Chinese Solar Equivalent date for any Western Date 2

How to Calculate the Chinese Solar Equivalent date (Ba Zi) for any western dates without using the Ten Thousand Year Calendar? Part 2 of 2

by Henry Fong

In the last article, we learnt how to calculate the year and month pillar without referring to the ten thousand year calendar.

In this article, we will learn a method to do the same for the day and hour pillar. There are at least a few mathematics formulas to calculate the heavenly stem and earthly branch for the day but here is the one that I feel is the easiest to learn and use.
The first step is to derive the ‘Number’ using the following formula.

Number = 5 (x-1) + (x-1)/4 + 15 + y

Where x is the last two digit of the year and y is the number of days from the 1st of Jan to the day in question.

Example: 15th June 1957.
x = 57 (last two digit of the year 1957)

(For the new millennium you must add 100 to the last two digits.
Example: 12th March 2004.
x = 104 (last two digit of 2004 plus 100)

To calculate the value for ‘y’ we need to know if the year is a leap year or not. This is very straightforward. Any Shen (Monkey), Zi (Rat) and Chen (Dragon) year is a leap year and has 29 days in the month of February! The rest have 28 days in February.

Example: 15th June1957
1957 is a You (Rooster) year. It is not a leap year and February has 28 days.

Example: 12th March 2004
2004 is a Shen (Monkey) year. It is a leap year and February has 29 days.

From Calendar101 we know that Jan, Mar, May, July, Aug, Oct and Dec has 31 days while the other remaining months except Feb has 30 days.

Therefore to calculate the number of days from the 1st of Jan to the date in question we simply add them up.

Example: 15th June 1957
Y = No of days in Jan + No of days in Feb + …… + 15 days in June
Y = 31 (Jan) +28 (Feb) +31 (Mar) +30 (Apr) +31 (May) +15 (Jun)
Y = 166
(Note: Since 1957 is not a leap year, February has 28 days)

Example: 12th March 2004
Y = No of days in Jan + No of days in Feb + 12 days in March
Y = 31 (Jan) +29 (Feb) +12 (Mar)
Y = 72
(Note: Since 2004 is a leap year, February has 29 days)

Let’s calculate the ‘Number’ for both the examples.

Example: 15th June 1957

Num = 5(x-1) + (x-1)/4 + 15 + y
Num = 5(57-1) + (57-1)/4 + 15 + 166
Num = 5(56) + 56/4 + 15 + 166
Num = 280 + 14 + 15 + 166
Num = 475

Example: 12th March 2004

Num = 5(x-1) + (x-1)/4 + 15 + y
Num = 5(104-1) + (104-1)/4 + 15 + 72
Num = 5(103) + 103/4 + 15 + 72
Num = 515 + 25.75 + 15 + 72
Num = 627.75
Num = 627 (take the absolute value)

 

To derive the Heavenly Stem of the day, we calculate the remainder of the ‘Number’/10.

Remainder Heavenly Stem
1 Jia 甲
2 Yi 乙
3 Bing 丙
4 Ding 丁
5 Wu 戊
6 Ji 己
7 Geng 庚
8 Xin 辛
9 Ren 壬
10 Gui 癸

In the example of the 15th June 1957, the ‘Number is 475. When we divide this number by 10 we get 47 and a remainder of 5. From the table 5 is ‘wu’ 戊which is the Heavenly Stem of the day (Also known as Day Master in Ba Zi)

In the example of the 12th March 2004, the ‘Number’ is 627. When we divide this number by 10 we get 62 and a remainder of 7. From the table 7 is ‘geng’庚 which is the Heavenly Stems of the day.

To derive the earthly branch of the day, calculate the remainder of the Num/12 and compare against the table below.

Remainder Earthly Branch
1 Zi 子
2 Chou 丑
3 Yin 寅
4 Mao 卯
5 Chen 辰
6 Si 巳
7 Wu 午
8 Wei 未
9 Shen 申
10 You 酉
11 Xu 戌
12 Hai 亥

In the example of the 15th June 1957, the remainder of 475/12 is 7 which is equivalent to the earthly branch ‘wu 午’. Thus the stem and branch combination of the 15th June 1957 is Wu Wu (戊午).

In the example of the 12th March 2004, the remainder of 627/12 is 3 which is equivalent to the earthly branch of ‘Yin 寅’. Thus the stem and branch combination of the 12th March 2004 is Geng Yin (庚寅)

Calculating the stem and branch of the hour pillar is much simpler.

From BaZi 101 we know that Zi hour is between 11 to 1 am, Chou is between 1 am to 3 am and so on. Please refer to the table below for the rest of the hours.

Hours Earthly Branch
11 pm to 1 am Zi 子
1 am to 3 am Chou 丑
3 am to 5 am Yin 寅
5 am to 7 am Mao 卯
7 am to 9 am Chen 辰
9 am to 11 am Si 巳
11 am to 1 pm Wu 午
1 pm to 3 pm Wei 未
3 pm to 5 pm Shen 申
5 pm to 7 pm You 酉
7 pm to 9 pm Xu 戌
9 pm to 11 pm Hai 亥

If you are born at 10 am, it is Si hour, if you are born at 9.15 pm it is Hai hour and so on.

This is the easy part. What about the heavenly stem of the hour? For this we need to look at the day master. Let’s take the example from above of someone born on the 15th Jun 1957 at 4.30 am.

We know that the stem of the day (or day master) is ‘wu’ and we know from the above table that 4.30 am noon is ‘yin’ hour.

If we know the heavenly stem at Zi hour, we can derive the stem at any other hour by just moving forward in the heavenly stems sequence. For example if the stem at Zi hour is Jia, then the stem at Chou is Yi (a step forward), the stem Yin is Bing (another step forward in the sequence of the heavenly stems) and so on.

To derive the stem at the first (Zi) hour all you need to do it remember the table below.

Stem of the Day Jia Yi Bing Ding Wu
(Or Day Master) Ji Geng Xin Ren Gui
Stem of ‘Zi’ Hour Jia Bing Wu Geng Ren

(Note: You may observe that the stem of the first or ‘Zi’ hour is always an ‘odd number’ or ‘yang’ stem.)

Let’s get back to the example of the 15th Jun 1957 (Day Master ‘wu’) at 4.30 am.

From the table above, we see that the stem of the first or ‘Zi’ hour is Ren. For the next hour which is Chou the stem is simply ‘Gui’ (the next stem in the sequence of heavenly stem). Chou is followed by ‘Yin’ and the next stem in the sequence is ‘Jia’. Hence the stem branch combination of Yin hour on the 15th June 1957 is ‘Jia Yin’.

Let’s take another example, 12th Mar 2004, this time at ‘Wei’ hour.

We know from the calculation above that this is a ‘Geng’ day. From the table above, the stem of the first hour is ‘Bing’. The stem branch combination is ‘Bing Zi’. The second hour is thus Ding Chou, the next hour is Wu Yin, followed by Ji Mao, Geng Chen, Xin Si, Ren Wu and finally arriving at Gui Wei.

The above method is normally used in conjunction with the finger counting method. All you need to know is the stem of the ‘Zi’ hour and you simply run the sequence of the heavenly stems until you reach the desired hour!

 

Chinese Solar Equivalent date for any Western Date 1

How to Calculate the Chinese Solar Equivalent date for any western dates without using the Ten Thousand Year Calendar? Part 1 of 2
by Henry Fong

The normal way to find out the Chinese Solar or Hsia Calendar equivalent of any western date is to refer to the Ten Thousand Year Calendar Book. Another way it is to use my on-line Ten Thousand Year Calendar.

But what if you need to do a Ba Zi consultation and are caught off-line and without a 10000 year reference in your hands? What if you life depended on it? Can you save yourself?

In this article and the next, you will learn how!

Let’s start with the heavenly stem and earthly branch of the year. Assign a number from 1 to 10 to each of the heavenly stems as shown in the table below.

