The Secret Meanings of “Shou Shan” and “Chu Sha” in Tian Yu Jing Revealed
September 18, 2011
In Zhang Zhong-Shan’s 章中山 annotated explanation of the Tian Yu Jing 天玉經, the meaning of “Shou Shan and Chu Sha” 收山出煞 or “to receive Mountain and to expel Sha” was clearly given, even though Jiang Da-Hong 蔣大鴻 reckoned in the same book published earlier, only the worthy students should receive of this secret knowledge of the mysterious working of Heaven (Tain Ji 天機), otherwise “keep one’s mouth tight with one’s tongue well hidden”, he warned.
Since everyone who reads my Blog here is considered by me a worthy person, so I have written down below the meaning of this secret formula as explained by Zhang Zhong-Shan:
To “Shou Shan” or “to receive Mountain” is locate the Wang Qi and the Sheng Qi of the Mountain Star on the higher ground and to locate the Wang Qi and the Sheng Qi of the Water Star on water or on lower ground.
To “Chu Sha” or “to expel Sha” is to locate the Declining Qi and the Dead Qi of the Mountain Star on water or on lower ground and to locate the Declining Qi and the Dead Qi of the Water Star on higher ground.
Then the Wang Qi can be received in the Feng Shui spot (穴 the Xue) and the Sha Qi can be expelled by having the Gua Qi stars supported by the landform, then the Xing (形 the tangible Form Qi) and the Qi (炁 the intangible Formless Qi) can come together in a synergetic whole, where the Yin and the Yang can exist in a mutual balance.
Shou Shan and Chu Sha can also be explained from the way the form of a building at the main entrance (the Qi-mouth) should respond to the Qi of its environment. This is different to Jiang Da-Hong’s teaching mentioned earlier and is promoted by Kong Shi Xuan Kong 孔氏玄空 and the Zhong Zhou Pai 中州派 School of Feng Shui. The former is a Liqi 理氣 way of explaining Shou Shan and Chu Sha, and the latter is a Xingshi 形勢 way of explaining the same term.
Shou Sha in the latter case, refers to the indentation of an entrance to a building located in a narrow lane-way or at a dead end street, where the space is tight and the Qi flow is weak, therefore a “Ming Tang” or an open pace is needed to collect the Sheng Qi before it enters the building. Shou Shan has more of a meaning to recess (to “shou”) the Mountain (the building itself and not what is behind) at the front entrance, in order to receive and to lock in the Sheng Qi.
Chu Sha is when a building is located in a wide-open space; the main front entrance can project forward to catch the Sheng Qi before it disperses by the “wind” (not only the physical wind but also the diverse movements of all kinds at the site). By catching the Sheng Qi actively with an extension at the Qi-mouth, the undesirable Sha Qi can be nullified (Chu Sha) and the desirable Sheng Qi caught instead.
Apart from the form consideration, there is also a Liqi formula to indicate in which orientation a building should Shou Shan or Chu Sha. All in all, there are 10 Mountain directions to Shou Shan and 14 to Chu Sha.
As we can see, Feng Shui secrets are only secrets because we don’t know them, once told they are not secrets any mores and we should not keep secrets because it would prevent us from knowing what is available and be able to discuss their merits openly. It is time for us to overturn Jiang Da-Hong’s “keeping secrets” and move forward with the serious study of Feng Shui openly.