the water split as its incoming water thus receiving watershed formation. What is a watershed, this we shall contemplate later. In the googlemaps of 2016, it is noticed that this defect has been rectified, most likely by another master.
This is also a case that the late grandmaster Li DingXin, wanted to demonstrate his confidence in selecting the earth Xue, among the rest of the elements. He is very confidence that the earth element follows water. Unfortunately, he failed to observe that the formation is receiving Mao water instead of Zi water, thus receiving Death instead of Prosperous water formation...
So, the late grandmaster Li DingXing can also be wrong? Well, who is him, after all?
SOMETHING ABOUT THE LATE GRANDMASTER LI DINGXIN
The late grandmaster Li DingXing, was the head of the GanZhou largest school of YangGong FengShui establishment. He coined the word YangGong GuFa or YangGong Old Method as a branding to distinguish his teaching from the rest of "merry man" FengShui masters earning their livings in SanLiao villages nearby, whom he unapologetically called JiangHu masters (similar to our Bolehland Conmasters). He received his art from his uncle, whom inherited the arts from a long lineage of YangGong practitioners back to the Qing Dynasty as the Imperial FengShui masters. He published a number of books notably the 49 rings of the Chinese LuoPan Explained, where within it, he disclosed, censored and sarcastically bombarded others as JiangHu masters. It is also from his writing that most of us outside the circle of the GanZhou school came to know about YangGong method and one of the Bolehland Conmaster actually begged under his feet to be taught only, later to become the traitor of his own school… If you need the detail please PM us…
WHAT IS A WATERSHED KILLING FORMATION? 分叉水
Confronting Y? - 08052012
A common account of Land form is the challenge to deal with the “Pulling Nose” and the “Piercing Heart” afflictions (ShaQi). Similarly so when we deal with buildings sitting or facing the “Y” configure road, either with Pulling Nose or Piercing Heart effect. Classics are mutually contradicting on these accounts. Their contradictions, however, is consistent if one understand the overall concepts it ought to explain. Here is where applications differ so much from mere theory.
A “Y” configuration is either a road splits into two or both roads connect into one. The former is known to be a water mouth and the latter is known as the water shed. The question is always; will a building facing the water mouth be as auspicious to a building facing a water shed, or vice-versa? Next, a pulling nose effect will happen when the road is flowing outward from the house facing while the piercing Heart effect will happen when the road is flowing inward from the house facing. Compounding both effects to the water shed or water mouth; you end up having a cocktail of “ShaQi” to deal with. Worse, if the setting is within an urban area where the roads are defined by rows of building creating what is probably known as Heavenly Chop afflictions or wind gaps. This is why it is FengShui taboo for a house to face a road or Y junction.
Many case studies revealed that houses in such a location are either vacant or dilapidated. If strictly by the books, it calls for avoidance and probably what is the point of doing FengShui in the first place if there is no cure? However, it is not necessary to be true. There are houses and shops prosper. The question is always – Why? In such doing, it is a land form issue; require a land form solution and probably not the over rated XKDG Fighting Afflictions formula based method.
Confronting Y again? - 25052014
Reflecting one of the article in the now, defunct blog - 13Voices, about Property located on a WaterShed will sure to meet its doom, many of the observations revealed otherwise. It is a FengShui External Taboo no-1 that state, NEVER locate your property in a watershed. For us in QuanYuan, there is a way to go about it - fortunately.
A “Y” configuration is either a road splits into two or both roads connect into one. The former is known to be a water mouth and the latter is known as the watershed. Our article entitled "Confronting Y" is a good reflection of such that it is never Bad FengShui if a property is located in a watershed subject that you know how to position your entrance. The HongKong master always refer to such as "Confronting SanSha".
A case in reference, Shop-A is located in a location that fulfilled its YinYang structure. Used to be a good F&B shop and it was audited by a YangGong master. Few years down the road, it ceased to operate due to high rental.
Shop-B is located in a location of the so called watershed. Many operators failed that include F&B operators. The last tenant rope in another not very well known master. The rest is history. It prosper liked nobody business. You practically have to queue up to get a seat.
The morale of the story, watershed FengShui is salvageable and if you know what to do it brings you windfall.
WHAT IS REVERSE BOW WATER? 反弓水
The Principle of Cul De Sac And Sucking Egg - 06042009
The Neo Urbanism movement has in favour of bringing back the community to scale, opposite of the megalomaniac principle of modernism where size does matter. In the discourse of modern urban design principle, we toyed around the 2 principle ideas of urban form one called the fine grain and the other as the coarse grain. Fine grains are found mostly in traditional town such as Kyoto and ShengYang where the fine grains are reflected to the scale of the roof against the height of the built forms which centralised on the human scale as a reference point. Whereas the coarse grains are modern solutions to our modern problem of congestion, over population and scarcity of land, in which these fine grain towns are stacked up vertically in forms of high rise mega structure with complex networks of roads, flyovers and vertical mapping, called plugs in and plugs out.
