There is an ancient saying, how ancient I don’t know, that, if misconstrued, can mislead new FengShui students to have erroneous concepts about FengShui methods.

There are many angles that one can interpret this saying, and I shall present one angle for your perusal.

The saying is:
First grade FengShui master gaze at the stars observe the planets,

Second grade FengShui master enter the mountains looking for water exits,

Third grade master carry luopan run all over the mountains.

The above saying, if using normal translation would read like that.
Now the question is — is this the only interpretation of the verses?

Next I present you another version of the saying using different words:

First level FengShui master gaze at the stars and observe the planets,

Second rate FengShui master enter mountains looking for water exits,

Third rate FengShui master carry luopan run all over the mountains.

There are a few more different versions of this saying, using different words here and there.

But here, I only present to two examples.
Many people will just read and comprehend these verses according to their level of understanding of FengShui.

There is a vast difference between those with wide scope understanding of multiple methods of FengShui and those with narrow scope understanding only one or two forms of FengShui.

One of the main understanding about FengShui that every FengShui practitioner should have is:
Landform as Ti 体 and LiQi as Yong 用。

What this means is without knowing about landform, there is absolutely no FengShui to talk about. I shall not go into detail about landform. But, roughly, the word landform here means internal and external landform. Internal means the forms and features inside a building. External means the forms and features outside the building.

When you have this proper understanding, and when you read the saying about first second and third grade FengShui master…….you should be able to comprehend the saying is NOT to be interpreted literally straightforward without going into deeper analysis.

There are many deeper comprehension of these three lines. Here, I shall present only one angle of view for you all to digest.

This presentation is based only upon what I just said about Landform as Ti and LiQi as YONG. (Note LiQi 理气 means Qi management. Every school of FengShui has its own LiQi method. I shall not delve into it here.)

This is important:
There is ONLY ONE Landform school. Every FengShui school follow the same theories and principles of landform study and practice.

So let us look at the first verse:
First grade FengShui master gaze at the stars observe the planets,

Most people when read the word 观星望斗 translated as ‘gaze at the
stars observe the planets’, what comes to mind would be really looking skywards at the stars and planets.

I say, in the context of FengShui and Chinese Metaphysics, it is not wrong to comprehend that way, simply because there is a Metaphysics subject called 七政四余 Qi Zheng Si Yu, that uses the five planets in its calculation. Since I am discussing this here using one angle only, I shall not go into Chinese astronomy and other Divination using planets and stars.

………..if one was trained to understand landform properly, then he should know that the ancient masters has correlated mountains tops to the five element shapes. He should also know that ancients masters also had mentioned about stars and planets affecting the formation of mountains. I shall not go into detail about this. You can come to your own conclusion.

Second grade FengShui master enter the mountains looking for water exits,

This translation is absolute correct, but the interpretation and comprehension of its deeper meaning can be different.

First of all…….you must know that in FengShui, the water exit is of utmost importance.

I dare to say this: If the master does not go to look for the water exit, especially doing Yin FengShui in a rural landform, then he should be called a second rate master.

The master when entered the landform to observe the mountain tops and surrounding hills and embraces, should know how the river flows and where it should exit.

From the river exit he would take a reading pointing towards the incoming mountain. The. He goes up to the Xue spot and reconfirm the reading by pointing towards the river exit.

This is the standard practice of landform and LiQi in FengShui.

Third grade master carry luopan run all over the mountains.

This line should not be misconstrued as meaning that the master who uses a luopan going round the mountain Xue is a ‘Low grade’ master.
That thought can be deriding the FengShui profession, which is not right.

But…..if the master really does not know about proper landform assessment procedures, and run around the mountains like an apprentice, then, he is low grade.

Which FengShui master does not use a luopan to do LiQi?
Every FengShui school has its LiQi method and every one depends on measuring direction to determine sitting and facing.

In Yin FengShui, the luopan is indispensable when staking the Xue spot. I won’t go into detail here, but common sense says that after assessing the surrounding landform, the master need to determine where the Xue is formed and how to site the grave.

In FengShui we have a saying “失之毫厘谬之千里”. This phrase means that the mistake of determining even a millimeter off track, can cause a thousand miles of error. You can spend some time to think about this.

Enough said.

Ineffectiveness of using Chinese name strokes to get auspiciousness

Here is a short article that I translated for master Guo that I would like to share:

  立  雲  林  科  技  大  學



Graduate School of Applied Chinese Studies

National Yunlin University of Science & Technology

Master Thesis



Han culture folk custom research – analysis of layman usage of Chinese Name character number of strokes auspiciousness and inauspiciousness.



Fengling Kuo


Advisor: Dr.Wu Jin An 

碩 士 論 文 (Master Thesis)




Chinese People’s Republic 107 year, sixth month




Main research direction is to examine Chinese Name character number of strokes auspiciousness or inauspiciousness affecting people, using the 81 Spirit Formation Numbers, auspiciousness number or inauspiciousness number as the main subject, thoroughly investigate to prove whether there are effects in a person’s destiny.

俗云:「文字有靈力則姓名有威力,其威力則司人之命運也」、「天數難逃」、「名善則榮,名不善則辱」等語……是否如此?  本研究內文所提及筆劃能左右人之命運者,經以古今聞人逾千對照,推論是否為真?此說是否過於迷信?則為本研究動機之始。

Common layman saying: “written words if have spirit power thus person’s name will have authority power, the power can govern a person’s destiny” , “heaven’s will is impossible to escape” , “name virtuous thus prosper, name not virtuous thus disgrace” and similar sayings………………….is it like that?

Can this research into Chinese Name character number of strokes that can affect a person’s destiny,  that since ancient times till now had examined in excess of a thousand well-known figures, be deemed as infallible?  Can this be said to be superstitious?  This has been the motivation of this research.


This research, firstly took information from the study of folk customs, farmer’s almanac, gathered reliable historical records and consulted related documentary evidence, checked against each other and found out, from tang dynasty till Ming and Qing dynasty Imperial Examination for Civil and Military officers, counted 787 persons were top Imperial Scholars, from among 7697 successful examination candidates, and among the Imperial Scholars and successful examination candidates, the performance of those with auspicious name strokes may not be auspicious,the performance of those with inauspicious name strokes are not necessarily inauspicious, can see that using Chinese Name character strokes as the standard to predict a person’s performance may have other explanation.  Apparently, Chinese Name character strokes auspiciousness and inauspiciousness and performance is not as what is claimed by the Art of Chinese name Character Strokes.


But, the auspicious and inauspicious name strokes among top Imperial Scholars and Successful Examination candidates, those that can come out on top, obtained excellent results, there is no lack of.