Stems Jia Yi Bing Ding Wu Ji Geng Xin Ren Gui
Number 1 2 3 4 5 6 7 8 9 0

Next, take the last two digits of the year minus 3. For example for 1993, you take 93 – 3 = 90. Take the last digit which is 0. From the table above 0 is Gui which is the heavenly stem for the year 1993.

Let’s try another example. Let’s take 2006. The last two digit is 06 or 6. Take away 3 and you have a remainder of 3 which is Bing. For any year where the last two digit is less than 3, e.g. 2001, you take a last two digit and add 10 to it.

(Please note that the Chinese solar year starts on or around the 4th February, any date prior to this date belongs to the previous year)

To calculate the earthly branch, you need to brush up on your division. First assign the numbers 1 – 12 to the earthly branches as shown in the table below:-

Branch Zi Chou Yin Mao Chen Si Wu Wei Shen You Xu Hai
Number 1 2 3 4 5 6 7 8 9 10 11 12

Next, take the last two digit of the year. If it is 12 or less, then read the branch of the table above. If it is 13 or higher, then divide it by 12 and take the remainder. For the year 1993, the last two digits are 93. Divide 93 by 12 and get a 7 plus remainder of 9. Add 1 to the remainder which gives 10. If you refer to the table above, 10 is the earthly branch of You.

 

Therefore the stem branch equivalent for 1993 is Gui You.

For years greater that 1999, you add 100 to the last two digit of the year. For example for 2006, you add 100 to the last two digits 06 to give 106. Divide 106 by 12 and you get 8 plus a remainder of 10. Add 1 to 10 gives you 11 with is the earthly branch of Xu. And true enough 2006 is the year of Xu or the Dog!

With the year out of the way, let us focus on finding the stem and branch of the month.

In the Hsia Calendar system the earthly branch of the first month is always Yin and it starts on either the 4th of 5th of February. This is followed by Mao in the second month which usually starts on either the 6th or 7th March. Next come Chen, then Si and so on until Chou. For the starting dates of the rest of the months please refer to this Chinese Solar Calendar article.

Unlike the months, the first heavenly stem of every year is not fixed. The objective is to determine the heavenly stem of the first month for any particular year. If you can do that, you can easily figure out the stem branch combination for any other months. For example if the first month is Ren Yin, the next month will be Gui Mao, followed by Jia Chen and so on which are the next stems and branches in the normal sequence of the Heavenly Stems and Earthly Branches.

Here is what you need to do to determine the stem of the first month. Write down the stems in the format below over three lines. The first and second line is the normal sequence of the stems running for left to right. The third line is also the normal sequence with the exception that it consists only of the yang stems (Jia, Bing, Ding ..) and it starts with Bing instead of Jia.

First Line Jia Yi Bing Ding Wu
Second Line Ji Geng Xin Ren Gui
Third Line Bing Wu Geng Ren Jia

Let’s say that you want to find out the stem of the first month of the year Ding You. If you refer to the first two lines of the table above, you will see that Ding is in the fourth column. Now refer to the stem on the third line directly below Ding. What do you see? Ren, right? Therefore the stem-branch combination of the first month in Ding You year is Ren Yin.

Let’s take another example. Take the year Gui You. Gui is the last column on the second line. Immediate below Gui on the third line is Jia. Therefore the stem-branch combination of the first month in Gui You year is Jia Yin.

Suppose that the person is born on the 24th April in 1993, a Gui You year. February is the 1st month, March is the 2nd followed by April which is the third month. If February is Jia Yin, then March is Yi Mao and April which is the third month is Bing Chen. The table below should give you a clearer picture.

Month Feb Mar Apr May Jun Jul Aug Sep Oct Nov Dec Jan
Stem Jia Yi Bing Ding Wu Ji Geng Xin Ren Gui Jia Yi
Branch Yin Mao Chen Si Wu Wei Shen You Xu Hai Zi Chou

In the next article, you will learn how to find the day pillar (stem-branch combination) as well as the stem for any of the bi-hour.

 

An Introduction to Yin House Feng Shui 2

by Master Hung Hin Cheong

Cremation

There is a growing tendency towards cremation, especially in territories where land is at a premium. How does fengshui affect cremations?

Actually cremations are not new to fengshui. One of the early Qing emperors, shun zhi (顺治) (1638~1662), was cremated and his ashes interred in an elaborate tomb built according to traditional fengshui requirements. The Qing Dynasty continued to survive for 249 years after him.

It was also usual for high ranking Buddhist monks to be cremated and their ashes buried. The burial sites also observed traditional fengshui requirements, except the focus was placed on perpetuating and propagating the monks’ reputation and teachings, rather than prospering their off-spring which they obviously did not have.

The short answer is that as long as the ashes are returned to the earth, the same mechanism of ‘signal’ generation still applies. Some of the memorial parks do make provisions for urn burial.

The Feng Shui Master’s Job

In modern society, people’s expectations and priorities have changed. Fewer people are interested in perpetuating their bloodline for multiple generations. People are more interested in financial well-being, and quickly. So yin house fengshui has also changed with the times.

The land form behind a tomb affects descendent luck, whereas the land form in front, especially water, affects money luck. In the past when descendent luck had priority, much attention was paid to the landform at the back of the tomb. Entities like ‘Incoming Dragon’ (入首龙) and ‘Dragon Vein’ (龙脉) were the primary considerations. These days, attention is often focused on the landform in front, where the money is. (The term ‘landform’ covers both hills and water.)

Having located an area of acceptable landform, the fengshui master will set about to personalize the orientation of the casket and the tombstone for the deceased, using the deceased’s birth data as reference. The alignment is done down to an accuracy of ±1.5° on the compass.

Technically there are 2 alignments: one for the casket, another for the tombstone. The casket is aligned to optimize reception of the qi inside the earth. This qi flows along a ‘Dragon Vein’, and the casket is aligned to receive the qi at a particular angle.

The tombstone acts as the qi mouth of a tomb, in much the same way as the door is the qi mouth of a yang house. So the tombstone is aligned to receive the optimum external qi, typically determined by the presence of water in the vicinity.

Today, the process is often simplified. This degree of fine tuning is rare. More often than not, both casket and tombstone are aligned in the same direction. In fact the massive earthworks at some of the modern memorial parks have all but obliterated the ‘Dragon Veins’.

Notwithstanding that, it is vital to ensure that the alignment of casket and tombstone is compatible with the deceased person’s favorable elements, as determined from his birth data. (The 5 metaphysical elements: wood, fire, earth, metal and water make up the cornerstones of all branches of Chinese metaphysics.)

There are 2 main streams of classical fengshui: san yuan (三元) and san he (三合). These days, san yuan is used almost universally for yang houses, while san he is still used for yin house. San he provides long lasting effects, whereas san yuan provides quicker but more transient results. There are of course masters who use san yuan for yin house as well.

A point to note: as there is usually only one chamber in a tomb, popular qi distribution techniques like 8-Mansions and Flying Stars are not applicable to yin house fengshui. Direction becomes the sole variable that the fengshui master can manipulate to optimize the receipt of qi. For this reason, alignments are carried out to a finer degree in yin houses. This is the major difference between yin house and yang house fengshui. The landform principles are the same.

Two other tasks that the fengshui master often does are to locate the Earth Deity (后土) within the burial plot if the deity is installed, and locate the drainage exit if the area in front of the tomb is enclosed. There are prescribed formulae for doing this.

A professional fengshui master should then provide a written report to the client detailing his recommendations, and provide clear instructions to the tomb construction crew in the form of a drawing. If the burial plot is purchased in advance for future use, the fengshui master’s scope of work ends here.

The next stage, often considered a new job, is to attend to a burial. The work includes selecting a suitable date and time for burial, checking beforehand that the burial site has been prepared according to the fengshui prescription, and then ensuring that the casket is lowered into the burial pit at the selected time, is placed centrally in the pit and aligned correctly.