The failure of modern urban design principle in addressing the issue of human scale has paved way to the ideology of Neo Urbanism, where the human scale becomes the vital yard stick in examining urban design components such as landmarks, gateways, plaza, edge, nodes and paths are instituted to the right size of a human scale before it is implemented. One product that has signified such an arrival in Malaysia is reflected in Putrajaya, the new administrative capital to Kuala Lumpur.
In the course of my work in Valencia Sungai Buloh, one principle of Neo Urbanism that I find practical is cul-de-sac which give birth to clustered residential with ample parks and pathways clustered liked organic cells, hugging the contours, each manifesting its own identity as a community beacon with huge potentials to grow itself to another community as an entire organism of human inhabitants. In reality only the rich can afford such a dwelling in such a community. It is only the non Architectural trained FengShui master that makes an issue to such wonderful urban solutions by saying it is a sickle formation, therefore very bad Sha Qi – what a disgrace!
What is a sickle formation? Roads that wrap around the cul-de-sac are similar to rivers that wrap around an island and at the concave side of the roads or rivers are deemed to be cut by the sickle, where this is called sickle formation. This is crap!
Second, if there are fewer vehicles, the sickle formation will be less effective. This is another crap! Qi does not travel in car, as Qi does not have a valid driving license. When wind moves, Qi moves. When Qi stop, water coagulates.
Third, in the cul-de-sac formation, there may be a bright hall as the island park. The classics say, bright hall eliminate Sha Qi. So where is the sickle formation?
Fourth, if the sickle is nowhere to be found, how about the pulling nose or piercing heart ShaQi for the unit facing the incoming road that either flow out or flowing in? A pulling nose formation is where water is flowing outward from the main door of the unit in question. Whereas, piercing heart is where water is flowing in directed towards the main door of the unit in question. Answer, these are craps again as the bright hall filters out the unnecessary ShaQi, if any. So what is wrong with a cul-de-sac clustered community, FengShui wise?
Fifth, units facing the water gates are deemed less auspicious based on the premise that water gates must be locked, so that Qi will not disperse. Another less noble saying is that, it is not pleasant to face a property at the ass of the neighbourhood. However such minor concerns can easily be taken cared of by placing what designer called neighbourhood beacons as gateways. So, there is really no fuss at all.
Imagine, getting a FengShui master to teach Architect and Urban Designer to deal with the sickle ShaQi problem is liked teaching them to suck eggs? This is absolutely unwarranted. Worst, if one has to pay a premium for the art of egg sucking, such notion is unimaginable.
Good luck to the egg suckers…
Egg Sucking Jade Belt - 19042010
Strange, wonder what is the different between a Sickle and a Jade Belt formation? That is why there are some suck-eggs practitioners who claimed that all cul-de-sacs are just bad FengShui and yet some claimed island site with roads wrapping around are liked the jade belt around the officer's waist. Very novel indeed.
These brought to mind 2 distinctive developments, namely the KL Sentral at the upper stream and Mid Valley at the lower stream. What makes Mid Valley stands apart from KL Sentral although in terms of logistic, KL Sentral stood to be superior then Mid Valley?
Perhaps the answer is in the Jade Belt Formations or otherwise, egg sucking formation?
One Grain Millet 《一粒粟》 is a rare classics on Land Form FengShui, claimed to have been the true transmission of YangGong. Why it is titled as One Grain Millet is everyone guesses but as what we understood a single grain of millet could well be the pinhole size of a meridian spot and it is that difficult to come to find one. There is a saying, it takes 3 years to walk the dragon 三年寻龙 and 10 years to dot the meridian spot 十年点穴, see HERE for details. So this classic is supposed to be telling you how to locate a meridian spot. Some classify this as a summary of HanLong Jing 《撼龍經》, another classics that looks like a dictionary for land form. Collectively they are the integral part of the study of LongMen BaDa Ju / QianKun GuoBao 龍門八大局 / 乾坤國寶.
Another question is who wrote this? Could it be YangGong? Here is the clue, 纯阴纯阳，天乙太乙。Pure Yin and pure Yang, TianYi and TaiYi. Yet, this sentence tells you that the author is using the Human Plate (RenPan) to measure embrace because these 2 stars TianYi and TaiYi are the celestial pole where the RenPan is aligned to. Therefore it cannot be the work of YangGong.
In this short classics, you will term with strange jargons such as: -
And Human body parts as reference such as: -
No explanation offered and such is to be taken as oral transmission by a true master. Without a throughout understanding of these terms, any form of translation as found in the internet may not necessary reflect the actual meanings of the text such as described as the followings: -
阳落有窝，阴落有脊。“Yang seated on usefulness, Yin seated on thriving.”, as translated by someone. It means differently if it is to be translated as – Yang drops (vein) have meridian (sunken), Yin drops (vein) have meridian (protruding). The second translation described the types of the meridian spot.
入首星辰，从顶而立。“To protect the auspicious dragon, start from the stems next on the branches” could have been translated as – Incoming Dragon 入首 star forms 星辰 from the peak here establish. The meanings absolutely changes as the second translation tell you to identify the incoming dragon by observing the peak.
