The Fundamental Theoretical Basis of Feng Shui 风水学的基础 feng shui expert

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Feng Shui is a significant aspect of ancient Chinese practices, serving as a means for individuals to harmoniously integrate themselves with nature. Originating in antiquity and formalised during the Western Jin dynasty, its early focus was primarily on landform assessment. Later, it evolved to emphasise both landform evaluation and the principles of Qi (energy) dynamics, with modern practices concentrating mainly on the Qi dynamics of residential spaces. Regardless of the focus—be it landform or Qi—the foundational theory is rooted in the concepts of 'Sheng Qi' (life energy) and 'Ming Qi' (destiny energy).

风水学的基础理论依据

风水学是古方术的重要内容之一，是人们渴望把自身和谐地统一于自然之中而采取的自我完善手段。它起源于远古、成形于西晋，早期以相地为主，后期相地与理炁并重，现代则以阳宅理炁为主。但无论是相地还是理炁，其基础理论都依据于“生炁”与“命炁”之说。

Ancient observers recognised that certain terrains, through prolonged exposure to celestial bodies such as the sun, moon, stars, and constellations, absorb and store specific cosmic energies. Once accumulated to a certain level, these energies emanate outward. Additionally, various geological structures of different landforms emit distinct terrestrial energies. These are two primary sources of 'earth qi', which also encompasses the life force of flora and fauna within the Earth's surface layers. The study of examining and arranging these energies was termed 'Diliqiology' by the ancients, abbreviated as 'geography' (distinct from the modern Western concept), and also known as 'Kan Yu'.

The term 'Kan Yu' first appeared in the "Zhou Li · Chun Guan · Bao Zhang Shi" and "Huai Nan Zi · Tian Wen Xun", where it referred to deities of heaven and earth, akin to the twelve divine generals in the Six Kings' celestial chart. In the "Shuo Wen Jie Zi Zhu · Tu Bu", it is explained as: "Kan, the way of heaven. Yu, the way of earth." Here, 'way' aligns with Laozi's description in the "Dao De Jing": "The Dao, as a thing, is vague and elusive. Elusive and vague, yet within it is form; vague and elusive, yet within it is substance; dim and dark, yet within it is essence. This essence is very real, and therein lies trust."

From this, it's evident that Laozi equated the human life force—'essence, energy, spirit'—with the 'Dao'. Thus, the 'Dao' inherently includes 'life energy (qi)' and 'cosmic energy (qi)'. The 'way' in "Kan, the way of heaven" corresponds to Laozi's 'Dao', referring to the life-infused 'essence qi'. This perspective aligns with the meaning of 'Diliqiology' (as 'Kan Yu' is another term for the study of earth qi).

Therefore, "Kan, the way of heaven" pertains to the emanation of cosmic energies stored in various terrains over time; "Yu, the way of earth" relates to the emission of terrestrial and biological energies from different geological formations and surface life.

'Kan Yu' is also known as 'Qing Wu Art' or 'Qing Niao Art'. The term 'Qing Wu Art' originates from the "Xuan Yuan Ben Ji": "The Yellow Emperor first mapped the land and divided it into regions. Qing Wuzi, skilled in land assessment, was consulted by the emperor to create the classics." 'Qing Niao Art' is mentioned in the "Zuo Zhuan": "In the land of Shao Hao, officials were named after birds... The Qing Niao clan managed the calendar." From these records, it's clear that 'Kan Yu' has historically been regarded as the study of astronomy and geography. Thus, the "Kangxi Dictionary" defines it as: "Kan refers to astronomy; Yu refers to geography."

As previously discussed, the union of heaven and earth produces life energy ('sheng qi' and 'ming qi'). Ancients believed that this life energy accumulates under certain terrain conditions and, upon reaching a threshold, disperses outward. Through prolonged observation, they noted that once 'sheng qi' leaves the earth's surface, it quickly merges into the atmosphere and dissipates with the wind, but gathers when surrounded by water vapour. Guo Pu of the Jin dynasty stated in the "Book of Burial": "Qi disperses with the wind and halts at the boundary of water. The ancients contained it to prevent dispersion and directed it to ensure stability, hence the term Feng Shui." Due to the nature of 'sheng qi'—"dispersing with wind, halting at water"—post-Jin dynasty, 'Diliqiology' or 'Kan Yu' became known as 'Feng Shui', and practitioners were collectively referred to as Feng Shui masters.

