Feng Shui Chinese Principles of Interior Arrangements

FENG SHUI: CHINESE PRINCIPLES OF INTERIOR ARRANGING

by Sarah Kathleen Wolter

A SENIOR THESIS

m GENERAL STUDIES Submitted to the general studies Council in the College of Arts and Sciences at Texas Tech University in partial fulfillment of the requirements for the Degree of BACHELOROFGENERALSTUDIES

Approved

DR. KAltEN KEIFER-BOYD Department of Art Co-Chair of Thesis Committee

DR. RANDALL RUSS Department of Merchandising, Environmental Design, Consumer Economics Co-Chair of Thesis Committee

Accepted

Dr. DALE DAVIS Director of General Studies

MAY 1999

fie -j^

^^

ACKNOWLEDGMENTS

__

\^

To my committee members. Dr. Karen Keifer-Boyd and Dr. Randall Russ, I would like to extend my gratitude for their time and efforts in helping me compose my ideas for this thesis. I sincerely thank both of them for their guidance with this thesis. To Dr. Dale Davis, Director of General Studies, I also give my sincere gratitude for working with me to generate my thesis ideas and for his input on the final draft. I would also like to thank with my deepest indebtedness Kenneth Joshua "Josh" Burt for introducing me to the General Studies degree program. I would not be where I am today in my education if it had not been for his help and knowledge. I genuinely thank him.

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CONTENTS

ACKNOWLEDGEMENTS

ii

LIST OF HGURES

v

CHAPTER I. HISTORY AND FOUNDATION

1

Introduction

1

What is Feng Shui?

2

The Development of Feng Shui

3

n. BLACK HAT FENG SHUI

5

Yin-Yang Theory

5

r Ching

6

Ch'i

10

Sha

II

The Five Elements

11

BaGua

12

Compass Points

15

Mythical Animals and Numbers

16

Colors

17

m. D^CORPORATING FENG SHUI IN A LIVING ENVIRONMENT

20

Nine Basic Cures

20

Basic Stmcture Problems

21

Doors and Windows

21

111

Staircases

21

Beams

22

Rooms

22

The Living Room

22

The Bedroom

23

The Bathroom

24

The Kitchen

25

Superimposing the Ba Gua

25

Movement

26

Things to Consider

26

IV. A PRACTICAL APPLICATION OF FENG SHUI THEORY

28

Purpose

28

Process

28

Arranging for Feng Shui

31

Bedroom No. One

31

Bedroom No. Two

38

Bedroom No. Three

45

Living Room

52

V. CONCLUSION

59

WORKS CITED

60

IV

LIST OF FIGURES 2.1

r Ching Diagram.

8

2.2

BaGua Map.

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4.1

Floorplan of Entire House, Feng Shui Structural Problems Identified.

29

4.2

Floorplan of Entire House, Feng Shui Structural Problems Cured.

30

4.3

Floorplan of Bedroom No. One, Before Feng Shui.

32

4.4

Bedroom No. One South Wall, Before Feng Shui.

33

4.5

Bedroom No. One East Wall, Before Feng Shui.

33

4.6

Bedroom No. One North Wall, Before Feng Shui.

34

4.7

Bedroom No. One West Wall, Before Feng Shui.

34

4.8

Floorplan of Bedroom No. One, After Feng Shui.

35

4.9

Bedroom No. One South Wall, After Feng Shui.

36

4.10 Bedroom No. One East Wall, After Feng Shui.

36

4.11 Bedroom No. One North Wall, After Feng Shui.

37

4.12 Bedroom No. One West Wall, After Feng Shui.

37

4.13 Floorplan of Bedroom No. Two, Before Feng Shui.

39

4.14 Bedroom No. Two South Wall, Before Feng Shui.

40

4.15 Bedroom No. Two East Wall, Before Feng Shui.

40

4.16 Bedroom No. Two North Wall, Before Feng Shui.

41

4.17 Bedroom No. Two West Wall, Before Feng Shui.

41

4.18 Floorplan of Bedroom No. Two, After Feng Shui.

42

4.19 Bedroom No. Two South Wall, After Feng Shui.

43

4.20 Bedroom No. Two East Wall, After Feng Shui.

43

4.2! Bedroom No. Two North Wall, After Feng Shui.

44

4.22 Bedroom No. Two West Wall, After Feng Shui.

44

4.23 Floorplan of Bedroom No. Three, Before Feng Shui.

46

4.24 Bedroom No. Three South Wall, Before Feng Shui.

47

4.25 Bedroom No. Three East Wall, Before Feng Shui.

47

4.26 Bedroom No. Three North Wall, Before Feng Shui.

48

4.27 Bedroom No. Three West Wall, Before Feng Shui.

48

4.28 Floorplan of Bedroom No. Three , After Feng Shui.

49

4.29 Bedroom No. Three South Wall , After Feng Shui

50

4.30 Bedroom No. Three East Wall, After Feng Shui.

50

4.31 Bedroom No. Three North Wall , After Feng Shui.

51

4.32 Bedroom No. Three West Wall, After Feng Shui.

51

4.33 Floorplan of Living Room, Before Feng Shui.

53

4.34 Living Room South Wall, Before Feng Shui.

54

4.35 Living Room East Wall, Before Feng Shui.

54

4.36 LivingRoomNorth Wall, Before Feng Shui.

55

4.37 Living Room West Wall, Before Feng Shui.

55

4.38 Floorplan of Living Room, After Feng Shui.

56

4.39 Living Room South Wall, After Feng Shui.

57

4.40 Living Room East Wall, After Feng Shui.

57

4.41 Living Room North Wall, After Feng Shui.

58

4.42 Living Room West Wall, After Feng Shui.

58

VI

CHAPTER I HISTORY AND FOUNDATION

Introduction Can placing eight pieces of broken chalk in a rice bowl under your bed really heal an aching back? Does the direction your house faces affect how much you achieve in life? These are not mere superstitions, nor are they the latest "get rich quick" scheme. They are accepted ideas from the ancient Chinese art of Feng Shui. These beliefs which date back to over two thousand years, are appearing today in practices of the Westem Hemisphere. "It is among the earliest comprehensive attempts to codify the influences of weather, peace, and cosmology as a guide to life" (Gordon I). Some believe that Feng Shui principles and techniques "can increase the energy in those areas of your life that you wish to enhance, while at the same time experience a greater sense of overall balance and harmony and contentment" (Wright I). In this paper I will discuss the form of Feng Shui known as the Black Sect or Hat school. Black Hat includes Yin-Yang Theory, the study of the I'Ching, the Five Elements, and the Ba Gua Map. Understanding Feng Shui's principles is imperative for traditional Chinese architects, interior designers, interior decorators, and even business owners. As Feng Shui is popularized in the West, Americans practice it to maximize every aspect of their lives. The purpose of the study is to inform the reader of the foundational and components of Feng Shui. This study also demonstrates basic ways to incorporate Feng Shui for a client or one's self by evaluating and adapting a current stmcture.