阳来阴受，阴来阳作。“When Yin received Yang it holds power, when Yang received Yin it rise and act” could have been translated as – Yang incoming, Yin embrace. Yin incoming, Yang adorn. Embrace and adorn means almost the same thing. Yet the connotation changes compared to the earlier translation. The second translation simple means – when Qi flows from the Yang direction, collect it by embracing the Yin. This is a typical concept of Reclining Mountain Extending Sha, ShouShan ChuSha 收山出煞.
上有三分，下有三合。“The stems must be differentiate by combine, control, compliment and the branches comes with three combine”, could have been translated as – On top there come 3 division, downward come 3 combination. Notice the totally different ideas convey by different translation? The second translation explain the idea of 3 divide 3 combinations, SanFen SanHe 三分三合.
个字三丫，要知端的。“Every branch comes with its own energy, one must understand what is termed auspicious and inauspicious”, could have been translated verbatim as – the Chinese character Ge 个 and three Ya丫 meaning fork, must know to observe this. The character Ge 个 is pictorially telling you the drop of vein from the peak and the character Ya丫is pictorially telling you how the rivers join together to form what is probably known as the water mouth. These have nothing to do with the first translation.
大小八字，贴身蝉翼。“The formation of our environment whether it is big or small will follow and stick closely to us just like the wings of the cicada”, could have been translated as – Big or small the Chinese character Eight 八 close to the body embrace liked a Cicada’s wings 蝉翼. This passage tells about the embrace protecting the Xue and could come in multi layers huge or small.
股明股暗，有缓有急。“The leader can be upright, the leader can be despicable, some are patient and some are impatient”, could have been translated as – Partially exposed partially concealed, have sentimental have rapid. The first translation totally off tangent as what has it got to do with a leader? Partially exposed partially concealed denotes how these embraces are, with channel the rivers to be flowing sentimentally or rapid.
上耸明肩，下开暗翼。“The stems rise and look upright, the branches operate in secret”, could have been translated as – Up rise exposed over the shoulder, down opens concealed. Continue from the explanation of the embrace, the human figure is used to measure the correct height and width of the embrace and in this instance the shoulder height.
球檐虬髯，人中难识。“Is this the dragon or a chameleon, it will be difficult to differentiate for the untrained eye”, could have been translated as – QiuYan (spherical eves) and QiuRan (young dragon’s whiskers) the RenZhong 人中 (meridian spot) difficult to know. QiuYan and QiuRan are all metaphorical jargon of land form FengShui to denote a certain landform characteristic. These are liked the marker to denote where the veins and meridians are. RenZhong 人中 may have been translated as within the masses, but in this case it may also mean RenZhong 人中 Xue – the acupuncture meridian of the Philtrum. In face reading, this point denotes the meridian spot of landform FengShui.
纯阴纯阳，天乙太乙。“Pure Yin and pure Yang, useful god or noble god”, could have been translated as – Pure Yin and pure Yang, TianYi and TaiYi. This single scrip only say Pure Yin and pure Yang, TianYi and TaiYi but did not go further. What has Pure Yin and pure Yang 纯阴纯阳 have to do with land form? This is a top secret, cannot reveal. What has TianYi and TaiYi have to do with land form? Yet, this sentence tells you that the author is using the Human Plate (RenPan) to measure embrace because these 2 stars TianYi and TaiYi are the celestial pole where the RenPan is aligned to. Therefore it cannot be the work of YangGong.
界水虾须，微茫交揖。“In the boundary of the vast ocean the dragon awaits, if the transformation can take place it will be boundless”, could have been translated as – Boundary water liked a prawn’s whiskers, trifling boundless must cross bow. The book of burial state, Qi rides the wind and scatters, but is retained when boundary by water, can this boundary of water relates to ZhangShu? Prawn’s whiskers are another form of land form jargon denoting how the vein drops.
左右金鱼，罗纹土缩。“To search for the golden fish, the legendary earth must process”, could have been translated as – Left right have Goldfish. LuoWen 罗纹 has earth tighten. Luo 罗 refers to spiral Wen 纹 refers to pattern. So this landform jargon means spiral pattern within where earth are tighten at its rim to form another landform jargon – Goldfish 金鱼, a shape of the water bodies.
We shall not continue to discuss about how it should have been translated, instead herewith are our attempt to translate the remaining parts of the classics:-
In this series we are exploring Yang abode (modify to be a Yin abode instead) of Tycoons in Bolehland. We will not mention who they are by names but roughly you are able to guess the rest. Many of the photos had been blurred on purpose even with the locations of these lavish mansions befitting the Emperors, will not be shown for reason of privacy and safety. These articles only reflect on some studies we had made, just liked with Yin FengShui. We knew who are his FengShui masters but we shall not disclose here. This article is written with a heavy intonation of the application of FengShui as an art and not the person or the Yang abode itself. It does not in any way whatsoever reflect the FengShui analysis of the place in totality but a mere fragments sufficient enough to spur provocative discourse among the learned practitioners and connoisseurs as well. If you find this writing disturbing, please refrain from reading. The blogger reserve the rights to change any parts of this writing accordingly, if there is any factual error, as and may be required, from time to time.
