Temple & Yin House Assessment (後天派廟宇與陰宅評估)
Two of the Five Classifications — Shen (神/Temple) and Feng (風/Yin House) — operate on fundamentally different qi principles from ordinary residences. This module covers the specialised assessment methods for sacred spaces and burial sites.
Part 1: Temple Assessment (神廟評估)
The Sha-Prosperity Qi Concept (煞旺之氣)
The most revolutionary insight of Hou Tian Pai temple assessment is the reversal principle: temples thrive on the very sha (煞) energy that harms residences. While a residence seeks auspicious stars (生旺之氣) at its door, a temple seeks inauspicious stars at its door. This is because the divine presence within the temple transforms sha into divine authority (神威).
Why Temples Want Inauspicious Stars
- Temples are not inhabited for daily living — they are power centres for spiritual authority.
- The fierce energy of Wu Gui (五鬼, Five Ghosts) and Jue Ming (絕命, Life-Ending) at the door creates a formidable barrier that amplifies the temple's commanding presence.
- Lian Zhen (廉貞), the most inauspicious star in residential contexts, becomes the primary star for temple assessment — its Fire element and fierce nature perfectly suit a temple's function.
- If a temple accidentally receives auspicious stars at its door (as if it were a residence), the divine presence weakens and the temple loses its spiritual efficacy.
The Flipping Trigram Method (反卦法)
Temple assessment uses the flipping trigram method to derive the star chart. The sitting trigram is "flipped" — what would be auspicious for a residence becomes the target for a temple, and vice versa.
Nine-Step Temple Assessment
- Measure main hall sitting direction with luopan.
- Determine sitting trigram (Post-Heaven Bagua direction).
- Use flipping trigram method to derive sha stars for each direction.
- Confirm main door is at an inauspicious star position (煞旺之氣到門).
- Check Four Sacred Beasts arrangement (backing mountain behind, bright hall in front).
- Assess water mouth positions (release ponds, drainage).
- Confirm main hall is the tallest structure in the compound.
- Check central axis symmetry and N-S alignment.
- Assess altar placement (against wall, facing door, proper hierarchy).
Part 2: Yin House Assessment (陰宅評估)
Four Acupoint Forms (四大穴形)
Yin house assessment begins with identifying the acupoint form at the burial site:
- Wo (窩/Cavity): Yang nature. Flat front, raised back, embraced on both sides like a golden basin. Also called open-mouth or golden-basin acupoint.
- Qian (鉗/Pincer): Yang nature. Two arms extending forward like pincers or chopsticks. Also called tiger-mouth or open-leg acupoint.
- Ru (乳/Breast): Yin nature. Two arms stretch out, center droops down in a rounded protrusion. Also called hanging-breast acupoint.
- Tu (突/Prominence): Yin nature. A raised mound in otherwise flat terrain. "In flat ground, a prominence is most prized."
The Golden Well (金井)
The Golden Well is the circular deep hole at the center of the coffin platform, connecting yin-yang earth qi. Critical requirements:
- Soil excavated must match the incoming dragon entry soil in colour and texture.
- The warming pit ceremony (暖坑) is performed by the eldest son lying in the pit.
- The well must be precisely positioned at the qi convergence point — even a few inches off can void the acupoint.
Descendants Mapping (後代對應)
Different trigram sectors around the burial site affect different sons:
- Left side (震/巽): 1st, 4th, 7th sons
- Front (坎): 2nd, 5th, 8th sons
- Right side (艮): 3rd, 6th, 9th sons
Influence Duration
A typical yin house influence spans 3-4 generations. However, exceptional acupoints with perfect form, precise orientation, and favourable cosmic timing can maintain influence for 300 years or more. The influence begins to manifest after burial and intensifies over the first three generations before gradually waning — unless the site is disturbed or the surrounding landscape changes significantly.