Most Asians regard Feng Shui as a serious practice. It is a part of their everyday lives. "Feng Shui is considered to be so important that many Chinese businessmen will not even build a building unless the architecture has been approved by a Feng Shui expert" (Franklin I). Chinese businessmen are not the only ones that revolve their business ideas around Feng Shui. Donald Tmmp is quoted as saying, "'Location, location, Feng Shui" (Franklin I). According to the principles of Feng Shui, problems in your life can be cured by rearranging elements of one's home or dwelling. There are many stories of the impact of Feng Shui upon lives. For example, Goff tell us that: Bmce Lee, the Hong Kong-bom film star, believed he was chased by evil spirits and put up a Ba Gua (shaped mirror) in a tree in front of his house. To this day, locals in Hong Kong tell how a typhoon knocked down Lee's tree, smashing the Ba Gua. A few days later, Lee died mysteriously. (38) Whether you doubt these stories or not, Feng Shui is important to study since you may work for or with individuals that believe in Feng Shui. For example, the City Corp bank in Houston, Texas used Feng Shui principles in the bank's design since many of their clients would not deposit there money there if Feng Shui principles were not applied.

What is Feng Shui? Feng Shui, literally means "wind and water." The main goal of this ancient art is to live in "harmony with the land, such that one derives the greatest benefits, peace and prosperity from being in perfect equilibrium with Nature" (Too I). Many describe Feng Shui as the "Chinese art of placement." Understanding Feng Shui from an artistic and scientific perspective insures a greater understanding for its application. Feng Shui would not be complete without both aspects. To its believers, Feng Shui is not magical

nor superstitious, although sometimes Christians regard it so. Many Asian religions incorporate Feng Shui, though you do not have to believe in these religions to understand, practice, and benefit from it. Feng Shui is a complicated yet practical art/science. To fully utilize Feng Shui and its ideas, one must understand on its components: I'Ching, Ch'i, Ba Gua maps, the Five Elements, colors, animals, and the Yin-Yang theory.

The Development of Feng Shui Feng Shui developed in Ancient China several thousand years ago. Originally emperors and other members of royalty practiced Feng Shui. Yang Yun Sang, principal advisor to Emperor Hi Tsang, founded Feng Shui. Without the help of modem technology, Yang depended on nature to derive Feng Shui's principles from the forces that govern the Earth. The Form School is the traditional main school of Feng Shui, but it has developed two branches. The first branch is the Compass School. The second branch is the Black Sect of Tantric Buddhism, or the Black Hat. The Black Hat view has, in tum, evolved through four different stages. The present day Black Hat is in stage four of its development. The current leader of Black Hat is Master Thomas Lin-Yun (commonly referred to simply as Lin-Yun). The first stage of the Black Sect developed "from the indigenous Bon religion of Tibet before the introduction of Buddhism" (Introduction). The second stage combined Tantric Buddhism and Bon, and then "the religion entered its third stage as Tibetan Tantric Buddhism spread to China" (Introduction)). The Black Sect of Buddhism is a mixture of religion and folklore, including "Confucianism, Taoism, Yin-Yang philosophy, etc." (Introduction). Black Sect is the form of Feng Shui that is

most prominent in the Westem world. Yun Lin Temple, founded in 1986 in Berkeley, California, enables people in the United States to study and practice the fourth stage of the religion (Black Sect). "Black Sect is a synthesis of Shamanic and wisdom teachings. It recognizes that (a) there is no separation between consciousness, intention and form, (b) that form is an expression of intention, (c) and that there is a constant cybernetic and emergent communication between them (a & b)" (Gordon 1). In other words, it is a deeply intuitive and creative process, flowing from inner conception to outer expression.

CHAPTER II BLACK HAT FENG SHUI

Yin-Yang Theory The most important element in Feng Shui is Yin-Yang. Yin-Yang itself "is the Chinese perspective of balance and continual change" (Yin and Yang I). Yin-Yang's primary objective is balance and harmony with the Earth and its surroundings. Yin and Yang are general names for all opposites that must live in harmony with one another in order to survive. "These opposite forces don't line up against each other as 'good' or 'bad.' Rather, Yin and Yang are complementary" (Lagatree 7). For example, Yang represents active, hot, life, summer, male, day, sun, and fire. Yin represents all that is opposite of Yang-passive, cold, death, winter, female, night, moon and water. When one component is present, eventually the other will follow. The best analogy of this is day and night. The dawn of each new day promises to retum to night. The same is tme for the change of seasons. Yin and Yang are in a constant cycle of nurturing each other. Even though the two are opposites, there is a small amount of Yin in Yang and vice versa. Again, with the day/night analogy, there are times at dawn when the sun is coming up and the moon is still out. When looking at the symbol for Yin-Yang (Yin represented by the black descending darkness and Yang the white ascending light), found in each are small circles of the opposite. The small circles bring balance and harmony to the cycle. In the West, opposites conflict, but the Chinese see them as working with one another. "The Chinese say the inside is yin and the exterior is yang. When something goes wrong, the Chinese

doctors say they can trace it to an imbalance of one of the principles" (Rossbach, 1983, 21). For example, when an individual is hurting (inside), he or she will show this by crying (visible to all). The religion of Taoism intertwines Yin, Yang, and ch'i. "Taoism is devoted to the constant seeking of harmony and balance, striving always to combine just the right amount of yin and yang in all things-which Feng Shui is all about" (Lagatree 8). "Tao is a process and principle linking [hu]man[s] with the universe....Tao reflects the natural way, the eternal rhythm of the universe and the way of man within it" (Rossbach, 1987, 9). The Chinese people have long studied the theory of Yin-Yang. The first observation of change with balance was the change of seasons. The Chinese noticed that as each season ended a new one began. Also, they observed the seasons in a cycle of retuming approximately the same time the next year. After this observation, the "cycles in nature were further explained as the Five Elements" (Rossbach, 1987, 10). The seasons relate to the Five Elements because each season needs the preceding season for growth.

