A Book Review by Kartar Diamond
With an extensive background in scholarly subjects and achievements, this was Skinner’s first of many books on Feng Shui, published in 1982. To date, he is on the short list of my most revered Feng Shui authors and I relished re-reading this book for review.
Detail-oriented as he is, in opening pages Skinner addresses that “geomancy” is a misnomer for Feng Shui, with the word’s origin related to a form of Arab divination, but mid-nineteenth century writers adopted the words “Chinese geomancy” to approximate the practice of Feng Shui. Chinese sources used the words, “ti li” and dating even further back the phrase “kan-yu” (theory), an expression referring to Heaven and Earth, to define Feng Shui. There are many instances where Chinese words and feng shui references get lost in translation, and I’m grateful to Stephen Skinner for pointing out these discrepancies.
While the words to describe Feng Shui have changed over time, the words to describe a feng shui practitioner have as well. Feng Shui principles involve identifying and manipulating the earth Qi, and there are many metaphors for the Qi flow of the earth, to include the imagery of “dragon veins.” States Skinner, the feng shui expert was commonly referred to as a lung kia or ‘dragon man.’ I’ll have to remember that when someone innocently refers to me as “the feng shui lady.”
Skinner brings up many fascinating historical references and describes the Four Celestial Guardians in relation to the topography of China, mentioning also that the Chinese really believe they are the center “Middle Kingdom” of the world. This explains a lot from a geopolitical vantage point. He also sums up the historical beginnings of each Form School and Compass School, and how it was inevitable that they would merge with current-day practitioners utilizing both schools.
As a practitioner myself who dabbles in Yin House Feng Shui (divination of the gravesite), I found it insightful to learn about the Chinese perspective where three aspects to the soul are considered for any burial. One part of the soul remains with the grave, so its location is extremely important, but as well, the “ancestral tablet” of the household altar will also have a connection to the deceased and then there is part of the soul which goes into another dimension, beyond the reach of Feng Shui influences. Much is written about how the Yin House of a person can affect up to three generations of descendants; consider how magnified that can be when historically there were (and still are) multi-generational households.
The author proceeds, often quoting ancient feng shui texts, with inspiring details of how the original feng shui masters would conduct their audits. While the word “sha” is typically used to describe something negative or harmful, with a slightly different pronunciation the word “sha” also means mountain. Mountains then get categorized as yin mountains or yang mountains. Skinner also clarifies that a yin mountain could be one devoid of greenery, just barren rock or sand, or a ‘yin’ mountain may describe its more feminine features, in comparison to the look and energy of a more masculine yang mountain. Siting the perfect location to build requires an understanding of where the yin and yang features of a mountain range come together, much like a sexual union.
Skinner further describes the shapes of mountains in relation to “the nine moving stars.” Here the nine stars as we know them from Flying Star Feng Shui, take on a different persona, to describe the shape of a mountain and the implied impact it can have on an individual. For example, if a mountain identifies as a “fire” mountain in shape, this could be very draining to a “wood” type person living on that mountain, since wood is consumed by fire. And yet, which astrological system are we using to identify someone’s essential element?
In the Ba Zhai School (Eight Mansion, Eight Trigrams), a person born in 1970 for example, would be a Wood type person. And yet, if that person was born in the Pig Month, their Month (branch) element from Chinese astrology would be water. All this to say that no one system is correct or incorrect, rather many ripples in the pond and many nuances to apply.
Another thing to be aware of is the relative descriptions of Form School versus Compass School. For instance, when we think of the compass, by definition, we assume this prioritizes directions because that is what a compass initially tells us. And yet, it is the “compass” school which also factors in TIME, such as the timing to dig in a certain direction or if the future occupant will attract good fortune entering their home from a certain direction, based on the timing of their birth. Maybe we should call it the “Compass Clock” School. Many “Compass School” consultants in modern times are practicing Xuan Kong Fei Xing (The Flying Star School). It can be literally translated as the Mysterious Void of Space and Time School.
He describes how the early feng shui master would not just survey a mountain side from the comfort of a “sedan chair,” carried by servants. He would step away from this mode of transport and run down the hill to see how the momentum of the “dragon veins” beneath his feet would take him to a certain spot. These feng shui “hsien-sheng” (reverent title, like calling someone “teacher” or “doctor”), would also take note of the well-worn paths created by animals as they traveled the land and ate the vegetation along the way. Much later, these grooves in the land could become water ways.
Centuries later, we now know that animals are ultra-sensitive to the Earth’s magnetic field, with finely tuned flight patterns, aware of underground water and their ability to sense an impending earthquake or volcanic eruption.
As a less sophisticated “urban” feng shui consultant, I am in awe of the tasks and mandates put upon my feng shui forefathers, demanding they commune with nature on a level I can only dream about. And maybe it is time to confess that I have not always “gone the extra mile” with my own clients, to help them find the best possible land to develop. This is because I don’t want to frustrate my own clients, in search of a theoretical ideal site simply not in existence or not for sale. One has to already enjoy a very fortunate life to even have the opportunity to build a home on a beautiful, Qi enhanced mountain side or near a tranquil lake.
