FYP

Chinese paper folding

2010-01-26T23:23:00.001-08:00

Chinese Paper Folding or Zhezhi (Chinese: 中國摺紙; pinyin: zhé zhǐ) is the art of paper folding that originated in China. It is the predecessor of today's origami.

History

Paper was originally invented by Cai Lun in the Eastern Han Dynasty in China. In the 6th century, Buddhist monks carried paper to Japan. The first Japanese origami is dated from this period^[1]. Due to political isolation of mainland China up until the Qing Dynasty, the art has not been as thoroughly investigated compared to that of other countries, particularly Japan and the Spanish-speaking lands. The other difficulty is that paper disintegrates and dissolves far faster than other art materials like jade or stone, making historical studies difficult.

The first notable book from Japan on the subject was printed in 1797 in the Sembazuru Orikata, which translates to "The Folding of 1000 Cranes"^[1]. It is an indicator that other cultures have successfully adopted the art by this time. In the west, the first book on the subject came from the 1928 "Fun with Paperfolding" by Murray and Rigney which was reprinted by Dover publications and Houdini's Paper Magic.

Mrs. Maying Soong's 1948 book, The Art of Chinese Paper Folding, was another that popularized recreational paperfolding in the 20th century and possibly the first to distinguish the difference between Chinese versus Japanese paper folds. Where the Chinese have inanimate objects like boats or pagoda, the Japanese create living objects like the crane. It contains a number of simple traditional designs, some of which are also found in the traditions of other countries. A number of the models are folded from the blintz base (this means one begins by folding the four corners of a square to meet at the center), a form also common in traditional European and Japanese paper folding. The Old Scholar's Hat is among the old Chinese models found in this book.

The line between the Chinese vs Japanese paperfolding techniques were quite blurred to begin with due to so many years of history. The arrival of Akira Yoshizawa essentially pushed the Japanese name "origami" into the west and the rest of the world. In China and other Chinese speaking places, the art is still referred to by the original name Zhe Zhi (摺紙) unchanged.

Golden Venture folding

A group of Chinese refugees were detained in an American prison^[when?] and began making elaborate models combining traditional Chinese modular paperfolding (using magazine covers and the like) with a form of papier-mâché (using toilet tissue). These were given as gifts to people who were of help to the refugees, and were also sold at charity fundraisers. The media coverage popularized the traditional Chinese modular folding worldwide, and became known as Golden Venture folding, named after the ship the refugees were on^[2].

The modular folding mentioned above is often done with Chinese paper money, and is folded from numerous pieces of paper (a 1 x 2 rectangle: half a square) folded into a relatively simple triangle, and connected by inserting a flap of one triangle into a pocket on the next. Popular favorite subjects for this type folding include pineapples, swans, and ships. This form of modular origami is currently popular under the name 3D origami.

http://en.wikipedia.org/wiki/Chinese_paper_folding

The Concept of Ying Yang

2009-11-27T19:53:00.000-08:00

The Yin Yang symbol, also known as the Tai Chi symbol, originated in ancient China and is used in many Asian cultures. In the symbol, the Yin and the Yang are oppositely graphed to form a full circle, representing two opposite but mutually existing elements of the universe. The most famous example of the ying yang symbol is the national flag of South Korea, which is also known as the Tai Chi flag. Even the inspiration of the popular singer combination, the Ying Yang Twins, comes from this ancient symbol.

The concept of Yin and Yang is central to ancient Chinese astrology, traditional Chinese medicine, and ancient Chinese philosophy. Its influence permeates almost everywhere in the oriental culture.

Kung Fu or Wushu
Chinese Kung Fu or Wushu is a form of martial arts that make good use of ying yang theory. In almost all styles of Chinese Kung Fu, strength and gentleness are believed as two key elements, with either the former or the latter favored. At the highest level of Chinese Kung Fu, gentleness can over-come strength. Chinese Tai Chi Chuan is one style of Chinese Kung Fu that exemplifies this.

Traditional Chinese Medicine
In the theory of traditional Chinese medicine, diseases are caused by yin yang imbalance, due to either an overabundance or a scarcity of the Yin or the Yang in the human body. Chinese acupuncture and Chinese herbal medicine are both great examples of traditional Chinese therapy that treat disorders and restore the dynamic balance of ying yang.

Religion & Ethics
Ancient Chinese believe that the nether world of ghosts and souls exists along with the secular world of human beings. The former is referred to as the yin world, while the latter is referred to as the yang world. From the concept of the two worlds, it is easy to understand why the yin is often associated with evil and darkness and the yang always represents justice and brightness.

Chinese Astrology
In Chinese astrology and Chinese horoscope, the stars and planets are categorized by ying yang. For example, the sun represents the yang and the moon is the ying. The cycle of night and day is a result of the alternation of the ying and the yang.

The ying yang concept is also deeply rooted in the Chinese calendar. The well-known solar period in the traditional Chinese calendar is a day marking one of the 24 divisions of the solar year. And interestingly, the ancient Chinese lunar calendar is referred to as the ying calendar, to be distinguished from the western calendar - the yang calendar.

Chinese Feng Shui is another great application of the ying yang concept and the Chinese astrology. Based on the patterns of ying and yang and the flow of energy (chi or qi) that have positive and negative effects, Chinese Feng Shui decides the arrangement and orientation of objects, such as graves and buildings. The research and practice of Chinese Feng Shui has never been so popular as today.

Gender & Sex
The existence of the female and the male in the world can be regarded as another example of the Chinese yin yang concept. The female is the Yin, while the male is the Yang. The two are both independent and complementary. The Taoism applied the yin yang concept to form ancient Chinese theory of sex: a process of collecting the Yin or the Yang to maintain the ying yang balance.

http://www.char4u.com/article_info.php?articles_id=15

Circular Diagram Decoration

2009-10-21T19:53:00.000-07:00

idea_Book Design in China Today

2009-10-21T18:41:00.000-07:00

Circular Diagram in book
Slot for spinning variable

Variable as bookmark

Colour Scheme
Five elements: 3 fluorescence colors (green-wood, red-fire, yellow-earth), white-metal, black-water

Type and image: grey

Typography
Traditional but clean and modern feel

Playful and experimental

Image
Traditional paper cut

Colourful vector

Poetic photos

Grey scale or monochrome photos

Layout
Simple, uncluttered with surprises

Vertical text emulating traditional chinese

How to Calculate the Chinese Solar Equivalent date for any western dates without using the Ten Thousand Year Calendar?

2009-09-28T20:51:00.000-07:00

The normal way to find out the Chinese Solar or Hsia Calendar equivalent of any western date is to refer to the Ten Thousand Year Calendar Book. Another way it is to use my online Ten Thousand Year Calendar.

But what if you need to do a Ba Zi consultation and are caught off-line and without a 10000 year reference in your hands? What if you life depended on it? Can you save yourself?

In this article and the next, you will learn how!

Let’s start with the heavenly stem and earthly branch of the year. Assign a number from 1 to 10 to each of the heavenly stems as shown in the table below.

Stems	Jia	Yi	Bing	Ding	Wu	Ji	Geng	Xin	Ren	Gui
Number	1	2	3	4	5	6	7	8	9	0

Next, take the last two digits of the year minus 3. For example for 1993, you take 93 - 3 = 90. Take the last digit which is 0. From the table above 0 is Gui which is the heavenly stem for the year 1993.

Let's try another example. Let's take 2006. The last two digit is 06 or 6. Take away 3 and you have a remainder of 3 which is Bing. For any year where the last two digit is less than 3, e.g. 2001, you take a last two digit and add 10 to it.

(Please note that the Chinese solar year starts on or around the 4th February, any date prior to this date belongs to the previous year)

To calculate the earthly branch, you need to brush up on your division. First assign the numbers 1 - 12 to the earthly branches as shown in the table below:-

Branch	Zi	Chou	Yin	Mao	Chen	Si	Wu	Wei	Shen	You	Xu	Hai
Number	1	2	3	4	5	6	7	8	9	10	11	12

Next, take the last two digit of the year. If it is 12 or less, then read the branch of the table above. If it is 13 or higher, then divide it by 12 and take the remainder. For the year 1993, the last two digits are 93. Divide 93 by 12 and get a 7 plus remainder of 9. Add 1 to the remainder which gives 10. If you refer to the table above, 10 is the earthly branch of You.

Therefore the stem branch equivalent for 1993 is Gui You.

For years greater that 1999, you add 100 to the last two digit of the year. For example for 2006, you add 100 to the last two digits 06 to give 106. Divide 106 by 12 and you get 8 plus a remainder of 10. Add 1 to 10 gives you 11 with is the earthly branch of Xu. And true enough 2006 is the year of Xu or the Dog!

With the year out of the way, let us focus on finding the stem and branch of the month.

In the Hsia Calendar system the earthly branch of the first month is always Yin and it starts on either the 4th of 5th of February. This is followed by Mao in the second month which usually starts on either the 6th or 7th March. Next come Chen, then Si and so on until Chou. For the starting dates of the rest of the months please refer to this Chinese Solar Calendar article.

Unlike the months, the first heavenly stem of every year is not fixed. The objective is to determine the heavenly stem of the first month for any particular year. If you can do that, you can easily figure out the stem branch combination for any other months. For example if the first month is Ren Yin, the next month will be Gui Mao, followed by Jia Chen and so on which are the next stems and branches in the normal sequence of the Heavenly Stems and Earthly Branches.

Here is what you need to do to determine the stem of the first month. Write down the stems in the format below over three lines. The first and second line is the normal sequence of the stems running for left to right. The third line is also the normal sequence with the exception that it consists only of the yang stems (Jia, Bing, Ding ..) and it starts with Bing instead of Jia.

First Line	Jia	Yi	Bing	Ding	Wu
Second Line	Ji	Geng	Xin	Ren	Gui
Third Line	Bing	Wu	Geng	Ren	Jia

Let’s say that you want to find out the stem of the first month of the year Ding You. If you refer to the first two lines of the table above, you will see that Ding is in the fourth column. Now refer to the stem on the third line directly below Ding. What do you see? Ren, right? Therefore the stem-branch combination of the first month in Ding You year is Ren Yin.

Let's take another example. Take the year Gui You. Gui is the last column on the second line. Immediate below Gui on the third line is Jia. Therefore the stem-branch combination of the first month in Gui You year is Jia Yin.

Suppose that the person is born on the 24th April in 1993, a Gui You year. February is the 1st month, March is the 2nd followed by April which is the third month. If February is Jia Yin, then March is Yi Mao and April which is the third month is Bing Chen. The table below should give you a clearer picture.

Month

Feb

Mar

Apr

May

Jun

Jul

Aug

Sep

Oct

Nov

Dec

Jan

Stem

Jia

Bing

Ding

Geng

Xin

Ren

Gui

Jia

Branch

Yin

Mao

Chen

Wei

Shen

You

Hai

Chou

We will learn a method to do the same for the day and hour pillar. There are at least a few mathematic formulas to calculate the heavenly stem and earthly branch for the day but here is the one that I feel is the easiest to learn and use.
The first step is to derive the ‘Number’ using the following formula.

Number = 5 (x-1) + (x-1)/4 + 15 + y

Where x is the last two digit of the year and y is the number of days from the 1st of Jan to the day in question.

Example: 15th June 1957.
x = 57 (last two digit of the year 1957)

(For the new millennium you must add 100 to the last two digits.
Example: 12th March 2004.
x = 104 (last two digit of 2004 plus 100)

To calculate the value for ‘y’ we need to know if the year is a leap year or not. This is very straightforward. Any Shen (Monkey), Zi (Rat) and Chen (Dragon) year is a leap year and has 29 days in the month of February! The rest have 28 days in February.

Example: 15th June1957
1957 is a You (Rooster) year. It is not a leap year and February has 28 days.

Example: 12th March 2004
2004 is a Shen (Monkey) year. It is a leap year and February has 29 days.

From Calendar101 we know that Jan, Mar, May, July, Aug, Oct and Dec has 31 days while the other remaining months except Feb has 30 days.

Therefore to calculate the number of days from the 1st of Jan to the date in question we simply add them up.

Example: 15th June 1957
Y = No of days in Jan + No of days in Feb + …… + 15 days in June
Y = 31 (Jan) +28 (Feb) +31 (Mar) +30 (Apr) +31 (May) +15 (Jun)
Y = 166
(Note: Since 1957 is not a leap year, February has 28 days)

Example: 12th March 2004
Y = No of days in Jan + No of days in Feb + 12 days in March
Y = 31 (Jan) +29 (Feb) +12 (Mar)
Y = 72
(Note: Since 2004 is a leap year, February has 29 days)

Let’s calculate the ‘Number’ for both the examples.

