Recently, I posted this article in several FengShui forums, and it attracted many people to join in the discussion. Some offered their opinions and some posted their professional comments.
In all I found that NOT many knows how to handle this kind of Landform Sha. (please see picture).
Generally most contemperory Fengshui consultants who are trained in the West or are non Chinbese literate, or not trained in the traditional ways, would not have the knowledge how to handle these kinds of Landform Sha.
The following text is the writting posted psted to the forums”
Here is a landform topic that I think would stump most inexperienced fengshui consultants. Let us discuss and see if anyone has any answers.
The two pictures are of the same area, and taken from different angles. There are four rows of shops and light industrial factories here on both sides of the road, and some resident houses behind the shops.
If you are a fenghui consultant and a new client’s business is situated in this area that has an ugly PoJun rock face, and his business is failing. Given that the shop sitting and facing has no fengshui problems, and the only problem is this ugly rock face, is there anything you can do to help him?
This part is my answer to their coomments:
Thank you all for your participation in this discussion. There are no wrong answers to this fengshui question. It is only whether the answer or remedy thought of, can solve the situation to a high degree of success.
I always tell my students that in any FengShui situation, there are myriad factors that can affect a dwelling. We need 360 degrees thinking to find a solution.
Especially, when we noticed there is a sha situation, we cannot just narrowly look at that particular sha and think of ways to block it, avoid seeing it, pacify it or suppress it. We need to have all round thinking, based on our training, to find a solution that can help the client.
In FengShui there are many types of landform sha and LiQi sha. When we meet with landform sha, the first thing one should do is to find out if it is also in a LiQi sha sector. If it is, the situation is a double whammy. This type of situation can be very difficult to solve. If it is not, then you have to look at your own knowledge of solving landform problems.
Next, you have to see if the dwelling is facing the sha or has its back to the sha. Facing is more serious than having it at the back.
Then, the next question crops up. How big is that landform sha? Big as in size and big as in seriousness. In this case, the PoJun Hill looks sinister and it is more than 50 meters high, and equally about 50meters wide. The sinister look is serious, and the size is big. So, this picture is a landform sha that is large in size and seriously sinister in look. This is also a double whammy.
The next question to ponder is ….”what is the clients’ business?” Is it suitable to be in this area? Would it be better for him to move his business elsewhere? If the client does not want to move……So, what you do is think……
A. Would blocking it from view by planting trees or putting up a billboard is the answer?
B. It would be very costly to cover up that ugly facade with vegetation. Would the client have the finances to do it.?
C. That place could be under the city council jurisdiction, would the client be able to do anything on that hill?
D. Would putting up concave Bagua mirrors or any of those Daoist sha fighting paraphernalia work?
E. Would tilting the door work?
F. Would changing the client’s business work?
There are so many angles, so many different things to think about when solving FengShui sha situations. Put whatever that you had learnt from your teacher to work and see if it works. If it doesn’t work, then ask your teacher for another answer. If he doesn’t have another answer that can solve the problem, go find another teacher.
The brief history of that place:
In the beginning it was a clean and beautifully designed new town. Many types of shops and light industries were there. Slowly the businesses started to fail and many engaged FengShui masters to help, some even got Daoist masters to help, but to no avail.
Are these masters not knowledgeable about the right remedies or are their remedies not strong enough to fight off that landform sha?
The shops closed and small factories closed, and moved elsewhere. Finally, the place was almost deserted, until the owners of the buildings lowered their rental, and allowed not so glam types of businesses to rent. Slowly the buildings became occupied again…..but the place became more and more dirty, and no more glamorous.
Look at the powerful dragon in Sarawak. The memorial is surrounded on four sides by beautiful lush mountains and beautifully meandering rivers. The water is pure clean mountain water. From my many years of walking the different dragons I say that the only dragon that can match the power of the Sarawak dragon is the main range that sweeps down to the east coast of peninsular Malaya
Last year, the owners of SP memorials approached me to help them identify the plot of land for shengji in their Saratok memorials, Sarawak.
The most satisfying part of this trip was when I found a Xue that I promptly named it “crab drinking water Xue”.
The owners of the memorial were very happy and they offered me many parcels of land in their memorial in SP, about an hours drive from my home.
Then, someone Called me and warned me not to go and disturb his rice bowl, and made all sorts of threats.
After considering several things, one of which is to give a chance to the more desperate person to make a living, and also the fact that there are some flaws in the landform in SP, I decided to decline the offer by SP management.
Qi is one of the most elusive of knowledge in FengShui. In fact in Chinese Metaphysics everything evolves around Qi, and not many students and practitioners can grasp a firm understanding of this abstract subject.
There had been many contemporary masters who try to explain Qi in plain words and each have their own understanding of this elusive and profound subject.