Queen, Minister of defence, those that can rival a country, those with inauspicious Name strokes are plenty to be found, thus can see that the Art of Chinese Name character strokes auspicious or inauspicious is not a mandatory condition for a person’success in life, it is only an accidental condition.  This research is only to testify to the normal standard and describe the reality of the (concept of) the Art of Chinese Name character strokes auspiciousness inauspiciousness calamity and fortune.


Tagline: Han Culture, Layman studies, Layman usage, farmer’s almanac, Art of Chinese name strokes.












2018 TongShu


2018 WuXu Year Tai Sui name is Jiang Wu 姜武

LiChun 立春 is on 4th February 2018, at Mao hour (卯时5.28am Beijing Time)

Chinese New Year Lunar 1st day is on 16th Feburary 2018.

5 Yellow star in Kan Gua three mountains — Ren, Zi and Gui. Avoid earth works or heavy renovation.

2 Black star in Dui Gua three mountains — Geng, You and Xin mountains. Avoid earth works or heavy renovation.

Summary of ShenSha
Tai Sui 太岁 (Year Monarch) in Xu mountain
Sui Po 岁破 (Year Breaker) in Chen mountain
San Sha 三煞 (Three Killings) in Ren, Zi, and Gui mountains
Jie Sha 劫煞 (Rob Killing) in Hai mountain
Sui Sha 岁煞 (Year Killing) in Chou mountain
Wu Du 戊都 (Wu Capital) in Wu mountain
Ji Du 己都 (Ji Capital) in Wei mountain
Yin Fu 阴府 (Yin Mansion) in Mao and Kun mountains
Jin Shen 金神 (Golden Spirit) in Shen mountain
Nian Ke 年克 (Year Control) in Jia, Xun, Geng and Xin mountains
Xiang Sha 向煞 (Facing Sha) in Bing and Ding mountains
Di Fu 地符 (Earth Talisman) in Yin mountain
Da Li 大利 (Big Benefit) in Gen and Yi mountains
Xiao Li 小利 (Small Benefit) in Qian mountain
Tian Fu 天符 (Heaven Talisman) in Si mountain
Zhi Tui 炙退 (Scorching Retreat) in You mountain.

Avoid any digging or earth works in the following mountains:
Xu, Chen, Hai, Ren, Zi, Gui and Chou.

How to use your Bazi

This is for those who had been following the thread on “grow rich with your bazi” and “journey into you”. Those who would like to know how to make use of your bazi code of life to live your life accordingly.

First of all, you should learn how to think positive, to be able to benefit from advices from others.

Second, is you need to have an open mind and learn how to think laterally.

Third, is you should have a belief in the concept of karma or retribution.

Bazi code of life is a set of information whereby you can use it as a guideline to live your life.  When you do that, Always remember this ancient wisdom: 顺我者生,逆我者死。
translated as:

Follow the will of Heaven, you will live,
Go against the will of Heaven, you will die.

The above translation may sound drastic. What it actually means is you should, try your best not to go against the will of Heaven or Karma, so that your life can be smooth and with less obstacles.

Does that mean you don’t need to do anything at all?
NO! It does not mean you don’t do anything at all.
You cannot be passive and negative.

Active, in the sense that once you know your life destiny, and all the accompanying dos and don’t in your life, you MUST do what is necessary, and Do Not do what you cannot do.

This is what is meant by ‘following the will of Heaven’.

You bazi chart will show your Yong Shen (favorable element) and Ji Shen (unfavorable element). Once you have this information, there are many things that you can do and many things that you should avoid.

For example, your bazi chart can tell you what profession is most suitable for you, and when is your good luck period. With this, you can make a conscious effort to work towards achieving a smooth life with minimum obstacles.

If you wish to know more on how to manage your own life according to your bazi, learn from good teachers who can impart their life experience to you.

There are many masters around who don’t pull your nose and let you go into a merry go round and don’t charge you an arm and a leg for it.

Landform Sha

ugly-rockface-in-bercham_combined-picRecently, 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.

Shuo Gua Zhuan 说卦传

Section 1



The ancient sages composed the ‘Yi’ that profoundly eulogized the divine revelation and grow the Yarrow (plant); Consulted the heaven and earth and then relied on the numbers; Contemplated and observed the transformation of Yin and Yang and then established the foundation of the trigrams;

Expanded and elaborated on the robust and supple and then gave birth to the ‘yaos’; Harmoniously comply with morals and ethics; Principled via justice and righteousness; Exhausting the theory of the extreme limits of nature to probe life and fate.


  1. The YiJing had always been accepted as a divine revelation and, since it was first composed by the sages it was used as a divination oracle.
  2. The Yarrow plant is a hardy plant that grows slowly. The ancients revered the yarrow as a holy plant and its stalk was traditionally used as a divination (counting) tool in deducing the final number to determine the upper and lower trigrams in YiJing divination.
  3. The heaven and earth numbers are the Yin and Yang numbers. 1, 3 & 5 added makes 9, thus represents the Yang line in a hexagram; 2 & 4 added makes 6, thus represents the Yin line in a hexagram.
  4. The ‘Yaos’ are the Yin Yang lines of a trigram or hexagram.


Section 2



When the ancient sages composed the ‘Yi’, by it comply with the principles of life and fate.  With this principle establishing Heaven’s way to describe Yin and Yang; establishing Earth’s path to describe the supple and the robust; establishing the way of Man to describe benevolence and righteousness.  Simultaneously combining these three qualities and double it, thus ‘Yi’ six lines becomes a hexagram.  Discerning between Yin and Yang, alternating the use of robust and supple, thus ‘Yi’ six lines formed a chapter.


  1. The three qualities described here are the Heaven (天Tian) Earth (地Di) Man (人Ren). In a trigram, the topmost line is the Heaven line, the bottom line is the Earth line and the middle line is the Man line.
  2. ‘Double it’ means piling one trigram on top of another trigram to form a hexagram. After two piled trigrams formed a hexagram, the Tian Di Ren becomes: top two lines becomes Tian, middle two lines becomes Ren, and bottom two lines becomes Di.
  3. In the YiJing, every hexagram has six lines. Each hexagram has a main verse and followed by verses of each individual line of the six lines, thus the complete set is called a section or chapter.  All together there are 64 hexagrams, thus 64 sections or chapters.


Section 3



Heaven and Earth fix position, Mountain and Marshland Qi mutually connect, Thunder and Wind mutually dilute each other, Water and Fire do not wither each other, BaGua mutually interlocked and interlaced, progressive numerals move forward, knowing its origin is reversal, it is Yi numerals in reverse.



