Book Review by Kartar Diamond
Founder of the American Feng Shui Institute in 1991, Master Sang self-published The Principles of Feng Shui in 1994 and it is still available on Amazon as of 2026. Much of the information in the book was already part of his Beginner’s Course. Just prior to opening his school in Monterey Park, (a Chinese community in Los Angeles county), Sang taught seminars at USC and Northrop University. He was also invited to speak at Samra University of Oriental medicine.
Photo to right is Master Sang with former Secretary of the State of California (1975-1994), March Fong Eu. Later she became Ambassador to Micronesia under Bill Clinton.
Around that time, I met Master Sang at a workshop he gave through an Adult School program called The Learning Annex. (I taught a few meditation workshops through The Learning Annex and that is how I serendipitously discovered Master Sang). I remember being both impressed and humbled, knowing that I should learn Feng Shui more deeply before trying out the recommendations on myself or friends. I did sign up for more classes at the Institute, conveniently only 30 minutes away.
This was one feature to Master Sang and his school, which was a departure from his professional contemporaries: he resided in the United States. Other teachers at the time, such as Master Raymond Lo (Hong Kong), Master Joseph Yu (Toronto, Canada) or Master Yap Cheng Hai (Malaysia), were all traveling the globe to teach while making stops in America as well. With Master Sang, students flocked to him on his turf in Monterey Park and he had an international following for a couple of decades. To that degree, I felt lucky. I was able to spend my money on classes and not travel expenses.
If I had known over thirty years ago that I would end up critiquing my first and most important teacher’s book, I would have truly been shocked. The Principles of Feng Shui is very straight-forward, organized and no frills. He credits Helen Luk and Jason Lam for translation and illustrations. It inspired later works by other authors, including the framework for his student Val Biktashev’s first edition of The Complete Idiot’s Guide to Feng Shui. Sang also inspired another no frills offering from former student, Dr. David Twicken, who went on to write many books, mostly on Chinese medicine. As well, I based some of the material in my books, on the very things I learned from Master Sang.
For most of the years Master Sang was in the U.S., his premier assistant teacher was Dr. Lorraine Wilcox, who organized and translated many of Master Sang’s classes and often taught the modules on Chinese Astrology. She has since distinguished herself as an expert on Chinese medical history and more.
Aside from his formal teaching curriculum, every month for nearly two decades, Sang held a Feng Shui “Society” meeting. This monthly meeting vacillated between a spontaneous Question & Answer class at the Institute or an on-site audit of a home or business in Southern California. There was always a waiting list for properties to be visited and evaluated by AFSI. Some of the Society meetings were so important that they turned into case study lesson plans for future students. One regret I have is that we did not insist Master Sang record and preserve all of those society meetings. I attended almost every one of them and often arranged for some of my more interesting and challenging jobs to be on the schedule, so others could have the experience and extra input from Master Sang.
In the Forward, Master Sang describes feng shui as “a Chinese mathematical system developed by ancient scholars through observation accumulated over a few thousand years. It is a specialized method of harmonizing man-made environment and the calculation of time and space. Feng Shui is a science incorporating astronomy, geography, the environment, magnetic fields, and physics.”
Without explicitly describing Heaven Luck, Earth Luck, and Man Luck, Sang states “based on the interaction among the movements of orbiting planets of the solar system (heaven), living environment (Earth), and one’s birth date (individual), Feng Shui is a unique system which mathematically devises one’s most favorable direction for his or her living quarters and work place.”
Sang quickly covers some basics such as the literal meaning of Feng Shui and its previous term, “Kan Yu.” He shares some history, such as when manuals and literature were discovered going back to 25 AD during the East Han dynasty. Feng Shui knowledge was passed down through families and as far back as the records go, there were four most prominent families from the Tang and Sun dynasties: Yang, Sang, Liu, and Lai. Master Sang claimed to be from the same Sang family.
In a brief section on the Tai Chi (Yin-Yang symbol), he covers aspects to the yin and yang polarities, their natural ebb and flow and features which affect us most in relation to feng shui. I mention this because the Tai Chi (aka Tai Ji) symbol is so deep that it permeates all of Chinese metaphysics. Each Chinese Art has its own yin-yang interpretations. Not all are relevant to Feng Shui specifically, such as with the unique applications to Chinese Astrology or Chinese medicine.