In the old days, it is not uncommon for sealed caskets to be kept aside for many months until a favorable date arrives. This practice is seldom possible in modern times. The fengshui master is usually given only a few days in which to select a usable date and time. It usually means compromises. With modern technology, it is possible to refrigerate the body and delay the funeral service for a few weeks, but that decision has to be taken by the family.

From the fengshui perspective, the erection of the tombstone (立碑) is another important event. There is more time to select a good date for that. Erecting the tombstone may be compared with ‘topping off’ a yang house. There is another traditional ceremony called ‘Prospering the Tomb’ (旺山), which is akin to a house warming party.

Uneasiness

Many people feel uneasy about visiting burial places. Such feelings are understandable but really quite unnecessary. Perhaps some of the older cemeteries may be disorderly and poorly maintained and therefore appear unfriendly, but modern memorial parks are orderly and well maintained. Some of the newer ones are even designed in the style of a recreational park. There is no element of eeriness there.

What about ghosts? Classical fengshui does not concern itself with ghosts. Neither does it deny the existence of ghosts. Certainly not many people have actually seen ghosts at a burial ground, let alone been harmed by them.

A modern memorial park is not unlike a housing estate. Walking along a pathway inspecting the graves is like walking along a road in the housing estate looking at the houses. Do we expect the owner to come out to chase us away for admiring his house? If not, why then should we be afraid the ghost will come out to haunt us?

Of course if we want to transgress over a grave, it would be common courtesy to ask first politely. Surely we would do the same if we wish to go up to a house to ask for information or whatever, wouldn’t we?

Buying land in advance

Just as writing a will is no longer a taboo, purchasing a burial plot in advance for future use has become popular in recent times. Actually it is not something new. It was standard practice for the emperors and wealthy people in the old days.

Just as having a will properly drawn up will facilitate the distribution of our estate, having a pre-purchased burial plot constitutes prudent action to make our eventual demise less of a burden to our surviving family members.

Another way to look at it is that most people want to provide the best to their children and grandchildren out of love. Why should this love not continue after death?

Some people even buy burial plots for investment, hoping to make a profit out of it. But that’s another story…

from the ramblings of one hhc, a fengshui crazee
22-July-2007

Appendix-1: Historical tombs

The following historically significant tombs will be discussed at the lecture. They have become popular tourist attractions, but Mastery Academy’s students visited them for a different purpose: to evaluate the tomb fengshui and how it affected descendent luck.

  • The 1st Chinese ruler who proclaimed himself Emperor was Shi Huangdi (秦始皇) (260~210 BCE). He literally created a mountain for his tomb. If ever fengshui was used, it must have been very rudimentary at the time. The tomb was badly sited. The Dragon was clearly passing behind. The Qin Dynasty lasted barely 4 years after his death.
  • The founding emperor of the Ming Dynasty, zhu yuan zhang (朱元璋) (1328~1398), was buried in Nanjing at the Meridian Spot of a powerful Dragon. The Dragon had 16 humps behind the tomb. That indicated the Ming Dynasty would last for 16 generations (total 276 years), which it did. This was in spite of the fact that 14 out of the 16 emperors were very mediocre, and a few were downright incompetent!
  • On the other hand, the father of modern China, Dr. Sun Yat-sen (孙逸仙) (1866~1925) was buried at the same Dragon but missed the Meridian Spot. He had no notable descendents, and the regime he founded, Nationalist China, was overrun by Communist China barely 24 years after Sun’s demise.
  • Nurhachi (努尔哈赤) (1559~1626) was the leader of the tiny nu zhen tribe (女真族), who united the diverse Manchu tribes of Northeastern China and built a powerful political and military machinery that later conquered the whole country and established the Qing Dynasty. He was buried at a Meridian Spot near Shenyang. That Dragon had 13 humps behind the tomb, which indicated the Qing Dynasty would last for 13 generations, which it did. Now it should be noted that the Manchus were an ethnic minority in China. The fact that they managed to overcome the Han ethnic majority and ruled China for 295 years was an unusual historical event. They couldn’t have done it without extraordinary fengshui help.
  • The first Qing emperor who entered the central plains of China and set up capital in Beijing was shun zhi (顺治) (1638~1662). He died of smallpox and was cremated, but the ashes were buried in a conventional tomb located at the Qing Eastern Imperial Tombs area near Beijing. The Qing Dynasty continued for another 249 years after shun zhi.
  • One of the most successful emperors of the Qing Dynasty, and arguably of all time, was qian long (乾隆) (1711~1799). He was buried at a Meridian Spot, but chose to face a ‘Death & Emptiness Line’. Whilst the Qing Dynasty continued for another 112 years, the dynasty started its decline after qian long, and his descendents were very mediocre, downright incompetent, or died young.
  • The founding Chairman of the Peoples Republic of China, mao ze dong (毛泽东) (1893~1976), clearly benefited from his grandfather’s burial in the hills near Changsha. The tomb was set in an area of superlative fengshui, with landforms of emperor producing quality. However multiple humps of the Dragon behind the tomb were absent. Hence Chairman Mao ruled like an emperor, but his reign lasted only one generation.

(Article kind courtesy of Master HC Hung)

An Introduction to Yin House Feng Shui 1

by Master Hung Hin Cheong

Synopsis: The need to be buried at a site with good fengshui is traditionally very important to the Chinese. This paper and the concurrent lecture set out to explain the underlying rationale, separating fengshui requirements from cultural rituals. Some desirable and undesirable landforms for burial are described. Several examples of old imperial tombs and tombs of more recent Chinese leaders or their ancestors are cited. The paper then moves on to discuss burial options in modern times – to what extent fengshui requirements can still be observed, how to go about it, and what is the fengshui master’s role in all this?

[ This paper is not sponsored by any memorial park or any other player in the bereavement industry, and is therefore devoid of any obligation to promote any provider of burial land or services. It is intended purely as an introduction to yin house fengshui for the lay person.]

What is Yin House Feng Shui?

Grave Site
Grave Site

The last 10 years or so saw a revival of interest in fengshui and its propagation to many parts of the world. Thus far, this interest seems to be focused on the residential and occupational properties of living persons. These are called yang dwellings or yang houses. There is another side of fengshui that deals with burial sites, which are dwellings for the dead. We call this yin dwelling or yin house fengshui.

Fengshui scholars are still debating which came first, yang house or yin house, but that doesn’t concern us. What we need to know is that yang house and yin house fengshui are but 2 sides of the same coin. The underlying principles are the same. Only the application differs.

One of the first fengshui books ever written was the ‘Burial Book’ (葬书) by guo pu (郭璞) (276~324). It was not until some 500 years later, in the Tang Dynasty, that other fengshui classics started to appear. The Burial Book described various landforms suitable or unsuitable for burial. By extension, the same landforms also constitute good or bad fengshui for yang houses. The Burial Book has been translated into English by Dr. Stephen Field, a scholar of early Chinese history.

Rationale

To most people, it is important to live in a house with good fengshui so that we can tap into the right kind of earth energy that will help to make our lives more fulfilling. But why worry about where we’re buried after we’re dead?

Let’s think about it: surely human life is not only flesh and bones? There is an energy aspect to life. Some call it spirit or soul. Others call it human qi. What happens to this energy when a person dies? We know from science that energy cannot be created or destroyed, merely transformed (the First Law of Thermodynamics). Where would this energy go?

Different religions give different answers. It is not for us to comment on religious beliefs. From the fengshui perspective, we say it is the earth’s energy that originally gave rise to all life forms, so when a life expires, the remains should be returned to the earth, to be ‘recycled’ so to speak.

Recycling doesn’t mean re-birth or reincarnation. In fengshui we don’t talk about reincarnation. Neither are we concerned with the soul going to heaven or hell. Those topics are outside fengshui’s scope of reference.