Example: 15th June 1957

Num = 5(x-1) + (x-1)/4 + 15 + y
Num = 5(57-1) + (57-1)/4 + 15 + 166
Num = 5(56) + 56/4 + 15 + 166
Num = 280 + 14 + 15 + 166
Num = 475

Example: 12th March 2004

Num = 5(x-1) + (x-1)/4 + 15 + y
Num = 5(104-1) + (104-1)/4 + 15 + 72
Num = 5(103) + 103/4 + 15 + 72
Num = 515 + 25.75 + 15 + 72
Num = 627.75
Num = 627 (take the absolute value)

To derive the Heavenly Stem of the day, we calculate the remainder of the ‘Number’/10.

Remainder	Heavenly Stem
1	Jia 甲
2	Yi 乙
3	Bing 丙
4	Ding 丁
5	Wu 戊
6	Ji 己
7	Geng 庚
8	Xin 辛
9	Ren 壬
10	Gui 癸

In the example of the 15th June 1957, the ‘Number is 475. When we divide this number by 10 we get 47 and a remainder of 5. From the table 5 is ‘wu’ 戊which is the Heavenly Stem of the day (Also known as Day Master in Ba Zi)

In the example of the 12th March 2004, the ‘Number’ is 627. When we divide this number by 10 we get 62 and a remainder of 7. From the table 7 is ‘geng’庚 which is the Heavenly Stems of the day.

To derive the earthly branch of the day, calculate the remainder of the Num/12 and compare against the table below.

Remainder	Earthly Branch
1	Zi 子
2	Chou 丑
3	Yin 寅
4	Mao 卯
5	Chen 辰
6	Si 巳
7	Wu 午
8	Wei 未
9	Shen 申
10	You 酉
11	Xu 戌
12	Hai 亥

In the example of the 15th June 1957, the remainder of 475/12 is 7 which is equivalent to the earthly branch ‘wu 午’. Thus the stem and branch combination of the 15th June 1957 is Wu Wu (戊午).

In the example of the 12th March 2004, the remainder of 627/12 is 3 which is equivalent to the earthly branch of ‘Yin 寅’. Thus the stem and branch combination of the 12th March 2004 is Geng Yin (庚寅)

Calculating the stem and branch of the hour pillar is much simpler.

From BaZi 101 we know that Zi hour is between 11 to 1 am, Chou is between 1 am to 3 am and so on. Please refer to the table below for the rest of the hours.

Hours	Earthly Branch
11 pm to 1 am	Zi 子
1 am to 3 am	Chou 丑
3 am to 5 am	Yin 寅
5 am to 7 am	Mao 卯
7 am to 9 am	Chen 辰
9 am to 11 am	Si 巳
11 am to 1 pm	Wu 午
1 pm to 3 pm	Wei 未
3 pm to 5 pm	Shen 申
5 pm to 7 pm	You 酉
7 pm to 9 pm	Xu 戌
9 pm to 11 pm	Hai 亥

If you are born at 10 am, it is Si hour, if you are born at 9.15 pm it is Hai hour and so on.

This is the easy part. What about the heavenly stem of the hour? For this we need to look at the day master. Let’s take the example from above of someone born on the 15th Jun 1957 at 4.30 am.

We know that the stem of the day (or day master) is ‘wu’ and we know from the above table that 4.30 am noon is ‘yin’ hour.

If we know the heavenly stem at Zi hour, we can derive the stem at any other hour by just moving forward in the heavenly stems sequence. For example if the stem at Zi hour is Jia, then the stem at Chou is Yi (a step forward), the stem Yin is Bing (another step forward in the sequence of the heavenly stems) and so on.

To derive the stem at the first (Zi) hour all you need to do it remember the table below.

Stem of the Day	Jia	Yi	Bing	Ding	Wu
(Or Day Master)	Ji	Geng	Xin	Ren	Gui
Stem of ‘Zi’ Hour	Jia	Bing	Wu	Geng	Ren

(Note: You may observe that the stem of the first or ‘Zi’ hour is always an ‘odd number’ or ‘yang’ stem.)

Let’s get back to the example of the 15th Jun 1957 (Day Master ‘wu’) at 4.30 am.

From the table above, we see that the stem of the first or ‘Zi’ hour is Ren. For the next hour which is Chou the stem is simply ‘Gui’ (the next stem in the sequence of heavenly stem). Chou is followed by ‘Yin’ and the next stem in the sequence is ‘Jia’. Hence the stem branch combination of Yin hour on the 15th June 1957 is ‘Jia Yin’.

Let’s take another example, 12th Mar 2004, this time at ‘Wei’ hour.

We know from the calculation above that this is a ‘Geng’ day. From the table above, the stem of the first hour is ‘Bing’. The stem branch combination is ‘Bing Zi’. The second hour is thus Ding Chou, the next hour is Wu Yin, followed by Ji Mao, Geng Chen, Xin Si, Ren Wu and finally arriving at Gui Wei.

The above method is normally used in conjunction with the finger counting method. All you need to know is the stem of the ‘Zi’ hour and you simply run the sequence of the heavenly stems until you reach the desired hour!

http://www.absolutelyfengshui.com/library/solar-day-hour.php

Brief History of Zi Wei Dou Shu (Emperor Astrology)

2009-09-28T07:49:00.000-07:00

The few oldest civilisations in the world had all developed some form of astrology from the study of astronomy, as our ancestors realised that planetary movements do influence the destiny of human kind. The original Chinese astrology methodologies, however, did not flourish well like their western counterparts, because Chinese rulers from as early as the Chunqiu period (777-476 B.C.) had forbade their wide spread practice for fear of uprisings.

The only form of Chinese astrology that managed to grow was Wuxing (the Five Stars Method) but it was not refined at all when compared to Western astrology methodologies (including Verdic, of course) that have developed uninterrupted.

Wuxing first uses Ganzhi (Stem/Branch) to build four pillars from year, month, day and hour of birth, then studies the positions of Mercury, Venus, Mars, Jupiter and Saturn, together with the sun and the moon, in four sectors, to read the four pillars. Hence, Wuxing is also called Qizheng Siyu (Seven Stars and Four Sectors).

The Ziping Method (Bazi Method, or the Four Pillars Method) was refined from the first part of Wuxing, using the four pillars of birth, but ignoring totally the reliance of planetary movements. Although the Ziping Method finally gained ground over Wuxing after further refinements during the Tang Dynasty by Master Li Xuzhong, and later, Master Xu Ziping, it is not able to provide certain specifics in reading like Wuxing because of its different approach. It was said that a new methodology was created at that time, that was able to provide more details in reading, to compete with Ziping in place of Wuxing. This new method was call the Eighteen Flying Stars (Shiba Feixing) and it is the first time the phrase Ziwei appeared in a destiny analysis methodology.

While some like to take Shiba Feixing as a form of Ziwei Doushu, which, in fact, was created later, they are not the same. Ziwei Doushu appeared in the Song Dynasty and it is much more dynamic and detailed than Shiba Feixing. As the name implies, again, Shiba Feixing uses only 18 stars in addition to Ziwei, while Ziwei Doushu employs 120 stars in addition to Ziwei, and the former does not provide reading in periodic luck, while Ziwei Doushu goes all the way from 10-year cycles to annual cycles, monthly cycles, daily cycles and hourly cycles.

It remains a mystery who had invented Ziwei Doushu, although it is generally created to a Taoist priest Chen Xiyi in Song Dynasty. However, official historical records and unofficial notes from the Song Dynasty have never associated Chen Xiyi with Chinese metaphysics.

Although Ziwei Doushu has achieved the goal of providing strong competition to Ziping because it is in the capacity to give enormous specific details, the methodology did not flourish for the next 1,000 years for two reasons. First, while able to provide detailed readings, the method did not provide the logic of the interpretations, and it was seemingly not based on profound theoretical basis like Ziping. Second, it has become the exclusive instrument of the Bureau of Astronomy of the Ming and Qing Dynasties, used to serve only the Emperor. Therefore, Ziping was the only well known main stream destiny analysis method until the recent times, when some masters began teaching Ziwei Doushu openly after World War II.

Slide 1

Commentary - Ziwei Doushu first appeared in the Song Dynasty, hence, it has a history of slightly more than 1,000 years.

Slide 2

Commentary - There is nothing *purple* in Ziwei Doushu. It is wrong to call Ziwei the purple star, thus, it is wrong to call Ziwei Doushu the Purple Star Astrology. For instance, there is nothing purple in Zijincheng - the Forbidden City (the Purple City?), and there is nothing purple in Ziqi Donglai - auspiciousness (purple energy from the East?). It is like we cannot translate white elephant from English to Chinese directly - there is nothing white, and it is not even an elephant.

Slide 3 & 4

Commentary - Ziwei refers to the centre of focus, the reference, the authority, etc., thus it is apt to translate it as the Emperor. Dou refers to the stars (symbols) when they are static, i.e., their essential quality. Shu refers to the systems the stars form when they move, and there are 120 systems. Shu therefore refers to the dynamism the stars create. However, it is critical to note that there are no real stars in Ziwei Doushu. The term *stars* is the accepted way to mean the *symbols* we use in Ziwei Doushu. Thus, Ziwei Doushu is Emperor Astrology.

Slide 5 & 6

Commentary - There are a total of 121 *stars* used in ZWDS, but this figure depends on how we count them. For instance, the 12 Boshi Stars are employed twice, some may count them as 24 stars, etc.

Slide 7

Commentary - These are the twelve domains of life that ZWDS interprets. I have chosen the word DOMAIN in place of PALACE or COURT because unlike face reading and Fengshui, the Chinese word gong here does not refer to a location or position. The Self Domain may be placed in any of the twelve frames, but the sequence of the twelve does not change. ZWDS is about reading the meaning of the stars when they are placed in the twelve domains.

Slide 8

Commentary - These are the two domains we should interpret together to understand a personality completely. Thinking Domain is the most misunderstood of all the twelve because of the original Chinese words Fudegong, when fu generally means blessing and de generally means virtue or karma, but they do not mean those when it comes to Fudegong. We should call a spade a spade. Self Domain shows the outwardly apparent personality and the Thinking Domain reveals that part that is hidden.

Slide 9

Commentary - These four domains form Sanfang Sizheng - what I call the Matrix. They reveal the aggregate strength (luck) of destiny we have in this life.

Slide 10

Commentary - To assess how wealthy one can be, we have to also include the interpretation of Estates Domain as it represents wealth beyond liquid cash.

Slide 11/12/13

Commentary - Beyond the twelve domains, there is a Shengong - what I call a supplementary domain, or the domain of main influence, but it is formed by one of the six domains shown in Slide 11.

Slide 14

Commentary - This shows the key interpretation technique of ZWDS. One will never understand the true power of ZWDS if one does not get familiarised with their applications.

Slide 15

Commentary - First, the Mirroring Technique. It is used when a domain is found to be void of the 14 Major Stars (from the Emperor Ziwei to the Forward General Pojun). Regardless of how many other stars are present in a domain, when a domain is void of any of the 14 Major Stars, we have to use the stars present in the opposite domain. All the stars in the two groups of 73 stars (32 plus 41, in yellow fonts in the slide) found in the opposite domain must be mirrored into the domain to be interpreted. Merely mirroring the first 14 Major Stars, as it is widely taught, is wrong.

Slide 16

Commentary - The next three slides illustrate the Mirroring Technique. The Siblings Domain in the chart is void of Major Stars. The pair of Trouble Stars - Turmoil Star Huoxing and Turbulence Star Lingxing, are found to be placed in the Offspring Domain and Peers Domain respectively. They are not the 14 Major Stars, but part of the 32 Main Stars. They are the Adverse Stars that are the most menacing to human relationships.

Slide 17

Commentary - In this chart, on the surface, three human relationship domains are negatively affected (in red) but not all five domains, if we do not mirror Turbulence Star Lingxing into the Siblings Domain which is void of the Major Stars. It therefore means that the Siblings Domain and Love Domain are not affect by the pair of Trouble Stars. This is the wrong interpretation result.

Slide 18

Commentary - When we mirror Turbulence Star into the Siblings Domain according to the correct application of the Mirroring Technique, we will have the correct interpretation result that all human relationship domains in this chart are ruined by the stars. The two that suffer the most impacts are the Parents Domain and Love Domain, the latter because of the flanking effect.

Slide 19

Commentary - Next, look out for the locations of stars that come in pairs. When a pair of stars are found in the Matrix, they give synergy. In this illustration, the Left Deputy Zuofu and the Right Deputy Youbi each affects the domains where they are placed, but the domain represent by the star symbol gets the most benefits.