For most, we start out with a flat piece of land on a square or rectangular lot, both considered “stable,” but not the ideal in terms of how good the Qi of the land is. But this is also where people have historically been very creative with their own landscaping and what they do have control over.
A common question I ask clients who are buying a home with Home Owner Association regulations is: if they are free to do what they want with the frontage of their property. Can they plant a row of trees? Can they place a grouping of boulders? Can they add a wall, fence or gate? Can they add a fountain or tiny pond? These landscape additions are how we can replicate a microcosmic version of the ideal environment.
While the language remains mysterious and poetic, Skinner provides excerpts from ancient classics, to demonstrate that the early feng shui masters had an understanding of “weather chi” and the climate. Not only are there “mountain dragons” and “water dragons,” but there are also “wind” dragons, the “feng” part of feng shui.
Skinner states, “The main instrument of landscape sculpture is of course water, or shui. This not only carves the mountains and valleys physically but flows through the earth conveying the ch’i. From the water which flows on the surfaces in the streams, rivers and pools, dragons rise into the air, as the water itself evaporates. Wind, or feng, distributes the water vapor as clouds, which, taking the form of dragons in the air, consolidate finally to precipitate life-giving rain onto mountains which are the traditional lair of these dragons. The elements of wind and water, are of course the essence of feng-shui, which effects the earth and the life on it.”
With “Dragon Kings” controlling the weather, mediating between Heaven and Earth, it certainly gives one pause in modern times to reflect on such practices as cloud seeding or geoengineering military projects or any climate modification programs. Bill Gates might speak casually about dimming the Sun, but never has it been more obvious how dangerous it is to disrespect and manipulate immense forces of nature, capable of regulating our planet for billions of years, without human technological interventions.
The Living Earth Manual of Feng Shui can be a very helpful resource for those who have studied the mechanics of Feng Shui, without receiving much background information on the history of Feng Shui or intricacies of its foundational principles. Skinner compares those theories with other cultures too, such as the Greeks and Egyptians.
His elaborate spread on the Five Elements (Agents) includes attributes less mentioned, but just as intriguing as the usual fare. Aside from having descriptions of the Five Agents in categories such as direction, color, or season, he also lists each element’s symbolism for climate, planets, classes of animals, emperors and even orifices. For example, Fu-Hsi is associated with the Wood Element and the Metal element is associated with mammals.
In a section on the trigrams, Skinner points out that the Hexagrams from the I-Ching are not to be confused with the Western Hexagram (Star of David, interlocking triangles.) These kinds of comments are important because much of the time, we try to find the commonality and universality of certain concepts and symbols, when some actually are distinct and should not be assumed to be the same. Likewise, we learn from so many sources that the Chinese prefer South as the most yang direction, historically placing south at the top of their maps. Skinner adds a more mundane reasoning in that invasions of China typically came from the north, with death and destruction, so the populace moved to south for safety.
He describes the Former Heaven Sequence in comparison to the Later Heaven Sequence of the Luo Shu, as both being glyphs and their distinct purposes and insights. The Later Heaven Sequence is the Luo Shu for the Flying Star School. And in Skinner’s presentation it made me wonder if the Former Heaven Sequence is not just a set of theories about the pre-birth realm and how it is combined for certain formula. Perhaps the Former Heaven Sequence truly taps into a non-physical dimension where we can have a greater understanding of why things happen and our purpose.
The Later Heaven Luo Shu (Saturn Magic Square) has each directional alignment of numbers totaling 15. Skinner points out that fifteen is the number of days in each of the twenty-four phases of the solar year. He continues with many examples, such as the sexagenary cycles, twenty-four divisions (of time and space) and the twelve Chinese zodiac signs, all fitting nicely into each other, like Russian nesting dolls.
Specific formulas which use both the Former and Later Heaven Sequence reveal the auspicious and inauspicious entry and exit point of water courses. He describes how water entering the point of the Kun trigram from one Sequence and exiting from the Kun trigram in another sequence can create a “short circuit” between Heaven and Earth.
As one example, Kun in the Former Heaven Sequence is located in the North and Kun in the Later Heaven Sequence is located in the Southwest. Entry and exit points for a water course between these two directions would be inauspicious.
In my edition of his book, on page 76 there is a typo in the list which notes Chien as SW and Kun as NW (should be switched). This is important since the author is comparing the Former and Later Heaven Sequences and they can be confusing to beginners, even without typos.