Recycling in the fengshui context means the energy aspect of life is transformed to something else. Death is just a transition point. If the human remains are interred at a good location at the correct time (time being the heavenly component of the Heaven-Earth-Man trinity), then a chain reaction will be set off in which the earth’s productive capacity is modulated by the human qi interred, and a ‘signal’ of sorts is generated. The deceased person’s descendants have an affinity, or linkage, with this ‘signal’. We can think of it as a ‘DNA signature’ of sorts. Only the descendants having the same ‘DNA signature’ will be able to pick up this ‘signal’, in much the same way that only a specific tuning of the radio will be able to receive a specific broadcast frequency.

If the burial site is good, the ‘signal’ generated will be positive and the descendants picking up this ‘signal’ will be blessed with good health and good fortune. Conversely if the burial site is bad, a negative ‘signal’ is generated and the descendants will be impacted negatively.

Feng Shui Fundamentals

Now what makes a burial site good or bad? To be able to ascertain that requires fengshui expertise, a deeper discussion of which is beyond the scope of this paper.

Briefly, if the yang and yin qi at a particular spot on the land are well balanced and harmonious, we have what is called sheng qi (生气), or vitality. The ‘signal’ that we spoke of will be positive and strong. That makes a good burial site.

Conversely, if the earth qi at a burial site is out of balance or subjected to aggressive sha qi (煞气) (opposite of sheng qi), then the ‘signal’ generated will be weak or downright negative. That makes the site a bad choice.

The ‘Burial Book’ and other fengshui classics provide instructions on what landforms to look for, or avoid, in selecting burial sites. [Some basic rules drawn from the ‘Burial Book’ will be shared at the lecture.]

Feng Shui vs. Culture

Death is never a pleasant matter to deal with, but nobody can escape death eventually and most people have to deal with the death of family members and friends in their lifetime. In Chinese culture, the matter of burial was traditionally handled by Daoist priests. Some Daoist priests also studied fengshui and often applied some fengshui knowledge when they provided burial services. So many people are led to believe Daoism and fengshui are closely inter-related. Actually they are not. Daoism is a religion, whereas fengshui is an intellectual pursuit that tries to make use of natural forces for the benefit of mankind, much like an applied science.

For royalty and high society in ancient China, fengshui masters and Daoist priests have always performed different functions. A fengshui master was engaged by a rich family and he spent months, if not years, walking the mountains to find an ideal spot for use as the family’s burial ground. This task was called ‘seeking the Dragon and marking the Spot’ (寻龙点穴).

On the other hand, the Daoist priests presided over the funeral rituals that were of religious or cultural origin.

Strictly speaking, the fengshui master’s work is limited to finding a suitable burial spot, orientating the casket and tombstone, a couple of other lesser matters having to do with location, and selecting an appropriate date and time for burial and tombstone erection. Anything else is not fengshui.

All matters concerning funeral logistics, role playing, prayers, offerings, and other rituals are cultural or religious in origin. They are unrelated to fengshui.

As such, fengshui principles may be applied by people of all religions. There should not be any conflict with their religious beliefs.

Imperial tombs

In old China, one of the first tasks an emperor did after he ascended the throne was to find a superior burial site for himself, and tomb construction was often carried out during his lifetime. This was to ensure that the emperor’s bloodline will be blessed with the good fortune to continue ruling the empire.

The imperial fengshui department was an important ministry. The grandiose Ming and Qing Dynasty imperial tombs near Beijing provided examples of the extent to which the emperors went in the matter of their burial.

[Some interesting case histories will be brought up at the lecture. See Appendix-1.]

Modern burial grounds

Whilst imperial tombs provided examples of superlative yin house fengshui, we must be down to earth and face the fact that in this modern day and age, it is hardly possible to replicate the grandiose fengshui of imperial tombs. What then should we look for in a burial site?

First of all, the practice of ‘seeking the Dragon and marking the Spot’ as described in the classics is no longer practical. Just imagine the expense of hiring a fengshui master for months and have him wander all over the country looking for Meridian Spots (穴位). Even if one such Spot is found and the land can be acquired, what are the chances of obtaining government approval for burial?

Modern Chinese burial grounds in Malaysia come in 2 forms: highly developed memorial parks that are not unlike normal housing estates (except one doesn’t get noisy neighbours); and old style cemeteries usually managed by local Chinese clan associations.
Some of these burial grounds are supported by superior landforms. It is rare, but not impossible, to find a memorial park or cemetery that sits on a Meridian Spot. In any case, after the developer’s bull-dozers have done their job, any Meridian Spot that could have existed would have been rendered quite unrecognisable.

Although we can no longer pin-point a Meridian Spot accurately, we would still call an area of superior fengshui a ‘Meridian Spot Vicinity’ (穴场). The idea is to find a burial plot within such a vicinity. Of course the occupant will now have to share whatever fengshui benefits with hundreds, maybe even thousands, of other residents. That is unavoidable, and not unlike the crowded living conditions that modern city dwellers have to endure.

Of course there are better plots and lesser plots within a memorial park, depending on the micro land form around the plots. The memorial park developer usually prices the plots according to size and locality, ranging from a few thousand Ringgit to several hundred thousand Ringgit per plot.

Click here for part 2

(Article kind courtesy of Master HC Hung)

 

Feng Shui and Vasthu Sasthu 2

by T Selva and Henry Fong

This is part 2 of a 2 parts article that appeared in HomeFinder, a leading property magazine. If you had not see part 1 you can view it at Vasthu & Feng Shui 1.

What is the importance and effects of surrounding features such as mountains, rivers, buildings, roadways etc?

Mountain ranges are a strong source of life supporting qi. Water like lakes or rivers on the other hand is a good accumulator. Thus in Feng Shui, the preferred location of a home should be near the mountains and/or water.

The ideal location in Feng Shui is one that is supported by mountains at the back, lower protective mountain ranges on the left (known as the Dragon Side) and right (Tiger Side). There should be water or an open area known as Virtual Water in front and smaller hills (known as Table Mountain) in the distance.

It would be even better if the Dragon and Tiger extend and protect the site like the pincers of a crab! In this configuration, the mountains will not only bring qi but also serve to protect it from being blown away by the wind.

In a flatter terrain, one should look for unusual protrusion as this indicates the presence of strong qi. In the absence of such form, find a site that faces water.
In the urban environment, buildings take over the roles of mountains. While they are not a strong source of qi, they nevertheless serve to protect the site from strong winds, conserving qi in the area.

Roadways unfortunately are unlike rivers, they do not accumulate qi like waters do. However, they can still assist in dispersing or conserving qi depending on the configuration of the roadways.

When choosing a house, buyers should avoid purchasing close to places of worships, stadiums, function halls or any place that attracts large number of people. In Vasthu Sastra, having such a large gathering in front of the house is not good for the dweller.

Mountains can be located in the western and southern area of the house while rivers or water features can be located in the eastern and northern area of the housing scheme.

In terms of roads, a house should ideally have roads on all four sides of the house to allow even flow of energy.

T-junctions, pylon cables, cemetery, lamp post etc, what are they considered as and what are their effects?

In Feng Shui we believe that certain objects like high tension pylon cables and forms such as T-junction can generate Shas of Killing Energy that can negatively affect the occupants of a house. There are many types of Shas, for example stench from a nearby oxidation pond is called Sound Sha, light reflected from the windows or curtain wall of a nearby building is known as Light Sha, T or Y junctions generate Road Sha and cemetery or places of worship generate Yin Sha.

Some Shas have very dramatic names, for instance the lamp post directly in front of the main door is called Heart Piercing Shas while facing the gap between two buildings is called Heaven Chopping Shas. Shas are also found internally such as the overhead beam over one’s bed.

Since these Shas can affect us negatively in one way or another, avoiding them is crucial. In circumstances where they cannot be avoided, then a defence mechanism must be deployed. For example, if the main door is facing a lamp post directly, one can relocate the door especially if there is a more auspicious sector. Another method in to block the ‘sha’. An example is to build an additional pathway or plant trees between the sha and the house. There are also other more aggressive defence methods such as reflecting or bouncing back.