Here is my understanding of what Qi is. I had written this discourse in three parts. This is part 1.
PART 1 ON QI
THE CONCEPT AND THEORY OF QI
The word Qi 氣, written in its old form, is made up of two separate words: Vapor 气and Rice 米.
The general concept of the origin of the word Qi 氣 comes from the Ancients’ observation of their surroundings and their daily life chores. This word being a combination of two characters of Vapor 气and Rice 米, tells us that the Ancients formulated this word when they observed steam rising from rice being cooked.
Qi 氣, however, is more than just steam rising from a cooking pot. It is something not easily translated or interpreted with our limited language. It is something that is so pervasive and encompassing that it touches and affects everything within our universe. From the ticking of the clock to the changing of seasons, everything involves Qi. Nothing escapes its pervasiveness.
Different Definitions of Qi
Generally, when we talk about Qi, people tend to think of the air that we breathe. Well, this is partly true because air is also part of Qi. But Qi is more than just air. It is a lot of other things, not easily described in one word or a few sentences.
There are a lot of names being given to Qi. Here are a few different names: Subtle Energy; Vital Energy; Life Energy; Cosmic Life Force; Dynamic Energy; Bio-Energy; etc…
In Chinese Metaphysics, all the different branches such as FengShui, BaZi, Divination, Healing…. would have a similar definition and interpretation of Qi. Every explanation given by all the different practitioners of Chinese Metaphysics, points toward ‘something’ that is supposed to ‘give life,’ ‘sustain life,’ ‘wellbeing,’ etc.
Categorization of Qi
In all the similar definitions and interpretations of Qi, there are two and only two ‘main’ fundamental divisions of Qi, as acknowledged by all the branches of Chinese Metaphysics – Yin Qi and Yang Qi.
©Moon L. Chin 2013
Every branch of Chinese Metaphysics would base their subsequent divisions of the different types of Qi on this fundamental Yin and Yang principle, each individual branch of Chinese Metaphysics would have their own categorization of Qi.
For example, in Traditional Chinese Medicine, Qi is divided into two main categories – ‘Congenital Qi’ and ‘Acquired Qi.’
‘Congenital Qi’ is Qi that we are born with and that is inherited from our parents. It consists of Original Qi and Essence (from our parents).
‘Acquired Qi’ is Qi that we take in after birth. It consists of Air and Essence from food and grains.
There also are sub-categorizations of the two mentioned above, but that is not the subject of discussion here. The Qi to which TCM refers all reside in the body of a person. It is very similar to the Qi that is referred to in QiGong and Daoism, as the life force that gives life, health and wellbeing, both physically and mentally.
The QiGong view of Qi is as a life force coursing through our body giving us energy and vitality. They do acknowledge that Qi can be acquired from external sources.
The Daoist, too, have a similar view, but they have a wider perspective world-view than TCM and QiGong. The Daoists view the world as one big vibrating phenomenon that is purely maintained by Qi. That everything from the tiniest molecule to the huge towering mountains is nothing but the manifestation of Qi.
The Daoist view of Qi also encompasses the ‘paranormal’ aspect of worldly phenomena. The traditional FengShui view of Qi, in the olden days, was similar to this Daoist view.
But in contemporary FengShui, there are many who hold a view of Qi that is now slightly different from the Daoist view, in the sense that they have exclude the ‘paranormal’ aspect of the phenomena of Qi. The contemporary FengShui view does not take that into account.
The Origin of Qi
The origin of Qi is a miraculous manifestation. Still today there is no way science can describe how Qi comes about. There are only theoretical postulations. No one can prove mathematically and beyond doubt the formulation of Qi. In this course we shall dwell on the Chinese Metaphysics’ theoretical postulation on how Qi comes about.
The concept of Qi in this course is mainly based on the philosophical concept espoused by a prominent Sung Dynasty Philosopher and Cosmologist, ZhangZai 张载 (AD 1020-1077). ZhangZai was a great adherrent of ZhuangZi’s Yi Philosophy.
©Moon L. Chin 2013
He wrote: “氣之聚散於太虛，猶冰凝釋於水，知太虛即氣，則無無。故聖人語性與天道之極，盡於參伍之神變易而已。諸子淺妄，有有無之分，非窮理之學也.”
Qi accumulates or disperses within the Supreme Void, like water coagulates to ice or ice melts to water. To know that the Supreme Void is none other than Qi, so it is not ‘Empty’ as the Void is. Therefore, the words of the Sages on the nature of the Supreme Void fully refer to the Change and Transformation of the 5 Elements. The various materialistic presumptions have a dualistic ‘have / have not’ differentiation and is not a study of absolute nothingness.
He also said, “太虛不能無氣，氣不能不聚而為萬物，萬物不能不散而為太虛. 循是出入，是皆不得已而然也.”