Sang then tells a simple story about a client he had when he was younger and living in Hong Kong. He was able to cure a woman’s constant headaches, by adjusting a very simple flaw in her apartment which was too “yang,” and by addressing the non-obvious Flying Star energy in her bedroom.
Master Sang’s book also contains translations of passages which may have come directly from the I-Ching, though he does not state their origin, such as in the Zen-ish “In a similarity, there is variation; and in a variation, Similarity is found.” His audience was both Chinese and English-speaking; no doubt, some meaning is lost in translation, so he prints the direct quotes in Chinese as well.
Before discussing the Five Elements, Sang points out other groupings of five, including:
- Directions: East, South, West, North and Center
- Emotions: Bliss, Anger, Sorrow, Joy, Fear
- Language-The vowels: A.E.I.O.U
The Five Elements are explained briefly, showing the Productive and Destructive cycles. Sang states that many books do not even discuss the Reductive cycle, in spite of this being a significant cycle, as a means to correct imbalances. He gives several examples. The chapter includes lists, charts, and photographs of the elements, with their associated directions, colors, and seasons.
In the chapter on the Eight Trigrams (BA GUA), the author explains how to read the three-lined symbols, from the bottom line, next middle, top line last. Each line represents Earth, Man, and Heaven. We cannot separate the I-Ching, the origin of the trigrams and hexagrams, from Feng Shui. Each trigram is associated with one of the five elements, a family member, a direction, a color, body areas and illness, a natural phenomenon, and codified with a number, such as the 2 “star” representing the Kun trigram.
Master Sang then implores the reader to commit all the attributes of the Eight Trigrams to memory, as their significance builds further into your feng shui studies. He then tells a dramatic story, illustrating a concept called “Fire Burns Heaven’s Gate.” If you memorize the Chien (Qian) trigram as symbolic of Heaven, you also know it is related to the direction of Northwest. If you know that Northwest is symbolic of the metal element (and the owner or father figure) and you have memorized Five Element Theory, then you will instantly know that the fire element has a harsh impact in the Northwest direction. Fire melts metal. From this, Master Sang recounts a forewarning he gave a restaurant owner who had a series of stoves in the Northwest sector of the restaurant’s floor plan. Master Sang’s warning was not heeded and the owner died in a fire accident.
Master Sang told us many stories to illustrate a point. Like all people, everywhere, we learn a lot of life lessons through stories and parables. He was always smiling, telling jokes, slapping his thighs, and there were times when the cultural divide would disappear through shared humor or his unique take on things. For example, it never occurred to me, before Master Sang mentioned it, that Superman wears his underwear on the OUTSIDE.
Some of the funniest episodes with Master Sang were not intentional, such as the time students couldn’t help but chuckle when we had a society meeting at a manufacturing plant. We gathered in one area of the warehouse where Master Sang stood with a backdrop of heavy machinery behind him. He paced back and forth, speaking with a microphone, unaware that he kept stepping on and off an industrial scale which was flush with the concrete floor. As he spoke, his weight (of 112 pounds) kept flashing on a digital sign above his head. Classmates finally had let him know what was so funny.
Chapter Five introduces the “East-West” system or school. Master Sang used to refer to the Eight Mansion (Ba Zhai) school this way. In this system, there is a “personal” trigram and a “house trigram.” This is a much lengthier chapter than the preceding four chapters, which were more foundational for what is to come. Not having read the book in over thirty years, I found an unfortunate error on page 50 when it says that the official day of the “Chinese lunar calendar year” is February 4th or 5th. It’s actually a solar calendar, not a lunar calendar, where February 4th or 5th is the 6-week mid-way point between the December Solstice and the March equinox, marking the Feng Shui New Year. In fact, in the following paragraph, it states “The first day of Month One of the Chinese Lunar Calendar is most frequently and widely mistaken as the official day of the beginning of the Chinese new year.” This sentence should have been followed with an explanation that a SOLAR calendar is used, not only for Feng Shui, but also for the more popular of the two forms of Chinese Astrology, Ba Zi (Four Pillars).
Next comes the calculations for determining the female and male trigram for any year of birth. Like so many other feng shui teachers, he taught the conventional Ba Zhai system. I don’t know whether Master Sang was aware of the historical objections and denouncement of the “female” gua as an intentionally misleading addition, created by monk Yi Xing.