Qian as Heaven, Kun as Earth. Two Mutually opposite Trigrams, whereby Qian has three full lines and Kun has three broken lines.  The full and broken lines are mutually complimentary to each other as mutual opposites.  These two mainstay Trigrams ‘fix’ or set the precedence or rules for the other 6 trigram’s pairing based on this principle. When these two trigrams interlocked (not piled up on top), the ‘marriage interlock’ give the meaning of the YinYang diagram where it is said there is Yin in Yang and Yang in Yin.


Mountain is Gen trigram with the top full line and two lower lines as broken lines. Marsh is Dui trigram. It has the top line as a broken line and two lower lines as full lines.  These two trigrams are also mutually opposite and when interlocked the Yin enters the Yang and the Yang enters the Yin. There is embedded the concept of mutual interdependence between the trigrams, thus it also profoundly means that in nature, everything is interdependent.  The same concept goes for the other trigram pairings.


There is another explanation of the ‘numerals in reverse’ concept. In the context of doing divination using the YiJing trigrams and hexagrams:  When there is an enquiry, the diviner needs to raise the trigrams to form a hexagram. Thus in the process, the diviner needs to use the forward sequencing of the numerals to obtain the trigrams and hexagrams.

In the deduction and analysis of the meaning of the raised hexagrams, one needs to work backwards to refer to the verses of the YiJing. Thus the word ‘reversal’ means something like ‘reverse engineering’.

Section 4



Thunder is dynamic, Wind is dispersal, Rain is nourishment, Sun shows its magnificent radiance, Gen is stoppage, Dui is expression, Qian is sovereign, Kun is storage.


  1. Zhen is Thunder and its sound shakes and vibrates, thus is dynamic and putting things into motion.
  2. Xun is wind that blows and scatters, and assists in the flow of air.
  3. Kan is water. Rain water brings nourishment to the plants and living things on earth.
  4. Li is fire that equates to the Sun. The Sun shines on earth, its radiance giving life to myriad things.
  5. Gen is Mountain. It is stillness and cessation.
  6. Dui is Marsh, is wetlands, a place where myriad living things survive and flourish, thus it gives joy and hope.
  7. Qian is Heaven. It is supreme sovereignty ruling over all phenomena.
  8. Kun is Earth. Earth is storage of myriad things.


Section 5



The supreme emerged from Zhen, orderly in Xun, meeting in Li,  nourished in Kun, expressed in Dui, struggled in Qian, labored in Kan, completed in Gen.  All things emerge from Zhen, Zhen is the East.  Orderly in Xun, Xun is Southeast; orderly means that all things are by nature pure and orderly.  Li denotes brightness and illumination, thus all things manifest and see each other, it is Southern gua, the sages faced South to listen to the masses, administering with wisdom, for all these are acquired thus.  Kun denotes Earth, myriad things are nourished thus, thus said: ‘nourished in Kun’.  Dui is exactly Autumn, myriad thing’s expression, thus is said: “expression in Dui”.  Struggled in Qian, Qian is gua of Northwest, it is said of Yin Yang mutually competing with each other, thus it is like a struggle. Kan is water, gua of exact North, is a gua of labor, where myriad things return to, thus is said: “labored in Kan”.  Gen is gua of Northeast.  The ultimate extremity of myriad things thus becomes the beginning, thus is said: “completed in Gen”.


Section 5 is all about the Later Heaven BaGua and their characteristics.

  1. “The supreme emerged from Zhen”: Zhen’s bottom Yang line is born from Qian, embedded in Kun.  In Kun it is like a new dawn of Yang Qi giving life to all things.  Born from Qian is like it has Qian’s quality of supreme monarch.  Zhen is the gua of  the East where the sun rises.  The Sun is the giver of life, thus it can be said all things emerge from Zhen.  This is acquiring the meaning from its image. 
  2. “Orderly in Xun”: Xun being in the southeast is where the sun is still rising at around 9am to 10am.  The air is crisp and clean, and there is a sense of tidiness and orderliness.
  3. “Meeting in Li”: Li denotes eyes and seeing, and can be seen.
  4. “Nourished in Kun”: Kun as earth.  Earth gives nourishment and life to plants.
  5. “Expression in Dui”: the word ‘expression’ can mean ‘expression of joy’.  Dui is Autumn and corresponds to the evening of the day when the sun sets.  It is like after a hard day’s work there is joyous relaxation to enjoy the fruits of labor of the day.
  6. “Struggled in Qian”: In YiJing, Qian gua’s verse – Fifth line 9, Flying dragon in heaven, shows that Qian can also be likened to Dragon.  Dragon is a fierce mythical animal that is warlike in nature.  Fighting is also like a struggle between two disagreeing parties.
  7. “Labored in Kan”:  Kan is true north.  It denotes cold and dark winter where the water froze and restricts it movement.  Thus it is laborious.
  8. “Completed in Gen”:  Gen is mountain. It is stillness.  It is stoppage, cessation.  It is completeness.  It is reaching its extremity and starting all over again.


Section 6



The divine profoundly manifested the myriad things.  There nothing more swift than Thunder to cause dynamic motion of all things, Nothing is more effective that Wind to bend and twist all things, There is nothing more scorching than the Sun to dry all things, None other than the expressive Marsh manifest the expression of all things, There is nothing more lubricating than the smooth moist Water, The ending and beginning all things culminate in Gen.

Thus Water and Fire mutually reach out for each other, Thunder and Wind does not go against each other, the qi of Mountain and Marsh connect to each other, thus later they can transform, to become all things.


This section discussed about the intrinsic characteristics of the Trigrams and is the lead for the rest of the sections’ discussion on the images the trigrams conjures up.

  1. The divine profoundly encompasses everything (all phenomena) in this universe and all phenomena intrinsically is embodied in the divine. Qian and Kun being heaven and earth, father and mother, the creation and the completion, of all phenomena, thus naturally embodies all phenomena. Therefore Qian and Kun are likened to the divine.
  2. Thunder (storms and ightning) comes in spring.  Spring is the time of sunshine and liveliness and is the time of growth of plants and the coming out of hibernation of animals, thus is correlated to activities and motion. Therefore Zhen thunder is correlated to dynamic motion.
  3. In the text the word 桡 (rao) can also mean 挠 (rao) as in disturbed, thus it can also mean 乱chaotic.  It is easy to comprehend that when strong wind blows, it can kick up dust, bend trees and if the wind is gale force like a hurricane can be disastrous and chaotic.  Thus Xun wind can bend and twist things.
  4. The sun gives light and warmth to enhance life but at the same time, if it is too hot it becomes scorching and can dry up water.  The sun is related to Li gua, thus Li is scorching dry.
  5. Dui is in the west, and is related to Autumn, when it is the time of harvesting and joy.  Dui is also correlated to Marsh or wetlands that is teeming with pants, vegetation and wildlife.  The  harvesting of food can fills hungry stomachs.  Thus it can bring joy. Therefore Dui 兑 is also likened to 悦 Yue (joy).  When joyful, there is expression of joy.
  6. Water flows downwards according to gravity.  Water seeps thru the earth and carries nutrients along the way to nourish and lubricate the roots of plants.  Thus Kan water is said to be lubricating.
  7. Gen gua is situated in the northeast.  It is related to both early morning Yin hour and season of Spring.  Yin hour is the time when the sun rises and darkness of the night ends.  Spring is the time when all plants and vegetation come alive, ending the hibernation of winter. Thus Gen is the ending of a cycle and the beginning of life.  It is culmination of all things.
  8. Thus all the eight trigrams are inter-related in a inter-connected cycle that can culminate in the transformation into all phenomena.