Continue from Tycoon Li’s FengShui story, we are proud to also tell a tale of his Yin FengShui story… As you can see, designing an ancestral shrine is also part of our forte. We designed his ancestral shrine based on a set of FengShui criteria sets by his FengShui master that we shall not disclose. We did the architectural part of it notwithstanding the fact that our fee was not paid in full, just liked how it was claimed that Donald Trump did not pay his Architect as well. The good thing is as what people say, since this ancestral shrine is occupied by his entire clan, his ancestral now, owe us big time… A debt that his entire ancestral needs to pay! That we will leave it to the karmic debt collectors to do their work…
ANCESTRAL SHRINE 祠堂
The Wikipedia define an ancestral shrine, hall or temple 祠堂, also called lineage temple, is a Chinese temple dedicated to deified ancestors and progenitors of surname lineages or families in the Chinese traditional religion. Ancestral temples are closely linked to Confucian culture and the emphasis that it places on filial piety. A common central feature of the ancestral temples are the ancestral tablets that embody the ancestral spirits. The ancestral tablets are typically arranged by seniority of the ancestors. Altars and other ritual objects such as incense burners are also common fixtures. Ancestors and gods can also be represented by statues. The temples are used for collective rituals and festivals in honor of the ancestors but also for other family- and community-related functions such as weddings and funerals. Sometimes, they serve wider community functions such as meetings and local elections.
Unlike the traditional type that you may find in China, as those that was designed and FengShui(ed) by Yang YunSong in GanZhou, this one is a rather modern interpretation. Gone are the intricate ornaments in lieu of just post and beam concrete and mortar construction. However, the spatial planning still remain as a Si HeYuan 四合院 configuration very similar to Tycoon Li’s house. It has only a single courtyard not conforming to the technique of Three Gods Water Method 三神水法. This is an up most important consideration dealing with the FengShui design of the internal water courses within the ancestral shrine. It is almost similar to how the water management within the internal burial chamber. If you Google Three Gods Water Method 三神水法, you will come to term with many interpretations…
In this Bolehland case, the Ancestral Temple was built in a pretext of an up sized Mansion within the housing neighborhood. So, planning and building permit is very difficult to get if it was done so as an Ancestral Temple per se. This is called, Creative Advocacy.
THREE GODS WATER METHOD 三神水法
According to one HongKong practitioner Master Jiang JingChuan 江靜川, through his travelogue to SanLiau 三僚 investigating Guan Clan Ancestral Shrine 管氏宗祠, he has demonstrated with impeccable Cantonese explanation, the application of a technique called Three Gods Water Method 三神水法 (3GWM). The 3 Gods referred to as Big God 大神, Middle God 中神 and Small God 小神. These God terminology referred to the point of water exiting. Therefore you have the term – Small God exiting Middle God 小神出中神 then Middle God exiting Big God 中神出大神. These 2 terms are basically referring to the correlation of water flow between the inner court 内堂 to the outer court 外堂. In the common Si HeYuan 四合院 configuration, the two inner court 内堂 and the outer court 外堂 punctuated the interior spaces into three approaches that are called Jin 進. The ancestral tablets are usually located at the 3rd approaches. The common configuration shall be Small God exiting Middle God 小神出中神 then Middle God exiting Big God 中神出大神.
However, in this instances of Guan Clan Ancestral Shrine 管氏宗祠, because it was measured siting Xun 巽 facing Qian 乾, according to the Three Gods Water Method 三神水法 (3GWM), it states that it shall be Big God Facing 大神向. Therefore water shall be discharged from the Big God exiting Middle God 大神出中神, through the water release valve within the inner court 内堂 located at Ren 壬 (中神) connect to the outer court 外堂. From this outer court 外堂, water shall be discharged from the Middle God exiting Small God 中神出小神 and the water release valve within the outer court 外堂 located at Shen 申 (小神). From Shen 申 water shall be discharged through the Main Door location at Qian 乾, connecting to the external land form. This is termed Water from the 4 directions returned to its source 四水回归. As to why these Qian 乾 (大神) Ren 壬 (中神) 申 (小神) are interconnected, it shall be for us to know and you to find out.
The late Li DingXin, the grandmaster of YangGong GuFa FengShui has this to say…
This ancestral shrine is located at a good landform embraced from all sides facing a table mountain. Water exiting throughout Si 巳, Wu 午 and Wei 未. Landform wise is above average. However, a turn of event happened that Tycoon Li and his FengShui master were in sour term due largely to unpaid FengShui fees that he owed the FengShui master. Not only did he owed his architect, he also owed his FengShui master, big time. As a result, he is of the opinion that since his house has been FengShui(ed) it is only logical to set up the same structure as his house! Meaning you don’t have to pay twice for the same FengShui formation. What a brilliant idea! As a result this ancestral shrine sits fire structure. Exactly the same brief given to his architect to design this very ancestral shrine. How the FengShui of this shrine is everyone guesses… You let us know.
Not every Tycoon conduct their business fairly and generously. Notwithstanding their shrewd natures, would you want to be the FengShui master for the Tycoon just to earn some quick bucks? Why not? Just give him some shitty stuff and you are laughing your way to the banks.