I'Ching The next important concept is the I'Ching's influence on Feng Shui. I'Ching's philosophy has the same underlying concept of the Yin-Yang theory-i.e., continual change. While Yin-Yang theory emphasizes a balance, I' Ching theory is presented in the I'Ching, Book of Changes, an ancient classical Chinese text, which describes and predicts the cycles of change which we undergo during our journey through consciousness

6

(Franklin 1). Its origins are unknown "The characteristics of change—and their resulting patterns-are analyzed in the I'Ching, Book of Changes, using deceptively simple combinations of three lines, known as trigrams" (Chuen 64). The trigrams are depicted by three lines, either broken (Yin) or solid (Yang) (See Figure 2.1). The Ba Gua is an octagonal shape surrounding each trigram and represents eight directions of Ba Gua.

Fire

ill

^""M

Figure 2.1 I' Ching Diagram. Source: The Personal Feng Shui Manual. Lam Kam Chuen

8

"The trigrams are thought of as a family, starting with Heaven, the father, and ending with Earth, the mother" (Chuen 64). Heaven represents the father with three unbroken (Yang) lines in the Northwest direction of the Ba Gua. The trigram next moves to the youngest daughter, Lake, depicted by one broken line on top of two solid lines. Fire, the middle daughter, has one broken line between two solid lines. The oldest son is Thunder with two Yin lines above a Yang line. The oldest daughter. Wind, has the opposite representation of the oldest son, two Yang lines above one Yin line. Water represents the middle son by a solid line between two broken lines. One Yang on top of two Yin displays the youngest son, mountain. The mother. Earth, completes the full circle with the highest possible Yin (three broken lines). Note that all of the opposite siblings in the same birth position have opposite trigrams. The I'Ching has govemed the lives of the Eastem world for many years and is becoming popularized in the West at a rapid speed. Many from the West may view the I'Ching as a superstition in the same category as astrology. The I'Ching can be used as a fortune telling device by using three coins. The three coins are tossed; once they land, they are then given a score according to the side they land on. This process is repeated six times. For each toss, a line will represent the score. The amount of each toss determines whether the line is a Yin or Yang line and if it is stable or unstable. Once each of the six tosses are established as Yin, Yang, stable, or unstable the lines are written down opposite of the order they were tossed. The entire hectogram is then looked up in the I'Ching. The I'Ching then foretells future conditions. To use the I'Ching in this manner is to consult it as an oracle, thus it could be classified in the same category as card readings, biorhythms, and astrology.

Ch'i "Ch'i is the invisible flow of energy that circulates through the earth and sky, bringing the life force with it" (Lagatree 20). Ch'i is sometimes referred to as the "cosmic Dragon's breath." Any object, living or not, contains ch'i. Franklin states that: Physics tell us that any physical object has an electromagnetic field in and around it. The exact properties of the field vary depending upon the object. This field interacts with and has influence on the fields of other physical things near by. The homes...we live and function in interact with us-since we also have energetic fields in and around us-and constantly exert their influence. (1)

Feng Shui is a method to achieve "good Ch'i." "Feng Shui's goal is to tap the earth's ch'i." (Rossbach, 1983, 24). Total balance and harmony create good ch'i. In interiors, ch'i moves freely about a house when there are gently flowing curves that allow it to roam about a dwelling as it wishes. The objective is for ch'i to flow smoothly around an individual. The amount of ch'i circulating must be balanced; if too weak or too strong ch'i can cause negative effects (Rossbach, 1987, 12). Ch'i is continually entering and exiting a house through doors and windows as well as through humans and animals.. "For example, if three or more doors or windows are aligned in a row, they will funnel too quickly" (Rossbach, 1987, 12). "And while all things...inhale ch'i, they also exhale it, thus affecting each other" (Rossbach, 1983, 21). The ideal aspect of Feng Shui is to "trap" the good ch'i in an environment to bring health and prosperity to those that live there. There are factors that draw good ch'i to a dwelling. Knowing and understanding these factors in Black Hat Feng Shui will allow people to evaluate their living environment and help optimize good ch'i.

10

Sha Sha is not an aspect that one strives to accomplish. Sha is the negative or bad ch'i that can be a burden when certain factors are out of place. An example of Sha would be a straight and narrow hallway. Sha allows for good ch'i to be deflected or not to stay for a long period of time. In the example of the straight and narrow hallway, the ch'i would enter and, without anything in its way, would quickly escape the living space. Remember, good ch'i is achieved with gentle curves. Therefore, sha includes such things as sharp edges and straight lines. "Straight lines are considered unnatural in Feng Shui because they usually indicate tampering with the natural surroundings" (Lagatree 28). Straight lines make ch'i travel faster and, therefore, can be dangerous. Buildings also create ch'i, which can send its strength onto other buildings. Other inhibitors of ch'i are straight lines or sharp comers, which are known as poison arrows. Pointing a poison arrow at a person or property creates the destmctive cycle or sha. Poison arrows can cause many problems for an individual and, in Feng Shui theory, must seriously be taken into consideration when evaluating a space. Placing objects such as mirrors or plants in front of the poison arrow will, it is believed, obstmct its destmctive elements.

