Professional Documents
Culture Documents
Stephen Skinner
International Feng Shui Association - Singapore
ABSTRACT
Feng shui treats different parts of the built environment differently. For example, the
sitting/facing position of a building is utilised by San Yuan Flying Star formulae, but the best
positioning of its doors is handled by Eight Mansion formulae. The building’s relationship to
the external environment is a function of San He feng shui and the three Plates of the luopan
or Chinese compass. The location of external water in the environment and its relationship,
beneficial or otherwise, to the building is measured by the Heaven Plate of the luopan.
However the circulation of qi inside the building is dealt with by San Yuan Flying Star
formulae. The apparent clash of some of these methods such as the interior assessment of the
quality of various rooms in terms of Flying Star formulae as opposed to their analysis by
Eight Mansion formulae are often the cause of controversy and doubt. Another example is the
apparent, but not real, tension between front door positioning and facing direction. All these
issues have a very real impact of the assessment of the feng shui of a building.
In fact classical feng shui formulae do not clash, but simply measure different things in the
built environment. It is the objective of this paper to demonstrate that different formulae in
feng shui cover different domains or zones of the built environment, and so, when rightly
understood, do not clash.
KEY WORDS
Feng shui, built environment, Flying Stars, Eight Mansion, San He, San Yuan, doors, ‘sand
sha’, luopan, qi.
INTRODUCTION
Feng shui is concerned with utilising the built environment in order to generate the most
favourable conditions for human occupancy, or to put it in a more accessible manner, to
improve the luck of the occupants. ‘Luck’ is often seen in the West as a synonym for chance,
for example the odds on winning the lottery. However the feng shui concept of luck is more
like a commodity which leads to an increase in opportunities for abundance in a number of
fields. These opportunities can be either increased or decreased by physical feng shui changes:
an increase in such ‘luck’ leads to wealth and good business relationships on one hand, and to
fertility, good family relationships, health and many bright children on the other.
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Academic Journal of Feng Shui – 1st Symposium – Oceania
University of Technology Sydney, Australia, 13 & 14 May 2017 Skinner 2017
There are many feng shui formulae designed to enable these outcomes. Because of the way
feng shui is taught to English speaking audiences, these formulae or ‘schools of feng shui’ are
often seen as competing, and sometimes look very different one from another, to the point of
appearing to conflict.
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theoretical basis of feng shui (as recorded on the luopan) prior to the Sung dynasty, nor did
they interpenetrate the whole range of other Chinese arts and sciences in quite the same way
as the base 2, 5 and 6 categories of the yin/yang/Five Element/Stem/Branch combinations.
As John Major says in the introduction to his translation of the key chapters of the Huainanzi,
(Major, 1993, p.8) when speaking about the earliest Chinese Metaphysics:
Conspicuous by its absence is any reference in these chapters to the Yijing (Book of
Changes) or its appendices. This is not terribly surprising: as Fung Yu-lan long ago
noted, the cosmological theories of the Yijing and the Yin/yang/Five Phases [Elements]
schools, remained quite separate until the early Han.
Indeed the Yijing did not become involved with feng shui until the Northern Sung dynasty
(960-1127 CE). Although the hexagrams of the Yijing clearly date back to King Wen (1122
BCE) and his son Duke Chou, their use in San Yuan feng shui dates from much more recent
times. The numerology usually associated with the feng shui manipulation of the hexagrams
dates from Shao Yung (1011-1077 CE), but the first ring of hexagrams to be seen on the
luopan dates from the early Ming dynasty. Even then, only 60 hexagrams appeared on the
luopan, and they were carefully matched with the 60 jiazi (combinations of Earthly Branches
and Heavenly Stems) in order to remain compatible with the rest of the rings of the luopan,
and incidentally with San He feng shui.
It may be confirmed by reference to 地理辨正疏 Di Li Bian Zheng Shu that it was not until a
few years before 1827 that all 64 hexagrams were incorporated in a ring on the luopan
(Zhang Xin Yan, 1827). In this book Zhang puts forward the then novel idea that all 64
hexagrams should appear on the hexagram ring. Prior to that the four main ‘pure’ hexagrams,
Heaven, Earth, Fire and Water, were allocated to the four cardinal directions, but did not
explicitly appear on any hexagram ring of any known luopan.