Houses located in the T and Y junctions are very inauspicious in Vasthu Sastra because the negative energy that flows on the road opposite the house will hit into the house directly. People staying in such a property will experience no peace of mind, faced with financial problems and terminal illness.

Both Feng Shui and Vasthu Sastra share the same views on this and through experience, many dwellers in such houses have suffered in silence. Developers do not take this into consideration because they want to maximize profits and this is why such houses appear in the most unfavourable places.

How do we select areas to place the main door, bedroom, kitchen etc?

In Li or formula based systems such as the Flying Star or Eight Mansions, a house is divided into sectors of varying quality. Quality of sectors in the Flying Star system are determined by examining the mountain, water and period star (expressed in numbers) in each sector which in turn is derived from the period and facing-direction of the house. Depending on the type of the stars in each sector, the qualities of each sector is then determined and classified. The classification can range from very good, average to very bad.

The same applies to the Eight Mansions system but instead of looking at the facing-direction, the auspicious and inauspicious sectors are derived based on the sitting-direction of the house and the interaction of the Kuas in the Pa Kua or known as the Eight Trigrams. Again, these sectors range from excellent to very bad and they are given names such as Sheng Qi, Fu Wei, Jue Meng etc to reflect the quality of the qi in each of these sectors.

Feng Shui tries to place the important or frequented areas such as the main door, kitchen, bedrooms, study and living areas in the good sectors. Other areas such as the toilet or store should be placed in bad sectors. The rationale is that the more time the occupants spend in these good or auspicious sectors, the more they will be influenced by the positive qi within. And since less time is spent in the toilet or store, one will be less affected by the inauspicious qi in these areas.

As opposed to Feng Shui, a dweller will be able to determine the direction and location of the main door, bedrooms, toilet and bathrooms by using an engineering compass. For example, couples should sleep in the south-west of the house, which is the most auspicious location in a property. Bathrooms and toilets must not be located in the north-east (spiritual quadrant) and south-west (prosperity quadrant).

The main door can be located in any of the eight compass directions (north, south, east west, south-east, north-east and north-west) except south-west which is regarded as on inauspicious entry. This is because the subtle positive energy that enters into the house through the northeast should settle in the south-west and if there is any opening like a door, the energy will escape and will not benefit the dwellers.

What part do symbols play?

There are many schools of Feng Shui and some make very extensive use of symbols. For example the deity Guan Gong protects the household, the turtle provides support, the horse represents success etc.

Others such as the classical Flying Star and Eight Mansions system make very moderate use of them. In fact in these systems, the potent ingredient is not the symbols but rather the elements that make up the symbols.

Illustrating an example from the Eight Mansions system, a house that sits north, the Sheng Qi (wood element) wandering star occupies the SE sector. In the Pa Kua, the element of SE is wood. In this case, the wandering star is assisted by the sector. A practitioner would introduce more wood and water, where appropriate, in this area to further enhance this sector. Depending on the circumstances, these wood and water elements can be real plants, a water fountain or items of the colours green and blue.

To illustrate another example, this time from the Flying Star system, let’s assume the stars 2 and 5 occupy a certain sector. Both the stars 2 and 5 are earth based and are inauspicious in the current period. In the cycle of the five elements, metal exhaust earth and a practitioner would introduce a metal object to neutralise the inauspicious energy. This metal object can be a pendulum clock, copper tooling art, copper vase, ancient Chinese coins or simply a metallic ornament.

From ancient times, symbols are regarded as powerful products to avert negative energy in Vasthu Sastra. In metaphysics and prehistoric studies, symbols are regarded as visible signs of an invisible reality. Symbols act like keys that help an individual to attract a particular energy pattern he or she needs. Such patterns can be related to love, money, relationship, unity, studies, mental power, health, safety, spirituality and peace of mind. How to choose a symbol? When a symbol is in sight, one must feel a need to wear or carry it. Among the auspicious symbols include the swastika, anchor, cross, fish, bells and arrow.

So there, a quick look at two of the very profound practices of Feng Shui and Vasthu Sastra and how the earthly elements are perceived under each discipline. This concludes our two part series of Feng Shul vs Vasthu Sastra.

 

Feng Shui and Vasthu Sasthu 1

by T Selva and Henry Fong

This is part 1 of a 2 parts article that appeared in HomeFinder, a leading property magazine. HomeFinder suggested to T Selva, a well known Vasthu expert and I to author a comparison between Vasthu and Feng Shui for the benefits of their reader and metaphysics enthusiast. This is the result of the collaboration.

Why is Vasthu Sastra and Feng Shui important when constructing, choosing or occupying a property?

According to the ancient study of Vasthu Sastra, when building, staying or working in a building or property, one has to be in tune with the five elements – ether, air, fire, water and earth – which influence our environment. Only when we are in harmony with these natural forces will we enjoy wealth and happiness. Failure to do so can bring misery and misfortune.

Theory of the five elements has it that they are present in every atom of the universe and they need to be present in abundance within the home to make it vibrant and filled with positive energy. A critical study of fundamental Indian beliefs states that the elements have an interactive influence on all dwellers of a house. Our body comprises the same five elements in the form of the five senses – hearing, touch, sight, taste and smell.

According to Vasthu Sastra, if a property is built according to the five elements, the internal energy currents in the bodies of those living there will be in tune with the universal energy, thus resulting in good health, wealth and happiness for those residents. Just like feng shui, the underlying principle of Vasthu is to live in harmony with our environment so that the energy surrounding us works for us rather than against us. It is based on the arrangements and balancing of the five elements in their proper order and proportions.

Feng Shui on the other hand is a Chinese meta-physics study that looks at how mankind is affected positively or negatively by the environment. The environment is not limited to nearby geographical features such as mountains and rivers but also astronomical forces exerted by the planets.

Ideally we want to be located in on area where life supporting ‘qi’ gathers. Feng Shui and its many rules (with regards to soil quality, mountains and rivers etc.) can help you find such a location.

The ‘qi’ or energy distribution within a house can be determined by the orientation and completion date. Having the places such as main door, bedroom, kitchen and living room in the good sectors can affect our fortune. In this case, Feng Shui can help you determine the ideal orientation of the house as well as adjust the main door facing and bed directions for example to match the birth charts of the occupants. When the occupants are in harmony with the house, they can then expect better luck.

The importance of the orientation (facing or sitting) of the house and how it affects the quality of the house.

After choosing a house, it is important for the dweller to check the ideal designation of rooms and activities. Rooms that are not in tune with the five elements of Vasthu Sastra will bring misery to the occupants. For instance, south-east is the fire corner in a house and this is where the kitchen should be located, not ideal for a couple’s room. If they choose to make it their bedroom, then they will constantly be in disagreements, evoke anger and engage in quarrels.

In Feng Shui however, the orientation determines the quality of the house as well as the auspicious and inauspicious sectors within the house. In the Flying Star system for example, houses built during period 8 (between 2004 and 2024) facing SW1, NW2, NW3, NE1, SE2 and SE3 are given the name ‘Prosperous Mountain, Prosperous Water’ These houses are good for wealth and health and especially so if they are backed by mountains and faces water. Houses facing S2, S3, W2, W3 and E1 are given the name ‘Double Facing’. These houses are good for money but not so great for health and relationships. The quality of these houses is increased if there is water in front of the house and mountain in the distance.

Houses that face S1, W1, N2, N3, E2 and E3 are called ‘Double Sitting’ houses. They are good for health and relationship but unfortunately not so great for wealth. The quality of these houses is increased if there is water at the back of the house and mountain further back.

At the other end are less desirable houses with names like ‘Locked’, ‘Reverse Mountain, Reverse Water’ and the ‘Fu Fan Yin’ charts.

Does the quality of a dwelling change over time?

