🧬 The Doctrine of Resonance (感應 - Ganying)
In the Five Arts, Yin Zhai (陰宅) is considered the 'Root', while Yang Zhai (living space) is the 'Branch'. The core technical principle is that the physical remains of ancestors act as an antenna. When placed in a geomantically potent spot, they resonate with the Earth's Qi and transmit that energy directly to the DNA of their living descendants.
As the classic texts state: "Bones belong to the Earth; Qi belongs to the Heavens. When bones are at rest, the descendants prosper."
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🚫 The Five Forbidden Burials (五不葬)
An elite master first learns where NOT to bury. The following landforms are considered 'Lethal' and will cause the ruin of a family line within three generations.
1. Tong (童 - Bold)
Mountains with no vegetation. They lack 'Sheng Qi' (Living Qi). Burial here leads to poverty and lack of offspring.
2. Duan (斷 - Broken)
Ranges where the 'Vein' has been severed by roads or erosion. It causes sudden death and violence in the lineage.
3. Shi (石 - Stony)
Ground made of pure rock with no soil. Qi cannot penetrate or be held. It results in stubbornness and mental illness.
4. Guo (過 - Passing)
A spot where the Qi is just 'traveling' and has not yet settled. It brings temporary wealth followed by total collapse.
5. Du (獨 - Solitary)
A lone peak with no surrounding 'Sand' protection. The Qi is dispersed by the wind (Feng Sha), leading to isolation.
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📊 Branch Prediction (分房法 - Fen Fang)
The most technical aspect of Yin House is predicting *which* child will be affected by a specific landform. The landscape is mapped to the family tree.
| Location | Affected Branches | Geomantic Requirement |
|---|
| Left (Green Dragon) | 1st, 4th, 7th Sons | Must be high, elegant, and curvy. |
| Center (Xue/Facing) | 2nd, 5th, 8th Sons | Requires a flat 'Bright Hall' and 'Table Mountain'. |
| Right (White Tiger) | 3rd, 6th, 9th Sons | Must be lower than the Dragon, but protective. |
*Note: If the Green Dragon side is broken, the 1st son's family will struggle even if the other brothers are wealthy.
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🏔️ The Five Elements of Burial Site Selection (阴宅五要素)
Every Yin Zhai assessment examines five interconnected elements . These are not optional checkboxes — they form a single integrated system where weakness in any one factor can negate the strength of the other four:
| # | Element | Chinese | Pinyin | Function | Assessment Criteria |
|---|
| 1 | Dragon | 龙 | Lóng | The mountain range feeding Qi to the site — determines the magnitude of influence | Trace from Ancestor Mountain (祖山) through Young Dragon (少祖山) to the site; look for winding, vital ridges |
| 2 | Facing | 向 | Xiàng | The direction the grave faces — must harmonize with the Dragon and Water | Measured by Luopan; must open toward the Bright Hall (明堂) and water gathering point |
| 3 | Water | 水 | Shuǐ | All visible water flows — must gather before the grave and exit correctly | Water mouth (水口) should be narrow and guarded; exit through the Mu Ku (墓库) position |
| 4 | Sand | 砂 | Shā | Protective landforms on all sides — prevents wind dispersal and channels Qi | Green Dragon (left) and White Tiger (right) arms must embrace; Table Mountain (案山) in front |
| 5 | Lair | 穴 | Xué | The precise burial point — even a few meters off-centre changes the outcome | Four classic formations: Nest (窝), Pincers (钳), Breast (乳), Bulge (突); confirmed by soil quality |
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⚰️ Coffin Positioning Within the Xue (棺木定位)
The coffin (棺, guān) or urn (骨灰坛, gǔ huī tán) must be placed at the exact Tai Ji point (太极点) of the Xue — the centre of gravity where yin and yang forces achieve dynamic equilibrium:
- Depth (深浅, shēn qiǎn): Too shallow — Qi has not concentrated and the grave is exposed to weathering. Too deep — the coffin passes through the Qi layer into "dead earth" (死土, sǐ tǔ). The ideal depth is indicated by a change in soil colour or texture , signalling the active Qi stratum.
- Orientation (朝向, cháo xiàng): The head of the coffin (头, tóu) points toward the sitting direction — uphill toward the Dragon. The foot (脚, jiǎo) points toward the facing direction — downhill toward the Bright Hall (明堂) and water.
- Centering (居中, jū zhōng): In Pincers-type (钳穴) Xue, the coffin sits equidistant between the two arms. In Nest-type (窝穴), it sits at the centre of the depression, slightly elevated on the natural "pillow" (枕, zhěn).
- Soil quality (土质, tǔ zhì): Ideal burial soil is called "Five-Colour Earth" (五色土, wǔ sè tǔ) — a mixture of red, yellow, white, black, and green-tinted layers indicating rich mineral content and active Qi. Pure clay, sand, or rocky soil is avoided.
Why Precision Matters
Classical masters taught that the difference between a great burial and a disastrous one can be as little as one chi (尺, approximately 33 cm) . The Xue point is not an area — it is a specific spot . An experienced master uses a combination of Luopan readings, visual terrain assessment, soil probing, and — in the highest traditions — sensory perception of Qi through the palms and feet.