Slide 20

Commentary - This means that the interpretation of a ZWDS chart must not be done on individual domains only. In this illustration, Career Domain directly shows what industry or what sector is good for the subject, whether it is appropriate for him/her to take up a business or stay employed. However, his/her luck with money (Wealth Domain) also has a major influence on the job/business he takes on, while his/her personality (Self Domain) also plays a vital part in his/her rate of success in certain fields of job/business.

Slide 21/22/23

Commentary - With the availability of the enormous information ZWDS can provide, it is easy to fall into traps of such thought that we are unable to change our life or dictate our future - because so much have been written. Rather, the idea should be the other way round that we can make full use of the information to maximise our potential and to minimise risks and avoid pitfalls in life. The future is in our own hands. The next phase of slides illustrate this philosophy well.

Slide 24

Commentary - This is familiar to all of us, is it not? Their weightage of influence on our lives is the heaviest from the top down, while the amount of control we can exert over them is the biggest from the bottom up. To me, it is more critical to find out our likely trends first than to talk about Fengshui. For instance, when both the structural trends and the cycle luck of Estates Domain is good, it is easier for us to get a good house and good Fengshui. When they are the reverse, it is easier for us to get a bad settlement and bad Fengshui. Modern applications of ZWDS:

Slide 25/26

Commentary - Personality analysis. This is a chart of a young engineer. Passion Star Lianzhen and Pleasure Star Tanlang are about Peach Blossom luck and represent talent. When they are found to be in a combination like this, however, it indicates a free soul who prefers to wander than to get tied down, to express freely than to be meticulous, to be creative than to follow rules. Together with the pair of Interference Stars, Dikong and Dijie flanking the Self Domain, this quality is even more exaggerated. Do they fit the description of an engineer? The young man is already very frustrated with his daily work two years into the profession. This is a result of wrong guidance from the parents who wanted their children to have their (parents) choices of professions. What should he do now, especially in a society that is very restrictive? I have found out what his true talents are, and have encouraged him to indulge in those artistic talents over the weekends. This aims to balance his life.

Slide 27

Commentary - Personality analysis. This is the chart of the younger sister of the engineer, who is about to make a choice of study course. The mother wanted her to be a teacher, but she has wished to be in hospitality trades. In fact, the girl offered to pay me extra to dissuade her mother. I have told her there was no such necessity, as the combinations of her chart show that she would excel in tourism studies/work.

Slide 28/29

Commentary - Potential maximisation. When ZWDS is the most powerful in providing details about personality, it naturally helps to identify the best type of profession/business. Chief Advisor Tianji and Inspector Tianliang combines shows a clear and meticulous mind sharp in picking up details instantaneously. Combining with the stars found in the Career Domain, it is only appropriate that the subject is in the legal profession.

Slide 30

Commentary - Potential maximisation. This chart shows that the subject is born with the natural capacity of a business person. In fact, she was a homemaker because the husband was doing well, and she did not need to work. After the children have grown up, she started some business in a very small way but it grew naturally. In about ten years, she has four branches.

Slide 31/32

Commentary - Risk identification. With the power to go for details, ZWDS is certainly helpful for this function. Slide 32 shows a typical structure that the subject will be ultimately betrayed by the partner, while the initial period (a year, two years, etc.) does provide good returns.

Slide 33

Commentary - This is the same chart as in Slide 29. While the lawyer can excel in his profession well, he is to avoid investments, reading from his Wealth Domain.

Slide 34/35/36

Commentary - As ZWDS also provides details in periodic luck, it is an excellent instrument to help us in deciding the right timing. Slide 36 is the chart of young entrepreneur whose turnover met the qualification of the Young Entrepreneur Award if he were to submit his application. As he was sort of working for his family business, he wished to strike out totally on his own when he was 29. Going with the periodic luck, the Seal Minister Tianxiang indicates the luck of a number two instead of the luck of a leader. The advice was to put the idea off until his next decade. Meanwhile I have advised him to make use of the remaining years in the current period to learn all he can.

Slide 37

Commentary - This is from a chart that is structurally good, but the subject has made an investment in real estates during the period. Although that is the only one major mistake, it has also cause some great anxiety.

Slide 38

Commentary- Life Crisis Management. Likewise, prior information is the key here. We can work out the best solutions to a problem, and also find out the duration of a crisis.

Slide 39

Commentary- Compatibility Studies. Due to exactly its power to read personality and luck cycles, ZWDS is useful for studying the compatibility of business partners and marriage partners.

Slide 40

Commentary- Marital Counselling. ZWDS is an effective tool to carry out what I call alternative counselling, because it presents two people stripped nakedly in terms of personality. From there, their expectations in life and their expectations of a relationship can be described clearly. When they hear these from a third party, they are more willing to pay attention clearly. With the additional descriptions of what are the possible problems in the future, and in specific time frames, the prior information helps two people work better for the relationship. It is like they have found out what might be in store, and I have always encouraged them to take it as a task to overcome an issue or a bad patch in the future hand in hand. With the right intention and in the right frame of mind, we can alter course, or minimise the negative impact of a potential problem.

Slide 41

Commentary- HR Management. Enough is said by now about how to make use of ZWDS.

Slide 42/43

Commentary- Self explanatory.

Slide 44

Commentary- The 32 Main Stars have different degrees of brightness when they are placed in different positions. A bright star is able to show more of its strength while its weaknesses is minimised. A dim star manifests more of its weaknesses while its strength is reduced. There are altogether six or seven levels of brightness (left box), but I advocate simplifying them to a total of three (right box). There is no real requirement to go for such detailed grading, and we can afford to make learning ZWDS slightly easier.

Slide 45

Commentary- Self explanatory.

(Article kind courtesy of Master Tony Tan, Harmony Academy of Chinese Metaphysics)

http://www.absolutelyfengshui.com/library/brief-history-of-zi-wei-dou-shu-1.php

Heavenly Stems and Earthly Branches

2009-09-28T07:44:00.000-07:00

The Chinese system of time keeping is based on the Ganzhi system. Ganzhi is the short form for Tian Gan and Di Zhi which means Heavenly Stems and Earthly Branches.

The Chinese Solar of Hsia Calendar is based on the earth’s rotation around the sun while the Chinese Lunar Calendar is based on the moon’s rotation around the earth. Many cultures including the Chinese believe that life on earth is influence by the movement of the heavenly bodies that include the sun, moon and planets such as Saturn, Jupiter, Mars, Venus, Mercury etc that ! Keeping track of their movement and their influence on mankind is not an easy task. It requires a good knowledge of astronomy and mathematics!

Many practitioners believe that the Ganzhi system is model of this astronomical system and its influences. The outstanding feature of this system is it simplicity and that it can be understood and applied by almost anyone.

There are 10 Heavenly Stems and 12 Earthly Branches. They have either yin or yang properties as well as elemental property of the Five Elements as shown in the table below.

Stem	Status	Element	Branch	Status	Element
Jia	Yang	Wood	Zi	Yang	Water
Yi	Yin	Wood	Chou	Yin	Earth
Bing	Yang	Fire	Yin	Yang	Wood
Ding	Yin	Fire	Mao	Yin	Wood
Wu	Yang	Earth	Chen	Yang	Earth
Ji	Yin	Earth	Si	Yin	Fire
Geng	Yang	Metal	Wu	Yang	Fire
Xin	Yin	Metal	Wei	Yin	Earth
Ren	Yang	Water	Shen	Yang	Metal
Gui	Yin	Water	You	Yin	Metal
			Xu	Yang	Earth
			Hai	Yin	Water

The stems combine with the branches in a sequence shown below to form a cycle of 60 combinations known as the “60 Jia Zi”.

1 - 10	11 - 20	21 - 30	31 - 40	41 - 50	51 - 60
Jia Zi	Jia Xu	Jia Shen	Jia Wu	Jia Chen	Jia Yin
Yi Chou	Yi Hai	Yi You	Yi Wei	Yi Si	Yi Mao
Bing Yin	Bing Zi	Bing Xu	Bing Shen	Bing Wu	Bing Chen
Ding Mao	Ding Chou	Ding Hai	Ding You	Ding Wei	Ding Si
Wu Chen	Wu Yin	Wu Zi	Wu Xu	Wu Shen	Wu Wu
Ji Si	Ji Mao	Ji Chou	Ji Hai	Ji You	Ji Wei
Geng Wu	Geng Chen	Geng Yin	Geng Zi	Geng Xu	Geng Shen
Xin Wei	Xin Si	Xin Mao	Xin Chou	Xin Hai	Xin You
Ren Shen	Ren Wu	Ren Chen	Ren Yin	Ren Zi	Ren Xu
Gui You	Gui Wei	Gui Si	Gui Mao	Gui Chou	Gui Hai

This 60 Jia Zi is mapped to the year, month and day and repeated infinitely. For example the year 1924, 1984 and 2024 are all Jia Zi Year. The following years of 1925, 1985 and 2025 are all Yi Chou Year which is the next combination in the sequence.

Similarly if this month is Yi Chou, then the next month is Bing Yin which is the next combination in the sequence. The same applies to the day. If today is Jia Zi then tomorrow is Yi Chou. The cycle is repeated every 60 days. And if this bi-hour is Ding You, the next bi-hour is Wu Xu the next combination in the cycle.

This explains why in the Chinese Solar or Hsia Calendar every day is represented by four Jia Zi combinations namely the Jia Zi of the year, month, day (and hour if specified).

To find out the Jia Zi combinations of any western day you can use this Ten Thousand Year Calendar.

Let me give an example of how this system is used to find a very inauspicious day called the Year Breaker. The stem branch combination for the year 2006 is Bing Xu. In the system of stems and branches, Xu clash with Chen (not covered here) and hence any Chen day in 2006 is considered inauspicious. This type of inauspicious clash is known as a Year Breaker!

http://www.absolutelyfengshui.com/dateselection/stem-branch.php

What is the Chinese Four Pillars of Destiny (or Ba Zi)?

2009-09-28T07:35:00.000-07:00

The Chinese Four Pillars of Destiny or Ba Zi is a branch of study of Chinese Metaphysics Science. The Four Pillars Chart is derived from the Date of Birth of a Person using the Chinese Solar Calendar, which is also known as the Hsia Calendar or Farmer’s Calendar. This chart can be use to forecast the destiny and characteristics of an individual and the relationships and interaction between the individual with the surrounding environment:

The theory behind the study of four pillars is that The Sun, Moon, Earth; planets in the Solar System emit cosmic energy (chi) all the time. This Cosmic energy is not constant but varies with time depending on the relative positions of the planets.

The Chinese has discovered a few thousand years ago that at any point of time the energy field (chi) surrounding us can be mapped and represented by a combination of 22 characters known as the Ten Heavenly Stems and Twelve Earthy Branches. This in turn is known as the Hsia Calendar. This calendar is also used for feng shui and for another branch of Chinese Astrology known as Purple Star astrology.

When a person is born and takes the first breath of air, the influence of this cosmic energy on the newborn is said to map the destiny and characteristics of that particular person.

The typical Four Pillars chart (Ba Zi) consist of two charts; the main chart and the secondary chart. The main chart is represented by Eight Characters arranged into Four Columns representing the year, month, day and hour of the date of birth obtained from the Hsia Calendar. The secondary chart otherwise known as the Luck Pillar chart consists of a set of pillars with each pillar representing a period of 10 years of an individual’s life.

An example of a Four Pillars (Ba Zhi) chart for a male individual born on 28th June 1988 between 5pm to 7pm. is as shown. The arrangement of the Four Pillars chart is based on its original form and its read from right to left.

Yin Water

Gui

Yang Wood

Jia

Yang Earth

Heavenly Stems

Metal

You

Wood

Yin

Fire

Earth

Chen

Earthly Branches

Hour
Pillar

Day
Pillar

Month
Pillar

Year
Pillar

Example of the secondary chart for the above individual is shown as follows. This chart will be different if the individual is a female but the main chart will be the same.

10-YEAR LUCK PILLARS

Yin Wood

Yang Wood

Jia

Yin Water

Gui

Yang Water

Ren

Yin Metal

Xin

Yang Metal

Geng

Yin Earth

Earth

Chou

Water

Hai

Earth

Metal

You

Metal

Shen

Earth

Wei

From the Four Pillars chart by studying the interaction of the characters with each other, one can tell the characteristics of an individual and the relationship between the individual with the surrounding environment:

The Four Pillars chart can also forecast the strength and weakness in our destiny which represents the ups and downs of life by comparing the interaction of the Four Pillars chart with the 10-Year Luck Pillars.