古人通过长期观察与体验（包括非常态体验）认识到，一定的地形地貌在长期接受天体中日、月、星、辰、宿等的射线与能的透射，久而久之便吸取并储存了具有一定综合特征的天体星宿的场能，当储存达到一定量时便会向外发散；另外，不同地形的不同地质构造也会形成不同的地炁向外发散。这是形成地炁的两个重要原因，也是地炁所包含的两个主要内容（地炁还包括大地浅表层所储存的动植物的生命之炁）。古人把考察地炁、排布地炁的学说称作“相地理气（炁）学”，简称“地理学”（中现代地理学的概念是由西方文化译意而来的），又名“堪舆”。

堪舆二字最早在《周礼·春宫·保章氏》与《淮南子·天文训》中均解释为天地神名，类似六王天盘中的十二神将。《说文解字注·土部》中解释说“堪，天道。舆，地道也。”这里的“道”的含义等同于老子所说的“道之为物，唯悦惟惋。惋兮悦兮，其中有象。悦兮惋兮，其中有物。窍兮冥兮，其中有精。其精甚真，其中有信。”中的“道”的含义。

由上述而知，老子把人体生命能的形态“精、系、神”也称之为“道”，也就是说，“道”的内容本身就包含“生命能（炁）”与“宇宙能（气）”。“堪者，天道”中的“道”与老子的“道之为物”的“道”应是一致的，其含义指的是含有生命能的“精炁”。只有从这个角度上理解，才符合“相地理气（炁）”的含义（因为“堪舆”本身就是相地理炁的别名）。

因此，“堪者，天道”是指不同地形地貌长期接受并储存的天体星宿能的发散；“舆者，地道也”是指不同地形地貌下，不同地质构造所形成的不同地与地表层储存的动植物生命之炁的发散。

堪舆又称“青乌术”或“青鸟术”。青乌术之名出自《轩辕本纪》中：“黄帝始画野分州，有青乌子善相地理，帝问之以制经”，青鸟术出自《左传》中：“少昊之国，百鸟名官名。……青鸟氏，司启也。”“青乌子善相地理”、“青鸟氏计时司历法”，可见，史书中一直把堪舆解释为天文地理的学问，所以《康熙字典》中的解释为：“堪者，天文也。舆者，地理也。”前已述天地之经阴阳交合后便化为生命之炁（即生炁与命炁）。古人认为，生命之炁（古人常统称为生炁）在一定地形结构条件下便会积蓄贮存，贮存到一定量时就会向外发散。古人通过长期观察研究生炁的发散，逐步认识到生炁—经脱离地表就很快会融入大气之中随风而散，但若遇水气环绕便会聚集在一起。晋代人郭璞在《葬经》中说“炁乘风则散，界水则止。古人聚之便不散，行之使有止，故谓之风水。”由于大地生炁流动的特性是“乘风则散，界水则止”，因此晋代以后把“相地理气（炁）”即“堪舆”称之为“风水”，把从事相地理系的“术士”们统称为风水先生。

Feng Shui, also known as geomancy, encompasses both "landform assessment" and "energy dynamics." "Landform assessment" involves examining the terrain, including identifying "dragons" (mountain ranges), observing "sand" (hills surrounding the dragon), analyzing "water" (rivers, seasonal streams, dry gullies, ponds, lakes, etc., around the dragon), recognizing "caves" (points where the land's energy converges), and evaluating the "Bright Hall" and "Table Mountain" (the open area in front of the cave is the "Bright Hall," and the gentle slope higher than the surrounding hills directly ahead resembles a desk, termed "Table Mountain").

"Energy dynamics" refers to arranging the earth's energy to benefit human life and reproduction. Ancient practitioners achieved this by determining the central point (establishing the position of the central palace), setting orientations (for dwellings, this includes the main room's orientation and the front door's direction; for tombs, it involves the tombstone's orientation), identifying the "Heavenly Gate" and "Earthly Door" (the water's entry point is the Heavenly Gate, the exit point is the Earthly Door; in the earth's layout, the Qian position is the Heavenly Gate, and the Xun position is the Earthly Door), examining the Nine Stars (Greedy Wolf, Giant Gate, Military Officer, Literary Star, Integrity, Martial Tune, Army Breaker, Left Assistant, Right Assistant, One White, Two Black, Three Jade, Four Green, Five Yellow, Six White, Seven Red, Eight White, Nine Purple), calculating the land's fortune (based on the twenty-four mountain orientations, using the Lo Shu numbers), planning residential layouts and water drainage, adjusting the surrounding hills and water for tombs, aligning residences according to the owner's birth data, and selecting directions and auspicious dates based on the East Four and West Four life groups (Zhen, Xun, Kan, Li for East; Qian, Kun, Gen, Dui for West). This also involves arranging the Seven Stars (Heavenly Doctor, Five Ghosts, Mishap, Absolute Termination, Longevity, Vitality, Six Killings) in cycles and assessing marital compatibility (Qian with Kun, Zhen with Xun, Kan with Li, Gen with Dui) to achieve harmonious energy alignment.

Historically, some Feng Shui masters emphasized landform assessment, focusing primarily on "landform" with "energy dynamics" as a supplement during evaluations of residences and tombs. Over time, this approach developed into a system known as the "Form School" or "Landform Method." Conversely, other practitioners prioritized energy dynamics, using "energy dynamics" as the main focus and "landform" as a supplement, leading to the formation of the "Compass School." These two schools represent the major historical branches of Feng Shui practice.