Section 7



Qian is robust.  Kun is accommodating.  Zhen is dynamic.  Xun is penetration.  Kan is sunken.  Li is magnificence.  Gen is cessation.  Dui is expression.


  1. Qian is said to be robust because it is related to heaven, and heaven qi is strong and enduring.
  2. Kun is accommodation because it is like Mother Earth that can take in anything without complaining.
  3. Zhen is dynamic because thunder is earth shaking and shocking, thus it is dynamic.
  4. Xun as wind, if not blocked, moves unimpeded and can enter into any space.
  5. Kan as watery pit is sunken.
  6. Li as fire is illuminating and is also magnificent.
  7. Gen as mountain is still, unmoving, thus is cessation.
  8. Dui as marsh is related to the expression of joy (please see explanation in section 6)

Section 8



Qian as horse, Kun as ox, Zhen as dragon, Xun as fowl, Kan as hog. Li as pheasant. Gen as dog. Dui as goat.


This section correlates trigrams to animals:

  1. Qian is likened to a horse because horses are majestic creatures that are strong and robust.
  2. Kun is likened to an ox because oxen are mild animals that are domesticated to toil the fields.
  3. Zhen is likened to a dragon because Zhen is thunder and dragons are fiery mythical heavenly animals.
  4. Xun is likened to a fowl. Xun is also correlated wind. Whistling wind is like passing of message thru the air. The cockerel crowing in the early morning at Chen 辰hour is like passing of message the sun is up.  Chen in the 24 mountains is under Xun Gua. Thus it was correlated to fowl.
  5. Kan as hog. Kan’s element is water. Its early heaven trigram is Kun earth. Thus Kan also has image of wet earth. Kan is also image of lying prone.  The center line of Kan is a Yang line that looks like a pillar, thus Kan also has image of a home.  Hogs are known to naturally love rolling, wallowing and frolicking about in wet muddy pits as if it is their natural habitat.
  6. Li as pheasant. Pheasants are very colorful birds.  Some species have very vibrant colors. Li is fire, and fire rises up, likened to a fiery bird flying off.  Li is also a trigram that is between Gen  and Zhen   in yao line construction, thus it also has image of hills and forests embeded within.  Pheasant being a forest bird is thus correlated to Li.
  7. Gen as dog. Gen as mountain, immovable. Thus Gen is also related to ‘stoppage’ and ‘stillness’. Gen’s third line is a Yang line. It denotes Yang reaching its highest point and stopped.  It has image of a person at end of day going home to rest. Thus Gen can be home too. Gen was also correlated to a person with two hands dangling by his side.  Hands can block people from entering you house. A dog can be a good house guard. Thus Gen is correlated to dog also.
  8. Dui as ram. First image is that the word Dui 兑 has similarity with the Chinese character of ram羊. Second reason is the Dui gua has image of a mouth that can eat and talk.  Dui was also correlated with the word joy 悦. Mountain goats are animals that like jumping and frolicking around. Thus Dui is correlated to goat.


Section 9



Qian as head, Kun as stomach, Zhen as feet, Xun as thigh, Kan as ears, Li as eyes, Gen as hands, Dui as mouth.


This section relates the trigrams to a person’s body parts.

  1. Qian as head because Qian is Heaven, is round and is high up. Thus is imaged as head.
  2. Kun is earth, holds myriad things, just like a stomach holding food.
  3. Zhen is dynamic motion, thus image as feet walking.
  4. Xun has a Yin 1st line below two Yang lines. Its image of Yin suppleness below two robust and strong Yang lines. Xun has an image of ‘humility and modesty’. It humbly serves the body as a pair of thighs that supports the legs.
  5. Kan has a center Yang line that is solid and has top and bottom Yin lines that are ‘empty and void’. It is depicted as a lair or a pit hole.  Thus is correlated to the ears, because the two ears correlate to the two Yin lines and the head is the Yang line.
  6. Li the trigram has two yang lines covering a yin line in the middle. It is like an eye, the Yang lines are the upper and lower eye lids and the Yin line in the center is like the eye’s pupil.
  7. Gen trigram with two broken Yin lines supporting a top Yang line looks like a person with two hands by its sides.
  8. Dui’s image is like a mouth because its top line is a broken Yin line and looks like a gaping hole.


Section 10



Qian is symbol of heaven, thus has image of father.  Kun is symbol of earth, thus has image of mother.
Zhen first line expanded to Yang, male, it is first line transformation from Kun to Qian, thus is called first son.
Xun first line contracted to Yin, female, it is first line transformation from Qian to Kun, thus is called first daughter.
Kan second line expanded to Yang, male, it is second line transformation from Kun to Qian, thus is called second son.
Li middle line contracted to Yin, female, it is second line transformation from Qian to Kun, thus is called second daughter.
Gen third line expanded to Yang, male, it is third line transformation from Kun to Qian, thus it is called third son.
Dui third line contracted to Yin, female, it is third line transformation from Qian to Kun, thus it is called third daughter.


This section relates the trigrams to members of the family.  The theory of it is that Qian and Kun are the father and mother, therefore are the parents of the off springs.  Thus the representation of the siblings in trigrams naturally has to be derived from the father and mother trigrams.

The translation is quite clear so there are no further comments here.

Section 11



Qian as heaven, round, as sovereign, as father, jade, metal, cold, ice, deep red, good horse, old horse, as thin bony horse, as parti-colored horse, as fruit of trees.