I do know that AFSI did not focus solely on the Eight Mansion School system. Very quickly, students moved on to the Flying Star School. I stopped adhering to the conventional Ba Zhai/ female gua practice around 2012. This was just one of several reasons why I stopped volunteering to answer questions on the school’s on-line discussion forum. I was doing things differently than what I learned at AFSI and out of respect to Master Sang, I kept quiet.
Determining the House Trigram should be distinguished from the “House Trigram Number” as Master Sang teaches both applications in his book. Initially, the House trigram can also be called the “House Type.” This is based on orientation, where the sitting direction characterizes the house. In this chapter, Sang introduces the concept of Sitting and Facing. It is the sitting side which labels the House type or House trigram. If a house faces East, then it sits (back) west. If the sitting is West, then it is regarded as a West House. Between the two camps, Easterly or Westerly, the West House is also in the West Group.
West Group houses are those which sit West, Southwest, Northeast or Northwest. East Group Houses sit East, Southeast, North and South.
On pages 54-55, there is a Table Chart showing your Personal Trigram, covering the 20th century. For anyone born after 1999, you can subtract in multiples of 9 to find the last entry on the chart. For example, someone born in 2006 can subtract 9 in order to get to 1997. Looking up the chart for someone born in 1997 (after February 3rd) will give you the information you need to proceed. To be clear: the personal trigram is determined based on year of birth, while the House trigram is determined by the Sitting (back side) orientation.
Master Sang gives some clues on what is the true facing or sitting side, since the facing side is not always on the same side as the main entrance. He uses a classic example, where a house on the beach with the ocean behind it likely faces the ocean view and not the street side. Architecturally, it would be a crime to design a home on the beach that was NOT facing the views!
What follows is an introduction to the “lo’ pan,” which is also written as luo pan. For this book, Master Sang uses the older Wade Giles transliteration system. The Chinese Feng Shui compass has information on it that is pertinent to the feng shui practice, but there are different types of Luo pan, with as many as 36 or more rings around the central housing of the compass arrow. Master Sang produced his own simplified luo pan, which he sold for more than 20 years. He then describes how to use his own Sang’s Luo pan.
Page 69 has an illustration of a woman standing with her back to a door, taking a compass reading. To this day, I cannot understand why anyone would turn their back to the very wall they need to align the edge of the compass (luo pan) with, in order to get an accurate reading. Certainly, at the beginner’s level, you don’t have to be that precise, when each of the eight basic directions has a 45-degree span. But why not learn how to be precise right from the beginning?
What comes next are eight pages, each devoted to a Table Chart break down for the Eight Personal Trigrams, and what appears to be a definition of a signature trait associated with each of the Eight House Types. For example, with the Ken trigram person: they can see that in a Li House (sits South), for them this house type could attract arguments or potential lawsuits. For ANY house that a Ken (Gen) person lives in, the South sector of that house will be for them, an energy field primed for arguments or legal problems.
Next, Master Sang presents the material in a different way, using two different words to describe each direction and what kind of impact that “star” can have on a person. What he calls the “A” direction is described as Sheng Chi, and astrologically it is the T’an Lang star. This is one of the stars from the Big Dipper, with each one related to these very directions. T’an Lang is the major wealth star. This “A” wealth star is located in different directions based on the House type, and also for the person. For instance, the “A” T’an Lang direction for a house that sits West (Tui), is in the Northwest sector. For a person who is the Chen personal trigram, their major Wealth direction (T’an Lang) is always South.
One could consolidate these two principles into one chart. Instead, he provides eight charts for each trigram, where the reader can look at those charts for either the person or the place. In other words, if you look at the K’an Chart, the “C” direction is south and that can garner trust and good relationships. The South sector of a Kan house has that identity in this Ba Zhai (Pa Chai) school. Likewise, a Kan person (based on their birth year) will also find that south (in any house) is their personal “C” direction.
Is it necessary (or statistically probable) for a person to live in a house type that matches their own trigram? Answer: No. This notion would also be endlessly frustrating for family members who are a mixture of East Group and West Group people, all having different good and bad directions. Not mentioned in the book, it should be assumed that any house can have more than one influence on a person.