In the study of Ba Zi, one has to understand the characteristics and meanings of the ten heavenly stems and twelve earthly branches. Upon understanding these characters, the interaction of these characters between each other can be used to foretell the story.

http://www.absolutelyfengshui.com/library/what-is-ba-zi.php

Ten Thousand Year Calendar

2009-09-28T06:45:00.000-07:00

The Ten Thousand Year calendar gives you the Chinese Lunar and Chinese Solar (or Hsia) calendar equivalent of any Western Gregorian dates. Does it have 10,000 years of dates data? Nope, just a 100 years from 1924 to 2024.

The title, Ten Thousand Year Calendar is a direct translation from similar reference that you can easily find in Chinese bookstores. Even then they normally have about 100 years of data which is more than sufficient for most of us!

Select Date:

Have fun!

http://www.henryfong.com/10000.htm

Chinese Astrology Calendar

2009-09-28T06:30:00.000-07:00

Most Chinese Astrology system makes use of either the Chinese Lunar or Chinese Solar calendar. The Chinese Lunar calendar is based on the movement of the moon around the earth while the Chinese Solar Calendar – also known as the Xia or Farmer’s calendar - tracks the earth’s rotation around the sun.

The Chinese Lunar calendar is the one where the 1st day of the year oscillates between late January and late February. It is also the calendar that the Chinese use to determine Chinese New Year – 1st day of the 1st month of the year – and many other Chinese festivals.

The Chinese Solar or Xia Calendar starts on or around the 4th Feb every year. It is also known as the Farmer’s Calendar as it was initially devised as an aid for farming.

Since some Chinese Astrology system makes use of the Lunar Calendar while others use the Solar Calendar, it is important to differentiate between the two.

For example the highly popular Chinese Astrology system Ba Zi (or Eight Characters) employs the Chinese Solar Calendar, where each component of the year, month, date and time is expressed as a stem and branch combination. The Emperor’s Poem of the Four Seasons – which is found in the Chinese Almanac and used by laymen to get quick snapshot of a person’s fate potential – also makes use of the Solar Calendar

On the other hand, the less popular Chinese Astrology system, Zi Wei Dou Shu, makes use of the Chinese Lunar Calendar. Another popular but highly simplified system, Chinese Birth Weight Astrology that is also found in the Chinese Almanac uses the Chinese Lunar Calendar.

For most of us, our date and time of birth is expressed in the Gregorian calendar system. To find out the Chinese Solar and Lunar equivalent – needed for Chinese Astrology - the Chinese devised a conversion manual known as the Ten Thousand Years Calendar. Do not be misled by the name. Most version only contain between 100 to 150 years of recent data.

You can also find out your Chinese Solar and Lunar equivalent birth date by using my online Ten Thousand Calendar.

What about Feng Shui? Which calendar does it use? It depends and again it is critical to differential between the two.

Most Feng Shui system such as Ba Zhai (Eight Mansions), Xuan Kong Fei Xing or Da Gua uses the Chinese Solar Calendar. Zi Wei Dou Shu Feng Shui however uses the Chinese Lunar Calendar.

http://www.absolutelyfengshui.com/astrology/chinese-astrology-calendar.php

Research Direction: Astrology

2009-09-24T09:13:00.000-07:00

神秘的五行－ 五行与占星术 (English Translation)

The movements of the planets are used to predict the cause and effect of human activities on earth. It is mainly used in palaces, catering specially to the political state of affairs in the past.

Chinese astrology is based on the traditional astronomy and calendars. Chinese astrology does not calculate the positions of the sun, moon and planets at the time of birth.

The development of Chinese astrology is tied to that of astronomy, which came to flourish during the Han Dynasty (2nd century BC to 2nd century AD).

Chinese astrology has a close relation with Chinese philosophy (theory of the harmony of sky, humans and earth) and different "principles" to Western: the wu xing teachings, yin and yang, astronomy: five planet, the 10 Celestial stems, the 12 Earthly Branches, the lunisolare calendar (moon calendar and sun calendar), the time calculation after year, month, day and shichen (時辰).

1. Background

Chinese refer to the 5 major planets by the one of the Wu Xing they were associated with:

NOTE: These are not listed in the actual order of the planets from nearest to farthest the sun.

According to Chinese astrology, a person's destiny can be determined by the position of the major planets at the person's birth along with the positions of the Sun, Moon and comets and the person's time of birth and Zodiac Sign. The system of the twelve-year cycle of animal signs was built from observations of the orbit of Jupiter (the Year Star; simplified Chinese: 岁星; traditional Chinese: 歳星; pinyin: Suìxīng). Following the orbit of Jupiter around the sun, Chinese astronomers divided the celestial circle into 12 sections, and rounded it to 12 years (from 11.86). Jupiter is associated with the constellation Sheti (simplified Chinese: 摄提; traditional Chinese: 攝提- Boötes; symbol:ɳ) and is sometimes called Sheti.

A laborious system of computing one's fate and destiny based on one's birthday,birth season,and birth hours, known as Zi Wei Dou Shu (simplified Chinese: 紫微斗数; traditional Chinese: 紫微斗數; pinyin: zǐwēidǒushù) is still used regularly in modern day Chinese astrology to divine one's fortune. The 28 Chinese constellations, Xiu (Chinese: 宿; pinyin: xìu), are quite different from the 88 Western constellations. For example, the Big Bear (Ursa Major) is known as Dou (Chinese: 斗; pinyin: dǒu); the belt of Orion is known as Shen (simplified Chinese: 参; traditional Chinese: 參; pinyin: shēn), or the "Happiness, Fortune, Longevity" trio of demigods. The seven northern constellations are referred to as Xuan Wu (Chinese: 玄武; pinyin: xúanwǔ). Xuan Wu is also known as the spirit of the northern sky or the spirit of Water in Taoism belief.

In addition to astrological readings of the heavenly bodies, the stars in the sky form the basis of many fairy tales. For example, the Summer Triangle is the trio of the cowherd (Altair), the weaving maiden fairy (Vega), and the "tai bai" fairy (Deneb). The two forbidden lovers were separated by the silvery river (the Milky Way). Each year on the seventh day of the seventh month in the Chinese calendar, the birds form a bridge across the Milky Way. The cowherd carries their two sons (the two stars on each side of Altair) across the bridge to reunite with their fairy mother. The tai bai fairy acts as the chaperone of these two immortal lovers.

2. Luni-solar calendar

Main article: Chinese calendar

The 60-year cycle consists of two separate cycles interacting with each other. The first is the cycle of ten heavenly stems, namely the Five Elements (in order Wood, Fire, Earth, Metal, and Water) in their ip Yin and Yang forms.

The second is the cycle of the twelve Zodiac animal signs (生肖 shēngxiào) or Earthly Branches . They are in order as follows: the rat, ox, tiger, rabbit, dragon, snake, horse, sheep (ram or goat), monkey, rooster, dog, and boar. In Vietnam the rabbit is replaced by the cat.

This combination creates the 60-year cycle due to the least amount of years (least common multiple) it would take to get from Yang Wood Rat to its next iteration, which always starts with Yang Wood Rat and ends with Yin Water Boar. Since the zodiac animal cycle of 12 is divisible by two, every zodiac sign can also only occur in either Yin or Yang: the dragon is always yang, the snake is always yin, etc. The current cycle began in 1984 (as shown in "Table of the sixty year calendar" below).

When trying to traverse the lunisolar calendar, an easy rule to follow is that years that end in an even number are yang, those that end with an odd number are yin. The cycle proceeds as follows:

If the year ends in 0 it is Yang Metal.
If the year ends in 1 it is Yin Metal.
If the year ends in 2 it is Yang Water.
If the year ends in 3 it is Yin Water.
If the year ends in 4 it is Yang Wood.
If the year ends in 5 it is Yin Wood.
If the year ends in 6 it is Yang Fire.
If the year ends in 7 it is Yin Fire.
If the year ends in 8 it is Yang Earth.
If the year ends in 9 it is Yin Earth.

However, since the (traditional) Chinese zodiac follows the (lunisolar) Chinese calendar, the switch-over date is the Chinese New Year, not January 1 as in the Gregorian calendar. Therefore, a person who was born in late January or early February may have the sign of the previous year. For example, if a person was born in January 1970, his or her element would still be Yin Earth, not Yang Metal. Similarly, although 1990 was called the year of the horse, anyone born from January 1 to January 26, 1990, was in fact born in the Year of the Snake (the sign of the previous year), because the 1990 Year of the Horse did not begin until January 27, 1990. For this reason, many online sign calculators (and Chinese restaurant place mats) may give a person the wrong sign if he/she was born in late January or early February.

The start of a new Zodiac is also celebrated on Chinese New Year along with many other customs.

2. 1. Table of the sixty year calendar

Main article: Sexagenary cycle

The following table shows the 60-year cycle matched up to the Western calendar for the years 1924-2043 (see Sexagenary cycle article for years 1804-1923).

