on Feng Shui
on Feng Shui

Article FS15/july2 DNA absorbs and emits photon (light) series.
Myth of Tomb Feng Shui.
Part 2. Myths of Auspicious Period of Burials and Facings of Graves.

Prof. Dr. Ong Hean-Tatt. 21 July 2015

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Do you study the ancient texts or just swallow what your master taught?


As explained in the previous article, the ancient testimony, including that of Confucius, that the dead and the grave were just abandoned after three years mourning is a warning that there is something very wrong with current Feng Shui of tombs. Practitioners of the current tomb Feng Shui just do not study the ancient texts:

  • "Siting experts have a great deal to say, not from books about how the great sages and worthies of ancient times made their selections, but rather from books fabricated by people later on to suit themselves..." (Ole Bruun 2003 p.66).

There are two other major features of current modern tomb Feng Shui which also have no support at all from the ancient texts. One concerned the period of burial, where modern practitioners of tomb Feng Shui endeavour to obtain auspicious times for burial. The second concerns the adjustment of the tomb head to face a so-called auspicious direction. Clients would be charged much money to just do these two aspects. Alias, these two features are just myths, having no real effects.

  • The author is very familiar with so-called modern Feng Shui methods which attempt to determine auspicious times for burial and auspicious directions. The author is very familiar with such methods of Xuan Kong Da Gua, San Yuan Qi Men Dun Jia, Mei Hua Plum Blossoms and even Pa Zhai. The author is very familiar with how the outer ring of red dots would be derived through at least three methods, those of Pa Zhai, Mei Hua and 64 Hexagrams and their meanings. Only, these are all rubbish and most of them arose only recently around the turn of 1900s and are contradicted by much older ancient texts.

The ancient Chinese rulers were buried in the seventh moon and did not follow any astrological auspicious dating.

Fixed Burial Months in Ancient Periods

Ming dynasty imperial Feng Shui master Jiang Da Hong stated that the ruler would be buried during the seventh moon:

  • Since ancient the king was buried on seventh moon, scholars commoners were exceeding month the protocol is not in absent. Tian Yuan Wu Ge 5:8

Jiang Da Hong took his cue from more ancient practices of the Chun Qiu period, circa 600 BC:

  • According to the Tso Chuan, the ruler was buried on the 7th day of the 7th month. Feudal princes were buried on the 5th day of the 5th month. High officers were buried 3 months after their demise and the people of the lower class one month after their death. Nobles and commoners were not treated in a like manner; more or less time was to intervene between the time of their demise and the day of their burial... This is a first argument refuting the choice of months or days, and it is drawn from the Classics (Kennelley 1966. p.391. Tso Chuan is an amplification of Confucius' Spring and Autumn Annals, the Chun Tsew).

The above was based on the classics which show that during the Zhou dynasty, there were no such thing as auspicious periods for burials, but that burial periods followed the ranks of the dead in society. Jiang Da Hong evidently recommended that these burial periods customs of the Zhou dynasty be followed:

  • Year month where it has been thriving or dilapidating, day month only commenting on lone or prosperity, Chun Qiu [Spring Autumn] burying sayings are aplenty in the classics and books, but recognising the hard soft and inside outside facing. Tian Yuan Wu Ge 5.9-10


In ancient times, there were no selection of auspicious days for burial.
No Auspicious Days for Burials

There are also evidence that, back in the Zhou dynasty, there were no such things as auspicious days for burial:

  • Perusing the work entitled "Thesaurus of Mourning", Tsang shu, we find therein that if a burial takes place on the day denoted by the cyclic character Yih-hai, great misfortune will ensue. Now, we read in the "Spring and Autumn Annals", Chun Tsew, that some twenty important burials took place on that very day. This is another proof that in those times none selected the day for carrying out a burial. (Kennelley 1966. p.391. "Thesaurus of Mourning", Tsang shu states that burials to be auspicious should take place in hours denoted by the trigrams Qian and Ken)

    The "Record of Rites", Li Chi, states that in the time of the Chou dynasty the mourning colour was red, and burials took place in the forenoon. Under the Yin dynasty the mourning colour was white, and burials were performed at noon. The Hsia dynasty on the contrary adopted black for mourning and burials were carried out in the evening. (Kennelley 1966. p.392)

    The Commentaries of Cheng, circa 774-500 BC, remark... that burial ceremonies and rites connected therewith depended on the peculiar taste of each dynasty; nobody selected the hour, and people were buried either in the forenoon or the afternoon. (Kennelley 1966. p.392)

Days used for burial varied in significance but have no general Feng Shui auspiciousness.

The use of lucky and unlucky days for burial started around the Jin dynasty. In AD 265-420, Hsu-chun invented the method of lucky and unlucky days through a sexagenary cycle by means of the Ganzhi system. These lucky and unlucky days became a craze during the Sui dynasty (AD 620) and then the Tang dynasty. The planetary names were also introduced by Bu Kong (705-774), a major figure in esoteric Buddhism who enjoyed the patronage of the Tang Imperial court. Bu Kong's birthplace is unknown, being variously given as Sri Lanka and Central Asia. Bu Kong set down prevailing Indian astrological theories in his Xiuyaojing, written with the help of a Chinese disciple, Shi Yao during the 8th century. The Xiuyaojing analysed the influence of the stars on lucky and unlucky days and human fate.