With an example: Let us say you are a Sun person. You look at the Sun chart and see that for you, the direction of northeast is the “H” direction, the worst for you and associated with accidents and other failures. So, “H” is bad for you personally. But what if you live in a Chien (NW sitting) house where your primary bedroom is in the Northeast? For the house type, it is the “B” direction: good wealth and helpful friendship. Does the positive cancel out the negative? It may, or both traits could manifest. You may have some misfortune, but what a sigh of relief, that you will have wealth and friends to help overcome the adversity.
If you wonder why there is a certain order to these directions A through H (best to worst), unique to each trigram, Sang shows how each trigram can morph into a different trigram, when changing the yin (broken) lines to yang (solid) lines and vice versa. This is literally a formula you could memorize.
Through explanation and diagrams, Master Sang shows how all is not lost if you are in the opposite Group as your house type. Each house has four good directions and four bad directions. If you are not compatible with the house type as a whole, perhaps you can spend more of your time in your personal favorite directions. You could also use an alternative entrance which suits you better. He notes that you can fair well in a good part of the house, in addition to your own personal best directions.
He forewarns readers to not be rigid about entrances since some of the literature out there claims that a door left of center means one thing and a door that is to the right of center means another. Even the simplified East-West School has more variation than that. For those who learn the Flying Star School first, the East-West School may not be all that captivating. However, this branch of Feng Shui is actually more popular than Flying Star in some parts of the world.
Additionally, you can get a whole other perspective on the Eight Mansion School by reading the Eight Mansion series by Dr. Stephen Skinner.
Sang gives examples of how the personal trigrams partially define us, such as with an incompatible pairing for a couple. With a Chien (Metal) person and a Chen (Wood) person, not only are they opposites in the East-West division, but Metal can destroy Wood, so that might be one of the worst combinations. Don’t despair however, if you find that you are quite opposite your spouse, as there are still more layers to reveal true compatibility. Sang encourages compromise whenever possible, such as a West type person being able to sleep head to a westerly direction, even if they live in an East Group House or a bedroom in one of the easterly directions.
He recommends seeking out the “A” or T’an Lang direction for entrances and includes asides about the ideal entrance not being too tall, big, small, or narrow. This affects chi flow. He recommends that bedrooms be in the “D” or Fu Bi direction as it is the most restful part of the house. This one has always bothered me because the most common floor plan arrangements place bedrooms in a back corner and not smack in the back middle area. At the very least, bedrooms should land in the top four best directions for the house type.
Master Sang continues to dispense advice about the environment of the bedroom and says “Mirrors do not belong to any of the Five Elements in Feng Shui and should not be considered as a remedy for bad chi.” This stands out in contrast to the Black Hat School, popularizing a notion that “mirrors are the aspirin” of Feng Shui, implying they can cure many problems. Mirrors can be especially disruptive in a sleeping room.
I was surprised to read the following section, not having remembered it all from thirty years ago, nor was it spoken about at all in the classroom. Sang has a Table Chart on Page 124, noting the ideal color to paint your bedroom, based on the element associated with your personal trigram. The goal here is to use a color that is productive to your own element or at least match your own element. To test this out, I will use myself as an example. I am a “Wood” element person, so the advice is for me to paint my bedroom blue since blue resonates the water element and water nurtures wood.
In my current bedroom, if I were to place blue color for water, it could stir up legal problems or misunderstandings in one part and in the other part of the room (and bed) it could exacerbate bone or muscle problems. Not appropriate for my current situation. What color do I have for this bedroom? Well, I could say that the color was chosen for me by the previous owner, but that would not be the whole story. As I walked through the home for the first time, interested in buying it, all the walls in the house were white, except the primary bedroom.
The bedroom walls are periwinkle and I laughed when I saw the room. My previous bedroom had lavender walls, which I chose and loved for 17 years. I said to my realtor, “That’s a sign. This is my home.” For the same reason I had lavender walls at my previous home, I kept the darker shade of lavender in the new home. Lavender, and similar shades of purple, are not red enough to be fire and not blue enough to be water. It’s an in-between color and therefore safe, as it does not resonate strongly as one of the Five Elements.
Photo to the right is Kartar’s bedroom with lavendar walls.
Master Sang then moves into the kitchen, explaining that a stove has a front and a back. The direction in which stove door opens up, that is the facing side. Ironically, the best place (location) for a stove is in one of the four “negative” directions for that House type. (Burn off the bad chi). Then, the direction the stove faces should be in a positive direction for the owner. This is an example of the difference between location and direction. It is similar to the notion of placing yourself in a positive direction for sleep if the location happens to not be ideal.