  1. The concept of Qian as heaven as round, supposedly first appeared in周髀算經 (circa Western Han dynasty).  This is the earliest Chinese recorded book on astronomy,    climatology and numerology. There was mentioned, “方属地, 圆属天, 天圆地方” – Square belongs to earth round belongs to heaven, heaven round earth square.
  2. Qian being assigned as heaven, thus is ‘high up’ with powers beyond the ordinary, thus is correlated to being ‘sovereign’, ‘monarch’ and ‘king’.
  3. Qian as father is also a correlation similar to correlation to sovereign.
  4. Qian, in the Later Heaven Bagua arrangement is ‘metal’.
  5. Qian as cold an ice is because in the Later Heaven arrangement it is in the Northwest where the climate is cold.
  6. Qian is deep red because Qian trigram is pure Yang, and is likened to the red hot sun.
  7. Qian as good horse because horses are majestic creatures, and Qian has image of majesty.
  8. Qian as old horse because Qian is heaven that is enduring, thus old.
  9. Qian as scrawny bony horse because Qian is hard like bones, thus a scrawny bony horse is linked to Qian gua.
  10. Qian as parti-colored horse, as multicolored horse. Qian as heaven sometimes is seen multicolored rainbow, thus multicolored horse is linked to Qian gua.
  11. Qian as fruit of trees. Fruits are mostly round. Qian heaven is also round.

Section 12



Kun as earth, as mother, as cloth, as cauldron, as protective, as impartial, as heifer, as carriage (大舆 also means a large territory), as variety of marks, as multitude, as handle, concerning soil its color is black.


  1. Kun as earth because Kun has three Yin lines. Yin is turbid Qi that descends to earth. Thus Kun as earth.
  2. Kun as mother because Kun as earth that gives life to myriad things.
  3. Kun as cloth because Kun three lines Yin signifies the soft and pliant.
  4. Kun as cauldron because earth is like a pot that can hold everything. It can also give warmth to plant life.
  5. Kun as protective, as tight fisted. This image is because Kun as earth, is where all life forms take nutrition from to survive and if plants are uprooted will die.  Thus its like the earth tightly holding on to the roots of plants to nurture it without giving up.
  6. Kun as impartial because it does not discriminate when accommodating the myriad things that live on and in it.
  7. Kun as heifer because it is mother earth giving life to myriad things.
  8. ** this one has double meaning: it can mean that Kun as carriage because Kun as earth can carry unlimited things. It can also mean a wide territory.
  9. Kun as a variety of marks. Kun as earth that grows myriad things and all these are like marks on earth.
  10. Kun as multitude because Kun embraces all life forms.
  11. Kun as handle because handle is like a support. Kun as earth gives support to life forms.
  12. Kun, as soil is black in color.

Section 13



Zhen as thunder, as dragon, as interlacing of heaven and earth, as spread and diffuse, as large road, as eldest son, as swift rash decision, as green young bamboo, as reed. As relating to horses: as a horse that is good at neighing, horse with white hind legs, as a prancing horse, horse with white forehead.  As relating to crops and grains, signifies growing reverse.  Towards the end it becomes strong and luxuriant.


  1. Zhen as thunder. Zhen trigram has two Yin lines above one Yang line.  The two yin lines likened to clouds and the Yang line below signifies dynamic motion. Thus it is likened to thunder.
  2. Zhen as dragon. This is explained in section 8.
  3. Zhen as玄黄 Xuan Huang – In the Ten Wings of YiJing, the treatise Wen Yan文言, was stated “夫玄黄者,天地之杂也,天玄而地黄。” It is translated as: “thus Xuan Huang, is the mixing of heaven and earth, and heaven is Xuan and earth is Huang.”  Another explanation is that Zhen with a Yang first line and two Yin lines on top depicts Qian and Kun starting to interact.  Qian being heaven is dark in color and Kun being earth is yellow in color Thus Xuan Huang can be explained as ‘black and yellow’.
  4. Zhen later heaven bagua is wood. It is also image of luxuriant forest spreading over a large area. Thus it is likened to spreading and diffusion.
  5. Zhen as large road. Zhen as motion and activity, and as feet, thus denotes walking.  Zhen is eldest son, denotes big or large. Thus likened to large road.
  6. Zhen as eldest son. (please refer to section 10).
  7. Zhen as swift rash decision is because Zhen as thunder, and thunder comes with lightning. Lightning is swift and impulsive.
  8. Zhen as green young bamboo: the word means blue or green. But the words 筤竹 has two meanings – (i) as young bamboo; (ii) as bamboo canopy of a horse carriage.
  9. Zhen as reed — 萑苇 is a kind of grass or reed of the bamboo family used for making mats.
  10. As relating to horses: (i) Zhen as thunder, thus related to vibrant sound. Horses are active vibrant animals. Thus Zhen can be related to a horse that is good at neighing. (ii) Zhen can also be related to white color, thus horse with white hind legs and white forehead also can relate to Zhen. (iii) prancing horse is active and vibrant, like Zhen thunder.
  11. As relating to crops, roots grow downwards naturally. The plant stems and branches grows upward is going reverse direction from roots.
  12. This last verse qualifies the previous verse abut relating to crops.

Section 14



Xun as wood, as wind, as eldest daughter, as straight rope, as work or craftsman, as white, as long, as high, as advance and retreat, as indecisiveness,  as odor.  In the human body, it is thinning hair, wide forehead, eyes more white of eye, going for profits getting threefold, towards the end it becomes an impetuous gua.


  1. Xun as wood
  2. Xun as wind
  3. Xun as eldest daughter: this is explained in section 10
  4. Xun as straight rope: Xun is long and supple, like a rope. Xun as wood can be straight as a tree. Thus xun as straight rope.
  5. Xun as work or craftsman is because Xun is wood, and work done on wood can change it into useful utensil or furniture.
  6. Xun as white is because Xun is linked to cleanliness, to freshness.
  7. Xun as long and high is because Xun wood can grow to great length or height.
  8. Xun as advance and retreat because Xun is end of spring and beginning of summer, and it is advancing of Yin Qi and retreat of Yang qi.
  9. Xun as indecisiveness because Xun is as stated above is in between advancing and retreating of Qi.  It is also soft pliant and supple and is in between the hard and soft.
  10. Xun as odour is because Xun can be likened to fresh flowers of plants. Xun as wind can carry the fragrance of fresh plants and spread around.
  11. In the human body it is thinning hair: Xun is soft pliant wood that is not as lush as Zhen forest, and is likened to sparse hair.  When a head has little hair, naturally forehead is more prominent, thus it is likened to wide forehead.
  12. Li gua center line Yin with top and bottom lines Yang, is related to the eye.  The Yin center line is the iris of the eye, while the two Yang lines relate to the white of eyes.  Xun gua is like Li gua’s center Yin line move downwards to take bottom position and the bottom yang line of Li goes to the center.  Thus the two Yang lines of Xun is likened to white of eyes.
  13. ‘going for profits getting threefold’ – this phrase is also from acquisition of imagery from trigrams.  It was born from the original Yin line — Its bottom two lines – 1st line Yin 2nd line Yang is Young Yang. Thus its origin is from Kun. Xun wood gets Kun earth nourishment threefold.
  14.  ‘towards the end it becomes an impetuous gua’ – this means the Xun wind in motion ultimately can be impatiently rushing.

