Sorry for the late reply, we have been in China for the last two weeks.

IMO, both in Feng Shui and in TCM, the Chinese do try to examine the parts relating to the whole, even though the whole can never be the fully whole as you mentioned, hence for example, there is the Siling 四靈 model for the immediate environment and the Wujue 五訣 essential characters for the landscape to consider in Feng Shui and in TCM there is the seasonal and the bio-rhythm considerations as well as the bodily observations in the traditional diagnostics.

I do agree with you, in the end we have to make a choice as to which “constant” we should settle for in a given day-to-day situation and this constant is relative to each unique spatial and temporal configuration.

I think the Chinese worked on the idea that if there is an open system then they need a closed system to make it an open one, but it can never be so open that there is no room for the closed and the reverse is also true for them, hence the little black and white dots in the yin yang diagram 太極圖.

Thanks for dropping by and make your valuable comments.
Howard

The statement about “e=mc2” reminded me of Professor Ho Peng Yoke’s remark that “To the early Chinese naturalists, this term [qi] seemed to bear some resemblance to what we now call ‘matter-energy’…” (Li, Qi and Shu, Hong Kong University Press, 1985, ISBN 962-209-119-9, pp.3). So there appears to be a converging school of thought out there on this subject.

But I do not quite buy the idea that “But unlike Einstein’s’ equation, there is no one fixed and measurable constant we can rely on…”. Perhaps it is not appreciated that such equations assume closed systems i.e. there is no leakage and external input. In the case of the study of Qi, we are almost always examining a fraction of the whole. For example, in Feng Shui we examine just the immediate site and its surroundings not the continental geography, and in traditional Chinese medicine, the body but not the whole environment in which the body exists. Almost by definition, we can never discover the elusive “fixed and measurable constant”. However, I don’t think we need to for our day-to-day purposes.

Cheers
Terry

Glad you folks were able to connect. I’d sent Terry your feedback w/o mentioning your name. Hopefully, I did not offend anyone in the process. Like many others, I am interested in discovering the truth and in understanding the real mechanics that make BaZhai work. BZMJ is no ordinary book. The need to unveil its art from behind a cloud of secrecy and superstition is paramount.

Best Regards,
Sanjay

Thanks for dropping by, I think we are still talking about Chapter 81 and not Chapter 84, 81 is the last chapter of the first half of the book.

Yes, I agree with you, we can translate the word “Fu” in both ways, the end result is still the same idea: the four auspicious stars subduing the four harmful stars (四吉星制伏四凶星) when locating the stove.

Elsewhere in the book, it was made clear that we are talking about the wondering stars of the Ming Gua of a person and not Zhai Gua of a house.

Translating the BZMJ into English is badly needed, there is no decent translation at the moment, but to be honest, you need to have some peer reviews of your work because it is a very difficult task.

I’ve made some “off the cuff” comments to SJ already, if you care to sent me a private email, I can forward a copy to you for your interest, but please don’t think I am being rude, I was only responding to SJ’s request.

fengshuiarchitect@yahoo.com

Best Wishes,
Howard

I confess that I’m the one who misinformed SJ that it is Chapter 91. Looking back I should have said Chapter 84 (sorry, SJ). I’ve been attempting to, very slowly, translate BZMJ into English. I admit I had wondered why SJ asked which chapter contained the ‘cures’. In any case, the title of the chapter is similar to what you have cited.

However, would you agree that there may be two ways to read the word ‘Fu’ in the Chapter’s last sentence: (1) the way you have i.e. “Fu’ implies ‘Fu Wei’; and (2) that ‘Fu’ is the second part of the word ‘Zhifu’ which translates as ’subduing’, echoing the title of the Chapter. I’m more inclined to the latter. What do you reckon?

By the way, I’ve been reading and admiring your articles and posts over the years!

Cheers
Terry

Thank you for your kind words, I am still waiting for your questions re Flying Stars.

Regards,
Howard

This range of mountain ended up in a spectacular Fire shape as showed in my photos and is liken to a dragon running on fire, suitable for using it as an Ancestral Mountain (Zushan 祖山) but difficult to establish a Xue (FS Spot 穴), unless there is water.

Since Feng Shui depends on correlative thinking, we also correlate whether something is desirable or not to Ji-Xiong 吉凶, which gets translated to mean auspicious or harmful (i.e. inauspicious), and sometimes even lucky or unlucky.

We need to be aware that correlative thinking is not the same as rational thinking, we use correlative thinking in Feng Shui to compare/comprehend and not to judge/predict prematurely, pushing it too far or too literally will make Feng Shui sound superstitious, and that is one of the big problems we face with Feng Shui these days because most people who use Feng Shui cannot tell the difference between the two ways of thinking.

Howard

Enjoyed listening to your words of wisdom :)

Best,
Sanjay Dua

Ineresting figureheads indeed!

Would these particular mountains not be associated with the Chastity Star (Fire Element), and the 5-Yellow (Earth) Emperor Star?

Is “calling out the image” purely an aid to remembering a certain mountain formation, or does it also lend to its auspiciousness or inauspiciousness?

Thanks,
Sanjay