The Supreme Void cannot be without Qi, Qi cannot but reside in all phenomena, and all phenomena cannot but disintegrate back into the Supreme Void. The abiding cycle of transformation is but the inevitable spontaneity of nature.
All the phenomena in this universe are none other than the resultant play of Qi. The coming together and the disintegration of Qi all play out their drama within the Supreme Void (that is our universe and the multi-verse).
Mountains, oceans and rivers are all formed from the interaction of Yin Yang Qi. The centrifugal force of the spinning Earth intermarries with the cosmic radiation slamming into Earth’s atmosphere giving rise to myriad things. All things on Earth, animate and inanimate are affected by this interaction. Good or bad, beneficial or malevolent, all depends on the subjective conditions prevailing.
The Qi that is enduring, pervasive and encompassing everything in the universe is Primordial Qi, called Yuan Qi in Chinese. It is something that defies description, time and space.
Primordial Qi that encompasses Time and Space is pervasive throughout the whole universe and multi-verse. Planets and stars swirl and orbit in space due to certain ‘forces’ that scientists called Electromagnetic force and Gravitational force. This is the work of Primordial Qi.
The Ancient Chinese Sages, Metaphysicians and Philosophers had already given it a name – Qi. It is called Qi because it is intangible and formless, like the steam wafting out of boiling hot water. It is also because Qi is closely related to air (Kong Qi 空 气) whose main component is oxygen (Yang Qi 养 气), which is the giver of life.
Qi being pervasive has as its playground, Time and Space. Qi is enduring, so it defies Time. Qi is formless and intangible, so it defies Space. Time and Space too are enduring and intangible. Therefore, Time and Space is where Qi exercises its muscles, stretches its limbs and works its magic.
©Moon L. Chin 2013
Primordial Qi has no Yin or Yang differentiation. Primordial Qi is not objectively good or bad. Primordial Qi does not discriminate, is just and fair, and gives life to all phenomena on Earth irrespectively. Primordial Qi is Neutral.
Primordial Qi cannot be pinned down objectively, but can only be assessed and analyzed subjectively. Primordial Qi cannot be objectively utilized or harnessed, but can only be utilized or harnessed subjectively in relation to the prevailing situation and conditions either physically or metaphysically.
ZhangZai postulated that all the phenomena in this universe are composed of this Primordial Essence called Qi. This Primordial Essence is formless and timeless and is the force or energy that binds or disintegrates all matter that is of Yin or Yang polarity.
When this Primordial Essence condenses and coagulates, it can form rocks and mountains, plants and vegetation, human beings and animals, and every phenomenon of which we can think.
When this Primordial Essence liquefies, it becomes water or fluid of any kind. Smooth flowing low viscosity fluid can be like water. When water coagulates at extremely low temperatures, it becomes ice.
Hot fluid from the center of the Earth becomes lava. Hot embryonic fluid from humans and animals becomes blood or sperm.
When this Primordial Essence disintegrates, it goes back to its primordial state within the Supreme Void. The Supreme Void is adamantine – indestructible, and so is Primordial Qi. It is ever changing and transforming. It can transform into something else and then revert back to its original form. Its versatility is beyond anything. Thus was born the concept of Yi that means ‘Change.’
Thus the playground where Primordial Qi exercises and works its magic is the Supreme Void and ancient FengShui Masters called it – the XuanKong (玄空).
Qi as in FengShui
In FengShui, the main criteria for the consideration of Qi as a ‘force’ or ‘energy’ are Landforms (rivers and mountains), the seasonal changes and finally the cosmic influences on Earth. All these ‘forces’ or ‘energies’ are lumped together in one word – Qi.
Qi as coming from the interaction of water and mountains;
Qi as coming from the different climates of the changing seasons;
Qi as coming from the planetary electromagnetic radiations bombarding Earth.
FengShui, as earlier described in Chapter 1, is simply the manipulation of Qi for the benefit of Man. Therefore, within FengShui, there is a need for the student to really understand and experience what Qi is all about. But before knowing how to experience the workings of Qi, one needs to have a direct knowledge of what Qi really is.
©Moon L. Chin 2013
Recent developments in one fengshui forum had me laughing …. one no-count despicable fengshui guy who likes to write a lot of nonsense in his blog questioning this theory and that practice, and criticizing almost every master in the market, finally got a taste of his own medicine when he stepped on one toe too many.
I had always been watching to see if anyone else had the same fire like I did when this guy stepped on my toe before and I whacked him well and proper.
There is a Chinese saying that goes: 上得山多终遇虎. Its literal meaning is if one goes up the mountain too often sure one day will meet a tiger.
Its similar to saying if you step step step on others too often surely one day you would step on someone who dont give a damn who you are, and give you a big kick in return.