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🧬 Ancestral Influence Theory (祖先感应论)
The mechanism by which a grave influences living descendants is explained through several traditional frameworks, all rooted in the doctrine of Ganying (感应, resonance):
1. Bone Qi Resonance (骨气感应)
As bones decompose slowly, they absorb the Earth's Qi at the Xue point. This Qi "resonates" with descendants who share the same ancestral bloodline — like a tuning fork vibrating when its matching frequency sounds nearby. The Zang Shu (葬书) states: "The bones of the dead receive Qi; the living of the same blood are sheltered" (骸骨得气，荫及子孙).
2. Root and Branch (根与枝)
The grave is the "root" (根, gēn) and the descendants are the "branches" (枝, zhī). When the root is nourished by rich Qi, the branches flourish across generations. When the root rots in poor Feng Shui, the branches wither — manifesting as declining health, broken relationships, and financial collapse in the family line.
3. Yin-Yang Reciprocity (阴阳互感)
The deceased exist in the Yin realm; the living in the Yang realm. A well-placed grave creates a harmonious bridge between Yin and Yang, enabling ancestral blessings (祖德, zǔ dé) to flow to the living world. This is why ancestor veneration rituals at the grave amplify the effect — ritual and geomancy work in concert.
Scope of influence: Yang Zhai typically affects 20–60 years (one residence). A well-placed grave influences 3–5+ generations , sometimes 150–200 years. This is why classical masters considered Yin Zhai the "senior art" — its effects are deeper, wider, and far more enduring.
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🗺️ The Five Geographical Secrets (地理五訣 — Dì Lǐ Wǔ Jué)
Classical Yin Zhai site selection depends on mastery of the Five Geographical Secrets established by the Di Li (地理) school. These five factors must ALL be harmonious for a site to be considered auspicious — a weakness in any one will limit or negate the others.
1. Dragon (龍 — Lóng)
The incoming mountain range or ridgeline feeding Qi toward the site. Its strength, continuity, and elemental category (Tian/Di/Ren Yuan) determines the family's potential status and longevity. A "True Dragon" (真龍) must demonstrate vitality — winding, lush, and unbroken.
2. Lair (穴 — Xué)
The precise burial point where Qi converges and pools. Even a few inches off the true Xue can transform a blessing into misfortune. Identified through micro-terrain features: a gentle "bulging" (突), "depression" (窩), natural bowl, or the precise point between two arms of the embrace formation.
3. Sand (砂 — Shā)
The surrounding protective landforms — hills, ridges, and elevated terrain. The Green Dragon (left) and White Tiger (right) embrace the Xue, preventing wind from scattering the gathered Qi. Distant prominent hills serve as "Table Mountains" (案山) and "Facing Mountains" (朝山) that symbolize powerful external allies.
4. Water (水 — Shuǐ)
Visible water flows — rivers, streams, ponds — that define the boundaries of Qi accumulation. Classical principle: "Qi rides the wind and scatters; it stops at the boundary of water." Water must gather before the site (wealth accumulation) and exit through the Mu Ku (墓庫 — Tomb-Vault) position to prevent the loss of that wealth.
5. Facing (向 — Xiàng)
The orientation of the burial, measured by Luopan. It must harmonize simultaneously with the Dragon's elemental category and the water's exit direction. Fine-tuned to achieve specific 20-year period luck (San Yuan cycles) and to benefit particular family members through branch analysis (分房法 Fēn Fáng Fǎ).
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Classical masters identified four archetypal landform patterns that indicate a true Xue point. Each has different terrain signatures, elemental associations, and influences on specific family lines and life domains.
1. Wo (窩 — The Nest)
A concave depression in the hillside. The most common formation, appearing like a cupped palm. Qi collects naturally in the bowl. Favors: Literary achievement, steady wealth accumulation, multi-generational continuity. Test: Water flowing in from either side but not directly into the depression center.
2. Qian (鉗 — The Pincers)
Two ridges embracing the site from left and right, like outstretched arms or open scissors. The Xue sits at the point of convergence between the "arms." Favors: Political and military authority, strong male lineage, generational power. Critical rule: The coffin must sit equidistant between the two arms.
3. Ru (乳 — The Breast)
A rounded protrusion on the hillside, convex rather than concave, like a breast or droplet. Qi flows along the surface and pools at the tip. Favors: Female descendants, creative arts, scholarly recognition, and healing professions. Challenge: The Xue is at the tip — difficult to find without precise measurement.
4. Tu (突 — The Bulge)
A raised mound on relatively flat ground. Qi rises and pools at the apex. Often found in plains regions where mountain formations are absent. Favors: Commercial success, broad social influence, first-generation wealth creation. Requires: Perfect Bright Hall (明堂) formation below, with water embracing the mound base.
Classical Teaching (古訣)
"窩鉗乳突，四象之穴。不識其形，難求真穴。"
"Nest, Pincers, Breast, Bulge — these are the four archetypal Xue formations. Without recognizing their forms, seeking the true Xue point is futile."