Separate Functions
The basic divide in methods between San He and San Yuan not only corresponds to a
difference in arithmetic base (2, 5, 6 versus 8, 64) but also corresponds to a divide in the zone
or field of action. San He is primarily involved in exterior calculations, whilst San Yuan,
especially with regard to Xuan Kong Fei Xing, deals primarily with the feng shui of
interiors.1
The common numerical basis of feng shui formulae is one reason why the formulae generated
from these basic cosmological building blocks are compatible. A second and more cogent
reason for their compatibility is that the separate formulae serve quite different functions.
Amongst modern practitioners there is often confusion about the exact function of each of
these formulae which sometimes causes a formula to be applied in the wrong context,
resulting in apparently conflicting results. The main purpose of this paper is to examine a few
of these conflicts and to resolve the most important ones, so that the application of different
feng shui formulae to the built environment can be carried out in a logical and integrated
manner.
1
Xuan Kong Da Gua, is an exception as it deals with exteriors, but more recently has been applies to interiors as
well. XKDG also has applications in date selection formulae.
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Figure 1: The miss-application of interior ‘eight life aspirations’ bagua to external garden
feng shui. (http://www.chiff.com/a/garden-feng-shui.htm).
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2. The application of Later Heaven Sequence trigrams to external feng shui calculations,
(or the application of Early Heaven Sequence trigrams to interior feng shui calculations) is at
the root of this error. In both cases the reverse is true.
3. Modern practitioners often discard Eight Mansions analysis when they perceive that
its results appear to clash with the results of a Flying Star analysis. For example a situation
where an Eight Mansions formula has been applied to a room which is thereby categorised as
jue ming (the worst possible designation), whilst the application of a Flying Star formula
categorises the room as an 8-6-1 Star combination (a good combination in any period). In fact
there is no clash between these methods as they each measure quite different things. This
question will be addressed later in this paper by examining exactly what these two systems
actually measure.
4. Attempting to apply Flying Star formulae to graves is another example of
inappropriate usage because a grave is not divided into nine Palaces, as is a home, and
therefore does not have the same pattern of circulation of qi. This confusion arose because
Shen Zhu Reng wrote that originally he came to understand the time element in Flying Star
formulae after questioning the quality of a grave which had excellent feng shui from a
landform point of view, but was subsequently a disaster for the occupant’s descendants (Shen,
2015). Despite the trajectory of his original reasoning on that occasion which produced a
useful conclusion, at no time did he suggest that Flying Star analysis was appropriate for
grave feng shui.
5. Another common cause for confusion in Flying Star analyses is using the front door
as an indication of the facing direction of the building. In Flying Star feng shui, building
facing direction and front door facing do not necessarily coincide.
6. Interior Palace division of a building is another area rife with confusion. Traditionally
the division of the building was carried out using nine Palace divisions with a rectangular
grid. This contrasts with the division of the building by an eight segment pie-wedge grid. The
pie-wedge division method is a relatively late introduction, having originated in the 1970s in
Hong Kong. The confusion came about by practitioners attempting to make feng shui more
‘logical.’ They realised that the act of measuring distant objects and mountains using a
luopan was effectively a radial method of dividing the exterior landscape. They decided, in
the interests of consistency, to ignore the centuries old method of rectangular Palace division,
and applied a pie-wedge method of dividing the circulation of qi inside the building.
7. At a more technical level, using the Earth Plate to map water courses has also resulted
in incorrect analyses. Mapping water courses should be done using the Heaven Plate on the
luopan. As the Heaven Plate is 7.5 degrees ‘ahead’ of the Earth Plate, reading in a clockwise
direction, errors of more than half a Mountains can be involved if the wrong Plate is used.
Many feng shui classics confirm that the Heaven Plate is the correct applicable Plate for
water measurements.
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To answer this question we need to divide the built environment and its surrounding
hinterland into specific zones, ranging from the macrocosm of the whole nation, through the
landform made up of rivers and interfluves, the hinterland surrounding a city, the structure of
the city itself, the set of all things within sight of the building (the ‘sand-sha’), the orientation
of the building, the location of doors in the outer wall of the building, the circulation of qi
within the building, its circulation within specific rooms, the location and orientation of
furniture, specifically the bed, dining table, and other common sitting location, and finally the
interaction of the occupants and the building (in terms of their bazi charts, date of entry, etc).