所谓风水即相地理炁，即包括“相地”又包括“理炁”。“相地”是指考察地形地貌，包括“觅龙”（山的脉络为龙）、“察砂”（龙周围的小山为砂）、“观水”（龙周围的河流、季节河、干水沟及山水流经处、水池、湖泊等均称之为水）、“识穴”（地系发散点为穴）、看“明堂案山”（穴前空旷之地为“明堂”，正前方高于横山的缓坡，形似办公用的书案称“案山”）等。“理炁”是指排布地炁使之有利于或有助于人体生命的运动与繁衍。古人通过立极（定五黄中宫之位）、座向（阳宅为正房坐向及大门朝向，阴宅为立碑朝向）、定天门地户（来水处为天门、去水处为地户，地盘排列以乾位为天门、巽位为地户）、查九星（贪狼、巨门、禄存、文曲、廉贞、武曲、破军、左辅、右弼、一白、二黑、三碧、四绿、五黄、六白、七赤、八白、九紫）、算地运（按二十四山座向，依洛书数测算）、规划阳宅布局及开门放水、调理阴宅砂水、阳宅按主人八字、阴宅按癸主八字，根据男女东四命（震巽坎离）、西四命（乾坤艮兑）推算、选方、择日，排布七星（天医星、五鬼星、祸害星、绝命星、延年星、生气星、六煞星）循环、查看夫妻正配（乾对坤、震对巽、坎对离、艮对兑为夫妻正配）等，达到同炁相应的理系效果。历史中，有些风水师重视相地，在察看风水指导阴阳宅时以“相地”为主，以“理气”为辅，久而久之形成体系，后人称之为“形法”或“峦头术”；另有些风水师重视理炁，在风水指导时以“理炁”为主，以“相地”为辅，久而久之也形成体系，后人称之为“理法”，并由此形成了历史上风水学的两大流派。

Feng Shui, as the art of site selection, has ancient origins. Oracle bone inscriptions already document the selection and establishment of primitive settlements, as well as records of surrounding topography. In the literature of the Shang and Zhou dynasties, there are numerous accounts of site selection for capital relocation and city planning. The "Book of Songs" also mentions "Duke Liu moving to Bin." Early geomancy primarily focused on observing landforms. During the Han dynasty, the theories of Yin-Yang and the Five Elements were applied to geomancy, introducing the concept of "Qi" (energy). This period also saw the emergence of beliefs regarding the influence of tomb locations on the fortunes of descendants. Key geomantic works from the Han dynasty include "Zhougong's House Divination Classic," "Geomantic Golden Casket," "Official Residence Topography," "House Diagram Methods," and "Migration Methods." After the Wei and Jin periods, there was a heightened emphasis on examining the forms of mountains and rivers, selecting burial sites, and determining the orientation and layout of tombs and residences. Jin scholar Guo Pu, in his "Book of Burial," explicitly proposed the idea of "harnessing living Qi," suggesting that the spiritual essence within the deceased's remains could interact with the living descendants through the ascending Qi from the earth, thereby influencing their destinies. During the Tang and Song dynasties, two major schools emerged: the Jiangxi and Fujian schools.

堪舆作为相地术，产生很早，甲骨文中就已有选择并营建原始村落以及对周围相关山水地势的记载，在商周两代的文献中，有着许多为迁都营邑而相地相宅的记载，《诗经》中也有“公刘迁豳”。早期的相地术均以观察地形为主，汉代把阴阳五行学说应用于相地术，出现了理炁之说，同时产生了坟墓位置关于子孙后代命运的观念。汉代的堪舆专著主要有《周公卜宅经》、《堪舆金匮》、《官宅地形》、《图宅术》、《移涉法》等。魏晋以后，尤其重视审察山川形势、葬地选择与墓穴、宫室的方向和背景及排列结构。晋人郭璞在《葬书》中明确提出了“乘生炁”之说，认为死者骸骨中的灵元残骸（类同于人的血缘特性）能通过由地下上行的生炁与在世的子孙发生感应，并影响子孙的命运。唐宋两代，产生了江西与福建两大流派。

Also known as the "Form School" or "Landform Method," the Jiangxi School originated in the Tang dynasty with Yang Yunsong from Jiangxi province. Notable figures include his disciples Zeng Wenyu and Song dynasty scholars Liao Yu and Cai Yuanding, all hailing from Jiangxi, hence the name "Jiangxi School." The main tenet of this school is: "Focus on the terrain, trace its origin and end, to determine orientation." It emphasizes the interplay of "dragon (mountain ranges),穴 (energy nodes),沙(surrounding landforms), and水(water bodies)." Key texts include "The Profound Language of the Green Satchel," "The Classic of Stirring Dragons," "The Classic of Doubtful Dragons," and "Discourse on Subtlety." The Jiangxi School leans towards form analysis, paying close attention to the shapes and configurations of mountains and rivers. It posits that "the grandeur of the mountain dictates the magnitude of the earth's Qi; peculiar mountain forms yield peculiar Qi; and the same applies to water forms." Critics note that while the "Form School" provides accurate assessments of terrain, it focuses solely on the physical attributes of landforms, neglecting temporal changes in the energy field, which is a significant shortcoming.