In Vasthu, an analysis on the house owner’s astrology is done to determine the direction that is favourable for him or her. Following this, the individual will have to choose the appropriate house, recommended based on the person’s horoscope. This direction is permanent for the house owner and it does not change from time to time.

Unlike Vasthu, quality of the dwelling change from time to time in Feng Shui. Take the Flying Star example again and assuming the house is built in period 7 (between 1984 and 2004). During this period the star number 7 is current and considered to be very auspicious.

Moving forward to period 8 and assuming the house remains untouched i.e. the same with no renovation whatsoever. This time, the advent of time into Period 8 has changed the Feng Shui for the dweller. What was once the auspicious star number 7, it has now become absolutely inauspicious. Such changes are not only felt in the sectors but also affect the quality of the entire house in some cases.

For example an NW1 facing house built in period 7 and dubbed the ‘Prosperous Mountain, Prosperous’ house (good for money and health) becomes a ‘Locked’ house (bad for wealth) in Period 8.

Even in the Eight Mansions system, where the ‘qi’ quality of each sector does not change, it is still somewhat affected by time too. Take for instance a house with its main door facing the ‘Sheng Qi’ direction. The element of this ‘qi’ is then wood. During the wood and water years, occupants of this house can expect better luck as wood assists and water produces Sheng Qi’. But the occupants will find themselves less supported when time is forwarded to metal years because in Feng Shui’s theory, wood is controlled by metal.

How important is it to select the right date for renovation and moving?

It is important in Vasthu Sastra to choose an auspicious date and time before construction, renovation or moving into a new home. Such activities should not simply be carried out merely based on one’s convenience because unfavourable periods can cause delays and obstructions which in turn have bad effects on the work and house owner. After the auspicious date and time have been determined, the owner should perform prayers and rituals before moving in or starting work.

The ancient Chinese believe that the movement of the planets has an effect on things that happen on earth. For thousands of years the Chinese (and other cultures well) have recorded the movements and try to relate them to events on earth.

Out of these recorded data come formulas that help us to determine auspicious or inauspicious days. The Chinese believe that performing a task on an auspicious day will ensure a smooth progress and success while doing it on the “wrong” day can bring obstacles and failures.

Examples of the inauspicious days include year and month breaker day as well as the 4 Departure and 4 Distinct Days. In fact there are even days called Master Killing Days where the practitioner should not practice Feng Shui! On the other hand auspicious days include Yearly Virtuous Days, Yearly Wealth Days etc.

Most date selection techniques in Feng Shui take the sitting or facing of the building into consideration. A famous Grandmaster by the name of Dong even came out with a 12-day formula called the Build-Divest cycle that tells us what we can or cannot do on any day.

In some systems of Feng Shui, date selection such as Xuan Kong Da Gua, the right date and time can mean the difference between tremendous success and the ordinary achievements.

What kind of challenges will a dweller experience if he or she does not follow these ancient knowledge?

In the practice of Vasthu Sastra, it is all about conscious living. Those who follow the ancient principles can be assured that they will be blessed with health, prosperity, peace, happiness and joy. Those who do not follow the knowledge can still live but in whatever task they undertake, they will face various challenges before achieving their goals, which could have been done smoothly if they have been in balance with the environment.

Like it or not we face challenges in life. Feng Shui is a way for a dweller to use the environment to support his endeavour and improve his life path. With good Feng Shui you can expect ‘help’ in the areas of wealth, health and relationships.

 

What is the Chinese Four Pillars of Destiny (or Ba Zi)?

by KM Chan

The Chinese Four Pillars of Destiny or Ba Zi is a branch of study of Chinese Metaphysics Science. The Four Pillars Chart is derived from the Date of Birth of a Person using the Chinese Solar Calendar, which is also known as the Hsia Calendar or Farmer’s Calendar. This chart can be use to forecast the destiny and characteristics of an individual and the relationships and interaction between the individual with the surrounding environment:

The theory behind the study of four pillars is that The Sun, Moon, Earth; planets in the Solar System emit cosmic energy (chi) all the time. This Cosmic energy is not constant but varies with time depending on the relative positions of the planets.

The Chinese has discovered a few thousand years ago that at any point of time the energy field (chi) surrounding us can be mapped and represented by a combination of 22 characters known as the Ten Heavenly Stems and Twelve Earthy Branches. This in turn is known as the Hsia Calendar. This calendar is also used for feng shui and for another branch of Chinese Astrology known as Purple Star astrology.

When a person is born and takes the first breath of air, the influence of this cosmic energy on the newborn is said to map the destiny and characteristics of that particular person.

The typical Four Pillars chart (Ba Zi) consist of two charts; the main chart and the secondary chart. The main chart is represented by Eight Characters arranged into Four Columns representing the year, month, day and hour of the date of birth obtained from the Hsia Calendar. The secondary chart otherwise known as the Luck Pillar chart consists of a set of pillars with each pillar representing a period of 10 years of an individual’s life.

An example of a Four Pillars (Ba Zhi) chart for a male individual born on 28th June 1988 between 5pm to 7pm. is as shown. The arrangement of the Four Pillars chart is based on its original form and its read from right to left.

a

Yin Water

Gui

Yang Wood

Jia

Yang Earth

Wu

Yang Earth

Wu

Heavenly Stems

 

 

 

 

Metal

You

Wood

Yin

Fire

Wu

 Earth

Chen

Earthly Branches

Hour
Pillar

Day
Pillar

Month
Pillar

Year
Pillar

 

 

 

Example of the secondary chart for the above individual is shown as follows. This chart will be different if the individual is a female but the main chart will be the same.

10-YEAR LUCK PILLARS

63

53

43

33

23

13

3

Yin Wood

Yi

Yang Wood

Jia

Yin Water

Gui

Yang Water

Ren

Yin Metal

Xin

Yang Metal

Geng

Yin Earth

Ji

Earth

Chou

 Water

Zi

 Water

Hai

Earth

Qu

Metal

You

 Metal

Shen

 Earth

Wei

72

62

52

42

32

22

12

 

 

From the Four Pillars chart by studying the interaction of the characters with each other, one can tell the characteristics of an individual and the relationship between the individual with the surrounding environment:

The Four Pillars chart can also forecast the strength and weakness in our destiny which represents the ups and downs of life by comparing the interaction of the Four Pillars chart with the 10-Year Luck Pillars.

In the study of Ba Zi, one has to understand the characteristics and meanings of the ten heavenly stems and twelve earthly branches. Upon understanding these characters, the interaction of these characters between each other can be used to foretell the story.

 

The Red Envelope

by Dolores Kozielski

The tradition of the Red Envelope began many centuries ago in China. In Feng Shui, red envelopes, (“ang pow” pronounced hong boa or lisee- lay see), are used in Black Sect Tibetan Tantric Buddhism as an honourable tradition, affording payment to the Feng Shui practitioner. Ang pow is said to enhance energy (chi), abundance and happiness. The envelope is also utilized to ward-off, inauspicious chi and negative energy. The envelopes are red because they are considered yang energy.

The red envelope is presented to the Feng Shui consultant, when a client pays for the consultation. Because of the high energy of the colour red and the blessings associated with its tradition, it is believed that the client, (presenter), as well as the consultant, (receiver), are both graced with auspicious chi. The envelope also represents the imparting of sacred knowledge and can enhance the efficacy of a transcendental cure. Usually, the payment to the Feng Shui consultant is in denominations of nine.

The number nine in Feng Shui is a very special and significant number; it is a number unto itself. Whenever you multiply the number nine, the sum can be added together and it will again become, or turn into, the number nine. Example: 9X9=81 this sum is added, once more, and becomes nine (8+1=9). Another example is: 23X9=207 (2+0+7=9).

It is a Chinese custom to put three Chinese coins, or $3.00 in American currency, in a red envelope, placing it above the frame of your entrance door, in your abundance corner, or in your wallet to attract more money. When the red envelope is placed at the entrance, it is said to protect the household, and in the abundance corner, wealth in the pathways of life. Yet, the Chinese custom of giving money in a white envelope signifies death or a sad occasion, such as helping the family members of the deceased, with funeral expenses.