I read somewhere that you have no right to muddle in someone else karma or else you will suffer the consequences. FengShui masters are not exclusive to this cardinal rule. This sorts of warnings has been lambasted by many people who feels that they know the working mechanism of karma better than others. Some go to profess some kind of method called – the equilibrium exchange that simply means you sin and you neutralize your sin by doing something noble. Very interesting to find all kinds of people in this industry… Speaking about karmic retribution, especially for the FengShui master, why do you see most of the famous one ended up doing spiritual healing instead, with many ended up to adorn the monk’s robe or rather pretend to be adorning the monk’s robe?
Years ago, we did highlight that there are the following outcomes for FengShui practitioners. What are these outcomes?
Of which category do you falls into? No worry, you only need to answer sincerely to yourself. Not us… and stop pretending one knows the inner working of karma. For details check this term called Acinteyya - Acintita Sutta, Anguttara Nikaya 4.77.
In this series we are exploring Yang abode of Tycoons in Bolehland. We will not mention who they are by names but roughly you are able to guess the rest. Many of the photos had been blurred on purpose even with the locations of these lavish mansions befitting the Emperors, will not be shown for reason of privacy and safety. These articles only reflect on some studies we had made, just liked with Yin FengShui. We knew who are his FengShui masters but we shall not disclose here. This article is written with a heavy intonation of the application of FengShui as an art and not the person or the Yang abode itself. It does not in any way whatsoever reflect the FengShui analysis of the place in totality but a mere fragments sufficient enough to spur provocative discourse among the learned practitioners and connoisseurs as well. If you find this writing disturbing, please refrain from reading. The blogger reserve the rights to change any parts of this writing accordingly, if there is any factual error, as and may be required, from time to time.
HongKong FeiXing Master Li Kui-Ming (李居明) needs very little introduction. He hits some sense in most of our FengShui discourse especially so to the layman. One statement that he made was that – do you know why most of the poor remains poor and the rich remains rich? If you ask the poor to shift out from their current home due to bad FengShui, they most likely not able to do it. Therefore they are poor. But, when you ask the rich to move out of the current house for a better FengShui house somewhere, they would do it without giving a second thought! Therefore, they are rich! So, really don’t even think of doing FengShui or even engaging FengShui master for an advice, if you are poor. Don’t even think of spending your hard earned money in courses liked – Millionaire mind through FengShui or Getting rich with FengShui if you are poor! It simply cannot make magic for the poor… but for the rich and about to be wealthy, yes indeed – Good FengShui complements you because you will make the changes for the sake of getting richer… well, not necessary greedier. That include the magic techniques of ShengJi and the other bullshit stuffs.
Master Li has also a secret to share that, if you desperately needs to know what a good FengShui for the rich, go and live with the rich people… Their luck cannot be that bad after all and even how bad their FengShui could turn out to be, they can never be worse off than those poor people living in poor and low cost neighborhood. By the same token, even if you need to pay hefty rent to stay in a “dog house” within the rich neighborhood, do so and that is his secret of getting rich and famous, as can be witnessed today. Better, don’t even think of becoming a FengShui master if you cannot afford to live lavishly, as your lifestyles portray your competency of your skills. This is the epitome of what they called, charity begins at home… prosper thyself before others. Because of this paradigm that sounds so true, some Bolehland Conmasters take the opportunity to bring students to measure old graves, especially old rich man’s graves including their homes, believing it is Great FengShui!
Well, Master Li is not alone in such thinking. In some time ago when YCH is still kicking, the junior FengShui celebrity also did that with a company of his good buddies. See, what they are today, with the exception of a few that couldn’t made it up to the bar! Super rich with abundant opportunities to “advice” property developers… Imagine, how poor could their clientele be? With rich client instead of the poor, they always have good track records to showcase that their FengShui works! That is because, If you ask the poor to shift out from their current home, they most likely not able to do it. Therefore they are poor. But, when you ask the rich to move out of the current house for a better FengShui house somewhere, they would do it without giving a second thought! Therefore, they are rich! Therefore, it is really an idiot to think that Yang YunSong is also known as the savior of the poor. This is blasphemy! He should be known as the savior of the rich! By the way, the junior FengShui celebrity proud and arrogantly reflect such of his masters that they are a bunch of theorists who can quote anything offhand but when come to use FengShui to prosper themselves, see they still live like wage earners… Assuming this logic is correct, let’s look at a case in Bolehland…
TYCOON LI’S FENGSHUI STORY
(First published in Yifengshui 20092012)
Tycoon Li has an illustrated lifestyle. He does not need any of the royal decorum such as Dato, Tansri, Tun and so forth. He employs people with such decorum to run his work. He has not even an O-level education. His life is liked a modern day emperor which will put any of the “cow-gate” minister into envy. Strangely, he is also a strong believer of FengShui. He spent a fortune to engage a master from the mainland. Besides traveling in first class, Tycoon Li displayed his baroque connections with mayors and other politically connected good friends, to have their pictures taken while the master's stay in Bolehland.
[Postscript: Tycoon Li is known of the following characteristics. He owns 2 public listed companies and counting. He was declared a bankrupt but a very hardworking chap. He loves sports and luxury cars, by same token, he has many mistresses to his collection. He has about 21 children, many of them are grownups professionals and still counting... He shuns limelight and only work behind the veil. He is quite a notorious businessman of all trades and he preferred the term, shrewd businessman instead.]