	Year	Associated Element	Heavenly Stem	Earthly Branch	Associated Animal	Year
	1924-1983	Associated Element	Heavenly Stem	Earthly Branch	Associated Animal	1984-2043
1	Feb 05 1924-Jan 23 1925	Yang Wood	甲	子	Rat	Feb 02 1984-Feb 19 1985
2	Jan 24 1925-Feb 12 1926	Yin Wood	乙	丑	Ox	Feb 20 1985-Feb 08 1986
3	Feb 13 1926-Feb 01 1927	Yang Fire	丙	寅	Tiger	Feb 09 1986-Jan 28 1987
4	Feb 02 1927-Jan 22 1928	Yin Fire	丁	卯	Rabbit	Jan 29 1987-Feb 16 1988
5	Jan 23 1928-Feb 09 1929	Yang Earth	戊	辰	Dragon	Feb 17 1988-Feb 05 1989
6	Feb 10 1929-Jan 29 1930	Yin Earth	己	巳	Snake	Feb 06 1989-Jan 26 1990
7	Jan 30 1930-Feb 16 1931	Yang Metal	庚	午	Horse	Jan 27 1990-Feb 14 1991
8	Feb 17 1931-Feb 05 1932	Yin Metal	辛	未	Ram	Feb 15 1991-Feb 03 1992
9	Feb 06 1932-Jan 25 1933	Yang Water	壬	申	Monkey	Feb 04 1992-Jan 22 1993
10	Jan 26 1933-Feb 13 1934	Yin Water	癸	酉	Rooster	Jan 23 1993- Feb 09 1994
11	Feb 14 1934-Feb 03 1935	Yang Wood	甲	戌	Dog	Feb 10 1994-Jan 30 1995
12	Feb 04 1935-Jan 23 1936	Yin Wood	乙	亥	Boar	Jan 31 1995-Feb 18 1996
13	Jan 24 1936-Feb 10 1937	Yang Fire	丙	子	Rat	Feb 19 1996-Feb 06 1997
14	Feb 11 1937-Jan 30 1938	Yin Fire	丁	丑	Ox	Feb 07 1997-Jan 27 1998
15	Jan 31 1938-Feb 18 1939	Yang Earth	戊	寅	Tiger	Jan 28 1998-Feb 15 1999
16	Feb 19 1939-Feb 07 1940	Yin Earth	己	卯	Rabbit	Feb 16 1999-Feb 04 2000
17	Feb 08 1940-Jan 26 1941	Yang Metal	庚	辰	Dragon	Feb 05 2000-Jan 23 2001
18	Jan 27 1941-Feb 14 1942	Yin Metal	辛	巳	Snake	Jan 24 2001-Feb 11 2002
19	Feb 15 1942-Feb 04 1943	Yang Water	壬	午	Horse	Feb 12 2002-Jan 31 2003
20	Feb 05 1943-Jan 24 1944	Yin Water	癸	未	Ram	Feb 01 2003-Jan 21 2004
21	Jan 25 1944-Feb 12 1945	Yang Wood	甲	申	Monkey	Jan 22 2004-Feb 08 2005
22	Feb 13 1945-Feb 01 1946	Yin Wood	乙	酉	Rooster	Feb 09 2005-Jan 28 2006
23	Feb 02 1946-Jan 21 1947	Yang Fire	丙	戌	Dog	Jan 29 2006-Feb 17 2007
24	Jan 22 1947-Feb 09 1948	Yin Fire	丁	亥	Boar	Feb 18 2007-Feb 06 2008
25	Feb 10 1948-Jan 28 1949	Yang Earth	戊	子	Rat	Feb 07 2008-Jan 25 2009
26	Jan 29 1949-Feb 16 1950	Yin Earth	己	丑	Ox	Jan 26 2009-Feb 14 2010
27	Feb 17 1950-Feb 05 1951	Yang Metal	庚	寅	Tiger	Feb 15 2010-Feb 02 2011
28	Feb 06 1951-Jan 26 1952	Yin Metal	辛	卯	Rabbit	Feb 03 2011-Jan 22 2012
29	Jan 27 1952-Feb 13 1953	Yang Water	壬	辰	Dragon	Jan 23 2012-Feb 09 2013
30	Feb 14 1953-Feb 02 1954	Yin Water	癸	巳	Snake	Feb 10 2013-Jan 30 2014
31	Feb 03 1954-Jan 23 1955	Yang Wood	甲	午	Horse	Jan 31 2014-Feb 18 2015
32	Jan 24 1955-Feb 11 1956	Yin Wood	乙	未	Ram	Feb 19 2015-Feb 07 2016
33	Feb 12 1956-Jan 30 1957	Yang Fire	丙	申	Monkey	Feb 08 2016-Jan 27 2017
34	Jan 31 1957-Feb 17 1958	Yin Fire	丁	酉	Rooster	Jan 28 2017-Feb 18 2018
35	Feb 18 1958-Feb 07 1959	Yang Earth	戊	戌	Dog	Feb 19 2018-Feb 04 2019
36	Feb 08 1959-Jan 27 1960	Yin Earth	己	亥	Boar	Feb 05 2019-Jan 24 2020
37	Jan 28 1960-Feb 14 1961	Yang Metal	庚	子	Rat	Jan 25 2020-Feb. 11 2021
38	Feb 15 1961-Feb 04 1962	Yin Metal	辛	丑	Ox	Feb 12 2021-Jan 31 2022
39	Feb 05 1962-Jan 24 1963	Yang Water	壬	寅	Tiger	Feb 01 2022-Jan 21 2023
40	Jan 25 1963-Feb 12 1964	Yin Water	癸	卯	Rabbit	Jan 22 2023-Feb 09 2024
41	Feb 13 1964-Feb 01 1965	Yang Wood	甲	辰	Dragon	Feb 10 2024-Jan 28 2025
42	Feb 02 1965-Jan 20 1966	Yin Wood	乙	巳	Snake	Jan 29 2025-Feb 16 2026
43	Jan 21 1966-Feb 08 1967	Yang Fire	丙	午	Horse	Feb 17 2026-Feb 05 2027
44	Feb 09 1967-Jan 29 1968	Yin Fire	丁	未	Ram	Feb 06 2027-Jan 25 2028
45	Jan 30 1968-Feb 16 1969	Yang Earth	戊	申	Monkey	Jan 26 2028-Feb 12 2029
46	Feb 17 1969-Feb 05 1970	Yin Earth	己	酉	Rooster	Feb 13 2029-Feb 02 2030
47	Feb 06 1970-Jan 26 1971	Yang Metal	庚	戌	Dog	Feb 03 2030-Jan 22 2031
48	Jan 27 1971-Feb 14 1972	Yin Metal	辛	亥	Boar	Jan 23 2031-Feb 10 2032
49	Feb 15 1972-Feb 02 1973	Yang Water	壬	子	Rat	Feb 11 2032-Jan 30 2033
50	Feb 03 1973-Jan 22 1974	Yin Water	癸	丑	Ox	Jan 31 2033-Feb 18 2034
51	Jan 23 1974-Feb 10 1975	Yang Wood	甲	寅	Tiger	Feb 19 2034-Feb 07 2035
52	Feb 11 1975-Jan 30 1976	Yin Wood	乙	卯	Rabbit	Feb 08 2035-Jan 27 2036
53	Jan 31 1976-Feb 17 1977	Yang Fire	丙	辰	Dragon	Jan 28 2036-Feb 14 2037
54	Feb 18 1977-Feb 06 1978	Yin Fire	丁	巳	Snake	Feb 15 2037-Feb 03 2038
55	Feb 07 1978-Jan 27 1979	Yang Earth	戊	午	Horse	Feb 04 2038-Jan 23 2039
56	Jan 28 1979-Feb 15 1980	Yin Earth	己	未	Ram	Jan 24 2039-Feb 11 2040
57	Feb 16 1980-Feb 04 1981	Yang Metal	庚	申	Monkey	Feb 12 2040-Jan 31 2041
58	Feb 05 1981-Jan 24 1982	Yin Metal	辛	酉	Rooster	Feb 01 2041-Jan 21 2042
59	Jan 25 1982-Feb 12 1983	Yang Water	壬	戌	Dog	Jan 22 2042-Feb 09 2043
60	Feb 13 1983-Feb 01 1984	Yin Water	癸	亥	Boar	Feb 10 2043-Jan 29 2044

3. Wu Xing

Main article: Wu Xing

Although it is usually translated as 'element' the Chinese word xing literally means something like 'changing states of being', 'permutations' or 'metamorphoses of being'. ^[1] In fact Sinologists cannot agree on one single translation. The Chinese conception of 'element' is therefore quite different from the Western one. The Western elements were seen as the basic building blocks of matter. The Chinese 'elements', by contrast, were seen as ever changing and moving forces or energies—one translation of xing is simply 'the five changes'.

The balance of yin and yang and the five elements in a person's make-up has a major bearing on what is beneficial and effective for them in terms of feng shui, the Chinese form of geomancy. This is because each element is linked to a particular direction and season, and their different kinds of qì or life force.

3. 1. 木 Wood

The East（東）
Springtime（春）
Azure Dragon（青龍）
The Planet Jupiter （木星）
The Color Green（緑）
Liver (Chinese medicine)（肝） and Gall bladder (Chinese medicine)（胆）

3. 2. 火 Fire

The South（南）
Summer（夏）
Vermilion Bird（朱雀）
The Planet Mars（火星）
The Color Red（赤）
Circulatory system & Heart (Chinese medicine)（心）

3. 3. 土 Earth

Centre（中）
Change of seasons (the last month of the season)
The Yellow Dragon（黄龙）
The Planet Saturn（土星）
The Color Yellow（黄）
Digestive system, Spleen (Chinese medicine)（脾） and Stomach (Chinese medicine)（胃）

3. 4. 金 Metal

The West（西）
Autumn（秋）
White Tiger (Chinese constellation)（白虎）
The Planet Venus（金星）
The Color White（白）
Respiratory system & Lung (Chinese medicine)（肺）

3. 5. 水 Water

The North （北）
Winter（冬）
Black Tortoise（玄武）
The Planet Mercury（水星）
The Colour Black（黑）
Skeletal（骨）, Excretory System & Kidney (Chinese medicine) （肾）

4. Chinese zodiac

Main article: Chinese zodiac

• [[\|d]] • Chinese Zodiac

Rat · Ox · Tiger · Rabbit · Dragon · Snake · Horse · Ram · Monkey · Rooster · Dog · Pig

5. See also

6. References

Wolfram Eberhard, A Dictionary of Chinese Symbols, pg 93, pg 105, pg 309, Routledge and Keegan Paul, London, 1986
Theodora Lau, The Handbook of Chinese Horoscopes, pp2-8, 30-5, 60-4, 88-94, 118-24, 148-53, 178-84, 208-13, 238-44, 270-78, 306-12, 338-44, Souvenir Press, New York, 2005

6. 1. Sources

Shelly Wu. (2005). Chinese Astrology. Publisher: The Career Press, Inc. ISBN 1-56414-796-7

7. External links

http://wapedia.mobi/en/Chinese_Astrology

How the five elements and your animal sign influence your life by E.A. Crawford & Teresa Kennedy

A guide to Chinese elemental astrology, based on the relationship between a 12-year cycle of animals and the five basic elements - earth, fire, water, wood and metal. It explains the influence that these elements and animals are believed to have on each individual's personality and character.

Research Direction: Feng Shui

2009-09-24T08:19:00.000-07:00

神秘的五行－ 五行与风水 (English Translation)

The art of feng shui is used in the olden days to chose the site of graves and residential areas. The calculations are very complex and they are based on a number of theories such as 正五行，纳音五行，四经五行，二十四山五行，三合五行，双山五行，八卦五行 etc. Main considerations include mountain terrains and rivers.

Feng shui for the curious and serious by Phil N. Nguyen.

Feng Shui For The Curious and Serious Volume 2 will teach you the application of feng shui and will also show you how to use feng shui principles to bring you and your family good health, good fortune, and a more prosperous life. This book will provide you with detail guidelines on how to analyze your surrounding environment, the landscape such as mountains and tree, discuss how your environment affect your health and fortunes, how to distinguish houses with positive or negative feng shui, how to arranged and feng shui your living space such as your bedroom, living room, dinning room, kitchen, and your bed to bring you good health and good fortune, and how to use your birth sign to elicit and maximize your good fortunes. This book will not only show you how to activate and gain good health and good fortunes, but will also show you how to maintain your good fortunes and how to prevent misfortunes. Book Feng Shui For The Curious and Serious Volume 2 will give you detail guidelines on how to look for a home with good feng shui, how to arrange your home so that it is conducive to good health and good fortune, and provide you with detail guidelines on how to remedy bad feng shui. --This text refers to the Paperback edition.

Feng shui with what you have by Connie Spruill and Sylvia Watson

Creating harmony doesn't have to be expensive or exhausting! Feng Shui with What You Have is the first feng shui book that gets it right - bringing harmony into the home shouldn't cause extra stress, demand a lot of unnecessary effort or unbalance the budget. The authors, certified feng shui practitioners Connie Spruill and Sylvia Watson, know that true feng shui is right for today's busy lifestyles and today's budgets, and that true feng shui can be achieved with simple, meaningful elements already found in the home. Feng Shui with What You Have is packed with creative tips such as: Hanging fabric from plant hooks will clarify the distinctions between functions in a room. Spice racks can serve as quick-and-easy aromatherapy. The fierce tiger picture that may intimidate guests in the foyer can be motivating and inspiring behind a desk. De-cluttering can solve many problems - and costs nothing! With all the fun of a treasure hunt and the authority of the Pyramid School of Feng Shui, Feng Shui with What You Have is the key to making every home peaceful and harmonious with minimal effort.

How Did Ancient Chinese People give Horoscope Sign Explanations?

2009-09-24T05:51:00.000-07:00

Overview

Actually I am not going to provide any horoscope sign explanations service here. Instead, I want to give a general introduction to the concepts and methods of Chinese astrology compatibility analysis.

Most western people's knowledge on Chinese Astrology is about the twelve Chinese Zodiac Signs corresponding to one's year of birth. People of each Zodiac Sign have some particular type of character. These character summaries are quite right generally.

Actually Chinese astrology has much more contents than the Chinese Zodiac Signs. In ancient time, Chinese government published Emperor's Calendar (Yellow Calendar), in which there were predictions about each day was favorable to what kind of things and unfavorable to what kind of things. So astrology was a common knowledge in the mainstream society and an integral part of people's daily life in ancient China.

Origin of Chinese Astrology

Chinese astrology is actually not invented by any person in Chinese history, but has been inherited from prehistoric culture. Chinese prehistoric culture before the Big Flood was a very developed semi-divine culture, in which gods were living in the world and teaching culture to humans directly.

The Big Flood recorded in Bible was a global flood, during which some Chinese people living at Kunlun Mountain survived. They inherited the prehistoric culture of China, which included Chinese astrology.

Top Astrologers in Ancient China

The most well-achieved astrologers in Chinese history are several great prophets. They were so capable astrologers that they were able to foretell the history of the whole Chinese nation. The most renowned astrologers are:

Prophet	Living Time	Prophecy
Zhu-ge Liang	181-234,(Three States)	Divining Before a Horse ("Ma Qian Ke")
Yuan Tian-gang and Li Chun-feng	602 - 670,(Tang Dynasty)	Diagrams of Pushing the Back ("Tui Bei Tu")
Shao Yong	1011－1077, (Song Dynasty)	Plum Blossom Poems ("Mei Hua Shi")
Liu Bo-wen	1311-1375,(Ming Dynasty)	Songs of Baked Cake ("Shao Bing Ge")

They relied on supernormal abilities to make predictions. The prophecies written by them, which are about the governors of China of different periods, have proved to be very accurate.

For example, "Diagrams of Pushing the Back" has sixty diagrams. Each diagram has one verse and one poem with it. The second diagram is as illustrated in the right picture. There are 21 plums on a plate. And the fourth plum does not have any handle on it. One sentence of the verse with homophone says, "one fruit, one person". One sentence of the poem with homophone says, "29 is multiplied by 10."

The explanation is that this is a prediction about the whole fate of Tang Dynasty. Tang Dynasty lasted for 290 year and there were 21 emperors altogether. Particularly, the fourth Emperor was a woman!