Section 15



Kan as water, drains and gutters, as hidden and concealed, as straight and crooked, as a bow and wheel. Concerning people, as added worries, as heart ailment, as ear ache, as blood trigram, as red.

Concerning horses – as horse with elegant back, as a spirited horse, as horse with drooping head,  as a horse with thin hoofs, as a towing horse. Concerning carriage, as a faulty one, as a transport, as moon, as a robber. Concerning wood, as solid hard wood, as wood with pith with many rings.


  1. Kan as water. This is assigned from Later Heaven Bagua arrangement.
  2. Kan as drain and gutter.  This image is because Kan as water needs a conduits to control its flow.
  3. Kan as hidden and concealed.  This image is supposedly from Kan as water, and water can be hidden and concealed underground.
  4. The words 矫輮Jiao Rou = 矫揉 (jiao rou) which means – straighten the crooked, and make crooked the straight. The actual meaning should be referring to the natural meandering flow of water on land.
  5. ‘As a bow and wheel’ – this is same logic as the previous mentioned ‘straight and crooked’.
  6. Concerning people as added worries: one of Kan’s characteristics is risk and danger when there is danger naturally comes worries.
  7. From worries of danger and risks may come heart related problems.
  8. Kan also means open pit or watery hole, thus, is related to ear, and ear ache.
  9. Kan as water, thus, is related to blood, and blood is red.
  10. ‘concerning horses’ – Kan is linked to horses is because it is related to Qian Gua.  Kan’s bottom yin and center line is Yang line is from Young Yang.  The center Yang line is Kun transform to Qian, and Qian is related to horse. And the Yang center line is straight like a horse back, and elegant, thus it is described as ‘elegant back’.
  11. ‘as a spirited horse’ – is because water flows with vigor and spirit.
  12. ‘as a horse with drooping head’ – is because water flows downwards.
  13. ‘as a horse with thin hoofs’ – is because Kan water is laborious flowing incessantly, working very hard. Thus a hardworking horse wears out its hoofs.
  14. ‘Concerning carriage’ is because water is a conduit of transportation. Thus Kan is also likened to ‘transport.
  15. Kan as a robber maybe is because Kan is hidden and concealed, thus is related to robbers and thieves.
  16. ‘Kan as wood’ – this most probably comes from Kan gua center Yang line is visualized as a pillar and the top and bottom Yin lines are seen as beams and rafters. The linking to pith of wood with many rings maybe is from water rings caused after we drop a stone into still water.

Section 16



Li as fire, as the sun, as lightning, as second daughter, as helmet and armor, as spear-axe soldier. Concerning people, is person with big stomach.  As Qian gua, as turtle, as crab, as solitary wasp, as mussel, as tortoise.  Concerning wood, as rotten inner section of wood.


  1. Li as fire, as the sun and as lightning is easy to comprehend.
  2. Li as second daughter (please refer to section 10)
  3. Li as helmet and armor is similar to explanation of hard shelled sea animals below.
  4. Li as axe soldier – soldiers wear helmet and armor.
  5. Li as person of big stomach – its image is also obtained from the center Yin line depicting center empty, so it is linked to stomach.
  6. Li as Qian Gua – Li’s second line Yin is transformed from Qian Gua.  The meaning can also because Qian is also linked to dryness. Li being fiery and hot is dry.
  7. The linking of shelled sea animals to Li is because of Li Gua’s top and bottom Yang lines protecting one center Yin line. The image is similar to shelled sea animals, where the outer hard shell represents the two yang lines and the inner soft body is the center Yin line.
  8. Li as wood with rotten inner core – this is also imaging from Li’s center Yin line and two outer hard Yang lines.

Section 17



Gen as mountain, as path road, as small rock, as an arched gateway, as fruit of creeping plant, as gatekeeper, as finger, as dog, as rat, as black beaked birds. Concerning wood it is hard wood with many nodes.


  1. Gen as mountain.  This image is from Gen top Yang line sitting on two Yin lines below.
  2. Gen as path, as small road.  Image also from Gen gua top Yang line is hard like road surface amd bottom two Yin lines are from Old Yin, i.e. Kun earth.
  3. Gen as small rock.  Gen is as mountain and also as earth.  Hills and mountains are made up of earth soil and rocks. Small as in Gen is youngest son.
  4. Gen as arched gateway.  Gen is stillness and stoppage. Arched gateway’s two pillars left and right is imaged from Gen’s two yin lines.
  5. Gen as fruit from creeping plant. 
  6. Gen as gatekeeper – Gen bottom two yin lines looks like two pillars of a an arch gateway , and Gen trigram also has image of a person with two hands, thus its image as a gatekeeper.
  7. Gen as finger – this comes from Gen as hands logic. Fingers have nails that are hard and have joints (nodes), and fingers can stop things (stoppage), just like a pair of hands.
  8. Gen as dog, I think also have same meaning as “stoppage” because dogs can be house guards. Also because Gen’s upper line is a Yang robust, that sort of like protects the lower two Yin lines (that is depicted as doors to a house).
  9. Gen as rats and black beaked birds – rats have long sharp mouth that has similar shape as beaks. 
  10. Gen trigram external is hard and internal as soft – top Yang line is external and bottom two Yin lines as soft.  Example of hard wood with many nodes is bamboo. Bamboo is empty on the inside, has nodes and its skin is very hard.

Section 18



Dui as marsh, as youngest daughter, as sorceress (shaman), as mouth and tongue (can also see it as gossip and slander), as breakage and destruction, as attached and then plucked away.  Concerning Dui attached to the earth, thus, it is like thick stew (thick gravy), as mistress (concubine), as goat.


  1. Dui is marsh. Dui trigram has a yin line at the top. Its image is like that of shallow water on thick earth.  The image is of a wetlands or marsh land.
  2. Dui is youngest daughter. Please see section 10.
  3. Dui as sorceress or shaman. Dui has top Yin line that represents Kun,and two lower Yang lines that represent Qian. Qian and Kun can also be linked to gods and spirits.  Dui top line as broken line has image of a mouth.  Thus a mouth to say prayers to the gods and spirits. Dui is also likened to ‘joyous’, thus a shaman feels ‘joy’ in praying to gods and spirits and receiving their blessings.
  4. Dui as mouth and tongue. Dui as mouth, tongue is inside the mouth, thus they are linked together. This verse can also be interpreted as ‘gossip and slander’.
  5. Dui as breakage and destruction. Dui gua belongs to Autumn when the air is chilly cold and tree leaves fall. The chilly air of autumn is described by ancient sages as 肃杀(killing cold). Dui’s element is metal, thus it is brittle and at the same time hard and destructive, that can cut and chop wood. Thus is likened to breakage and destruction.
  6. Dui as attached and then plucked away. This image is of fruits being plucked from trees.  After fruits are plucked the tree is bare.  This is obtaining image from trigram. Dui is top line Yin bottom two lines Yang. Yang is likened to the tree and Yin is void, empty is likened to bare tree.
  7. Dui as thick gravy. The Chinese word 卤 Lu (gravy or stew) is related to 咸 xian (salt).  In China, the salt lakes and salt producing areas are in the western territorie, thus Dui is likened to thick gravy.
  8. Dui as mistress. Dui is female, is also likened to female slave or female servant. A mistress serves her master husband, is akin to a female slave.
  9. Dui as goat. This is probably obtained from image of the Chinese character goat 羊 that has two ‘horns’ similar to Dui兑.