Of all his advises, one became prominent. He said, Tycoon Li would only be prosperous if his empire is managed by people with surname Li. As a result, he uses his family to run his business. But Tycoon, liked him, needs proxies to do his camouflage in Bolehland. True blood to the idea of One Bolehland, he has Indian lawyers and Malay administrators to run his business, but none of them are Li. This is a problem. One good friend of his suggested to him, well that is not the problem at all. All is needed is to use their Chinese Name instead. So, the next morning, we see Dato MangGa Li Singh and Dato Li-zal Abihla clocking-in.
The moral of the story is name selections beside BaZi, plays a significant role in one’s destiny. Why not change your name and see how true it is? Besides that let’s also look at his background…
THE WEALTHY CHINAMAN’S HOUSE
(First published in Yifengshui 18042010)
Lately was invited to audit a typical wealthy China man's House. It was designed with the SanFen SanHe 三分三合 principles in mind and a SiHeYuan house 四合院 typology [for detail read davidyek.com/critics/traditional-chinese-architecture-modular-house. It has an internal court opens up to the sky. Where would the centre of the house be? The internal courts will open up to another 3 sided entrances with three different doors. How would a Flying Star chart be? The more challenging piece is the water flow which are so diverse and subtle. So, is the location of the water via its aquarium in relation to the house proper?
The external pose some physically challenging Sha with the green dragon holdings sword 青龍論劍, as above the telecommunication structure with water falls features at the bottom, located at GenYin double mountain. House sitting Fire Structure with incoming at Yin and water exiting at Wu. That is significantly enough to tell the story as to why this wealthy China man has unresolved issues, the moment he shifted to this very new house, inclusive of the demised of his beloved mother whom was a healthy woman at the age of 80+ prior of moving into this mansion, in the month of Xu, year of Zi.
On a XuanKong level, although it is still considered a new house, there are apparently structural cracks at the skylights directly at the main door at the Qian sector. What does it means? If divination is done at the month of Chen, what does it portends? We will reserve more for the Private Blog, meanwhile as pointer, all of the sudden, we were told that XuanKong FlyingStar, of which the method expounded by Shen JuReng is a flawed methodology based on the following conclusions: -
Even with these above hypothesis, it is cumbersome to even superimpose the FlyingStar chart into the house plan of a huge mansion with multiple rooms and doors. Thus, it is a shame to learn that in the West, such methodology is still taught as a valid FengShui methodology as one dilemma is when we apply FlyingStar as an application, we forgot that, as with all valid system of FengShui, it has a body as principle to start with, but where is the body for FlyingStar?
[Postscript: Coincidentally, Tycoon Li’s mansion was designed to fulfil the SiHeYuan house 四合院 typology. In contrast of popular believe a SiHeYuan house 四合院 typology may not necessary means good FengShui… and we have another case as in Bolehland, read davidyek.com/yifengshui/-the-death-and-emptiness-of-zhang-bishis-mansion]
6. Unfortunately, this master from China that Tycoon Li has engaged is a Shen's WuChang Pai Flying Star practitioner.
A LuoPan is beyond just a tool to pinpoint location and direction. It is also a tool that is supposed to protect the practitioner in the event of danger and harm. Beyond that it is also a barometer to trace and track the unseen being usually loitering around in places with ShaQi or Killing Qi such as haunted houses. Some LuoPan such as those sanctioned by a certain FengShui school or sects contained special formulas that only people of such school would understood. Some LuoPan are so delicately handcrafted such as the produce of WuLu Hang, fit as a decorative or collective pieces and not for heavy duty usage. For more obvious information of the LuoPan, please refer to a LuoPan compendium, beautifully written and researched by Stephen Skinner based on the corpus of work by the late grandmaster Li DingXin entitled The 49 Rings of The Chinese LuoPan Explained.
Yet, it has been every FengShui master’s dream to create its own LuoPan. Now a day, you can approach LuoPan maker liked Thomson House in HongKong or TongTing in Taiwan to have it made according to a standard LuoPan template or even to add in some of your “fancy built to suit” rings according to your school and preferences.
However, a LuoPan made in the name of a school and a lineage holder is somewhat different. It is a living document of how the lineage knowledge are engraved into the LuoPan, that only the applications are made known to their students and disciples through various degree. Some were designed to look so obvious liked any standard template, but only a true master would know how to “correct” them accordingly. These are lineage secrets passed down orally especially so with regard to YinYang annotations of the different layers or dimensions of the LuoPan. That is why when one inherited a used LuoPan from a master as a gesture of lineage transmission, such worn out LuoPan is usually tainted with red dots and markings, usually hand painted. These are the so called “corrected” LuoPan only a lineage holder would understand. The YuChe Tang LuoPan sanctioned by the late grandmaster Li DingXin is one of them
ARE YOU KIDDING?
Grandmaster Li DingXin, knew his stuff well when he designed his LuoPan. He maintained that the needle has to be fine and the aperture of the Heaven Pool has to be large enough to contain a stable needle that are able to swivel swiftly in tracing the 8 phenomenon known as Strange Needle 8 Methods 奇針八法 and what are these?