These form discreet and easily identifiable zones.
EXTERIOR CONSIDERATIONS
San He School
This method deals with the identification of the main landform features (mountains and
watercourses) and their relationship with cities and building(s). In San He the luopan
compass is used considerably more than in methods involving the interior of a building (such
as Flying Star) where the Earth Plate of the luopan is used just once to determine the Sitting
and Facing Mountains of a building. (In this case ‘Mountain’ does not refer to a physical
mountain but to one of the 24 divisions of a particular ring of the luopan, or three rings in the
case of San He)
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The ‘interfluve’ is a technical geographic term identifying the land area between two rivers or
streams. Almost all land (in any non-desert area) can be divided into interfluves. Although
not using this term, San He feng shui utilises this concept by stressing the importance of the
shui kou or ‘water mouth,’ which is the point where two streams meet, thereby neatly
terminating each interfluve, and forming a consistent zone suitable for feng shui
interpretation. According to San He feng shui, all buildings within an interfluve have the
same dragon qualities, and the effect of this on a building can be measured by using the 72-
Dragon ring.
Figure 2: Aerial photograph showing the main dragons, and the embrace of the xue (located
near the ring mark). The dotted lines indicate the passage of dragon energy. This photograph
demonstrates the division of the landscape into interfluves separated by rivers. (Hu, 2016.)
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Academic Journal of Feng Shui – 1st Symposium – Oceania
University of Technology Sydney, Australia, 13 & 14 May 2017 Skinner 2017
A wider definition of shui kou includes the point where a watercourse is constricted between
a pair of hills, or turns a sharp corner due to underlying geological structures. Water mouths
are an important feature of San He feng shui as they neatly divide up the landscape into
discreet areas.
The Xuan Kong Da Gua definition of a water mouth is a lot wider, and can include the
junctions of roads. However that interpretation came historically a lot later.
Figure 3: Relationship between ancient settlements and the drainage patter: interfluve
analysis (Wheatley (1974), p. 209). Note there are five distinct interfluves shown on this map,
but only three water mouths, as the other two are further downstream.
The practical importance of this zone is demonstrated in Figure 3. Here the buildings marked
Chu-Li Ch’eng and Lung Shan Chen occupy a different interfluve from the building marked
P’ing-Ling Ch’eng. They both have different water mouths, and arise from a different
direction. The direction from which the first interfluve arises is south, and therefore gives the
Elemental quality of Fire to the interfluve, and its buildings. Likewise an interfluve
originating in the NW carries with it the Elemental quality of Metal, whilst one originating in
the East carries with it a Wood influence. This San He method popularised by Yang Yun
Sung uses the orientation of an interfluve to characterise the Elemental nature of all buildings
built within that zone, and allows precise positioning of the building using the 72 Dragon ring
of the luopan. For analysis, it is important to determine the Element of the interfluve upon
which the building is constructed, and to use this piece of information to precisely orientate
the building to the closest 365/72 = 5 degrees.
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Academic Journal of Feng Shui – 1st Symposium – Oceania
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Figure 4: A Chinese site map of a xue, showing a site facing Ding (south, at the top) and
sitting at Gui (the respective luopan Mountains). Four physical mountains are marked
according to their perceived five Element nature and one in accordance with its Nine Stars
nature. (March, (1968) reproduced in Skinner (1976), p. 51 with additional captioning).
The xue is the focus of the whole site map in Figure 4. It is the spot which the feng shui
master strives to discover, as it is the most beneficial place to either build or bury. The water
mouth is the point where the two streams meet roughly to the left of centre in the map, before
meandering to the south (top of the map). In this zone the location of mountains and the entry
and exit points of watercourses are analysed using San He mountain and water formulae.
However, many San He water formulae designed for evaluating yin (grave) feng shui have
also been incorrectly applied to yang house feng shui, but a lack of space precludes a full
explanation of that.