The Five Elements Within the Ba Gua family map are five related elements: water, wood, fire, earth and metal. In rotation from water to metal, they encompass the life cycle-each creating the other. In a creative cycle, for example, water creates wood, wood creates fire, fire creates earth, earth creates metal, and metal creates water. The creative cycle helps to

II

replenish its counterpart. There is an opposite cycle known as the destmctive cycle. The elements must be balanced and maintained to avoid a destmctive cycle. (LagatreeI6) The destmctive cycle begins when the elements are out of order and devouring one another. For example, a destmctive cycle is water, fire, metal, wood, and earth; for water puts out fire, fire melts metal, metal cuts down wood, and wood destroys earth. The cycle is destmctive because it is not flowing in balance and harmony. In the creative cycle, the elements help one another. In the destmctive cycle, they destroy each other. The destmctive cycle can also occur when an element is in the wrong direction. A picture of water on the South wall, which represents fire, creates a destmctive cycle and bad ch'i. A slight misalignment of the Five Elements may not cause a huge disaster, but it will still take away from the good ch'i by not allowing its full potential. While this may appear superstitious, it is a 2000 year old practice that has roots in natural life cycles. "In Ancient China, bad luck and natural disasters were thought to come from dismptions to the flow of the creative cycle" (Lagatree 16).

BaGua The use of the Ba Gua map in Black Hat Feng Shui is the distinguishing characteristic that makes it Black Hat. The Ba Gua map is an octagonal guide to the issues of fame, marriage, purity, travel, career, knowledge, health, and wealth (see Figure 2.2) In Black Hat, the Ba Gua map is placed over a diagram of a room for its evaluation. The map acts like a compass referring to which area represents what on the map. The Ba Gua includes directions such as North, South, East and West. In Chinese culture the most

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auspicious direction is south, whereas in Westem civilization the guide is north. In the beginning it may be confusing for an individual from the Westem world to understand the new point of reference. The Chinese have high regard for the South direction since consider it is considered the most auspicious. Many Asians will build their homes to have the front door open to the South. This allows for the optimal amount of good ch'i to enter a building. In Black Hat Feng Shui, when the Ba Gua map is applied to a room, the main door that is used helps orient each room to the points North, South, East and West. Once you enter the room, the wall in front of you is considered South. Even though the tme direction of the room may differ from actual South, according to Black Hat it is considered South. Once you recognize the South direction, the rest of the Ba Gua map falls into place. "The Ba Gua becomes a map of one's life condition" (Rossbach, 1987, 127). Each of the eight points on the Ba Gua map indicates a direction, a favorable color, a number, and enhancements. The directions North, South, East, and West also include the season represented by the direction as well as an animal and an element. The center of the Ba Gua map represents the Earth element with the symbol of the Yin-Yang. "The center of the Ba Gua harmonizes all the areas together and represents Health" (Wright I). In the next several sections the meanings of the colors, elements, directions and other components of the Ba Gua will be explained.

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Fame Fortune Festivity Red Number: 9 Rre Birdi Summer

SOUTH

Haalth Family Ufe Green NiMni>cr:3

Marria(e Partncrthlpt Motherhood YcHow Number:}

Purity Children White Number: 7 Mcul Tiger Autumn

VWCKXJ

Drafoo Sprini

Knowledge InieHlgence SchoUrly Success Turquoise Number: B

NORTH Career Business Success Death Black Number: I Water Tortoise Winter

Travel and Interests Outside the Home Benefactors Fatherhood Gray Number: 6

Figure 2.2 BaGua Map. Source: F.-np Shm An-angJiig vour Home to Change your Life. Kirsten Ugauee

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J

Compass Points Black Hat requires the use of directions. Each direction has its own point on the Ba Gua map. Since there are eight points on the map all eight directions are used: north, south, east, west, northeast, northwest, southeast, and southwest. South, identified as red and associated with the number nine, is reserved for achieving fame, fortune and celebration or festivity. South also represents the season summer, the element of fire and birds. Moving in a clockwise motion, one next moves to the Southwest direction on the Ba Gua map. Southwest focuses on marriage, partnerships, and motherhood. The color yellow and the number two are prosperous in the southwest direction. Southwest does not contain any elements, animals, or seasons. West is the next compass direction containing an element (metal), season (autumn), and animal (tiger). West signifies purity and children. The number seven and the color white benefit most in the west. Benefactors, fatherhood and hobbies away from the home are achieved in the northwest direction. Gray helps enhance the aspects of the westem direction. Northwest's number is six. North can almost be thought of as the opposite of south. North contains the season winter and the element water. North stands for career, business success, and death; the number one and the color black symbolize these desires. Turquoise, the number eight and northeast empower one to improve such skills as knowledge, intelligence and scholarly success. East, the final direction, aligns with yet another element (wood), animal (dragon) and season (spring). The East improves health and family life by using the color green and the number three. If your goals are wealth and fortune, emphasize the color purple, the number four, and the southeast in your surroundings. (Lagatree)

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Notice from the section on I'Ching how the trigrams correspond with each of the directions on the Ba Gua. For instance, purity and children are found in the west; this is also the direction of Lake, the youngest daughter. Children are equal to the daughter, purity is thought of as young innocent children, and she is the youngest daughter. This is also tme when searching for fatherhood; the direction to look to is northwest. The Heaven and father trigram is also in the same direction. The associations of the trigrams and benefits of each direction each correspond with one another.

Mythical Animals and Numbers The most prominent mythical animals are the bird, tiger, dragon, and tortoise. There is one more mythical animal that is also always present, the snake. Each of the five animals has its own place and representation on the Ba Gua map. South is the bird, in particulai- the Red Phoenix. The Red Phoenix "is a mythical bird from many cultures which can rise from the ashes of a fire, never dies and is a visionary so it sees what is in front of us"("Frequently" 1). The tortoise (as mentioned before) is in the north with the element of water. "Tortoise represent stability, security and longevity" ("Frequently" 1). Another mythical creature, the dragon, lies in the east with health and family life. It makes sense that the dragon "symbolizes our personal power and wisdom. The west states that it stands for tigers; be advised that they should be white tigers who represent our personal physical strength and violence" ("Frequently" 1) The animal that is most often forgotten is the snake. "In the center we have the Yellow Snake and this animal relates to our intuition or gut feeling....The Yellow Snake is not represented by anything in particular, but is there nevertheless making intuitive decisions." ("Frequently" 2)