To some of his “friends” who I had advised against siding him too much….take my advice and avoid this no-count like a plaque.
yesterday, I read an article on XKDG fengshui secrets revealed where the author made many remarks about the fengshui skill of someone else.
it makes me wonder……cos the author of the article sounded as if he knows what qi is and how it works……
is this guy an expert in fengshui or a wannabee stepping on others to glorify himself? mmmmmmmmmmm
Here is an excerpt from my YangZhai FengShui course materials, extracted from the lesson on Qi.
The following quotes of ZhangZai’s philosophical concept of Qi are my favorites.
The concept of Qi in this lesson is mainly based on the philosophical concept espoused by a prominent Sung Dynasty Philosopher and Cosmologist, Zhang Zai 张 载 (AD 1020-1077). Zhang Zai was a great adherrent of Zhuang Zi’s Yi Philosophy.
He wrote: “氣之聚散於太虛，猶冰凝釋於水，知太虛即氣，則無無。故聖人語性與天道之極，盡於參伍之神變易而已。諸子淺妄，有有無之分，非窮理之學也.”
“Qi accumulates or disperses within the Supreme Void, like ice coagulates or melts from water, to know that the Supreme Void is none other than Qi, so it is not ‘Empty’ as Void is. Therefore, the words of the Wise-men on the nature of the Supreme Void, fully refers to the Change and Transformation of the 5 elements. The various materialistic presumptions have a dualistic ‘have and have not’ differentiation and is not a study of absolute nothingness.”
He also said, “太虛不能無氣，氣不能不聚而為萬物，萬物不能不散而為太虛。循是出入，是皆不得已而然也.”
“The Supreme Void cannot be without Qi, and Qi cannot but reside in all phenomena, and all phenomena cannot but disintegrate back into the Supreme Void. The abiding cycle of transformation is but the inevitable spontaneity of nature”
Yes, definitely yes. All classics are written cryptically. Not only does it contain hidden meanings, it also contain double meanings, analogies, parallel meanings, metaphors, corresponding meanings, correlative meanings, similitude, comparative meaning,relative meaning, etc……..
Take for example the YiJing. This classic text although does not contain a lot of words, but it had intrigued and mesmerized generations of researchers by its depth of meanings. Until today researchers are still researching into it and still finding new meanings and new applications for it.
So if Fengshui classics are cryptic in nature, and written in Old Chinese, do you think that modern students like us who have almost no training in Old Chinese can easily read and understand these classics without the guidance from those who had already studied, learn from and researched into it?
Translating and interpreting ancient Fengshui classics is a difficult task, and almost impossible to get its true meanings without expert guidance.
I had read many interpretations of different Fengshui classics by well learned masters from China, Taiwan and HongKong, and find some of them are so well researched and have depth of understanding.
However when I read translations of these classics into English, especially by amateurs posing as knowledgeable people, and also commenting on its meanings, I really feel sorry for them because they are misleading themselves and others who read their translations.
While I do not doubt some of them have a sincere motivation to share their “knowledge”, I do doubt their depth of knowledge in the subject they are interpreting.
Take for example this line that I read in a facebook forum:
that person’s translation:
Tai Ji is divided into two; Yin and Yang; The two Qi disperse, one going clockwise and the other going anti-clockwise.
The Taiji is divided into two appearances and established the two qi deployed in forward and reverse order.
My comments on this line:
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 encompasses 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.
FengshuI Forums II
Talking about morals and ethics,….
I have my own set of moral standards in my practice and I can refuse a job if I know the client is an evil person such as a drug pusher.
But if I do not know the background of the client, I will just blindly do a good job.
And that is as far as I go cos I had always maintained it is not right for us, as a fengshui consultant to make a moral judgement or moral comments on others, especially if we do not know their background well.
Recently, I had read some comments by a master who wrote that using yin fengshui to find a good fengshui spot to bury one’s parents with the intention to benefit oneself is greediness.
Put it this way: is it right for us to make moralistic comments on the intentions and actions of others who wanted to find a good fengshui burial site for his/her parent so as to benefit themself even if we know they had not treated their parents well before they passed away?
Sometimes I get a kick out of reading wise Alec answers made by wise Alec masters who always shoot off in tangent when answering questions posed by less knowledgeable fengshui enthusiasts.
One example is in a recent post in an FB forum someone posted a question asking about the potential yin fengshui effects of body burial and cremated burial.
This is a purely technical question that requires only a technical answer. Any other answer is only an evasion and digression.
What happened was a couple of “wise masters” answered using the ethics and moral angle.
Now is that necessary? Will their answers help the enquirer be become more knowledgeable technically?
Now, I do not doubt the Enquirer had become wiser after reading their moralist answer, but does that help him or her become more knowledgeable technically?
Your guess is as good as mine.