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Academic Journal of Feng Shui – 1st Symposium – Oceania
University of Technology Sydney, Australia, 13 & 14 May 2017 Skinner 2017
Figure 5: A nineteenth century map of Canton (Guanzhou) showing the positioning of one of
several protective pagodas to the north of the old city (top centre), in relation to the line of
hills, or dragon, stretching away to the NE. (Author’s collection, 1840)
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Academic Journal of Feng Shui – 1st Symposium – Oceania
University of Technology Sydney, Australia, 13 & 14 May 2017 Skinner 2017
Figure 6: The ‘Precious Mirror table’ (the key to Eight Mansions) from the reverse side of a
late Qing dynasty luopan (Author’s collection).
It is well known that Eight Mansion theory is used to identify the type of structure based on
the gua of its Sitting direction as shown in Figure 7. The key to this method is shown on the
back of the luopan, and not amongst the rings on its face.
Figure 7: The eight trigrams which are used to name the eight types of building identified by
their sitting gua (Walters, 1991, modified). Note that as the formula is applied to a building
(rather than the landscape) it uses the Later Heaven Sequence bagua.
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Academic Journal of Feng Shui – 1st Symposium – Oceania
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Once the type of house is identified by its Sitting direction, it is then simple to look up the
four best and four worst directions for that house. The types of houses then divide into East
Houses (sitting E, SE, N, S) and West Houses (sitting W, SW, NW, NE). In the Ming
Encyclopedia of 1609 (Wang & Wang, 1609) this method is referred to as the ‘Four East
Four West’ method rather than the ‘Eight Mansions’ method.
So for example, a house sitting in the West would be identified as a Tui house (its sitting
trigram). This information used to be engraved or written on the back of all luopans (see
Figure 6). Nowadays it is preserved in tabular form independent of the luopan. From such a
lookup table, the best direction (or sheng qi) of this particular type of house is NW. Other
good directions are North (huo hai), NE (yen nien) and SW (tian yi). Correspondingly there
are four bad directions (of which the worst, jue ming, is located in the East. According to the
best known classic of this system, the Eight Mansion Bright Mirror (Chan, 2011), this
indicates that (in simplistic terms) the best direction to open a door is in the NW (sheng qi)
whilst the worst direction will be East (jue ming).
F. Location of Doorways
If you examine the Eight Mansion Bright Mirror (Ruoguan, 2010: Chan, 2011) it becomes
clear that the method deals with doors (men). At no point does it develop maps of the
building divided up into eight sectors, although such maps have been incorrectly added in
recent editions of this text, especially in English translations.
In the late 20th century it became popular to attribute the quality of these directions to the
adjacent rooms (i.e. the best room would be supposedly located in the NW whilst the room
most to be avoided was located in the East) in a Tui house. However if one reads the classic
(and avoids the illustrations added to modern editions) it becomes obvious that this
interpretation is not warranted. In fact, in as much as the Eight Mansions theory applies to
buildings, it establishes two things: the gua of the building and its best and worst directions,
following which the effect of opening doors in any of these various directions is explained in
considerable detail. There is nothing in the Eight Mansion Bright Mirror which pertains to
the interior rooms. The use of this theory to identify eight sectors inside a building and its
rooms, and assign them qualities, is a misconception.
Eight Mansion theory is therefore primarily concerned with the opening of doors. It is not, as
commonly portrayed in English language literature, concerned with dividing up of interior
areas or rooms. It is because of this that it does not clash with Flying Star feng shui which
does deal with the qi quality of individual Palaces or rooms.
There is of course a second dimension to Eight Mansion theory that identifies the gua of a
person, derived by performing certain calculations on their birth date. This then opens up a
means of categorising a person by their gua and dividing persons into East House or West
House persons, after which one can identify the suitability or otherwise of a person living in a
particular house.
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Academic Journal of Feng Shui – 1st Symposium – Oceania
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H. Furnishings
After the feng shui of each room has been dealt with (using Flying Star), Eight Mansions
comes back into the picture to deal with best positioning of the key pieces of furniture, such
as bed, dining table, and stove. (Flying Star also has input in the positioning of the stove).
Eight Mansions here applies to the best personal directions of the occupants. This ‘kua’
number is calculated from the date of birth.
I. Personal positioning
Using the ‘kua number’ of the individual, Eight Mansions tracks his/her best facing and
sitting directions. Just as Eight Mansions is concerned with the facing and sitting direction of
a house so at the microcosmic level, personal Eight Mansions is concerned with the facing
and sitting positions of the individual occupants of the house.