In another example of turning something bad into something good, Master Sang defines how with proper timing, factoring in annual influences, one can position or re-position a stove to face an ideal direction for the owner, even within the “G” (Five Ghosts) location of the house. A financial windfall will result within a couple of weeks.
Next, the author introduces the “Shyuan K’ung” system, which is also written as “Xuan Kong.” This is the flying star school and there are various branches or applications from just this one school. Sang sets the table for the “Tze-Pai Ku” formula. It is translated as “the Nine Palace Floating Stars.” The first number (star) to chart out is based on the sitting direction of the house. But it is not the same as the Ba Zhai (Pa Chai) system where he assigns a letter from the English alphabet, expressing good and bad locations for easterly and westerly houses. With the Tze-Pai formula, you take the number associated with sitting trigram and plot that through in an ascending order through all the directions.
For example, a Li House (sitting south) will begin with the number 9 in the center “palace.” From there you ascend to 1 in the NW, 2 in the West, 3 in the NE, etc. A house which sits West (Tui House) will start with a 7 in the center because Tui is associated with that number. On paper, this might appear to look like a flying star “mountain dragon” if you place it over to the left of the other number. But this is not a mountain dragon. It is the House Trigram Number.
After you have floated the House Trigram number, then you float the annual number (star) starting from center and proceeding in that same pattern of NW, W, NE, S, N, SW, E, SE.
On page 159, you find the Annual Number Chart for quick reference. Sang gives a short list on page 161 for the meaning of each individual number (star). However, the definitions are not meant for all time. That is beyond the scope of his book, but relevant to Periods 7, 8 and even mostly for Period 9. What you see at this point is a pairing of the House Trigram Number with the Annual Number and this style may be worthwhile to use, even after you have studied Flying Star Feng Shui (Xuan Kong Fei Xing).
Let us say there is a situation where it is impossible to know when a structure was built. This might be an appropriate time to use this modified House Trigram Number system. In fact, what is not expressed in this book, but which was examined regularly in Master Sang’s Yearly Guides, is the subtle influence of the trigram in which the annual star visits.
In Master Sang’s Yearly Feng Shui Guide, he would compare the annual star with the position it was in. For instance, if there is an annual 9 star (fire energy) in the West (metal) sector one year, that alone creates a tension of Fire Destroying Metal. If the annual 9 fire star is in the Southwest (earth trigram) sector, that would be productive and nurturing since fire creates earth. We can then say that some stars will have an added layer, for good or for bad, depending on what trigram direction they occupy. Not all annual stars manifest equally in different years because of this.
The pairing of the stars are then defined for their combined meaning or influence. You get nine House Trigram numbers (there are actually only 8 trigrams) combined with nine Annual stars, for a list of 81 entries. This alone may be worth the price of the book, as the meanings he gives are nearly identical to the meanings given to the pairings of mountain dragon and water dragon stars in the more advanced and traditional flying star charts. The advanced flying star chart factors in when the structure was built, in conjunction with orientation down to a 15-degree increment. There are 216 different flying star charts; some have similar flying star combinations and some are quite different.
Master Sang’s list of star meanings is good, but there could still be more nuance and additional definitions added to them. With a book that contains exhaustive examples of the East-West principles, it’s odd that he didn’t also dole out the element remedies for each of these 81 combinations. This is something I did include in my third book, The Feng Shui Continuum, although practitioners do that with some level of risk. This is because we have to trust that the reader has understood the material completely and has set up the correct chart to begin with. Context matters as well, but that level is reserved for advanced students.
For instance, many of the definitions sound scary. The 3-5 combination is noted as “unfavorable for young male adults. Easy to have liver and leg-related diseases. Easy to fall sick.” The metal element can be placed here to cancel out this negative chi, but he does not mention elemental remedies, which would be derived from the Reductive Element or Domination Cycle that he presents earlier in the book.
There is one error in this book which didn’t even register until just now. Page 169 lists the pairing of House trigram Number 5 with each annual star. This is impossible as no house “sits” in the center, for which the 5 star is symbolic of in this instance. “Center” is not a direction and there is no 5 trigram. Careless typo? I wouldn’t want a newbie to think they had missed something. Does this mean there is never a pairing of two 5 stars? Actually, there can be a pairing of 5 stars, but it has to be a 5 star generated from when the structure was built, combined with an annual or monthly 5 star.