The "Eight Characters of Birth Time" or "Four Pillars of Destiny"

The Stem-Branch description of year, month, date and hour has two Chinese characters each, so altogether eight characters can describe a person's birth time. They are called "Ba-Zi" in Chinese, which means "Eight Characters". It is also called "Si-Zhu", which means "Four Pillars" with each two characters being one "Pillar".

The Theory of Five Elements penetrates and rules not only visible matters and human life but also space and time. Therefore, the Eight Characters of one's birth time carry the full information about a person's composition of Five Elements. By analyzing this information, we can tell the fate and the running process of the person's whole life.

In ancient China, it was one of the necessary steps for the matchmakers to exchange the Eight Characters of the man and the woman being matched so that the family of both sides could analyze whether the couple would be compatible to each other.

Horoscope Sign Explanations based on "Four Pillars of Destiny"

The structure of one's Four Pillars is illustrated as follows.

As indicated in the above diagram, the Date Stem represents Myself. So the process of fortune-telling based upon Four Pillars is just to analyze the relationship between other parts of the Four Pillars and the Date Stem.

The relationship between other Elements and myself will include

Element that creates myself;
Element that myself creates;
Element that inhibits myself;
Element that myself inhibits, which corresponds to wealth;

The pivot of the Four Pillars fortune-telling is to find out the "Utility God" (用神，"Yong Shen") of this person. The Utility God is the specific Element among Metal, Wood, Water, Fire and Soil that helps to balance the composition of Five Elements in one's Four Pillars of Destiny. When predicting about one's luck in each year, family members, character and career, they are all measured against the Utility God.

A basic standard is to pick Utility God is to use the Element that can restrain Myself if the Myself Element is strong, or that can support Myself if the Myself Element is weak. However, there are many variations. It may not be straightforward sometimes.

After one's Utility God is identfied, the yearly flow of one's luck over the whole life can be predicted by measuring one's Utility God against each year's Five Element. The Five Element composition of each year can be found through the "Heavenly Stems and Earthly Branches" representation of the year. Ultimatly, Chinese Astrology compatibility analysis is based upon the creation/inhibition relationship between the Five Elements.

According to "Qian-li Ming Gao", there are eight steps to do a fortune-telling basing on Four Pillars of Destiny.

Find out the strong/weak of Date Stem.
Identify the category basing upon the Month Branch.
Find out the Utility God basing upon restraining the strong or support the weak.
Predict the like/dislike basing upon Utility God.
Predict the annual luck.
Deduct the situation of family members.
Analyze the person's character.
Analyze the person's luck in career.

I do not think fortune-telling software or online fortune-telling service is a good way for fortune telling. It may work in giving very general information. When it comes to concrete things, the variations are just unlimited and cannot be covered well by computer programs.

The Fortune-telling based upon Four Pillars of Destiny is a true science. It is verifiable. You can verify your prediction methods via the cases of people you know. It the conclusion does not accord to fact, you may need to adjust your prediction method.

The Cornerstone of Chinese Astrology Compatibility Theory - Five Elements

2009-09-24T05:46:00.001-07:00

Chinese Astrology compatibility analysis method is based on one important theory -- the Five Elements Theory. The Five Elements (called "Wu-xing" in Chinese) are Metal, Wood, Water, Fire and Soil.

A Scientific Explication of the Chinese Five Elements Theory

Speaking in the language of modern science, the Five Elements refer to five types of basic particles of matter.

In modern science, we know that matters are made of molecules, molecules are made of atoms, and atoms are made of nuclei and electrons and so on. The particles of the Five Elements should be more microcosmic than atoms because the number of types of atoms is much more than five while there are more than a hundred kinds of atoms.

There is a fundamental difference between the ancient Chinese science and modern science. Ancient Chinese science regards everything in the universe as a living intelligent being and include human life as a major topic of its research, while modern science regards things in the universe as dead so-called "objects" and exclude human life from its research topics.

In modern science, people's knowledge about basic particles that are more microcosmic than molecules is actually very limited. Scientists can only calculate their number of Electric Charge and mass through their orbiting path in a magnetic field. In comparison, Chinese astrology's understanding about the Five Elements are even deeper. The Theory of Five Elements describes the Five Elements' personal characters and the principles how they interact with each other.

Characters and Interactions of the Five Elements

The personal characters of the Five Elements are as follows:

Element	Character
Wood	tend to scatter towards four directions, has the force to grow, be prosperous and go outwards;
Metal	tend to conglomerate, has the force to astringe, cut, and be sharp;
Water	tend to flow downwards, has the force to flow, be free and go downward;
Soil	tend to move left and right, has the force of being thick and heavy, going inward.
Fire	tend to rise and expand upwards, has the force of being hot, giving light, inflating and going upward.

Additionally, among the Five Elements there are two types of interactions: creation and inhibition:

Metal creates Water, Water creates Wood, Wood creates Fire, Fire creates Soil, Soil creates Metal.
Metal inhibits Wood, Wood inhibits Soil, Soil inhibits Water, Water inhibits Fire, Fire inhibits Metal.

Expansion of Theory of Five Elements

At the root of the Theory of Five Elements, it is simple. However, when it expands, you will find it is an immense system of theory.

For example, there are six types of Metal:

Strong Metal: When Metal meets its favourable time, or there are many items of Metal, it is Strong Metal.
Weak Metal: When Metal meets unfavourable time or there are too few items of Metal, it is Weak Metal.
Buried Metal: When there are too much Soil, Metal is buried.
Sinking Metal: When there are too much Water, Metal sinks.
Breached Metal: When there are too much Wood, Metal is breached.
Melting Metal: When there are too much Fire, Metal tends to be melted.

The original Creation/Inhibition principles are general principles. However, it varies when the circumstances changes.

For example, the general principles are Fire inhibits Metal and Soil creates Metal. So, normally Metal likes Soil and dislikes Fire. However, for Strong Metal, Fire tempers it and makes it more solid. So Strong Metal likes Fire but dislikes Soil, which makes it too heavy.

The like/dislike principles of the six types of Metal are as follows:

Strong Metal likes Wood to distract its force, likes Fire to temper it, likes Water to let it shine. Strong Metal dislikes Soil, because Soil will create Metal and make it too heavy.
Weak Metal likes Soil, which creates Metal, and likes Metal, which assists side by side. Weak Metal dislikes Water, which distracts its force, and dislikes Fire, which inhibits Metal.
Buried Metal likes Wood, which will inhibit Soil. Buried Metal dislikes Fire, which assists Soil.
Sinking Metal likes Soil, which will inhibit Water, and also likes Water. Sink Metal dislikes Metal, which creates more Water and makes Water overwhelm
Melting Metal likes Water, which will inhibit Fire, and also likes Soil, which distracts Fire and creates Metal. Melting Metal dislikes Wood, which assists Fire and makes it more blazing.

The variations of the creation/inhibition principles regarding the other elements are similar to the above. Such variations make the Five Elements Theory expanded to a very versatile and big system.

Indirect Interactions between the Five Elements

Besides the interactions between the Five Elements mentioned above, there are indirect interactions between the Five Elements.

One indirect interaction can be observed as follows. Metal creates Water and Water creates Wood. However, Metal inhibits Wood, which shows that each element inhibits its own grand-son element. This makes the Five Element system a self-restrictive and balanced system instead of an unrestrictive, unbalanced and explosive system.

There is another indirect interaction. Metal inhibits Wood, Wood creates Fire while Fire inhibits Metal. It shows that an Element I being inhibited by Element II can, through its son Element III, have reverse inhibition on Element I. This kind of indirect interaction also makes the Five Element system balanced, otherwise one type of element may just get vanished if having no way to reverse the inhibition.

These principles of Indirect Interactions between the Five Element manifests the balanced nature of the universe. These principles also need to be considered when practicing fortune-telling.

Mapping Five Elements to real things

Now with the cornerstone set, we are still in lack of something before we can start a Chinese Astrology compatibility analysis. That is, we must connect the five elements to real life.

The Theory of Five Elements also provides mapping of the Five Elements to all beings and things in the world.Because everything is constituted by the Five Elements, they can be mapped to anything: fruits, livestock, musical tones, organs of human body, family members, the human society, planets etc.

The most profound and critical point of the Theory of Five Elements is that They are the basic particles that constitutes not only objects and beings that we can see, but also the time and space.

So the Five Elements are also mapped to seasons, hours of the day etc.

Mapping of Five Elements to Beings in the Universe

Element	Wood	Fire	Earth	Metal	Water
Color	Green	Red	Yellow	White	Black
Direction	east	south	middle	west	north
Planet	Jupiter	Mars	Saturn	Venus	>Mercury
Organ	Liver	Heart	Spleen	Lung	Kidney
Season	Spring	Summer	Change of seasons (Every third month)	Autumn	Winter
Grain	wheat	beans	rice	hemp	millet

This mapping process can be done the other round. For example, we can extract and deduct the full information about a person's composition of Five Elements from the year, month, date and time of his or her birth. And then from this information, we can tell about the person's fate. This is what the Chinese fortune-telling method "Four Pillars of Destiny" is based upon.

Because the principles of Five Elements and their mutual creation/inhibition penetrates everything, a well-achieved fortune teller can initiate a prediction for you in many different ways, which can either be from a Chinese character you write, or from a note you pick out of the fortune-teller's cylinder that contains many notes, or simply from the time and direction you come.

After grasping the basic principles of Chinese Astrology compatibility theory, even you yourself can make some general analysis of your fate. Of course, each person's life has a lot of variations. The more well-achieved fortune tellers, the more concrete conclusions they can draw.

The Five Elements theory is also what the Chinese traditional medicine and acupunture is based upon.

One's fate cannot be changed

When you really understand the Chinese traditional astrology, you will realize that one's fate is all predestined and programmed at the moment of birth. It includes your appearance, your personal character, your health, your family situation, your ability, how big fortune you can make, at what stage of your life will be smooth and at what stage your life will be tough etc. Well-achieved fortune tellers can predict all these main tendencies of your life.

Since everyone's fate, ability, character is predestined, there is no point to worry, be anxious, feel unfair, jealous, or fight. For a human being, the best way of living a life is to take loss and gain lightly, naturally and keep a peaceful heart.

http://www.foreigners-in-china.com/chinese-astrology-compatibility.html

How to use the feng shui five elements theory by Alfred E. Newman

2009-09-23T17:31:00.000-07:00

What is the Five Element Theory? It is the framework that aids in understanding how natural changes in the body and the environment surrounding us affect our health and well being. Used in Chinese Medicine even today it is used to understand and predict these change. Ancient Chinese doctors studied the natural world to discover what universal principles existed which could be used to understand health and well-being. The Five Element Theory is the end result of these observations. The five elements are:

Wood (m): germination, extension, softness, harmony, flexibility, etc

Fire (hu): drought, heat, flaring, ascendance, movement, etc

Earth (t): growing, changing, nourishing, producing, etc

Metal (jn): strength, firmness, killing, cutting, cleaning up, etc

Water (shu): moisture, cold, descending, flowing, etc

The five element system is used to describe the interaction and relationship between these natural phenomena. The five elements mutually create in the following order, wood creates fire, fire creates earth, earth creates metal, metal creates water and the order begins again in an endless cycle of mutual creation. The five elements also mutually restrain, wood restrains earth and earth restrains water, etc.

Mutual creation and restraint are two facets that are inseparable, without this mutual creation and restraint there would be no normal harmonious relationships. Without creation, there is no birth and growth and without restraint, there is no change or development. This movement and development is the basis of the cycle of natural elements, this growth and change of all existing things due to their mutual creation and restraint relationship. The Five Element Theory is used today in such fields as Feng Shui, astrology, medicine, the martial arts and even military strategy have benefited from the five element theory.

These five elements, chosen based on the observations of the dynamic characteristics, processes and functions of the natural world by the ancient Taoist philosophers, who theorized that the universe included all these elemental characteristics. This ancient method of diagnostic analysis in medicine is used to understand how the various parts of the body and the mind affect our health and well-being. The thing to keep in mind with this medical application is that the five element theory is only a model and it does have exceptions, though generally the device is useful for arriving at good clinical results.

After observing and filtering, such things as how you feel after you eat, the emotions you are likely to have and your cravings for certain foods, you will begin to see the logic behind Taoist thinking. Fun to use and informative the Five Element Theory will help you grow towards better well-being and health.

http://www.helium.com/items/1498840-five-elements-and-medicine

How to use the feng shui five elements theory by Vandere Linde

2009-09-23T17:28:00.000-07:00

Color is the single most important part of any room design. In the ancient Chinese art of feng shui, color is energy, because color is light. Each color is a part of the grand scheme of the five elements of feng shuiearth, fire, water, wood, and metal. These five elements are the key to creating a harmonious lifestyle in your living space and a successful design plan.