The legend of Ang Pow, red envelopes

In China, during the time of the Sung Dynasty, a legend arose that the village people of Chang-Chieu were living in fear of an evil presence among them. No one could rid the town of this evil, dragon-like creature, not even the greatest noblemen or strongest warriors. The villagers lived in constant fear. Then, one day, a brave, young man, whose ancestors bequeathed to him a magical sabre, called a Ma Dao, waited for the dragon to appear. Unflinching, the young man, wielding his magical sword, defeated the evil presence of the dragon and it was no more. The villagers were so relieved and thankful that they had the elders present, to the brave, young man, ang pow, a red packet filled with money. The villagers believed that by giving this red packet to the heroic, young man that they, the young man and their village would be blessed. And so, from that happy day in the village of Chang-Chieu, and throughout the centuries, the story has become a Chinese tradition, in giving a red envelope as a blessing.

Presently, as a Chinese custom, the red envelope is most popularly given as a gift during the Chinese New Year– for a wedding– or to a small child, upward, to an unmarried adult, for their birthday–or to pay off a debt. “Ang pow” can also be given, at any time, even for no specific occasion, if the presenter feels compelled to do so. Whenever a red envelope is given and handled with the right-intention, it is always considered auspicious and invokes a blessing from the presenter to the receiver.

Illustrations on the front of the red envelope signify blessings, long life, good health–and prosperity. Some of the good luck symbols printed on the envelopes are the animals of the Chinese zodiac, Buddha with children, a flowering lotus, a dragon with the phoenix and the three immortals, Fu, Lu and Shou, the gods of Happiness, Wealth and Longevity.

Copyright ©2006 by Dolores Kozielski

Dolores Kozielski is a certified Feng Shui consultant practising in NJ, PA. She is also trained in Kabbalah, Qigong, Tai Chi, I Ching and the art of Iconography. Dolores is an author, published with major publishing houses, including HarperCollins, Scholastic and “Chicken Soup for the Soul” books. She may be reached at: www.FengShuiWrite.com

 

A Funny Thing Happened on my Way to Zi Wei Dou Shu 2

by Dr YM Cheng, PhD

The person instrumental in popularizing the work of Rips is Michael Drosnin who penned The Bible Code and The Bible Code 2: The Countdown. Many world events were recorded in the Code, e.g. President Kennedy’s assassination; Hitler and the Second World War; the six day war in the Middle East; the bombing of the twin towers in New York; the Great Depression of 1929; and the death of Princess Dianna. Drosnin himself saw the words, “Yitzhak Rabim” running across the words, “Assassin will assassinate” in the Code. Even the predicted year was there. He found this information more than a year before Prime Minister Rabim was assassinated in November 1995. He had tried to warned Rabim through a letter but it was ignored. Rabim probably thought he was an absolute nutcase!

What is even more fascinating, for my purpose, is information concerning the origin of humanity and the identity of Yahweh, the biblical God. In The Bible Code 2, Drosnin devotes a chapter on the code of life, DNA, and a chapter on the alien identity of man’s maker. It seems that the Bible Code is in agreement with Francis Crick’s theory of Directed Panspermia. That is to say, that life on earth originated from the stars. It was brought to earth from elsewhere. In the Code we can find the words, “DNA was brought in a vehicle” running across the words, “in a vehicle your seed.” In another instance, we also find the words, “DNA spiral” crossing over the words, “in Adam the model, template.” Yet on another occasion, the words, “Creation of Man” running across the words, “I gave it to you as an inheritance, I am God” were found.

The third jigsaw piece comes from the works of Zecharia Sitchin. Sitchin has written a series of six books entitled, The Earth Chronicles. In a nutshell, his thesis is that advanced civilizations existed on earth many thousands of years ago and they were of extraterrestrial origins. The story can be found in the ancient Sumerian tablets. A race of space beings called the Annunaki arrived on earth about 450,000 years ago. Anu, Enlil and Enki were three main characters or gods in our story. Anu was the father who eventually went back to the planet of Nibiru. The two sons, Enlil and Enki were left behind in charge of the Annunaki who were mining for gold, for whatever purpose is not clear. Because of the all the toil and hard work, they mutinied. Enlil wanted to punish the mutineers but Enki was more lenient. Enki suggested that a suitable candidate to replace the Annunaki at the mines existed. This candidate was the early hominid, a creature at a particular stage of evolution on earth. It was Enki, with the help of Ninmah, who genetically altered the hominid to have the intelligence of modern man. Thus mankind was created in the image of God. But so was the primitive worker for the gods! According to the Sumerian tablets, the gods were physical beings from the skies who possessed incredibly advanced knowledge and were the ones who taught homo sapiens techniques of agriculture and gave them culture and civilization. Now this is not an isolated story from a past civilization alone. Many ancient myths from Europe, South America, Middle East, and China all tell the same story, that our intelligence was imparted to us by the gods who came down from heaven. It would be rather fool hardy to simply dismiss them as aspirations or fantasies of early man, especially when there are just too many parallel accounts from dissimilar cultures.

The Flood or the Great Deluge account in the Bible is found in an even earlier version in the Sumerian tablets. The Bible Code, mentioned above, also confirmed the event of the Deluge. The point here is that this is an actual event, possibly resulting from the ending of the last Ice Age about 11,000 to 16,000 years ago. I don’t think we should give too much credit to early man for making up such a fantastic phenomenon. Sometimes a spade is really a spade.

I propose that Zecharia Sitchin’s work should be taken seriously however incredible his theory may seem because his is based on ancient records and is supported by many other sources. The first volume of his Earth Chronicles, The 12th Planet, is a perfect example of how science confirms ancient claims regarding our solar system. According Sitchin, the Sumerian cosmology has 12 planets in our solar system, including the sun and the moon. But as we know, there are only 9 planets orbiting the sun. Even if we include both the sun and the moon, it would still only make a total of 11. So where is the 12th planet? In recent years, this planet has been located by astronomers and it has shown to have a very different orbit from the rest of the other planets in our solar system. Again this was already known by the Sumerians. They called named this planet, Nibiru, and they maintained that it has an orbit of 3,600 earth years.

Let me explicate the main points of all the above jigsaw pieces. There’s little doubt in my mind that earth had been visited by space beings in the distant past, and is still a place of visit to them! If one takes the time to do the research, one will come to the conclusion that these higher intelligences have been with us since the beginning of humankind. (Graham Hancock’s book, Supernatural, is a scholarly researched and very convincing account of this view.) Some people might see them as gods, demigods, extraterrestrials, aliens, fairies, angels, demons, etc. Whatever they are is hard to establish, but what is indisputable is their effect on humanity throughout history.
They reside in our very psyche and they feature in our myths of creation, fall, and redemption. That they are still here with us is almost a foregone conclusion given the evidence.

Of course, one should not just take my word for it. One must do the necessary slog work by reading the appropriate books, checking out the pertinent articles, surfing the net to get to the relevant websites, and then weighing the information in the light of one’s own experience to arrive at one’s conclusion. What matters is that one has done or is willing to do the search, not the result of the search. If at the end of the search, one comes to the conclusion that all the jigsaw pieces above are a load of crap, then at least the conclusion, if not the contents of the search, warrants respect. But, on the other hand, if one simply dismisses them as rubbish without thorough examination, then one would be akin to an ostrich with its head in the sand, refusing to confront reality.

There are many more jigsaw pieces than the ones mentioned above. It’s up to the reader to go and search for them. As I have stated before: there are more questions than answers in life. It’s another way of saying that life in its essence is mysterious and it’s unlikely that we will be able to unlock the mystery in our lifetime. Yet it’s something to celebrate about. We can marvel at the mystery even though a large of me desperately wants to know what it is all about. The enticing thing in this whole affair is that whoever or whatever is behind it all has left numerous clues for us to find.