STRANGE NEEDLE 8 METHODS 奇針八法
Strange Needle 8 Methods 奇針八法 are:
The Bolehland Conmaster LuoPan is made of western precision compass that is thick and submerged in liquid. All the 8 phenomenon known as Strange Needle 8 Methods 奇針八法 are all untraceable. This is the problem of the half cooked conmaster trying to outdo the true lineage holder. It is really not about the quality of the compass but the consistency and the adaptability of the compass to detect things beyond the three dimensional spaces. Strange, he speaks loudly about Qi and yet know so little about the tool he is using. That tells you why he placed LuoPan on the floor – a true insult to the lineage he claimed to hold.
FOOLS OF COLOUR…
A traditional guide string is RED, liked that of YuChe Tang, is for a reason, especially so when one does Yin FengShui. Any capable FengShui master knows this. However, when it comes in multi-colours liked white, yellow and so forth, one question remains – do you also mourn for your client’s mishaps and are willing to bring such mishaps back to your family? This is the problem with Bolehland Conmaster LuoPan…
SEE LI DINGXIN EXPLAINED ABOUT THE LUOPAN HERE
COPYING AND STEALING…
The late grandmaster Li DingXin is well known for not mincing his words in debunking others that he claimed to be of JiangHu Master, very similar but have a greater dignity compared to the Bolehland Conmaster. He also claimed that LuoPan post Tang Dynasty are all corrupted. He demonstrated a simple fact that the Early Heaven North or Kan Gua should not be aligned to the magnetic north for a simple fact that at that time, the magnetic compass has not been invented. It shall follow the sun path. Therefore Early Heaven of Kan Gua shall be tilted to be aligned with the Heaven Plate, being the plate following the sun path. There you go, YuChe Tang LuoPan was the only LuoPan first designed to have its Early Heaven Kan Gua aligned to the Heaven Plate instead of the commonly known Earth Plate.
Do you also notice that the Later Heaven BaGua was omitted? Only half cooked conmaster put in the Later Heaven BaGua into the LuoPan. That is a GREAT MISTAKE! The Bolehland Conmaster LuoPan stole and copied the proprietary knowledge of the late grandmaster Li DingXin! Shame on you and especially so when the late master has disowned the Bolehland Conmaster
The 3 Earth, Human and Heaven Plates are nothing new. The 72 Dragons Ring attached to the Earth Plate is nothing new. The 60 Dragons Rings are nothing new. These are all similar to the common template you will find in the SanHe LuoPan.
The late grandmaster Li DingXin’s did not put everything into his LuoPan. He kept many secrets and one of them is the application of River East and West Gua. Why should he expose that in the first place? There you go… the half cooked conmaster actually created a ring for that matter as though YangGong school students do not know how to use the 72D ring? Pathetic and stupid…
Every ring in the LuoPan has a significant role in applying the theory of a certain school. If one has to put in all the rings, you will end up having more than 49 rings altogether and you will be expected to carry a humongous LuoPan everywhere you go. Unnecessary rings are removed and replaced with a more practical one. Such is referring to the 240 Dragon Rings has been replaced by only 120 Dragon ring – that is found so neatly spaced in the LuoPan by The late grandmaster Li DingXin. Furthermore, 120D rings of Heaven and Human Plates are overlapping one another, what so pathetically stupid is to display all the 240D rings into a LuoPan. This is what is known as Greater Stupidity of the half cooked conmaster.
THE POLITICS OF LUOPAN
We quote a statement by Master Han of France as he confessed, “Not only the Bolehland Conmaster plagiarized books and teachings of his master, but his team also plagiarized our LuoPan, with the help of the former collaborator of the WuJi Academy, mandated for the development (entirely financed by the WuJi Academy from 2010) and mounting our LuoPan and who wanted, in 2015, misappropriate a full stock of 45 pieces. They now even claim that this LuoPan is their exclusivity and that we are copiers! It's the world turned upside down!
But whatever the actions of those who tried and are trying to harm us. Here we have the proof that their school is neither official nor accredited by the masters of their lineage, but indeed built on betrayal, incompetence and lies, as Grandmaster LiDing Xin clearly stated in this letter which is a compelling evidence.
We have the proof that they are absolutely not trustworthy, as well as everything they say or write, especially regarding the Bolehland Conmaster and his minion but also our former collaborator who partnered with them.”
VERY OLD CRAPS I WROTE ABOUT LUOPAN
Earthquake and the Abnormally of My LuoPan - 13032011
I will always remember March 11 for 2 reasons. One, the Earthquake that hits Japan that has trigger the Tsunami. Second, exactly that very moment, while measuring and setting the alignment for one of my FengShui audit, the South and North orientation of my brand new LuoPan went haywire, instead of pointing South, it pointed North. All my readings did not conform to my earlier record, saving me the embarrassment and it makes me wonder what has gone so very wrong without realizing that there is a major disaster over in Japan. That is the very first time I use this brand new LuoPan and it may also be the very last time of using it as it is no longer operational.