Master Sang refers to more techniques which are beyond the scope of his first book, and tells readers that “Book III, The Shyuan K’ung System of Feng Shui” is forthcoming. To date, he has not published a third book (at least not in English), but his class materials ultimately included more than 26 case study lesson plans, above and beyond the Intermediate and Advanced Feng Shui modules. Like other teachers, he taught Chinese Astrology, Face and Palm Reading, as well as an Introduction to Yin House. It was a struggle for Sang to get all those case studies organized for the internet and only part of his school’s curriculum can be found on-line. Without formally closing his school, Master Sang began to travel more and returned to Beijing, Guam and other Asian countries for long stretches of time.
With children and grandchildren who grew up in Southern California, he makes visits to family, but he no longer teaches in America. The American Feng Shui Institute’s website is unrecognizable from what it was before 2012, with almost all the original teachers scrubbed from the site. For example, my books used to be available on his website and there was an active on-line discussion forum for years. One of his senior students has been overseeing the site and teaches a handful of the classes either in-person or over Zoom.
Photo to right is Master Sang and wife Salina, with some of his instructors. Yours truly is right behind Master Sang.
Master Sang was one of those teachers who did not easily embrace western marketing business plans, even though a number of devoted students encouraged him and offered to help him create a franchise that could continue even after he retired. He did say for many years that America was “booming,” meaning that the country’s chi was ascending. However, he must have read the tea leaves (or the I-Ching) to know when America would actually go into decline, as he quietly slipped away and returned to China.
In the final chapter, he discusses classic chi flow problems or situations which are often categorized as Form School feng shui. It includes mostly shapes of houses and plots, road alignments and other examples of “sha” chi. In some cases, the condition of the land will have an over-riding effect, regardless of the orientation of the house or the occupant’s personal compatibility. He sights the most troubling land to build on as former burial grounds, former slaughterhouses, execution sites, or landfills.
As someone who experienced Master Sang’s classes in person, and even taught some of the classes, my memories are fond and I consider The Principles of Feng Shui to be like a manual for his beginner’s module. But what do others think? I looked on-line to see reviews on Amazon and there was a mixture of responses. Some recognized that Sang’s teachings are authentic and clear, while others thought the material was not substantial enough. If someone is serious about understanding the material, all the examples and charts given are quite helpful and not redundant.
Sometimes Master Sang had communication bloopers due to the language barrier and often an American assistant teacher would join him at the head of the classroom to clarify what Master Sang had said. Once when we were discussing how the Period of a house changes, we discovered that Master Sang was using the word “floor” differently than what we had assumed. Initially we thought he meant “the first floor” when he said that the ceiling has to be opened up and let the rays of the sun shine down to the bottom floor. But what he meant was the “ground.” Or at least the foundation, if not the dirt below. Under the house’s flooring. He felt the flooring had to be removed as well as the ceiling. Some of us do not hold such a strict view, but at least we finally understood what he meant.
In contrast, one time Master Sang and I both had a spontaneous and identical understanding of something which felt almost telepathic. We had a guest visitor from another country who asked to speak in front of students at the Institute. He was a disciple of Professor Lin Yun, whose students called him Master Lin Yun: The founder of the Black Hat Sect School of Feng Shui. This gentleman talked about how Feng Shui changed his life and he heaped praise on Master Sang for all the work he had done to educate the world about Feng Shui. But this gentleman saved most of his praise for his own teacher, Lin Yun.
Master Sang and I were standing in the back of a filled classroom, near the exit door as this guest spoke with unbridled adoration for his teacher who really did help popularize Feng Shui in America. The guest speaker called Lin Yun “the Christopher Columbus of Feng Shui.” I immediately bolted from the back door into the school’s lobby and Master Sang was right behind me. We both doubled over like school children, trying to silence our explosive laughter.
At that moment, I realized that Master Sang was familiar enough with American history to know that Columbus was not searching for America. He was heading for the East Indies, but misread his compass and got lost. The comparison was unintentionally ironic, and hilarious, to say the least! Sometimes Master Sang would call me his “feng shui daughter” and this was one of those moments, with both of our eyes wet from laughter, that I did feel that special connection with him.
Author: Kartar Diamond
Company: Feng Shui Solutions ®
From the Book Review Blog Series