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In Feng Shui, as in much of the Chinese culture, certain numbers have higher priority over others. In the westem cultures many individuals have their own "lucky numbers," but in the east particular numbers themselves are luckier to the entire culture. The number nine is the luckiest and most coveted number of all. "Nine represents fullness of heaven and earth" (Lagatree 21). Nine is the luckiest because of the mystical qualities it possesses. For example, nine multiplied with a number plus the sum of the number added together results in nine. If nine is multiplied by two the sum is eighteen, which if the one and the eight are added together they bring nine. This is tme of any number, one through nine, multiplied by nine. Another favorite number is the number eight, "owing to the similarity of its pronunciation to the Cantonese word for prosperity" (Lagatree 21). The number six has the meaning of long life, which makes it also a favorable number. The most unlucky number is the number four. The number four, pronounced "si," sounds just like the word for death, making it unfavorable (Lagatree 22). The Chinese covet their lucky numbers and try everything they can to stay away from the unlucky ones. The license plates and telephone numbers with multiple nines go to the highest bidder.

Colors Colors (not just in Feng Shui, but also in other aspects of life) tmly have an effect on an individual's mindset. Feng Shui colors help improve and enhance the surroundings. "Because color has such an effect on the feel as well as the look of a room, it is an important component in the Feng Shui of any room" (Lagatree 19). "The Five Elements are used to figure out what color will benefit an area" (Rossbach, 1987, 139). A room

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color can enhance an activity or correspond with a personal goal (Lagatree 19). In the West, color describes moods; but to the Chinese, color represents one's destiny (Rossbach, 1983, 121). As in the idea of numbers, there are luckier colors than others. "Red is the lucky color" (Lagatree 20). The idea of the color red in the East is very different than the use in the West. In Chinese cultures, red is used for festivity, fame and fortune. For example, during the Chinese New Year children are given gifts wrapped in red, and Chinese brides wear red clothing on the day of their wedding. Yellow is also a favorable color in Eastem cultures. Yellow signifies longevity. (Rossbach, 1983, 121) Yellow is the official color of emperors. It adds nobility to a room. (Lagatree 20) Blues and greens are favorable neutral colors. They represent new beginnings, wood and spring. "Green emits tranquillity and freshness" (Rossbach, 1983, 121). Unlucky colors in the East differ in meaning from those in the West. "The most fearsome color to the Chinese is white. White is the deepest color of mourning." (Rossbach, 1983, 121) In Asian cultures, the color white is used in funerals and unhappy celebrations. In the West, white is the most common color used in celebrations such as weddings. Rossbach (1983) finds that the Chinese believe white dulls the senses. White does have its place in Feng Shui and the decoration of a room. Kirsten Lagatree recommends to "use Vv'hite where it's appropriate to signify purity~in a child's room or the kitchen" (20). Another fearsome color is black. Even though the Chinese use white as the color of mouming, black also has its place as being unlucky. "It signifies bad luck, dark happenings, the loss of light as the coffin door is finally closed"

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(Rossbach, 1983, 122). Nevertheless, as with white, black also can have favorable meaning in Feng Shui. In Asian culture, black signifies career and business success. Understanding the basic theoretical elements of the Black Hat School of Feng Shui, as explained in this chapter, provides a basis for understanding more specifically how its principles may be practically applied to the process of arranging interiors. In the next chapter, then, we will proceed to explore the further dimension of Feng Shui.

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CHAPTER III INCORPORATING FENG SHUI IN A LIVING ENVIRONMENT

Nine Basic Cures Rossbach (1987) identifies the nine types of items that can cause basic cures: 1. 2. 3. 4. 5. 6. 7. 8. 9.

bright or light refracting objects (mirrors and crystal balls) sounds (windchimes, bells) living objects (plants, flowers, fishbowl) moving objects (mobile, windmill) heavy objects (stones or statues) electrically powered objects (air conditioner, stereo, television) bamboo flutes colors others (chalk, ribbons, etc.)

Each of the cures serves a purpose of enhancing ch'i. A mirror will allow ch'i to reflect back into a room or to focus poison arrows out of an area. The idea of crystals and crystal balls are not the same as when used in the occult. The crystals themselves are not magical: they merely serve to refract light into a different area. Using sounds like windchimes provides insight into the amount of ch'i that is flowing. The windchime sounds can also help bring serenity and peace to an environment. Living items nourish the ch'i of a room. Also, living objects help to attract ch'i to an area. Moving objects promote the circulation of ch'i in an area that may need help. However, in some cases, the ch'i may move entirely too fast through and around a room. If this is the case, statues or other heavy objects help to stabilize and keep the ch'i in the room. Electrically powered items act in the same manner as the moving objects to help stimulate the movement of ch'i. In regard to bamboo flutes, "the word for 'flute' in Cantonese sounds

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the same as the word for 'disappear'; the suspended instruments will make the beams disappear" (Lagatree 43). Two bamboo flutes should point up to help the sha disappear. The use of color refers to the Ba Gua's suggestion for where a certain color should be placed or what color that a certain room should be painted depending on the goal. Other cures include the example given in the introduction of eight pieces of chalk in a rice bowl under the bed to cure a backache.

Basic Stmcture Problems To evaluate a space, the stmcture must first be taken into consideration. Some stmctural problems include doors, windows, staircases, beams, and irregular shaped rooms. Many times stmctural problems cannot be changed entirely, only remedied. If an individual is looking to build a stmcture according to Feng Shui principles, the following are things to avoid.

Doors and Windows Three doors or windows in a row promote a too rapid speed of ch'i. In most cases an individual cannot change the stmcture of his or her house, so the best cure is to place a crystal between the three. A crystal helps to draw the rapid ch'i away from the windows or doors and allows the ch'i to flow smoothly around the space.

Staircases The most favorable shape for a staircase is a gently curving one. Staircases shaped in a straight line are considered bad because they allow the ch'i to travel quickly through the

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space. It is also unfavorable for a staircase to align with the main entrance because the rapid ch'i can flow out of the door. One way to cure the problem of staircases is to place a mirror or plants on or against the wall connecting with the staircase.