江西派又称“峦头术”或“形派”，始于唐代江西人杨筠松。该派名家还有其弟子曾文逸及宋人廖瑀、蔡元定等，均为江西人，所以后人称其为江西派。该派的主要观点是：“主于形势、原其所起、即其所止、以定向位。”（清赵翼《陔余从考》）注重“龙、穴、沙、水”的相互搭配。江西派的主要著作有《青囊奥语》、《撼龙经》、《疑龙经》、《发微论》等。江西派偏重形法，重视山和水的形势状态，认为“山势大，地炁量亦大；山势小，地炁量亦小；山势奇，地炁亦奇；山势怪，地炁亦怪。水势亦然”。后人多数认为：“形派”断势定量准确，但只重视山水形态与大小，不重视地运；只强调地理环境格局，不注重地理环境下炁场能量的动态变化；单纯从静态角度判断，忽视动态运行变化是其重要缺陷。

Also referred to as the "Ancestral Hall School" or "House Method," and later known as the "Compass School," this tradition was founded by Zeng Qiu during the Song dynasty, with disciples Wang Ji and Lai Wenjun, all from Fujian province, thus the name "Fujian School." This school is rooted in the study of the Eight Trigrams and Five Elements, using them to determine interactions of generation and control. However, it places more emphasis on theoretical Qi rather than the physical forms of mountains and rivers. As stated in "Gai Yu Cong Kao": "The house method began in Fujian, and by the Song dynasty, Wang Ji popularized it. Its teachings focus on star trigrams, advocating for yang houses with yang orientations and yin houses with yin orientations; solely relying on the Five Elements and Eight Trigrams to determine interactions." The "Compass School" emphasizes the combination of landforms and orientations, stressing the auspiciousness and inauspiciousness of geographical environments across different time periods, and deducing changes in the energy field based on temporal and spatial transformations. This approach incorporates dynamic perspectives and holistic combinations. However, the Fujian School's drawback lies in its disregard for the physical shapes and magnitudes of landforms, and its lack of focus on the characteristics and intensity of the earth's energy field. Prominent works include "Core Essentials," "The Two Houses Ode," "Annual Construction and the Nine Stars," "House Center Mirror Patterns," and later, disciple Jiang Dahong's (Ming dynasty) "Dialectics of Geomancy" and "Water Dragon Classic."

In ancient China, there was a significant emphasis on Feng Shui for both residences and tombs, with a particular focus on the coordination of theoretical Qi in dwellings. The construction of cities, establishment of counties, selection of administrative centers, and building of official residences required imperial approval, often determined by the Imperial Astronomical Bureau's assessments. For private residences, it was customary to consult Feng Shui masters for site evaluation and planning. This practice led to the development of popular Feng Shui techniques and interior layout customs, such as the "Eight House Layout for Door and Water Placement," "Twenty-Four Mountain Landform and Water Configuration," "Three Essentials and Six Factors," and "Seven Star Circulation Arrangement." Since residential layouts typically aim to harmonize Qi, the concept of arranging energy fields and adjusting Qi flow has been deeply ingrained in the Chinese mindset. For millennia, this philosophy has influenced architectural planning and village layouts in China, forming the foundation of Chinese architectural aesthetics and spatial organization principles.

福建派又称“宗庙派”或“屋宅法”，后人称其为“理法”，其创始人曾求（宋）及弟子王伋、赖文俊等人均为福建人，所以又称福建派。该派本于八卦五行之学，取八卦五行以定生克之理，但偏重理炁，不重山水形势，正如《陔余从考》中说：“一曰屋宅之法，始于闽中，至宋王伋乃大行。其为说，主于星卦，阳山阳向，阴山阴向；纯取五行八卦，以定生克之理。”“理法”重视砂水与方位的组合，强调地理环境在不同岁运中的吉凶变化并根据时空变换推究炁场的变化，有动态观念与全方位组合的观念。但福建派不重视山水形态与山水之势的大小，不注重地炁场能大小与特性的考究为其缺陷。福建派的主要著作有《核心精要》、《二宅赋》、《行年起造九星》、《宅心鉴式》，及其后传弟子蒋大鸿（明）著《地理辩证》、《水龙经》等。

我国古代，不仅重视明宅风水，而且更注重阳宅的理炁搭配。古代建城、设县、定县府所在地以及衙门的修建等都要呈报朝廷，通常要由司天监勘察后才能确定。民间修建宅院也必请风水师勘测与规划，由此而形成了民间宅院的“八宅局书开门放水”、“二十四山砂水配置”、“三要六事”、“七星循环排布”等民间建筑规划的常用风水术与宅内布局装修的风俗。由于阳宅布局通常以理炁为目的，因此排布炁场，理炁调元的思想深深扎根在国人的思维习惯之中，几千年来一直影响着我国古代的建筑规划与村落布局的建设，并以此思想为中心形成了中国人的建筑美学观与布局观。

 The concept of "Cheng Sheng Qi" (乘生气), or "Riding the Vital Qi," was introduced by the Jin Dynasty scholar Guo Pu, who integrated earlier geomantic principles with Zhuangzi's theory of "ming qi" (命气). This theory posits that the "sheng qi" (生气), or vital energy, formed by the harmonious interaction of the heavens and earth, emerges from the earth's layers. If this energy passes through the "ming men" (命门) of a deceased person's remains, it becomes infused with the deceased's spiritual essence, akin to modern concepts of genetic traits.