The five elements theory assigns different sections of the house to one of the five elements based on cardinal location. This is called the Bagua, literally meaning eight areas. Each area has a particular life area that they affect. For example, the East is commanded by the wood element and affects your health and family. They are sectioned off as such:

North Water Career/Life Path

Northeast Earth Spiritual Growth/Self-Cultivation

East Wood Health/Family

Southeast Wood Money/Abundance

South Fire Reputation/The Light Within You

Southwest Earth Love/Marriage

West Metal Creativity/Children

Northwest Metal Blessings/Travel

Bringing these elements into your home is the difficulty of the feng shui five elements theory. Each of the five elements has its own set of colors and a shape that exudes its elemental chi. They are as follows:

Wood Green, brown Rectangular

Fire Red, intense yellow, orange, pink, purple Triangular

Earth Light yellow, sand, earth tones, light brown Square

Metal White, gray Round

Water Blue, black Wavy

Once you are acquainted with the five elements and their attributes, you can begin to analyze and redecorate your home. Try to place as many items that fit in the corresponding element as you can. Make the color scheme suit your element. A metal room should have a white and gray color scheme with many round pieces. Perhaps a circular table, or an elliptical mirror. But what if there's that one piece that doesn't quite fit into just one category, like a square white wooden table. Well, it's square, so it falls into the earth element, but it's also white, so it's metal. Then again, it's made out of wood, so it must be wood as well. In a case such as this, take the color of the object into account first. Then consider the shape, and, lastly, what it is made of.

Another common issue is a large or important piece that doesn't fit in with the room's element. For example, your dining room could be of the fire element but have a large, immovable black dining table. This is where the productive and destructive cycles of the five elements comes into play. The productive cycle governs what elements nurture other elements. Having some of that different nurturing element in the room benefits the main element. The productive cycle is:

Water >> Wood >> Fire >> Earth >> Metal >> Water

Each element nurtures the next. So, in this fire dining room, you could place a large potted plant or a piece of art with lush, vibrant greens in order to radiate wood chi. This wood chi will cancel out the water chi that is brought in by the black dining table. Water weakens fire, according to the destructive cycle. The destructive cycle is:

Water >> Fire >> Metal >> Wood >> Earth >> Water

It's like the game Rock, Paper, Scissors. Each element is weak to another. These uses of the five elements theory, however, are only the beginning of the art of feng shui. Mastering feng shui takes years of learning, but with these basics inscribed in your knowledge of feng shui, feel free to play around with the layout and design of your home. Experimentation is important. You'll never know what energy your house can emanate if you don't give it a chance.

http://www.helium.com/items/1497038-feng-shui-five-elements-theory

How to use the feng shui five elements theory by Janette Peel

2009-09-23T17:26:00.000-07:00

The five elements theory has been used throughout China for centuries and is appreciated not only in Feng Shui, but also in other disciplines such as Chinese astrology, acupuncture, acupressure, Chinese medicine and Chinese martial arts.

The five elements represent different phases of Chi energy, and are associated with different colors, directions, climates, emotions and Feng shui remedies. These fundamental elements are fire, earth, metal, water and wood, and are connected together in a cycle.

In Feng Shui, colors, building materials, compass sectors, and shapes all have an associated element, and in most situations, you will by trying to support a sector by using color and decorative objects.

The five elements and their associations are:

Fire: South

Color: Reds, pinks, sky blue, purple

Time of day: Noon

Season: Summer

Chi quality: Inspiration, activity, strength

Objects: bright lights, and candles.

Earth: South-west/north-west

Color: Yellows, creams, natural wood, beige and brown

Time of day: Afternoon

Season: Late summer

Chi quality: Allows Chi to settle and mature

Objects: Crystals, stone ornaments and vases.

Metal: West/north-west

Color: Whites, silver, grey, stainless steel, gold, chrome,

Time of day: Evening

Season: Autumn

Chi quality: Reflective, grounded

Objects: Electrical gadgets, computer, sound system, TV.

Water: North

Color: Dark blue, black

Time of day: Night

Season: Winter

Chi quality: Restful, quiet and profound but can stagnate and become cold

Objects: Water features, aquariums, images of water.

Wood: East/south-east

Color: Light green and dark greens

Time of day: Dawn

Season: Spring

Chi quality: Youth, stamina, ideas, activity, growth

Objects: Plants, flowers, money plant (Crassula Argenta).

To help you understand the dynamics of the five elements draw a circle with five marks evenly spaced around the circle starting at the top. The top mark represents fire, the next one moving clockwise is earth, then metal, followed by water and ending with wood. Also on this circle, between each element, mark with an arrow pointing clockwise and the word supports.

Now, starting at the element fire, draw a straight line directly to metal with an arrow pointing towards metal and write the word destroys, the next line, arrow and word destroys moves from metal to wood, next wood to earth, earth to water and water to fire. In the very center of the circle draw a Yin and Yang symbol for balance.

This diagram will help illustrate how the five elements are linked together within a cycle and also demonstrate their interconnecting relationships of support and hindrance.

There are three main relationships that occur within this cycle between each of the elements:

1. Supporting

The support cycle (the outer circle) shows Chi energy moving in a clockwise direction, the preceding element providing support for the next element, for instance, wood supports fire, earth supports metal and so on.

2. Draining

As each element supports the next, so it follows that the succeeding elements drain the energy from the preceding elements. Such as, earth is drained by metal, fire is drained by earth, water is drained by wood and so on around the circle.

3. Controlling

The destructive relationship between each one of the elements, as shown by the internal lines, happens when the movement of Chi is hindered from one element to another. For instance, metal can either destroy or control wood, in the same way as an axe is used to cut a tree. In turn, wood controls earth, earth controls water, water destroys fire and, fire destroys metal.

Using the Feng shui five elements theory

To apply the principles of the five elements theory in your home, first you need to identify the element of the room or sector with which you are dealing. For instance, by identifying a sector of your home as being in the east (wood), you could then use this element through the placement of a plant to strengthen that sector.

Another option is to include the supportive element (water) to energize the wood in the east. This could be done by hanging a framed picture of water in your hallway.

A very simple way of using the five element theory is to change the color of your front door. This is because the front door is the point at which Chi enters your home, and is of vital importance. To determine the most appropriate color for your door, you need to:

Firstly, find out the direction in which the back of your property sits. This will be the side which is furthest away from the front door and the main road ahead of your home.

Once you know this sector, place a small hand-held compass midway along the back interior wall of your property and note which direction the front of your property faces.

Now identify the element that supports the direction at the rear of your property. For example, if the back of your home faces north-east, the front would face south-west. The element from the north-east is earth and the element that will support this property is fire. Now you can choose one of the colors that are associated with the element of fire and incorporate it into the color of your front door.

Placing various types of images around your home is a simple and effective way to introduce one of the five elements to a particular room.

Here are a few ideas to help you choose an image.

Water: Choose pictures of stillness, and contemplation such as lakes or rives.

Wood: Images of trees, plants, flowers, also any photographs that evoke a sense of action or movement would be appropriate.

Fire: Use paintings that are colorful, passionate, extraordinary and modern.

Earth: Select images of landscapes or mountains.

Metal: Any artwork that involves plenty of fine detail with shades of grey, silver and white are suitable.

Continue applying the five elements theory to every room in your home and garden and enhance the environment you live in.

http://www.helium.com/items/1497702-feng-shuis-five-element-theory

How to use the feng shui five elements theory by B.Stone

2009-09-23T17:20:00.000-07:00

The five elements of Taoist philosophy are the foundation of all things. They themselves are not actually elements, but transformative phases, called Wu-xing, overcoming one another in a cycle of constant change. Nothing ever dies; but progresses from one stage to the next. The five elements are wood, fire, earth, metal, and water.

Feng shui uses the symbolic power of these five elements to bring the optimal balance of positive energy into a place. Using the Ba-gua, the feng shui energy compass, you can arrange the objects in a space to improve lucky energy and to enhance different aspects of your life. The five elements can also be used to exhaust, or weaken negative energy, therefore releasing problems such as bad relationships, poor health, or unhappiness.

Each element is connected with its own colors, shape, and direction. The different directions, and elements ruling them, correlate with life aspirations. Using the actual element itself, and its characteristics, items are placed throughout a space to maximize qi (the energy of the universe) flow. The keys to feng shui are balance, no one element should dominate the rest; and, ascetic appearance, the room should appear beautiful and comfortable, with feng shui decor pieces must work well with one another.

Wood is always the first element, the beginning of the cycle, just as wood is the beginning of life. This element's color is green, as well as blue. Its shape is a triangle, or anything tall and slender. The cardinal direction for wood is the east (family and health), but it also rules over the southeast (wisdom and prosperity). It is best to use live wood feng shui objects such as a shrub, or house tree, as opposed to wooden furniture, which is considered 'dead' energy. Green and/or tall slender objects strengthen wood energy as well, although for the most potent energy, the actual element is preferred. What does wood energy entail? The value of wood energy is humanity; the creative, social, ethical, and generous aspects of yourself.

Fire, the most yang of all the elements is a much more straightforward, intense element. It is impulsive, active, vibrant, and attractive energy. Fire is represented by red, bright oranges and yellows and a triangular shape. Its direction is the south (recognition and fame) and its value is courtesy. With fire, red colors work well, as well as candles, red lamps, any red art evoking fire energy.

Earth is the reliable, solid, patient element. Earthy colors, such as pale browns, tan and yellow represent earth. It is ruled by both the northeast (education and knowledge) and the southwest (marriage and romance), as well as the center (truthfulness). The earth element is best represented by square shapes. As with wood, earthy substances are the most potent ways to attract lucky energy. Clay, granite, even rocks and crystals work well.

Metal is represented by any metal, although it is always best to find rounded, pleasing shapes, as opposed to sharp pointy objects as metal energy can be both positive and negative. They symbolic shape for metal is a circle, and its colors are white and silver. The directions of metal are the west (children) and the northwest (helpful people).

Water is the most powerful element. Water can be gentle or destructive, so it should be used carefully. Feng shui water should always be clear and flowing, never stagnant. Its colors are black and blue, its shape is wavy. The direction of water is the north (career).

Each element either enhances or weakens another, so it is important to understand the relationship between the elements. Water nourishes wood, wood fuels fire, fire burns to ash for the earth, earth enhances metal, and metal nurtures water. This is called the productive cycle; causing the flow of energy to create a positive energetic environment. The five elements can also be used to quell too much of one element, or to exhaust overall negative energy, by using the destructive cycle - wood weakens earth, which absorbs water, which puts out fire, which melts metal, which weakens wood.

You can use the five elements theory to balance the energy of your space, using a deep understanding of the meaning and power of each element. It is important to design a feng shui room carefully, not simply throwing unattractive objects in different corners of your room and expecting results. Once you grasp the five element theory, you can implement the cycles of feng shui, ordering the elements in such a way to bring the lucky stars into your life.

http://www.helium.com/items/1499504-feng-shui-five-elements

The five elements of feng shui

2009-09-23T17:16:00.000-07:00

"The Five Elemental Energies of Wood, Fire, Earth, Metal, and Water encompass all the myriad phenomena of nature. It is a paradigm that applies equally to humans."

The Yellow Emperor's Classic of Internal Medicine
The five elements: water, wood, fire, earth, and metal, come from the concept of yin and yang. They are considered the building blocks of everything physical on the earth. Ancient Chinese philosophers, astrologers, and doctors used the yin/yang and five element theories to describe everything in the universe. They believed that creation, growth, and changes in the universe were the result of yin/yang interacting with each other. This interaction of yin/yang can also be described in the theory of the five elements. Master Lam Kam Chuen, in his Feng Shui Handbook, says that this theory of the five elements is essentially a study of the movement of energy rather than a method for cataloguing elements and is one of the essential tools of the Feng Shui practitioner because of its focus on the energetic qualities of our world.

There are colors, shapes, numbers, smells, tastes, organs, seasons, directions, and even emotions associated with the five elements. We are usually most comfortable when all of the elements are represented in our living and working spaces in a harmonious balance.

The productive cycle

Wood feeds Fire, Fire feeds earth, Earth feeds metal, Metal feeds water, and Water feeds Wood. This is known as the Sheng cycle.

The Destructive cycle

Metal destroys Wood, wood destroys earth, earth destroys water, water destroys fire, and fire destroys metal.