Master's Note: In practice, many Xue points exhibit features of more than one formation type — a "Wo-Qian" combination (concave nest within a pincer embrace) is particularly powerful, combining the sheltered Qi accumulation of the Nest with the directional strength of the Pincers.
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📋 Case Study: Pincers Xue in Jiangxi (江西钳穴案例)
A Feng Shui master from the Gan (赣) school was invited to select a burial site for a wealthy merchant's father in 2008. The site selected was a Qian (钳) Xue — Pincers formation — on a south-facing hillside:
- Dragon: A strong, winding ridge from the Northeast, turning South — a "Returning Dragon" (回龙, huí lóng) pattern
- Green Dragon Sand (left arm): 150 meters, gently sloping
- White Tiger Sand (right arm): 130 meters, slightly higher
- Bright Hall: A rice paddy extending 300 meters to a river
- Water exit: Through a narrow gorge to the West (Mu Ku position for the Dragon's element)
Outcome (tracked 2008–2024):
- The merchant's business expanded from one province to four
- Eldest son graduated from a UK university and returned to run the family business
- Daughter married into a prominent political family
- Branch Prediction (分房法) accuracy: the 1st son (Green Dragon side — the longer, gentler arm) benefited most, consistent with the left-side advantage in the Pincers formation
🔑 Practitioner Takeaway
In a Pincers (钳穴) formation, the coffin must sit equidistant between the two arms . If one arm is shorter, compensate by positioning the coffin slightly toward the shorter side to balance Qi reception. Always verify the Water exit point — even a perfectly formed Xue will fail if water exits through a prosperous sector rather than the Mu Ku (墓库, Tomb-Vault) position. Track outcomes over at least one full San Yuan period (20 years) to validate the burial assessment.
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The Three Stages of Yin Fengshui Practice (陰宅三程序)
Classical tradition divides Yin Fengshui into three sequential stages. A competent practitioner must master all three — weakness in any stage undermines the entire assessment:
1. 選址 Xuan Di — Site Selection
Identifying the general location and evaluating the larger landform. This stage requires understanding Dragon categories, terrain assessment, and Qi vitality. The practitioner traces the Dragon from its source mountain (祖山) through subordinate ridges to the candidate site.
2. 點穴 Dian Xue — Acupoint Location
Identifying the precise burial point within the selected site. Even within a confirmed Dragon reach, the true Xue may span only a few square meters. This stage uses micro-terrain reading, soil quality assessment, and — in advanced traditions — direct Qi sensitivity through the practitioner's hands and feet.
3. 擇日 Ze Ri — Date Selection
Choosing the optimal timing for burial and tombstone erection. The burial date must harmonize with the sitting/facing direction, the deceased's BaZi, and the current cosmic period. An incorrect date can negate months of careful site selection — or amplify a mediocre site's effects through temporal resonance.
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Dragons are classified by their physical appearance and movement quality, which directly indicates the grade of Qi they carry:
| Grade | Name | Chinese | Form Description | Outcome Quality |
|---|
| Superior (上格) | Winding Dragon | 游龍 You Long | Serpentine movement; makes regular, graceful turns | Highest grade — wealth, authority, multi-generation impact |
| Coiling Dragon | 卷龍 Juan Long | Spirals in a circular or embracing pattern | Very auspicious — concentrated Qi, protection |
| Hidden Dragon | 藏龍 Cang Long | Path concealed but detectable; low profile | Excellent — subtle but lasting influence |
| Medium (中格) | Straight Dragon | 直龍 Zhi Long | Relatively straight approach; less winding | Good — if properly supported by Sand and Water |
| Crooked Dragon | 曲龍 Qu Long | Irregular bends, less graceful | Acceptable if overall path is clear |
| Branching Dragon | 分龍 Fen Long | Divides into tributaries | Variable — requires careful analysis of which branch carries true Qi |
| Inferior (下格) | False Dragon | 假龍 Jia Long | Impressive appearance but lacks genuine Qi | Inauspicious — common in tourist areas; seductive but empty |
| Dead Dragon | 死龍 Si Long | No vitality, static, lifeless | Entirely inauspicious — do not bury here |
| Broken Dragon | 斷龍 Duan Long | Gaps or interruptions in the ridge | Highly unfavorable — severed Qi causes family division |
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Classical Sources & Further Reading
- Zang Shu (葬書) by Guo Pu — the foundational text of Yin Fengshui; establishes Ganying (resonance) theory, the definition of Qi, and the Four Celestial Animals framework.
- Qing Nang Jing (青囊經) — classical text on Dragon, Lair, Sand, and Water theory; the theoretical anchor for all Yin Fengshui site selection.
- Han Long Jing (撼龍經) and Yi Long Jing (疑龍經) by Yang Jiupin — the definitive classical texts on Dragon identification, classification, and tracing.
- Books: [META] Yin Fengshui — 03-LandSelection.tex (Three Stages, Dragon identification, terrain checklist), 04-LandformAnalysis.tex (Four Celestial Animals, Dragon classification by form, Mountain Forms/Sha shapes, practical assessment checklist).
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