This infused "sheng qi" can connect with living beings sharing similar genetic traits, thereby benefiting their vitality. In essence, the spiritual essence of a family's ancestors, carried by the "sheng qi," can positively influence descendants with the same genetic lineage, bringing blessings and prosperity to future generations.

“乘生炁”是晋人郭璞根据前人的堪舆原理与《庄子》的“命炁”说而提出的理论学说。大意是指经过天之阳与地之阴交和后所形成的“生炁”由大地土层中透出时，如经历了某死者骸骨的命门方寸，便熔入了该死者的灵元残骸（类似于现代人所说的血缘特征）。携带有该死者灵元残骸（血缘特征）的“生炁”，便能与具有相同血缘特征的生命体相连，从而有助于具有该种血缘特征的生命体的运行。也就是说，具有某家族血缘特性的灵元残骸，能通过“生炁”的携带并利用“生炁”对后代同血缘生命体起到益助的作用，给具有同血缘遗传基因的后代子孙带来福音。

In ancient philosophy, the fundamental life energy of the human body is referred to as Yuan Qi (also known as Zhen Qi). This energy is divided into two categories: prenatal Yuan Qi and postnatal Yuan Qi.

Prenatal Yuan Qi is the vital energy inherited from one's parents, formed at the moment of conception when the energies of the parents and the specific cosmic alignments of the time converge. This energy nourishes the innate spirit (Shen) within the individual.

As the fetus develops, the prenatal Yuan Qi gives rise to the energies of the five organs:

• Shen (Heart)
• Hun (Liver)
• Po (Lung)
• Yi (Spleen)
• Zhi (Kidney)

Upon birth, when the umbilical cord is cut, the energies of Heaven, Earth, Sun, Moon, and Stars align with the individual's life energy, forming the postnatal spirit (Xin Shen).

After birth, the individual acquires postnatal Yuan Qi through the consumption of food and various substances, which are considered forms of life energy derived from plants and animals. This postnatal Yuan Qi nourishes the acquired spirit (Xin Shen).

During a person's life, the prenatal and postnatal Yuan Qi circulate within the body in harmony with the rhythms of Heaven and Earth. The movement of prenatal Yuan Qi begins at the Huang Ting (approximately 1.5 inches below the navel), while the postnatal Yuan Qi starts at the Qi Hai (Lower Dantian, located 1 inch below the navel and 1.5 inches inward). The area between these two points is known as the Fang Cun (literally "square inch"), and the corresponding area on the back is the Ming Men (located at the center of the lower back along the spine).

Ancient philosophy holds that the Ming Men is the essential point where the Yuan Qi circulates and converges. It is believed to contain the remnants of the innate and acquired spirits, akin to genetic traits passed down through family lineage.

古人把人体生命的基本能量称作元炁（或真炁），分先天元炁与后天元炁两类。先天元炁是指父母授予的元阳与元阴交和之炁，先天元炁形成之时，也就是父母受孕之时，天地及日、月、星、宿所形成的特定角度而构成的综合能特性，即灵透入生命体内形成人的先天元神。先天元炁濡养着人的先天元神。随着胎儿的形成，先天元炁演生出五脏之炁即：神、魂、魄、意、志（心之炁为神、肝之炁为魂、肺之炁为魄、脾之炁为意、肾之炁为志）。婴儿出生时（指剪断脐带使人体生命之炁与天地之交合时），天、地、日、月、星的特定角度所构成的综合能特性与人体生命之炁交和构成人的后天心神。生命诞生后，通过食五谷与各类食物（人的各类食物均属动植物生命）所摄取的生命能为后天元炁。后天元炁濡养着后天心神。

人在存活时，先天元神存在于泥丸宫（即天灵盖正中垂直向下与印堂穴直线向内的连接处，俗称目）；人的后天心神存在于“天”即天庭宫（百汇穴垂直向下与印堂穴直线向内的连接处）。人的先后天元炁始终以与天地运转节律相适应为准则在人体内流转，先天元炁的运转起始于黄庭（肚脐向内1.5寸），后天元炁运转的起始点为气海即下丹田（肚脐向下一寸向内一寸半），二者之间一寸见方即为方寸，与方寸对应的后背处为命门（后腰正中脊椎处）。古人认为，命门是人元炁流转的必经之地与交汇之所，人的先后天元炁中带有人的先天元神与后天心神的诸多特征即灵元残骸，所以类似于家族遗传血缘特征的灵元残骸便会存于命门之中。

 Ancient beliefs hold that after death, both the pre-natal and post-natal vital energies (yuan qi) are depleted. However, the ancestral and life gates (fang cun and ming men) retain substantial remnants of the original spirit and consciousness, akin to the hereditary traits of a family. As 'sheng qi' ascends through the earth's layers, it passes through the deceased's bones at the ming men point (since fang cun and ming men are interconnected, traversing the ming men also passes through the fang cun). This passage imbues the 'sheng qi' with the deceased's spiritual remnants, thereby imparting familial hereditary traits. Consequently, descendants sharing the same genetic lineage benefit from the 'sheng qi', enhancing their vitality and well-being.