Beams Beams are one of the most undesirable stmctures in a home. Beams carry sha and "can cause headaches, illness, confused thinking, and even financial and career problems" (Lagatree 40). If seated or sleeping below a beam, the individual will be cut in half by the sha of the beam. This is a prime example of having a poison arrow pointed directly at an individual.

Rooms Irregularly shaped rooms do not allow for the natural flow of ch'i in and around the room. Also, an irregularly shaped room can cut off an area of the Ba Gua map. The simplest way to cure an irregularly shaped room is by using plants or a screen to divide the room into two. For example if the room is L shaped, dividing the room in two with a screen will allow ch'i circulation as if the room were two rooms.

The Living Room The living room is the room that brings all members of the household together as well as welcomes all who enter a dwelling. "Your living room govems the kind of people you attract" (Lagatree 48). Your goal in the living room should be to create a serene and welcoming environment. "You should avoid decorating the living room in all

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white. Because the living room is the most public place in your home, it's already a yang room" (Lagatree 20). When seated in the living room, the host should not have his/her back to doors or windows. Keep in mind also that most living rooms include a fireplace. Fireplaces can create an ambiance, but they can also allow ch'i to escape up the chimney. The way to stop the ch'i from escaping through the fireplace is to place a mirror over the fireplace to reflect the ch'i back into the room.

The Bedroom The bedroom is the most private area for the individual who resides there. The bedroom should reflect the individuals' goals, desires, and personality. The bedroom is a room where an individual can maximize the use of the Ba Gua. The placement of the bed is the most important factor in Feng Shui. While sleeping, the individual's feet must not align with the door. Such a position is regarded as the "death position." In Chinese culture, it is the "death position" because when the deceased are laid to rest, they are taken out feet first. Another reason why the bed placement is important is to help circulate ch'i. "Ch'i should be able to flow unobstmcted from the door through the room, so it is important that the bed not block the path of ch'i through a doorway. Also, having your head in line with the door can make you restless and vulnerable to the surprise of an unexpected visitor" (Lagatree 38). The best place for a bed is to be placed diagonal to the door. This allows for the occupant to view all that enter the room. Regarding ch'i flow, a bedroom should not be used as a storage room for boxes, extra fumiture, etc. Using it as such will block the smooth flow of ch'i. Sometimes the orientation of objects is inevitable and can not be rearranged for lack of space. The best remedy for such a

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situation (such as a bed in the path of the doorway) is to hang crystals or windchimes between the two to disperse the high amount of energy in the area. "Mirrors in the bedroom should never face the bed. When the sleeper's spirit (ch'i) rises at night it will get a nasty shock coming face to face with its own image" (Lagatree 40). It is also unfavorable in Feng Shui to have televisions, stereos and computers in the bedroom. In modem times all of the above mentioned are common in most bedrooms. The way to cure the electromagnetic field from interfering with one's sleep is to place a cloth over the items before retiring for the evening.

The Bathroom To the Chinese the bathroom is considered the most inauspicious room in the dwelling. The bathroom contains the largest amount of Yin in a stmcture because of the representation of water. The goal of Feng Shui in the bathroom is to balance it with Yang. To add Yang to the bathroom, decorate in bright colors and add candles to create a harmony of the Yin and Yang. The positioning of the toilet is very important to Feng Shui. The toilet must not be in view from the door. "The bathroom, a place where water-symbolic of moneyenters and leaves, represents occupants' internal plumbing and finances. Avoid placing the toilet opposite the door so that you see it when you enter, or residents may suffer financial losses, health disorders, or miscarriages" (Rossbach, 1987, 111). To obstmct the view of the toilet from the doorway, place a large plant in front of the toilet or enclose the toilet with a solid or beaded curtain. The toilet seat should remain closed while not in use or else, when the water is flushed away, your money will disappear.

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Also, the location of the bathroom is very important. The bathroom should not be in the center of the house. The ideal location is for bathroom to have one of its walls as the outside structured wall of the home. It is unfavorable for a bathroom to be located at the end of a hallway that connects with the main entrance of the home. If the bathroom faces the front door, all that enters the house (good ch'i, happiness, etc.) will be flushed away. To cure this from happening, place a small mirror at the base of the toilet. (Rossbach, 1987)

The Kitchen The shape of the kitchen and the location of the workspace are very important when creating a Feng Shui friendly kitchen. The main idea is to not startle the cook. If the cook is startled, the repercussions could be great. The kitchen represents wealth and therefore needs special attention to any problems that may inhibit the balance. One of the most common problems is that the work area is hidden or the chef has his/her back to those who enter. The chef needs to see the reflection of those that enter while preparing food. Mirrors will solve this problem. (Rossbach, 1987)

Superimposing the Ba Gua Once an individual has corrected the stmctural and placement problems and has decided the goals, the Ba Gua can be imposed. The basic way to superimpose the Ba Gua is to find the South wall (i.e., the wall that contains the main entrance to the home) so that the rest of the directions fall into place. Evaluate the elements in each of the directions. Do any create a destmctive cycle? If so, arrange the room so that the

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elements are in a creative cycle. Remember even one element out of place can inhibit your goals. Next, look at your goals. For example, if your goal is to achieve fame and fortune, focus on the south wall. When focusing on the south wall, place nine red items in this area. The best representation would be to place nine candles in the South. This is because the candles represent fire. The same idea can be interpreted in the other directions of the room in accordance with your goals.

Movement If you are still having problems achieving good ch'i, there are other factors to consider. For instance, do you often travel, or is the dwelling vacant a large part of the day? "If one's house is too Yin (dark and quiet) in that there is rarely anyone at home, hence hardly any movement in the house, the dragon's life breath cannot work its miracles at bringing opportunities and good fortune" (Too I). Lillian Too recommends to have a dog or other animals in the house to create the movement while you are away from your house. The animal's movement brings life to the house.