Figure 8: Illustrations from an early edition of the Eight Mansion Bright Mirror, showing that
the method deals with doorways and walls, not with enclosed spaces and rooms. (Ruoguan,
2010), The Chinese characters on the walls are abbreviated single character forms of the eight
possible ‘auspices.’
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Academic Journal of Feng Shui – 1st Symposium – Oceania
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CONCLUSIONS
Feng shui formulae are adapted to perform specific tasks which apply to specific ‘zones’ of
the built environment and its surroundings. These are very much a case of “horses for
courses,” and are not meant to be used across the board. The miss-application of these
formulae to a zone for which they were not designed has produced incorrect analysis and
confusion amongst students and practitioners. This is particularly noticeable in the confusion
of exterior and interior methods, which are quite distinct as demonstrated by Table 1.When
applied to the correct ‘zone’ these problems do not arise.
San Yuan Da Gua and a number of other formulae have been omitted from consideration in
an effort to simply address the question of zone appropriate formulae, rather than providing a
totally comprehensive analysis of all feng shui formulae, which would be a book-length
project.
Table 1: A schematic of the zones of the built environment and its surroundings and their associated
feng shui formulae.
REFERENCES
-四庫全書 Ssu K’u Ch’üan Shu, ’Complete Library of the Four Treasures’ (The Qing
Dynasty Imperial Encyclopaedia), compiled by Order of the Emperor, Beijing, 1773-
1782.
Aylward, Thomas (2007). The Imperial Guide to Feng Shui and Chinese Astrology, Watkins,
London.
Chan, Terence (transl.) (2011). Eight Mansions Bright Mirror: Ba Zhai Ming Jing. JY, Kuala
Lumpur.
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Academic Journal of Feng Shui – 1st Symposium – Oceania
University of Technology Sydney, Australia, 13 & 14 May 2017 Skinner 2017
Hu Zhao Tai (2016). Guide to Yang House Feng Shui, Hulair, Taiwan.
Huainanzi, see Major (1993).
Lillian Too (2000). Feng Shui for the Garden, Element, Shaftsbury.
Major, John (1993) Heaven and Earth in Early Han Thought: Chapters three, four, and five
of the Huainanzi. New York: State University.
March, Andrew L (1968). ‘An Appreciation of Chinese Geomancy’ in Journal of Asian
Studies, XXVII, February, pp. 253-67.
Ruoguan (2010). 八宅明鏡 Pa Chai Ming Ching, ‘Eight Mansions Bright Mirror,’ written
1684: published by Gu Wulu, Suzhou, 1790, reprinted 2010.
Shen Zhu Reng (2015). 沈氏玄空 Shen Shih Hsüan K’ung Hsüeh, ‘Master Shen’s Hsüan
K’ung Knowledge,’ 2 Vols, 1933; reprinted: Sunny, Taiwan, 1999; edited, reprinted, Ta
Kuan, Taiwan, 2002; edited by Liu Ben, Chinyuan, Taipei, 2015.
Skinner, Stephen (1976). Living Earth Manual of Feng Shui, RKP, London.
Skinner, Stephen (2006). Feng Shui: the Living Earth Manual, Tuttle, Tokyo & Singapore.
Skinner, Stephen (2008). Guide to the Feng Shui Compass: a Compendium of Classical Feng
Shui, Golden Hoard, Singapore.
Walters, Derek (1991). The Feng Shui Handbook. Thorsons, London.
Wang & Wang (1609). 王圻, 王思義. 三才圖會 Sancai Tuhui, ‘Collected Illustrations of the
Three Realms,’ Ming Dynasty Imperial Encyclopedia.
Wang Dao Heng (1996). [清] 王道亨. ‘Thorough Explanation of the Luopan’, Lo Ching T’ou
Chieh《羅經透解》, 瑞成書局, 1823 reprinted Taichung.
Wheatley (1974). Pivot of the Four Quarters. Edinburgh University Press.
Zhang Xin Yan (1827). ‘Jottings on “Di Li Distinguising the Correct”’ Di Li Bian Zheng Shu.
Corresponding Author:
Dr Stephen Skinner
International Feng Shui Association - Singapore
Email: perscon@gmail.com
Website: www.SSkinner.com
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