古人认为：人死后，先后天元炁均已耗尽，但方寸与命门之中仍存有大量的元神与心神的诸多特征即灵元残骸，类似于现代语中所说的家族血缘特征。所以“生炁”在大地土层的上升过程中，只要经过死者骸骨的命门穴（因方寸与命门相照，过命门必过方寸）便稍带沾染上了死者的灵元残骸，也就带有了死者的家族血缘特征，因此就会给具有相同血缘遗传基因的后代子孙的生命运动增加“生炁”的益助作用。

As previously mentioned, during the period from the Winter Solstice to the Spring Equinox, the primordial Yang energy of the heavens and the primordial Yin energy of the earth converge underground, forming beneficial Qi. The movement of this Qi is regulated by the principle: "It disperses when encountering wind and stops at water boundaries."

While this Qi moves through the underground soil layers, it is not affected by wind but is influenced by the flow of underground water and moisture. Ancient Chinese believed that the movement of underground water and moisture was closely related to the terrain of the mountains. Therefore, they assessed the terrain to determine the flow of underground Qi, inferred the abundance of underground Qi based on the surface water, and identified the type of underground Qi by examining the shape of the mountains and surrounding small hills (referred to as "sha" or "sand").

Due to the constraints of terrain and underground water flow, the movement of underground Qi creates accumulation zones. When accumulated to a certain extent, it will emerge to the surface, and specific terrains will form concentrated points of emergence. In ancient Feng Shui, these concentrated emergence points of the earth's Qi were called "Xue" (burial sites).

Thus, Feng Shui studies involve procedures such as seeking the dragon (observing the mountains), examining the sand (assessing surrounding small hills), observing water, and finding the burial site. The central point of the concentrated emergence of the earth's Qi is the "Xue," which is the most crucial step in Feng Shui.

The key points for burial are determining the central point and orientation. Determining the central point involves finding the exact center of the "Xue." During burial, the deceased's navel and Mingmen (Gate of Life) should align with the center of the "Xue" to ensure that the beneficial Qi passes through the deceased's Mingmen. Orientation is determined based on the Eight Characters of the deceased and the type of underground Qi, specifying the direction of the head and feet, and accordingly, the orientation of the gravestone.

前已述，天的元阳之与大地元阴之在冬至到立春之间于地下水中交和而形成生炁，且生炁流动的约束节制是“遇风则散、界水而止”。生炁在地下土层中运动时自不会受风的影响，但却受着地下水与水气流动的节制。我国古人认为地下水及水气的流动与山脉走势密切相关。所以古人根据山脉的形势判断地下生炁的走势，根据山脉地上水推断地下水气的趋势间接推断地下生炁的多寡，根据山脉与砂形（山脉周围的小山为砂）判断地下生炁的类型。由于地形与地下水势的限制，使地下生炁的流动产生聚集区，聚集到一定量时便会向地面透出，而一定地形会形成集中的升腾透出点。古风水学中把大地中生炁的集中透出点称作穴。所以风水学中才有了觅龙（观察山脉）、察砂（审视周围小山包）、观水、觅穴等的地炁研究程序。寻找大地生炁的集中透出地的中心点就是觅穴，觅穴是风水学中的最关键步骤。下葬的要点则是立极与定向，立极是要找准穴的正中点，下葬时要把死者的肚脐及命门对准穴的正中点以保障生炁透出土层时穿过死者的命门。定向是按癸主八字与地穴生炁的类型确定死者头脚应摆放的方位，并据此确定立碑的朝向。

Ancient practitioners believed that although Sheng Qi is formed through the union of heaven and earth's Yin and Yang, its influence on the earth's vitality varies due to differences in terrain and underground structures. Some Sheng Qi primarily supports the original Yang, while others support the original Yin, each exhibiting distinct Five Elements characteristics. Traditional Feng Shui posits that convex terrains harmonise with heaven's original Yin to form Sheng Qi dominated by Yin, termed "Yin Ru" (阴乳). Conversely, concave terrains harmonise with heaven's original Yang to form Sheng Qi dominated by Yang, termed "Yang Wo" (阳窝). Variations in mountain shapes, surrounding formations, water flow directions, hall sizes and shapes, mountain types, and site configurations lead to different manifestations of Sheng Qi, affecting human life in various ways. These variations underpin numerous diagnostic techniques in Feng Shui, all rooted in the principles of hexagrams and the Yin-Yang Five Elements theory.