And this leads to my claim that ZWDS absolutely fascinating because it is like the Bible Code in that based on one’s year, month, day and hour of birth, it is possible to predict accurately the events or things which will happen to the individual. Honestly speaking, I was rather a skeptic when I was first introduced to ZWDS. Only after I had drawn up my own chart and those of my relatives, and saw how the charts correlated with our lives, I began to seriously investigate and study the subject. Since then I have never ceased to be amazed by the accuracy of the charts. How is this possible? How can just the birth details reveal so much about a person? Apart from determining significant issues such as the wealth and profession of a person, I have in the past been able to tell that my client’s menstruation period was irregular, one particular client visited a prostitute on the day he consulted me, and one client had an argument with her husband on a particular day. All this comes from a reading of a ZWDS chart.

ZWDS is a very complicated system based on specific rules and calculations. Legend has it that ZWDS was invented by Chen Xi Yi, but where did the formulas come from? Were they from a much more superior intelligence, possibly from another dimension? After all, science is now telling us that there are possibly eleven dimensions to our universe. Buddhism have long been saying to us that there are at least thirty-three levels of existence. Interestingly, science is only beginning to catch up with the truths of religion. F. Capra’s The Tao of Physics, L. McTaggart’s The Field and E. Laszlo’s Science and the Akashic Field are especially informative on such issues. But that’s digressing, so let’s return to our place of departure. ZWDS points to a much larger pattern, with ZWDS as possibly only the first of many layers of the Code to revealing the Mystery of Life. Only from such a perspective is ZWDS highly meaningful and immensely interesting!

Part 1 of this article

(Article kind courtesy of Dr YM Cheng, PhD)

 

A Funny Thing Happened on my Way to Zi Wei Dou Shu 1

by Dr YM Cheng, PhD

What follows is a rather personal and esoteric account because I believe that people are drawn to Zi Wei Dou Shu (Purple Star Astrology) for very different reasons. Hence I can only offer my own story here which may not be applicable to everyone.

Firstly, Zi Wei Dou Shu (ZWDS) would be boring for me if it is not placed within a meaningful context. By that I mean ZWDS is only a jigsaw piece in the puzzle of life! Some people may be amazed by the accuracy of ZWDS’s predictive power. But to that, I would reply, “So what? What’s the big deal if someone can predict correctly that I will make money in 2008, or my wife will have an affair in 2009?” It does not necessarily follow that if one particular prediction comes true then the others will also be fulfilled. That’s not logical, especially if we are talking about different predictions with regard to entirely different issues.

ZWDS only becomes interesting if, and only if, it points to something else, namely, a larger pattern. Let me put this in another way. There’s an old movie called “Alfie” in which Michael Caine starred. (I’m not referring to its remake where Jude Law plays Alfie.) Michael Caine played a womanising young man who didn’t care very much about life or anyone else. All he seemed to be interested was to have his more than fair share of hedonistic and carnal pleasures. But by the end of the movie, after he had satisfied himself to no end, he felt empty and meaningless. He then asked himself the simple but yet profound question, “What’s it all about?” We could elaborate by adding, “Who are we? Where do we come from? Where do we fit in the cosmos? Where are we going? What is life? Why there is life in the first place?”

ZWDS only becomes really interesting when it fits in as a piece in the puzzle of life, that is to say, when it offers clues to the meaning of life or to the nature of the reality of life. I have come to this conclusion after a number of years in my search for the other jigsaw pieces. However, before I spell out the relevance of ZWDS in the puzzle of life, let me offer you readers a sample of other pieces which are equally fascinating.

It has once been said by a philosopher that an unexamined life is not worth living. And if we are to face facts, the truth of the matter is that most people don’t really examine their own lives. Why? Not because they are unintelligent or lack the mental capability, but because if they really scrutinize their lives, they may find their suspicion confirmed. That deep down inside their lives there is no centre; their ground of being is shaky and without form or substance. This realization will lead to existential angst and will be unbearable, and therefore it’s best not to venture too deep. Let’s then just coast along with a herd mentality and amuse ourselves with conspicuous consumption and the latest offerings of technology.

However, let’s not go down that road. Instead, let’s take an alternate path and see what an examined life can bring. Before taking the first step on this path we need to face 3 facts.

Fact 1: THERE ARE MORE QUESTIONS THAN ANSWERS IN LIFE.
Fact 2: THE ANSWERS ARE THERE IF WE SEARCH FOR THEM.
Fact 3: THE ANSWERS ARE ONLY MEANINGFUL IF WE MAKE THEM SO.

With the above in mind, let’s look at some of the jigsaw pieces of life mentioned earlier.

The first piece comes from the Dogon tribe of West Africa and their connection to the Sirius constellation. This was first brought to popular attention by Robert Temple in his book, The Sirius Mystery. In it he relates the story of how two anthropologists, Marcel Griaule and Germaine Dieterlan, managed to extract the most secret knowledge of the Dogon after living among them for years. Griaule became the first outsider to gain their trust and confidence, and consequently, the first to access their inner most secrets regarding their origin and their rituals.

Some of their startling revelations include that they were visited by beings from the Sirius system in the long distant past, and that there was another star (the Digitaria star of the Dogon, called “Sirius B” by Temple) orbiting Sirius A every fifty years. Griaule and Dieterlan published their article, “Un Systeme Soudanais de Sirius” in 1950. However, they appeared to have missed the incredible significance of the Dogon’s claims. They merely remarked in a footnote: “The question has not been solved, nor even asked, of how men with no instruments at their disposal could know the movement and certain characteristics of stars which are scarcely visible.” The point is that the Digitaria or Sirius B is not scarcely visible but completely invisible and was only discovered through the use of a telescope in the last century. And how did they know the orbital period was 50 years? This orbital period was later confirmed by astronomers as correct.

When Robert Temple first had The Sirius Mystery published in 1976, he asserted that the Dogon also revealed the existence of a third star, Sirius C, in the system. But at that time astronomy was unable to confirm its existence, hence rendering the claim and the whole account as unreliable. Twenty years later, in 1995, astronomers Daniel Benest and J. L. Duvent published their finding of a small red dwarf star (Sirius C) in the Sirius constellation in the journal, Astronomy and Astrophysics.

Until now no one has been able to explain how the Dogon were able to obtain such detailed knowledge without the aid of any advanced telescopes. Perhaps the simplest explanation is to accept their claim at face value, that is, indeed earth had been visited by space beings or aliens thousands of years ago and had imparted the knowledge to them!

The second jigsaw piece comes from the Bible Code. This is a really amazing piece; its academic credibility is impeccable and its implications should shatter the Fundamentalist Christians’ understanding of God. It’s another case, as with that of the Dogon, of transpiring of knowledge from the annals of academia to the popular press. It has been known for centuries that there exists a secret code in the bible, especially in the first five books of the Old Testament. When the biographer of Isaac Newton, John Maynard Keynes, the great economist, went through the long forgotten handwritten papers of Isaac Newton, he discovered not notes of scientific inquiry but piles upon piles of paper devoted to unlocking the purported code in the bible! Lots of Jewish biblical scholars have gone down the same road but ended up with little fruit to show as well. It is only until the advent of computers that more headway is evident.

The greatest breakthrough was made by Dr Eliyahu Rips and his colleagues who experimented with equidistant letter sequencing using the first five books of the bible. Their results were published in 1994 in the prestigious peer-reviewed journal, Statistical Science. Within the Code, they were able to locate the all the 32 names of Hebrew sages who lived after the bible was written. Not only that, they also located the dates of their birth and death all in the vicinity of their names. To have their names and dates encoded together is highly significant; that this can only happen by chance in the odds of 1 in 10 million! Rips and his colleagues tried to perform the same experiment with 3 non-Biblical texts but were unable to produce similar results.

Part 2 of the article.

(Article kind courtesy of Dr YM Cheng, PhD)