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TRANSLATION OF AN EXCERPT FROM KUO P'U'S CH'ING-LANG HAI-JIAO CHING
The Ch'ing-Lang Hai-Jiao Ching is one of the great classics of traditional feng-shui. Reputed to be written by Kuo P'u of the Chin dynasty (265-420 CE), it describes how energy is manifested in mountains and rivers. The methods of Landform Classification described by Kuo are still used widely by traditional feng-shui practitioners today.
There is a great gate in the universe. From this opening, energy (ch'i) gushes out and is gathered and channeled into the land. Some mountains and rivers have "true feelings." To determine whether a landform has "true feelings", we must examine the power (shih) of its energy. Energy changes as it moves through the land, leading to changes of energy in the sky. Energy changes as it moves in the sky, leading to changes in the energy of the earth. Sky energy moves above earth, affecting the destiny and behavior of people. People's actions generate consequences, affecting the energy of the sky. Energy can gather, move, or remain in a space. When energy is focused, it runs through pathways called the dragon (vein). When the dragon's power is supreme, its ruling star will be strong. When the ruling star is strong, the land will hold tremendous energy. When a location is surrounded by land shaped like a womb, or is cradled like a fetus, or is embraced by strong arms, energy will collect, forming a power spot (hsueh). The perfect condition (chü) for energy to gather is when it can be welcomed in from the front and if the side doors are shut. Supreme yin terminates in yang and supreme yang terminates in yin. Therefore, the male dragon must be embraced by a female dragon and the female dragon must be protected by a male dragon. There are no mountain formations (hsing) in wide plains, so you must look for other carriers of energy. There is no power in small enclosed areas, so you must see if the land has spirit. The boundaries of water formations are defined by mountains. The boundaries of mountain formations are determined by the pattern of waterways. Energy in an area is determined by the Great Father and Mother. The energy of the most honored star is determined by the breath of the true son. The energy of the principal star is determined by its direction (relative to the site). Whether sufficient energy is generated from copulation (of yin and yang energies in the land) is determined by the shape of the womb. The energy of the conquering star is determined by how the womb was created. The energy of the fetus star is determined by how it can neutralize destructive forces (sha). Power is determined by the star of strategy. Whether energy will be born after destruction is determined by the star of mercy.
To determine whether a dragon is alive or dead, we need to examine the three yins and three yangs. A site is alive if there is more yang than yin; a site is dead if there is more yin than yang. The dragon can change its form unpredictably. It can stop dead in its tracks or slow down. The structure (ko) of the land around a site can transform a site, impregnating it with energy or shattering it.
Glossary of terms:
Hsing (form or formation): refers to mountain and water formations and is used to describe the nature of energy as determined by the mountain's appearance or the pattern of waterways. Ko (structure): refers to a landform that fits a certain set of criteria and is used to describe the relationships of geographical features (such as peaks, valleys, lakes, rivers) over a large region. Chü (condition): refers to relationships of geographical features in the immediate vicinity of a site and is used to describe the nature of energy surrounding a site. Hsueh (cavity/power spot): refers to a specific location where energy converges and is used to describe the nature of energy at the site. Shih (power): refers to the amount of energy at any one of the above landforms.
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© 2001, Shambhala Publications
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