古人认为，虽然生炁经历过天地阴阳的交合，但由于地形不同、地下构造不同，所形成的生炁对大地生命的影响作用也不同。有的以助元阳为主，有的以助元阴为主，且五行特征也各不相同。古风水学认为，地形以凸为主的必能与天之元阴交和而形成以元阴为主的生炁，其代表类型称为“阴乳”；凡地形以凹为主的必能与天之元阳交和，形成以元阳为主的生炁，其代表类型称为“阳窝”。由于脉的山形岭势不同、周围砂形不同，水流曲向不同、明堂大小及形状不同、案山不同、穴形不同等均使穴内的生炁产生不同的四象五行变化，形成对人体生命的不同影响作用，于是形成了风水学中的诸多判别技术，然而终不离卦理与阴阳五行理论。

Ancient practitioners believed that Sheng Qi, after the union of heaven and earth's Yin and Yang, has varying storage amounts and durations under different terrains, orientations, and positions. Under certain terrain conditions, Sheng Qi begins to disperse only after reaching a specific quantity. Traditional Feng Shui considers the storage and dispersion periods to be inversely proportional, with the dispersion period termed "Earth Luck" (地运). Feng Shui also holds that the length of the Earth Luck cycle is primarily related to orientation. Ancient practitioners often used the 24 mountain orientations and the Luo Shu Nine Palaces numbers to calculate Earth Luck (the formula is: subtract five from the orientation number; if the result is less than five, add nine before subtracting five; then multiply by twenty to obtain the Earth Luck in years).

古人认为，经过天地阴阳交和后的生炁，在不同地形、方位、向背条件下有不同的储存量与储存期。一定地形条件下的生炁，只有储存到一定数量时才开始向外发散。古风水学认为，储存期与发散期相对等，称发散期为“地运”。风水学还认为，地运周期的长短主要与方位向背有关。古人常以二十四山向背为准用洛书九宫数推算地运（其计算公式为：先用向数减五，如向数小于五则加九后再减去五，然后乘于二十则为地运年数）。

Ancient practitioners believed that the influence of Sheng Qi (life force) on the human body is indirect, whereas Ming Qi (destiny force) has a direct impact. Therefore, in traditional Feng Shui, Yin residences focus on regulating Sheng Qi, while Yang residences emphasise adjusting Ming Qi.  

古人认为，生炁对人体生命的影响是间接的作用，而命炁则对人体生命起着直接的影响作用。所以古风水学中，阴宅注重理生炁、阳宅注重调命炁。

As previously mentioned, from the beginning of spring to the spring equinox, the celestial Yang energy rises from below, and the terrestrial Yin energy descends from above, intersecting at the Earth's surface. The Sheng Qi, after two interactions of Yin and Yang, transforms into Ming Qi. Since it directly affects life on Earth, it is termed "Ming Qi." Due to varying terrains, different types of Ming Qi are formed. Ancient Chinese scholars classified Ming Qi based on the differing natures of celestial energies, categorising them according to Yin-Yang and the Five Elements, to distinguish their varying influences on human life with different characteristics.

The different types and interrelationships of celestial energies, and their varying impacts on human life, will be explained in detail in future articles.

前已述，每年立春至春分，大地内的天之元阳由下而上，空中的地阴由上而下，春分点相交于地表；经过阴阳二次交合后的生炁既化为命炁。因能直接作用于大地生命，故称之为“命炁”。同理，由于地形地貌不同，从而形成不同类型的命炁。中国古人根据天之能的不同性质，将命炁也按阴阳五行分类以区分其对具有不同命相特征的人体生命的不同影响作用。

关于天地之的不同类型与相互关系及其对人体生命的不同影响作用，此内容将在未来文章中详细解释。

As previously mentioned, at the moment of a being's initial creation—the instant of conception—the specific angular relationships between the Sun, Moon, stars, and the Earth form a comprehensive energetic characteristic that is infused into the life form, constituting the Yuan Shen (original spirit). At birth, during the first interaction between the life force and the universe (i.e., when the umbilical cord is cut), the specific angular relationships of the Sun, Moon, stars, and Earth at that moment infuse into the life form, forming the acquired Shen (spirit) of the human body. Both Yuan Shen and acquired Shen are determined by specific energetic characteristics under particular conditions.

Ancient scholars believed that the Sun, Moon, various stars (including those referred to as Chen and Xiu), and different regions and terrains of the Earth each possess unique energetic properties. They classified these energies according to Yin-Yang and the Five Elements, believing that various complex relationships exist among these energies, such as clashes, combinations, harms, productions, controls, and punishments.

At each specific location and moment, these energies combine to form a specific comprehensive energy field, referred to in this article as a comprehensive energetic characteristic. Ancient scholars divided the day into twelve time zones, with the midpoint of each time zone serving as a specific moment for that zone. A complete cycle of cosmic movement, known as a "Hun Tian," lasts sixty years, comprising 518,400 time zones, each corresponding to a unique comprehensive energetic characteristic.

Ancient scholars termed the varying human life characteristics resulting from different comprehensive energetic characteristics as "Ming Xiang." Due to these variations, the influences of Sheng Qi and Ming Qi differ accordingly.   