The 5 Yellow Question.

This was a question posted in my FB forum Xuan Tian Men Fengshui:
There are many types of Date Selection method. Which Date Selection method can reduce most of the Sha (Inauspicious), example like 5 Yellow? Purely for discussion. Thank You.

My Answer to his querry:
The chart below shows 2017 year Flying Stars, — year and month, and selected days and selected hours chart.
Ding You Year — Star 1,
Ji You month – Star 1,
Days with Star 1:
1. Sept. 9 th — Ji Hai day
2. Sept. 18 th — Wu Shen day
3. Sept. 27 th – Ji si day
4. Oct. 6 th – Bing Yin day
Hours with Star 1 during these four days: Yin and Hai hour.
Below please see the chart that has year, month day and hour 5 yellow falling into the Li Palace.



The General practice of professional FengShui consultants, when encountering Sha qi falling into palace sectors like this example, would avoid doing any major things at the afflicted sector, during those times.

Thus every FengShui consultant does not want to go head on into any Sha times and Sha sectors to perform any major work because it defeats the real purpose of FengShui.  The standard phrase at the corner of every FengShui consultant’s mouth is, 趋吉避凶
(QuJiBiXiong) — ‘enhancing the auspicious and avoiding the ominous’.
Enhancing the auspicious and avoiding the ominous — is the No. 1 priority for every FengShui consultant. However, there might be situations when the client insisted on the major jobs that must be done on those days in those afflicted sectors. This would put the consultant in a difficult situation, because certain Sha such as 5 yellow of the Flying Stars system is very similar to the SanHe WuJi DuTian sha. Both are Erath Sha, and are very ferocious if violated.

In Most FengShui methods there would have certain methods to pacify such ferosious Sha if they are being violated. However, as the saying goes, “prevention is always better than cure’, it would be better to avoid doing any major works dueing those Sha times and in those Sha sectors.  Even if a FengShui master claims his method is the best and most powerful to correct any  Afflicted Earth Sha times or sectors, you should always be careful about bit because Earth Sha are really ferocious and any pacification should be Heavenly powerful to really appease it.

It is no point finding problems for yourself and your clients because a lot of Karma is involved in  Fengshui work. The more good things we do for our clients, the more merits we can gain. The more Sha we violate, the more bad karma will come to us.

Therefore, I would suggest that every FengShui consultant try to avoid performing any major works during those Earth Sha times and in Earth Sha sectors.


Dear students and friends,


I shall be conducting a course on how to change your luck called ‘Luck Changing DIY’, in Singapore on 24th September 2017, from 9am to 1pm. The course fee is S$688.00 per pax.


The closing date for registration shall be on 4th September 2017.  The Venue for the course shall be confirmed after the closing date of the registration and shall be announced here.


The course is easy to understand and practice.  It is suitable for people who had not studied any Luck Changing methods before.  For FengShui, BaZi and ZhiWei consultants, this course can add to your current menu of Luck Changing methods to help your clients.


Those who wish to register for this course please PM me in FB or send me a WhatsApp or WeChat message.

My Whatsapp ID is Moon L. Chin

My Wechat ID is: xuantianmen


For those living in Singapore, you can register by calling:-

Master TH Lee +65 9367 1409

Master Lam      +65 9111 3431.



Below please find the course contents:

  1. Winter solstice change luck method冬至改运法
  2. Summer solstice change luck method夏至改运法
  3. Lunar 7th month Ulambana festival change luck method 七月秋祭改运法
  4. 28 constellation change luck method 28 星宿转运法
  5. Always smooth luck method 长期好运
  6. Lime water flower bath dispel bad luck method 冲麻风杆花水消除坏运法
  7. Red flowers bath remove sickness method 红花洗澡消除病运
  8. Lime skin bath dissolve disasters method 桔子皮消灾解厄法
  9. Full moon night make wish remove obstacles method 圆月十五消灾解厄法
  10. Yin yang water bath change luck method 阴阳水洗澡除坏运
  11. Yin yang water drink change luck method喝阴阳水改运法
  12. Hetu number to change luck method 河图数目转运
  13. Willow branch method gain respect from others柳树枝苗带来好人缘
  14. Willow branch method makes wish come true. 柳树枝实现愿望
  15. Umbilical cords for wealth luck method 脐带聚财法
  16. Tooth for good luck method 牙齿带来好运
  17. Coconuts for wealth luck method 椰子财运法
  18. Coconut to remove obstacles method 椰子除障碍法



— by Master Guo Fen Ling (Taiwan)

—translation by Moon L. Chin


This article is a research on the effects of landform on the duration of ancient dynasties in China.

China’s mountainous landscape is huge and vast.  Its mountainous region in West is divided into 3 major ranges: the northern range, the central range and the southern range.

Among the three the central range is the largest, followed by the north range and lastly by the south range.  Historically, many of China’s dynasties that established their capitals in cities within the central range region can last longer.

Those that established their capitals in the northern range had middling length of duration.  Lastly those that established in the southern range had the shortest duration, some dynasties ended almost as soon as it had started.

Historical facts:

  • There were 11 dynasties established in the central range with a total duration of 2553 years
  • There were 4 dynasties established in the northern range with a total duration of 1023 years
  • There were 8 dynasties established in the northern range with a total duration of 528 years
  • The Shang dynasty established its capital in what is present day Guide city of Henan province totaling 644 years
  • The Eastern Zhou dynasty established its capital in what is present day Luoyang city of Henan province with a length of 523 years, much longer than the Xia dynasty’s 440 years.

Other than this, cities such as Fenggao, Xian, Luoyang, Chengdu, Yedu, Kaifeng were also capitals of different dynasties, all of these were in the central range region.  Especially Xian and Chengdu were used as a capital the many times, with durations of up to hundreds of years.