  • In the 7th century, Tang emperor Tai Tsung ordered a team of more than ten scholars under President Lu Tsai to study the divination and geomancy literature for anything of value. Their work was compiled into one hundred chapters. About tomb Feng Shui, the committee delivered a significant evaluation:

    They passed a sweeping sentence on the then existing literature on the subjects in question, flatly condemning all such selection of auspicious graves and lucky times for burial as it is not sanctioned by antecedents from antiquity (DeGroot 1892 Vol.3 p.1006).

Thus, during the Tang dynasty, the imperial Feng Shui masters knew there were no such thing in more ancient times as Feng Shui auspiciousness for days of burial. Feng Shui auspiciousness for days of burial is just a myth unfortunately applied in so many modern tomb Feng Shui practices by so-called practitioners who really know nothing.

All those Xuan Kong Da Gua, Liu Fa and even Pa Zhai Compass techniques to determine auspicious dates are just rubbish.


Al auspicious sites must have the hysical featurs of the "Four Animals" and invariably a South frontage.
Auspicious Sites Identified through Landform Luan Tuo Feng Shui

A very serious error is in the use of the Compass techniques to confer site auspiciousness through determination of so-called auspicious facing directions. Jiang Da Hong gave a warning against using the Compass approach to determine auspiciousness for the site:

  • Growing direction Wang (prosperous) direction looking for high and tall [mountain], it is really joke that the present master looking on top of the palm. Tian Yuan Wu Ge 2.122

The above verse shows that Jiang Da Hong was aware that it is the physical landform Luan Tuo Feng Shui involving mountains which will determine the auspiciouess of a site. He was probably not unaware of the Tang dynasty Feng Shui text Xue Xin Fu (Snow Heart) which identified that some practitioners foolishly tried to use various Compass techniques to displace landform approach in determining auspiciousness of a site:

  • Twenty four mountains.
    Mountain names too complicated.
    Thirty six caves.
    Cave method how winding.
    Ancestral temple's water method misleading people.
    Five elements mountain luck/fortune have accuracy.
    Xue Xin Fu, Book 4, Chapter 2.

    More is believe different saying and foolish right word.
    So is produce new inauspicious and disappear own fortune.
    If not mountain auspicious water auspicious cave auspicious.
    Why have a lot of disaster.
    How can it be known year inauspicious month inauspicious day inauspicious.
    Violates it to deceive certainly.
    Xue Xin Fu, Book 2, Chapter 5

The reason why Compass techniques cannot be used is because the auspiciousness of a site, whether it is used for a Yang house or a Yin tomb, is always determined by how well it conforms to the physical characteristics of the Four Animals:

  • Also having high mountain that is Xuan Wu, the Xuan Wu dropping (crouching) place is the four animals' gathering place. The gathering place is the place Lung gather star, where four animals do not visit is emptiness. On the Kung Mang Lung place do not go to find hsueh, even though having hsueh also easy to die and extinguish. Han Lung Jing 53-55

    Dragon and tiger hugging and guarding, the host and guest mutually welcome each other. The four forms (shapes) facing the brightness, the 5 harms will not be near. Zhang Shu 55-56.

In the 14th century before our era, the inhabitants of western China had no houses, but lived in caverns or grottos, a hole at the top of the vault serving as an outlet for the smoke. Such was the first abode of Tan-foo, called also the ancient duke, the grandfather of king Wan... Tan-foo, says the ode, lived in a cavern like a potter's kiln; there were then no houses....

  • The doors of the houses faced the south or west or mid-wise the south-west. They gave them their position by observing the shadow of the sun at noon, or by the culminating of a well known star. In winter, the husbandmen ordinarily plastered the doors to keep out the cold...

    The cities were surrounded with a wall of earth, and with a ditch which was dug out first and furnished the materials for the wall. We read in the Yih king, The wall falls back into the moat, if it be badly founded. ( She King, Book of Odes p.147)

All the above verses show that the site must conform to the Four Animals formation. It always means that the auspicious site will always have a South frontage. All those Compass techniques attempting to insist that houses should face other auspicious directions according to Time calculations are nonsense.


The Great Lethal Error

In the ancestor worship practice, one critical thing is that there is always a daily worship of the ancestors. Does people worship at the tomb everyday? Herein lies the great error of tomb Feng Shui. By diverting people into tomb Feng Shui, people are generally also distracted from the daily ancestor worship which should be the top priority, not the tomb.

There are also other critical aspects in the ancestor worship which cannot be applied in tomb Feng Shui.

Ancestor worship and the ancestor temple (or altar) are the critical foci of the real Feng Shui of Yin premises. Confucius' warning is that negligence of this Feng Shui of Yin premises will destroy the family and nation:

  • "Yen Yen, disciple of Confucius, again asked, "Are the rules of Propriety indeed of such urgent importance? Confucius said," It was by those rules that the ancient kings sought to represent the ways of Heaven and to regulate the feelings of men. Therefore, he who neglects or violates them may be (spoken of) as dead and he who observe them as alive". ( Li Chi, The Li Yun, section 4: Legge, 1967 p. 367).

Advocates of tomb Feng Shui, such as the schools of Xuan Kong Da Gua, Liu Fa, etc, do not realise that their foolish techniques are only destroying people!


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Read Myth of Tomb Feng Shui. Part 1. Serious Deviation from Ancestor Worship

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