前已述，每个生命的最初产生之时，即父母受孕的瞬间时点上，天体中的日、月、星与大地所形成的特定角度而构成的综合能特征注入生命体形成生命的元神，在生命诞生时，生命之炁与天地之第一次相交（即剪断脐带时）的瞬间时点上，天、地、日、月、星的特定角度所构成的综合能特征注入生命体形成人体生命的后天心神。元神与心神均由特定条件下的综合能特征而定。古人认为日、月、各星（含古人所说的辰与宿）及大地各不同区域与不同地形地貌等，其各自均具有不同的能特性。古人按阴阳五行将其分类，并认为各不同能之间存在着相冲、相合、相害、相生、相克、相刑等多种复杂关系。在每一个特定地点与特定时间点上，这些能综合在一起就会构成一个特定的综合能场，本文章将其称为综合能特征。古人将一天分为十二个时区，以每时区的中点时点为该时区的特定时点，一个完整的天地复合运动周期即一个浑天为六十年，共具有518400个时辰时区，故有同样多的综合能特征种类。古人将具有不同综合能特性的不同人体生命特性称之为“命相”，由于命相不同则所受生炁与命炁的影响作用也各自不同。

"Destiny and physiognomy," commonly known as the Four Pillars of Destiny or Ba Zi, consist of four pairs of characters:

• Year      Pillar: Year's Heavenly Stem and Earthly Branch
• Month      Pillar: Month's Heavenly Stem and Earthly Branch
• Day      Pillar: Day's Heavenly Stem and Earthly Branch
• Hour      Pillar: Hour's Heavenly Stem and Earthly Branch

In ancient times, the "Great Cycle of the Universe" was represented by the 60-year cycle of the Heavenly Stems and Earthly Branches, known as the "Heavenly Cycle." Each pillar corresponds to a specific stage within this cycle.

• Year      Pillar: Represents a specific time segment within the Heavenly Cycle.
• Month      Pillar: Represents a specific time segment within the Heavenly Cycle.
• Day      Pillar: Represents a specific time segment within the Heavenly Cycle.
• Hour      Pillar: Represents a specific time segment within the Heavenly Cycle.

Thus, the Four Pillars of Destiny are algebraic values representing specific coordinates within a four-dimensional coordinate system, akin to specific coordinates in a four-dimensional space. They denote specific time points within the four-layered cycles of the universe's composite movement, reflecting the unique angles and energy fields of the sun, moon, stars, and constellations at those times.  

“命相”，俗称生辰八字，又叫四柱，其中年干支二字称年柱，月干支二字称月柱，日干支二字称日柱，时干支二字称时柱，八字合称四柱。古人以“浑天甲子”为天道运行的最大周天，以干支的六十组合表述浑天周期的六十个阶段（即每柱为浑天的一个阶段，六十年为浑天周期）。可见年柱的干支二字表述的是浑天天周期中的特定时间段，用现代数学的观点可把年柱干支二字理解为浑天周期坐标系中的具体坐标系数的代数值。同理可知：月柱干支二字代表了月的浑天天甲子（这里的月是指按十二节分割的标准月，每五年六十个标准月为月份的浑天甲子）坐标系中的具体坐标系数的代数值，与年周天坐标系中的具体坐标系数的代数值；日柱干支二字代表了日的浑天甲子坐标系中的具体坐标系数的代数值，和年周天中具体日的坐标系数的代数值与月周天（太阳道周天）坐标系中的具体日的坐标系数的代数值；时柱干支二字代表了时辰浑天甲子坐标系中的具体坐标系数的代数值，和日周天（即小周天）中的具体时辰坐标系数的代数值。

由此可知：所谓“命相”即四柱八字，其实际作用是四维八量坐标系中的四组（八向）具体坐标系数的代数值，类似于四维坐标中的具体坐标；其实质含义是古人所描述的天地复合运动的四层周期中的特定时间点；古人以此表述出了天地复合运动按四层周期所描述的具体时间点的（特定地点）的日、月、星、辰、宿各自的特定角度透射某地点所构成的综合能场特征。

Ancient practitioners emphasised the importance of residential layouts to artificially alter and create terrain and landforms that promote beneficial life energy. This approach ensures that individuals receive nourishing life energy during activities and rest, thereby reducing adverse influences.

Due to individual differences in the Four Pillars of Destiny, the effects vary, leading to the development of various Feng Shui techniques such as "East-West Four Pillars," "East-West Four Residences," "Seven Star Cycle," and "Eight Mansions."

Similarly, the interior layout of a room involves strategically arranging furnishings and colours to adjust the distribution of the Five Elements' energies. This tailored approach aims to create life energy that aligns with the individual's Four Pillars of Destiny, promoting well-being and mitigating negative influences.

Life energy directly impacts human health. Therefore, in traditional Feng Shui, the focus is on regulating life energy in residential settings and nurturing life energy in ancestral tombs. 

古人注重对阳宅布局的规划，目的就是通过合理布局地面附着物来人为地改变与造就地形地貌，使其促进对人体生命有利命炁的形成，使人在这个区间活动与休息时获得有助于人体生命的命炁滋养，减少不利人体生命的炁能影响。但由于各人的命相不同，所受到的影响作用也不相同，所以才有“东、西四命”，“东、西四宅”、“七星循环”、“八宅周书”等阳宅风水的判别技术。房间内的规划布局也一样，同样是通过合理布局屋内附着物及不同色彩与物体，来人为地改变与造就五行之炁的调配，使其造就有利主人命相的命炁形成，使主人获得有助于自身生命的命炁滋养，减少不利自身生命能的影响。命炁对人体生命起着直接的作用。所以古风水学中，阴宅注重理生炁、阳宅注重调命炁。

 Phree Fengshui - Feng Shui Expert, Feng Shui Consultant, Feng Shui