Capital cities that were established in the northern range are Anyi and Beijing.  Among them the Xia dynasty capital in Anyi is the longest with duration of 440 years.

In the southern range there were Nanjing and Hangzhou.  There were quite a number of dynasties that established their capitals in this region but most of their duration were short, only in the tens of years.   The only exceptions were the Eastern Jin dynasty that lasted for 104 years and the Southern Song dynasty that lasted 153 years.  These two were the only exceptional lengthy dynasties in the southern range.


In conclusion, the longer the mountain range the further the fortune of the dynasty can last, and the shorter the mountain range the dynasty’s fortune becomes shorter.

關鍵字Crucial words: rise and fall of dynasties; length of rivers; Tie Dan Zi



This article’s main discussion point is on a dynasty’s rise and fall, its prosperity and decline, and the connection with the length of the mountain range and the accompanying rivers.

Yang JunSong said: “before observing the mountains, first observe the rivers”.

Water is the manifestation of Dragon Qi.  By judging the volume of incoming water you can guess the dragon qi.  Wherever there is water, there shall be dragon qi.  Abundance of water equals abundance of qi, lack of water means qi is in decline.

The volume of water can tell whether the dragon is a main range or a branch range.  If the water is long thus the dragon is also long.  If the water is short, the dragon is also short.

Main ranges normally have large rivers accompanying.  For example mainland China’s Yangtze and Yellow river had its origin in the Qinghai plateau’s Tanggula mountain, Gelandandong mountain and Bayan Har mountain.

Both rivers flow east into the sea. Since both river has similar origin, the water volume is also similar.  Thus Yangtze has total length of 6380 km is China’s longest river and Yellow river at 5464 km long is the second longest.

Sandwiched between these two rivers is the largest and longest of the 3 main ranges – the central range.  Historically, from Xia dynasty to Qing dynasty, kingdoms that established capitals in this central region had a total duration of 2553 years.

The Yalu river, originating in the south eastern part of JiLin province in the north, exits into the Yellow sea via Liaoning prefecture’s Dandong port city, is the northern most shore line of China.

Its total length is 795 km.  Sandwiched between the Yalu river and the Yellow river is the northern range.  Historically, dynasties that established their capitals here had a total duration of 1023 years.

Guangdong province’s Zhujiang river has total length of 2400 km, is China’s third longest river.  The southern range is sandwiched between the Yangtze and Zhujiang rivers, and dynasties established here lasted a total of 528 years.


Considering the Zhujiang is longer than the Yalu river and the southern range supposedly should be second only to the central range, so why was it that since the Qin dynasty, most of the kingdoms established in the south are shortlived?

Take Nanjing as an example: its ancient name was Jinling and was also called Jianye.  It was in close proximity to the Yangtze that flows thousands of kilometers, so Nanjing’s position geographically should be thick with ‘heavenly son’ qi because of the thousands of kilometer mountain range.

Capitals established here should last a long time, but since the Qin dynasty, kingdoms that established their capitals in Nanjing are mostly short-lived.  The researched reason is probably because of Qin Shi Huang ordered the dredging and opening up of the Huai river, thus causing the land luck to be changed.  Therefore Nanjing’s ‘heavenly son’ qi was lost resulting in capitals established here cannot last long.



Diagram 1.  Mainland China’s three main ranges.



The research in this article, takes into consideration human factors or human influenced actions that changed the shape or features of the landform under discussion, thus changing the ‘land luck’.  As an example: cities such as Nanjing, Kaifeng, etc. these are specifically discussed separately.

The rest of the ancient cities are discussed and categorized according to the mountain range it was located in.  The evidence to prove this article are all listed out in the charts provided, that provides that dates of the rise and fall of the various dynasties.

Southern Tang dynasty’s imperial master He LinTong wrote a FengShui book 鐵彈子地理元機 (Iron bullet secrets of landform), and during the Ming dynasty era, a master YouGao commented on the section 形氣章 (form and qi chapter) and said: “Qin dynasty imperial master divined JinLing have got heavenly son qi, thus dredged (Qin) Huai (river) to deplete it”.

The meaning of this sentence is: during the reign of Qin Shi Huang, the imperial master in charge of astronomy and metaphysics, made a divination and found that JinLing (present day Nanjing) have got the power of very auspicious qi described as ‘heavenly son qi’, that is the suited as the abode of emperors, and surely can produce an extraordinary leader that can rule and unite the country.  Qin Shi Huang wanted to rule the country all by himself and his descendants forever, thus he ordered for the dredging of the Huai river to deplete the heavenly son qi of Nanjing.

Why is it that the dredging of Huai river can deplete the ‘heavenly son qi’ of Nanjing?  This is because the Huai river’s  ‘Qi power source’ comes from its flow from the south east crossing the south and then towards the southwest on towards the west of Nanjing, and then meeting with the Yangtze river .

This conveniently cut off the qi meridian of the MaoShan, in the process it severed both of Nanjing’s embraces NiuTou mountain and Zhong mountain from its main qi meridian source MaoShan.  In the end causing Nanjing city, that had a ‘thousand mile dragon meridian’ that could provide endless qi, unable to receive the noble qi because the meridian was cut-off .

Thus, although the Yangtze and Huai river confluence is like a belt protecting Nanjing, and its landform features looks sentimental, it could only enjoy the fortune wealth qi but unable to enjoy the noble qi that could enhance a dynasty power and influence for long time.

Ever since the opening of the Huai river cutting off Nanjing’s power qi meridian source, among the dynasties that established capital here, only eastern Wu and Eastern Jin dynasties lasted a bit longer with a total of 104 years combined.


Although ZhuGe Liang and the father of modern China Sun Yat Sen had both praised the beautiful landscape of Nanjing, it is because they only see the external beauty but did not know about its (landform qi) deficiency that changed Nanjing’s land luck.  Ever since, Nanjing could not be a country’s capital city that has the luck to last a long time.  Thus one can see that the changes in landform shape and features, whether it is man-made or natural, can cause the land luck to be changed too.

Kaifeng city in Henan province was one of the ancient capital cities.  Its ancient name was BianLiang, and was capital city for several dynasties: Warring states kingdoms Wei, Later Liang, Later Jin, Later Zhou, Northern Song and Jin dynasty.  The city is hugging the northern entrance of the Huai river and is an important location.  KaiFeng is located in the confluence of three rivers – Gulu river, Huiji river and Huai river.  It was once a thriving prosperous city, but later the silting and clogging up of Gulu river, its prosperity waned and disappeared with it.

We can know from the above two examples: the changes in landform, irrespective whether natural or man-made also can cause the changes in land luck, and if a country’s capital is situated there, inadvertently the country’s luck cannot escape its effects.


Saratok, Sarawak.


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 Malayaimage