Things to Consider When you begin to consider the ideas of Feng Shui and put them into action for yourself, remember too about your goals for all the different aspects of your life. There can often be more than one cure to a problem. If you have tried one formula for curing a problem (just the elements, color, fumiture placement, etc.), you may need to try another if you wish to achieve faster results. Evaluate your results to see if they are fully benefiting you. Not all changes you make must be dramatic changes. Often, small

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changes benefit as much as, if not more than, the larger ones. "Remember, Feng Shui is not magic. You'll be making subtle adjustments, and you must watch for subtle effects" (Lagatree 10). Do not obsess over overnight results. Just as when you begin a diet, weigh yourself only once a week. The same applies to results in Feng Shui: if you constantly weigh the effects, you will not be able to see how much has improved, and you may give up. Just as in weight loss, Feng Shui results depend on how carefully you focus on your goals.

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CHAPTER IV A PRACTICAL APPLICATION OF FENG SHUI THEORY

Purpose In this chapter I present a creative project to demonstrate how an environment can support the values and ideas of Feng Shui. I have chosen a stmcture that already exists and was not originally designed in accordance with the laws of Feng Shui. The stmcture is a four- bedroom rented house. There are three unrelated occupants of the home with entirely different lives. Each roommate has decided which aspects she would like to improve in her life.

Process I have drawn a floorplan of the entire stmcture, along with enlarged views of each of the occupants' bedrooms and the shared living room. The floorplan of the entire house (see Figure 4.1) identifies the stmctural problems and their cures (see Figure 4.2). Each of the enlarged views shows the room with the fumiture arranged before being evaluated by Feng Shui, and the second shows the improvements made according to Feng Shui principles. There are also photographs of the four evaluated rooms to show how I manipulated the elements and colors. Each of the roommates was asked which areas of their life they would want to improve and with which they were currently satisfied. The living room does not have any defined goals of enhancement. It was arranged to greet guests in the best possible manner. However, the elements in the living room needed improvement to enhance the creative cycle.

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Figure 4.1 Floorplan of Entire House, Feng Shui Stmctural Problems Identified.

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Figure 4.2 Floorplan of Entire House, Feng Shui Stmctural Problems Cured.

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Arranging for Feng Shui I began my evaluation of each bedroom by deciding the optimal spot for the bed, trying to place the bed diagonal to the door. In the case of the living room, I arranged it so that it allowed for the ch'i to flow freely and gently by the arrangement of the fumiture. I then located the cardinal direction south and superimposed the Ba Gua map. After which, I viewed the elements of each direction. Many times I found the element of metal in the area for the element wood. As I viewed the elements I decided how to rearrange the elements according to the creative cycle. When I reviewed the bedrooms, after I corrected the elements, I then made an evaluation of the goals of each individual. I discuss these arrangements for each room in the following subsections.

Bedroom No. 1 The individual in bedroom number one wished to improve her financial status. She felt that her relationships and health were doing very well. The main problems that I found were (see Figures 4.3 - 4.7) that: (a) her bed was next to a window, (b) the comer of the dresser was pointed at the bed, giving a poison arrow, (c) a metal picture frame hung on the south wall, and (d) wood picture frames hung on the west wall. The problems were remedied (Figure 4.8 - 4.12) by moving the bed into the northeast and east walls and putting a crystal at the foot of the bed to reflect the ch'i from the door into the room. Also, the picture frames that were made of metal were placed on the west wall. I felt that it would be best to activate the Southeast and Southem walls to help her financial status. I moved her dresser to the southem wall. On top of the dresser close to the

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Figure 4.3 Floorplan of Bedroom No. One, Before Feng Shui.

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Figure 4.4 Bedroom No. One South Wall, Before Fens Shui.

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Figure 4.5 Bedroom No. One Ea.st Wall, Before Feng Shui.

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igure 4.6 Bedroom No. One North Wall, Before Fens Sh ui.

Figure 4.7 Bedroom No. One West W all. Before Feng Shui.

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Figure 4.8 Floorplan of Bedroom No. One, After Feng Shui.

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Fi2ure 4.9 Bedroom No. One South Wail, After Feng Shui.

Figure 4.10 Bedroom No. One Ea^i Wail. After Fens Shui.

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Figure 4.11 Bedroom No. One North Wall, .^fter Fens Shui.

Figure 4.12 Bedroom No. One West Wall, After Feng Shui.

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southeast comer, I placed four purple silk tulips, and in the middle of the dresser I put nine bright pink (created by red) candles. This way the candles signify red, and the fact that they are candles enhances the fire element of the South. She also had Christmas lights stmng around her window; I decided to leave those there since they were on the south wall and they showed festivity. In the southwest section of the wall, I hung two pictures, each of which had a yellow flower painted in them, to keep the ch'i activating the relationships in her life.

Bedroom No. 2 The only real problems found with bedroom number two were (see Figures 4.13 4.17): (a) the placement of the bed, (b) two mirrors in the room, and (c) three windows in a row. The residing individual in bedroom number two wished to activate the career area of her life. She is about to graduate and is seeking professional employment. I placed the bed in the command position so that any visitors would not startle her. (See Figures 4.18 4.22) To cure the three aligned windows, I placed a crystal in front of the middle one. The mirrors were at first a problem because they hung on the north wall, and the windows were on the south, so they reflected large amounts of natural light. I decided it would be best to get a larger mirror to place on the wall to make up for taking down one of the mirrors. To activate the career section, I moved her desk onto the north wall so that she would see all that entered and improve the area of business and career. I decided to place a fishbowl along the north wall with one black fish to maximize her career potential. Also to help activate the South wall, I added window treatment in the shade of magenta (from red).

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Figure 4.13 Floorplan of Bedroom No. Two, Before Feng Shui.

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Figure 4.14 Bedroom No. Two South Wall. Before Fens Sh ui.

Figure 4.15 Bedroom No. Two East Wall, Before Feng Shui.

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Figure 4.16 Bedroom No. Two North Wall, Before Fens Shui

Figure 4.17 Bedroom No. Two We^i vvaii, oerore Fens Shui.

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Figure 4.18 Floorplan of Bedroom No. Two, After Feng Shui.

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Figure 4.19 Bedroom No. Two South Wall. After Feng Shui.

Figure 4.20 Bedroom No. Two East Wall, After Feng Shui.