In his descriptions of the compass rings, he also introduces the Chinese solar and lunar calendars, weaving in their relationship, such as how a perfect location may be found to build on, but the timing of it may require waiting for the perfect year, month, day or hour to begin. This may have to do with cycles of nature, but it may also have to do with the personal compatibility of the site with the owner, stating that this personal equation is sometimes overlooked. This re-enforces the concept of Heaven-Man-Earth Luck and how we may ignore the “man” (human) factor at our own peril.
Skinner sources Dutch sinologist J.J.M. De Groot (1897) for a number of passages, including a description of how vital it is for these calculations of time, direction, and birth data to coordinate the proper and auspicious outcome of a Yin House burial.
Skinner’s coverage of lesser-known rings of the luopan (Feng Shui compass), such as the “120 Fen-Chin” and the “Twenty-Eight Hsiu” would be followed many years later by even deeper explanations in his comprehensive 2008, Guide to the Feng Shui Compass. It is Skinner who made the statement that Feng Shui without a compass is like an astronomer without a telescope (i.e. it is the essential tool of the trade.) Compare that with a brochure I once picked up for a Feng Shui School, based in San Diego. The brochure stated that the certification course would only “lightly touch” on the compass. This is one reason why Feng Shui is perceived as superstition, when even those who go through formal training do not know the full scope of what they are practicing.
Skinner describes the feng shui compass, not just for feng shui, but almost as a “pocket guide to Chinese philosophy, astronomy, astrology, and cosmology.” Each ring on the compass is dedicated to one of these features and the feng shui compass (luopan) continued to increase in the number of rings, as the practice got more sophisticated.
As the luopan developed, its name changed or alternated such as when it was called “ti lo,” translated as “earth spiral.” Going from actual water in the center for a magnetized needle to float in and eventually a needle suspended on paper, the luopan went from being called a Wet Compass (shui lo ching) to a Dry Compass (han lo ching).
Skinner also discusses the rings of the luopan which each align to three variances of North. Himself and other scholars before him, both European and Chinese, have their theories about why one ring references 7 ½ degrees east of North and another one 7 ½ degrees west of North. Note that this is a fixed position on the Luopan and precisely one half the range of a 24-mountain sector, which is 15 degrees in its span. It’s not likely anything to do with the changing magnetic declination over long periods of time. Nevertheless, I couldn’t resist using technology to peek at what the varying declinations are and were for the range from western to eastern sections of China.
In 2025, Shanghai magnetic North is 6 degrees West of True North. It was 0 degrees in the year 1590. (This does not mean it hardly moved over hundreds of years. I’m just looking at two extreme ends of a time spectrum). My Declination Calculator only goes back to 1590.
On the other side of the country in Kashi, magnetic North is currently 4 degrees East of True North, but back in 1590 it was 16 degrees West of True North. This could inspire a whole other discussion about the Chinese traveling beyond their own continent and their own hemisphere hundreds of years ago, which partially debunks the (Feng Shui) Southern Hemisphere Theory.
In a concluding chapter of the book, the author mentions that while feng shui may concern itself with landscapes and town-planning, sometimes the individual experiences a great result with a small shift, just by changing their sleeping direction. He uses a great analogy: Much like a sick plant which can be moved to a different location and recover with the right amount of natural sunlight, so too can a sick person experience a turn for the better when their own bed orientation aligns with natural healing forces.
Feng Shui has a truly holistic approach to health matters, as it takes into account the immediate exterior environment, the interior environment and the constitutional uniqueness of the individual, knowing that what works for one person may not for another. From a psycho-physiological perspective, Feng Shui even factors in our relationships with others, noting if we are in a nurturing or destructive dynamic with those we live or work with.
Skinner explains how the Chinese house from long ago was designed with feng shui principles intertwined with the inevitable needs of a multi-generational household, where the house may have been too large for the original occupants, but with the understanding that more would live there eventually.
Some of the design rules seem rigid by today’s standards, such as building a house that only faces east or south or giving priority to the location of the prayer room over the primary bedroom. A house would be made with certain building materials and typically have an interior courtyard. An interior courtyard would allow for the Sun to shine into the center collecting the Qi, but a tree should not be right in the center as it would hog all the Qi away from the house and its occupants.
The author does not give step-by-step instructions in how an audit is performed, nor any flying star information (which comes later in his book, Flying Star Feng Shui). He does, however, give examples of noteworthy observations expected from the feng shui specialist and he references some of the original books whose titles have been preserved. Feng Shui was a partially oral tradition, but it has been documented in many classics, such as the Yang Chai (Yang Dwelling Manual), which illustrates over a hundred situational and architectural examples. The Yang Chai also recommends the use of talisman, to compensate for certain design flaws (like unavoidable poison arrows) or anything deemed threatening just outside the home.
The Living Earth Manual of Feng Shui Chinese Geomancy is unique from other books, in its presentation from beginning to end. Skinner has been on my Recommended Reading List for decades and I am grateful for what I have learned from him as well.
Author: Kartar Diamond
Company: Feng Shui Solutions ®
From the Feng Shui Book Review Blog Series