It makes me realize a point which I had overlooked. Have you ever wonder why olden day master uses one and only ONE LuoPan for their audits even though the conditions may have been aged and worn out? Next, wonder why a good LuoPan, made under ISO9000 can also be faulty upon measuring at the exact time when an earthquake measuring 8.9 equivalent to 340 megaton or 24,000 times the Hiroshima A-Bomb hits Japan? This is mind boggling. I have no answer. One thing I know, I will be using my old trusty LuoPan again.
Saying thus, I have not heard much about others talking about the quake in Japan caused by someone digging a hole somewhere eastern part of Japan (where it responses to China as the center of the Chinese Universe) causing a Quake in Japan which happened to be at the 5 yellow sector in XinMao year. Better, this is one old pal of mine has to say: -
"... The immediate following question for FengShui addicts should be: WHO DUG and WHERE and how deep and strongly to cause such havoc?
If we consider the Center of the LoShu in Beijing as the point of reference, groundbreaking in the east of this point must have occur according to the common FS theory. Now most digging activities includes : gardening, burying, building, mining, road engineering also. I suppose that to cause such an earth quake, all these activities are needed !
So the assertion that 5 Yellow struck Japan leads us to assert that everybody who dug earth, in anyway and for any reason , in a 45° sector originated in Beijing are responsible for the earth quake in Japan! So what could China do: plead that the point of reference should be elsewhere: why not the crossing of Greenwich meridian and equator for this meridian partakes the world in two slices and this parting is used by everybody. So now the responsibility could be passed to all the people digging ground east of this line, mainly Khadaffi perhaps, which includes the oil producing countries, and that is quite interesting for they have quite a lot of money!"
His point is simple, I must say. Instead of grieving over the lost of lives and praying for the departed ones, some FengShui addicts sensationalize the entire episode as the effect of the 5 yellow and brought us to think, who is the culprit?
Again, I may look upon the event of my LuoPan gone haywire has nothing to do with the Quake in Japan. I may also say that the quake has caused the sudden Qi fluctuation that directly hits my LuoPan causing it to change its polarity. For whatever reason, the sino-centric world views proven to be otherwise, accurate. As to the question, who dug the ground, I leave it to you for an answer.
Another Not To Miss Book On The FengShui Compass - 13032009
Title: Guide To The FengShui Compass
Author: Stephen Skinner
I have not been updating my blog as often as I wished as I am, on one hand, making hays while the sun is bright and on the other hand, just completed reading the above said book on Luopan. I must admit that was indeed a single notable effort from a serious researcher of FengShui from not a Chinese origin, although I was informed he reads and speaks Chinese and is practicing FengShui for many years. This book was a commendable effort both in terms of scholastic works and research on a single piece of Chinese invention called the Luopan. The depth of information was par excellent as compared to many of the literature written in the same subject in the English language in both with lucid renditions of the subject matters in clear and precise English and clear, beautifully crafted figures and plates illustrating the same subject matters. Definitely, worth its price. No doubt, that I am a little let down on the rendition of his other works notably the SanHe classics of Zhang BingLing, also by the same author, this book on Luopan is entirely different and worth collecting as it also provides a better framework for research works to come, on the same subject.
For the serious readers, the title could have been called or implied, The initial Guide To The FengShui Compass, for the following reasons that worth contemplating: -
Firstly, the study of Luopan is a science by its own accord. It is not just a compass but compressed information on formulae and applications in a plate. The information contains within the rings meant nothing unless it is annexed to its application of formulae and landform. The arrangement of the rings largely display the preference of its designer and the knowledge he had pertaining to the applications of the formulae within the rings via a structural logic of what comes before the others and not at a random and unknown basis. Comparatively with another similar book on the same subject matter by Li DingXin, notably the lineage holder of YangGong GuFa of Ganzhou, the approach to the subject matter is matched against the classics and what the author’s believed to be of the pure pedigree renouncing the others as XinFa. For such reason, many practitioners shy away from actually writing the book about Luopan without dishing out too much secret, unknowingly also reflecting on their limited knowledge on the same subject matter.
Secondly, researching into the classical Luopan is never an easy task especially by someone who does not belong to the FengShui lineage or are called the “outsider”. One cannot just visit museum or pick up samples of Ming and Qing Dynasty Luopan and start putting a comparative description on the rings, retrospectively, at a superficial level without knowing the actual Luopan designed by the founder of the school in question. Loosing sight of the first principles means the collective information is somewhat incomplete and compensated.
Thirdly, I believed, there are much more information under the sleeves as that the author reluctant to disclose as it will double up the pages from the current 400 plus, worthy to be classified as a PhD dissertation. With these omissions, the book will not make one an adept user of the Luopan or a FengShui practitioner and the most to the uninitiated, after reading the book, will just be able to gauge direction in accordance to the 24 mountains ring.
On these three reasons, strictly speaking, the book reflect its noble effort to seam up all the, otherwise, fragmented information about the Luopan currently available from the mainstream sources without reaching it to its marrow of the subject matter leaving the reader to taste the wine without reaching the throat. However, it is still a good book; all English speaking practitioners should have in their shelves.
If time permits I shall discuss the contents in greater details, in the more private discussion blog of Yifengshui (Inner Teachings).
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 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.