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Figure 4.21 Bedroom No. 1 wo .North Wall. After Feng Shui.

Figure 4.22 Bedroom No. Two West Wall, After Feng Shui.

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Bedroom No. 3 This roommate had an oddly shaped room (see Figures 4.23 -4.27), so I recommended that curtains be put up so that the ch'i could flow more smooth. The problems in this room included wood (flowers) element in the west and metal frames on the east wall. The occupant of this room now has her bed placed in the most auspicious spot possible, diagonal in the southeast comer (see Figures 4.28 -4.32). She wanted to also focus on career. Her desk was already on the north comer, so I decided to place a black fan on her desk. I also rearranged the elements that were creating a destmctive cycle. The metal frames before Feng Shui improvements (on the east wall) were moved to the west wall. Also, the wooden frames from the west wall were moved to the east wall.

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Figure 4.23 Floorplan of Bedroom No. Three, Before Feng Shui.

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igure 4.24 Bedroom No. Three South Wall, Before Feng Shu

Figure 4.25 Bedroom .\o. Three East Wall, Before Fens Shui.

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Figure 4 26 Bedroom No. Ihree .North Wail, Before Feng Shui.

Fisure 4.27 Bedroom No. Three West Wall. Before Feng Shui.

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Figure 4.28 Floorplan of Bedroom No. Three , After Feng Shui.

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Fisure 4.29 Bedroom No. Three South Wall , After Feng Shui.

Figure 4.30 Bedroom No. Three East W all, After Feng Shui.

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Figure 4.31 Bedroom No. Three North Wall, After Fens Shui.

Figure 4.32 Bedroom No. Three West W all, After Feng Shui.

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Living Room As mentioned before, the living room (see Figures 4.) was mostly evaluated for a creative elements cycle and to welcome guests. The first thing I corrected was the paint. Some walls were not fully painted, and they needed to be to appear neat and orderly. I noticed that on the south wall there was a picture of the beach, a major disturbance in the cycle. I also rearranged the fumiture. Eclectic fumiture crowded the living room. When I removed the love seat from the living room, it opened up the fireplace that is surrounded by a metal screen, which enhances the west wall it is on (see Figures 4.38 4.42).

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Figure 4.33 Floorplan of Living Room, Before Feng Shui.

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Fisure 4.34 Living Room South Wall, Before Fens Shui.

Figure 4.35 Living Room East Wall. Before Feng Shui.

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^b .'1 j Figure 4.36 Living Room North Wall, Before Feng Shui.

Figure 4.37 Living Room West Wall, Before Feng Shui.

Figure 4.38 Floorplan of Living Room, After Feng Shui.

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Figure 4.39 Living Room South Wall, After Feng Shui

Figure 4.40 Living Room East Wall, After Feng Shui.

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Figure 4.41 Living Room North Wall, After Fens Shui.

Figure 4.42 Living Room West Wall, After Fens Shui.

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CHAPTER V CONCLUSION

Throughout this paper I have explained the foundation, concepts, and ways to improve a living space according to the principles of Black Hat Feng Shui. If the concepts of Feng Shui are fully understood and the improvements are made with every aspect (elements, flow of ch'i, poison arrows) in mind, results will gradually occur for some. After I evaluated the home in the Chapter IV, I later spoke with the roommates on any noticed improvements. The main thing each roommate believed was the lines of communication between the three had opened. The attitude around the house is more positive towards life and one another. The roommates also enjoyed the rooms more because "they look cleaner and more open." Opening up the rooms allowed for ch'i to follow in gentle curves. The three roommates have not noticed drastic changes in their area for improvement: i.e.; career, fortune, relationships. As I mentioned before, results will not happen over night; they are in (Feng Shui theory) a gradual process that takes patience.

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Bergquist-Martin, Denise. "Frequently asked Feng Shui questions". Online. Internet. 23 March 1999. Available: http://www.fengshui.co.nz/faq-BaGua.htm.

Chuen, Lam Kam. The Personal Feng Shui Manual. New York: Henry Holt & Co., 1998.

Franklin, Holland. "Feng Shui information-Compass and Balck Hat". 1999. Online. Internet. 1 April 1999. Available: http://www.prosperitv.com/fengshui.

"Frequently Asked Feng Shui Questions." 1999. Online. Internet. 23 March 1999. Available: http://www.fengshui.co.nz/faq.htm. Gordon, Barry, Steven Post and Dr. Edgar Sung. "Black Hat Feng Shui". 1999. Online. Intemet. 1 April 1999. Available: http://www.rapage.com/geo/black.htm.

"Introduction on Black Sect Tantric Buddhism". Online. Intemet. 1 April 1999. Available: http://www.netchina.eom/yunlin/intro.htm#eng.

Lagatree, Kirsten. Feng Shui: Arranging vour Home to Change vour Life. New York: Villard, 1996. 168 Feng Shui Advisors'. "Feng Shui, a mystical belief or a natural science?" 1998. Online. Intemet. Available:http://www. 168fengshui.com/Articles/Article_I.htm.

168 Feng Shui Advisors'. "Feng Shui and mirrors?" April 1998. Online. Intemet. 23 March 1999. Available: http;//www. 168fengshui.com/Articles/Article_mirrors.htm.

168 Feng Shui Advisors'. "What is Feng Shui?" 1998. Online. Intemet. 23 March 1999. Available: http;//www. 168fengshui.com/Articles/whatis.htm.

Rossbach, Sarah. Feng Shui: The Chinese Art of Placement. New York: Penguin, 1983.

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Rossbach, Sarah. Interior Design with Feng Shui. New York: Penguin, 1987.

Too, Lillian. "A brief history." 1999. Online. Intemet. 23 March 1999. Available: http://www.lillian_too.com/fsabout_body.html.

Too, Lillian. "Form and compass School Feng Shui". 1999. Online. Intemet. 23 March 1999. Available: http://www.lillian_too.com/fsabout_body3.html.

Too. Lillian. "Understanding Feng Shui" 1999. Online. Intemet. 23 March 1999. Available: http://www.lillian_too.com/fsabout_body2.html.

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