The controlling cycle

Wood controls metal, metal controls fire, fire controls water, water controls earth, earth controls wood.

The dissolving cycle

Wood dissolves water, water dissolves metal, metal dissolves earth, earth dissolves fire, and fire dissolves wood.

The five elements

Wood

We start with the wood element since it is the beginning of new life. Just as spring brings new plants and new life, wood is the originator of the five elemental cycle. Many people mistakenly use wood furniture as a Feng Shui solution. The problem with wood furniture is that it is lifeless. To harness the Chi (Qi) of wood, it is essential you use live wood! A shrub or bushy plant is ideal since it emits live Chi and is also an excellent method of retaining Chi. Plants recycle the air we breath and can provide a natural filter for the air. A common Feng Shui problem is the staircase that empties into a doorway. A bushy plant can retain some of that chi, when it is placed either on the landing, or more ideally, at the bottom of the staircase. Remember that you want a live plant, so maintain it. A dead plant holds no Chi and is actually a “Sha” (unsightly or bad influence).

Wood can be represented by the color green. We find that the colors are not nearly effective though as the actual element. When it comes to the wood element, there is rarely an occasion when you need to substitute the color for a living plant.

Wood represents the directions of East and the Chen Trigram . It also represents the South East and the Sun Trigram .

Fire

The Fire Element is the most “Yang” of the elements. It is the hot summer or a blast of heat. In Feng Shui, we usually use a candle or the color of red. Feng Shui Advisors recommends the color red more than a candle as we do not want our clients to risk the possibility of a house fire. Being that Fire is so yang, this is the one example where color does work well. If it is hot, it is even better. A red night light or a table lamp with a red shade make excellent Fire remedies.

Fire represents the South and the Li Trigram .

Earth

Earth is an interesting element despite the rather commonplace conception of dirt. Many times Earth is recommended for a larger environmental solution. In this case large granite boulders, or a beautiful clay statue can be used. Terracotta pots filled with potting soil make a great Earth remedy. Earth also represents the Mountain.

Earth tone colors can be used, but they are not nearly as effective as the actual element.

Earth represents the North East or the Ken Trigram . It also represents the South West or the Kun Trigram . Additionally, it represents the “Center” of the Master Trigram . Energetically speaking, Kun Earth and the center representation (also called a star) of “5” can have negative influences, whereas the Ken Trigram (North East, also referred to as the Mountain) can have a very prosperous influence.

Metal

The most common solution, Metal can be found in all forms. Copper, Silver, Gold, and Bronze are a few variations of the Metal Element. Using the Metal Element can take on all sorts of creative ideas. A cast silver deer is one idea. A bronze plate hung on the wall is another. Even iron weightlifter plates can be utilized as a metal solution. Weightlifter plates? Yes, when done properly. This can be done by stacking a few, then placing a brass pot upside down on top and creating a pedestal for a small plant or a perhaps a metal statue. The quantity of the element is definitely there! The key thing to remember is that Feng Shui is about creating a beautiful environment. When utilizing the Metal Element, ensure that it is rounded and pleasing, not sharp and pointed. Metal is the most commonly used remedy for the negative Earth energies as mentioned above. Ideally, the goal is to introduce Feng Shui elemental solutions that are not identifiable as Feng Shui remedies. Feng Shui objects that are unsightly or easily identified as a “Feng Shui Cure” are not recommended. It should blend into the environment and be beautiful.

The colors of White, Silver, or Gold can be used.

Metal represents the Tui Trigram in the West. Tui is a soft metal such as gold. It is also the Chien Trigram in the North West. Chien is a hard metal like steel.

Water

Water is the what give life on our planet. Without it, we would not exist. Our bodies are mostly water. In Feng Shui, Water is a very useful element. Water, when needed, should be clear and flowing. Stagnant water can create more problems than it solves. A simple aquarium, or even a small “metal” fountain can be used. Do not use ceramic or other earthen fountains. This is a common mistake. The Earth element blocks water and neutralizes the positive effect of the Water. Outside, a metal trough, a fountain, or even a fish pond can act as an environmental solution.

Water has always been synonymous with power. Water has been used as an elemental solution by the emperors in the form of moats and by placing their palaces near bodies of Water. If you look at most capital cities today, they are either located near the water or have large lakes or rivers nearby. Most ocean-side and lake-side homes are sought after and usually more expensive.

Water can be represented by the colors blue or black.

Water represents the Kan Trigram in the North.

References

Feng Shui basics by Lee Jin Shan ? 1972
Energy Elements by Helen Lee ? 1998
Basic notes by Dr. Chin Shiao Wu

http://www.newsfinder.org/site/more/the_five_elements_of_feng_shui/

Elemental Feng Shui - The Five Elements and the Colors That Enhance Them

2009-09-23T17:08:00.000-07:00

In Feng Shui, there are traditionally five elements associated with living spaces: water, fire, wood, metal and earth. The nine areas of the bagua map are each associated with an element, and by using the colors associated with the element in the correct area, you can easily enhance the attributes of and ch'i flow within the area.

The element water is associated with the north, and the career and knowledge & self-cultivation areas of the bagua map. The main colors for the element are blue and black, with white, silver and gold as additional colors to give it a boost. Avoid yellows, beiges and red in this area, as it detracts from the element.

Fire is associated with the south, and the fame and reputation and love and marriage areas of the bagua map. The main color for fire is exactly what you might think: red. Use green or brown as accent colors, but avoid the colors for the water element (blues, blacks, white, silver & gold) as water extinguishes the positive effects of fire.

The element of wood is associated with the east and southeast, and the health and family and wealth and prosperity areas of the bagua map. Green is the color to focus on in this area, with blue and black as supplemental enhancers. Avoid the colors for the metal element (white, silver, gold, yellow and beige), as wood and metal are opposites and create conflict.

Metal is associated with the west and northwest, and the creativity and children and helpful people areas of the bagua map. Use white, silver and gold as the primary colors for this area, with yellow and beige as additional boosting colors. Stay away from red, green and brown for best effect!

Finally, the element of earth is associated with the northeast and the southwest, and the center area of the bagua map. Use yellow and beige as the main colors for this area, with red as a backup enhancement color. Avoid green, brown and blue and black for the most positive results.

By understanding the relationship between colors and the five elements in Feng Shui, you can increase the positive ch'i flow and promote balance and tranquility in your life!

http://ezinearticles.com/?Elemental-Feng-Shui---The-Five-Elements-and-the-Colors-That-Enhance-Them&id=2450858

Research Direction: Martial Arts

2009-09-22T07:20:00.000-07:00

Xingyiquan (Chinese: 形意拳; pinyin: Xíng yì quán; Wade-Giles: Hsing I Ch'üan) is one of the major "internal" (nèijiā) Chinese martial arts. The word translates approximately to "Form/Intention Boxing", or "Shape/Will Boxing", and is characterized by aggressive, seemingly linear movements and explosive power. There is no single organizational body governing the teaching of the art, and several variant styles exist.A practitioner of xingyiquan uses coordinated movements to generate bursts of power intended to overwhelm the opponent, simultaneously attacking and defending. Forms vary from school to school, but include barehanded sequences and versions of the same sequences with a variety of weapons. These sequences are based upon the movements and fighting behavior of a variety of animals. The training methods allow the student to progress through increasing difficulty in form sequences, timing and fighting strategy.

Origins

Legend

The "Four Generals of Zhongxing" painted by Liu Songnian during the Southern Song Dynasty. Yue Fei is the second person from the left. This portrait is believed to be the "truest portrait of Yue in all extant materials."^[1]

The exact origin of xingyiquan is unknown. The earliest written records of it can be traced to the 18th century to Ma Xueli of Henan Province and Dai Long Bang of Shanxi Province. Legend, however, credits the creation of xingyiquan to the renowned Song Dynasty (960-1279 AD) general Yue Fei.

According to the book Henan Orthodox Xingyi Quan written by Pei Xirong (Chinese: 裴锡荣) and Li Ying’ang (Chinese: 李英昂), Xingyi Master Dai Long Bang "...wrote the Preface to Six Harmonies Boxing in the 15th reign year of the Qianlong Emperor [1750]. Inside it says, '...when [Yue Fei] was a child, he received special instructions from Zhou Tong. Extremely skilled in spearfighting, he used the spear to create fist techniques and established a skill called Yi Quan [意拳]. Meticulous and unfathomable, this technique far outstripped ancient ones."

"于乾隆十五年为“六合拳”作序云：“岳飞当童子时，受业于周侗师，精通枪法，以枪为拳，立法以教将佐，名曰意拳，神妙莫测，盖从古未有之技也。"^[2]^[3]

Throughout the Jin, Yuan and Ming Dynasties few individuals had studied this art, one of them being Ji Gong (also known as Ji Longfeng and Ji Jike) of Shanxi Province. After Yue Fei's death, the art was lost for half a millennium. Then, during the Ming and Qing Dynasties in Shaanxi Province's Zhongnan Mountains, Yue Fei's boxing manual was discovered by Ji Gong.

History

Yang Jwing-Ming argues that aspects of xingyiquan (particularly the animal styles) are identifiable as far back as the Liang Dynasty at the Shaolin Temple.^[4] Yue Fei, therefore, did not strictly invent xingyiquan, but synthesised and perfected existing Shaolin principles into his own style of gongfu which he popularised during his military service. Because this theory holds that Yue Fei based his style on existing Shaolin techniques, some consider Bodhidharma to be the originator of xingyiquan. Nonetheless, according to Yang, Yue Fei is usually identified as the creator because of his considerable understanding of the art (as shown in the work The Ten Theses of Xingyiquan, credited to Yue) and his cultural status as a Chinese war hero.

Other martial artists and Chinese martial art historians, such as Miller, Cartmell, and Kennedy, hold that this story is largely legendary; while xingyiquan may well have evolved from military spear techniques, there is no evidence to support that Yue Fei was involved or that the art dates to the Song dynasty. These authors point out that the works attributed to Yue Fei's role long postdate his life, some being as recent as the Republican era, and that it was common practice in China to attribute new works to a famous or legendary person, rather than take credit for oneself.^[5]^[6] One source claims that the author of the "preface" is unknown, since no name is written on the manuscript. Most practitioners just assume it was written by Dai Long Bang. Some researchers of martial arts believe that it was actually written in Shanxi during the final years of the 19th century.^[7] In addition, historical memoirs and scholarly research papers only mention Zhou Tong teaching Yue archery and not spear play.^[8]^[9] Yue historically learned spear play from Chen Guang (陈广), who was hired by the boy’s paternal grandfather, Yao Daweng (姚大翁).^[10]^[11]

With the late Ming-era and Ji Longfeng, evidence for the art's history grows firmer. Ji Longfeng's contributions to the art are described in the Ji Clan Chronicles (姬氏族谱; pinyin: Ji Shi Jiapu). Like the Preface, the Chronicles describes Xingyiquan as a martial art based on the combat principles of the spear. The Chronicles, however, attributes this stylistic influence to Ji himself, who was known as the "Divine Spear" (神槍; pinyin: Shén Qiāng) for his extraordinary skill with the weapon.

The master who taught xingyiquan to Ma Xueli is conventionally identified as Ji Longfeng himself. However, the traditions of the Ma family itself say only that Xueli learned from a wandering master whose name is unknown. Ji Longfeng referred to his art as Liu He, The Six Harmonies, a reference to the most highly developed spear style practiced in the late Ming military.

The Preface identifies Cao Ji Wu as a student of Ji Longfeng and the master who taught xingyiquan to Dai Long bang. However, other sources identify Dai's teacher variously as Li Zheng or Niu Xixian.

Xingyiquan remained fairly obscure until Li Luo Neng (also known as Li Nengran) learned the art from the Dai family in the 19th century. It was Li Luo Neng and his successors—which include Guo Yunshen, Li Cunyi, Zhang Zhaodong, Sun Lutang, and Shang Yunxiang—who would popularise xingyiquan across Northern China. Sun Lutang exchanged knowledge with Fu Chen Sung, who subsequently took this branch of the art to southern China.

Recent history

A simplified version of xingyiquan was taught to Chinese officers at the Military Academy at Nanjing during the Second Sino-Japanese War for close quarters combat. This included armed techniques such as bayonet and sabre drills alongside unarmed techniques.^[12]

Xingyiquan forms have been adapted to fit the needs of modern practitioners of the competitive sport of Wushu. The style is relatively rare in competitions because all wushu practitioners must compete in several mandatory events, which make xingyi a secondary priority in wushu circles.

Disputed history

Ancient Chinese texts, the source of xingyiquan knowledge, often contain characters whose meanings are obscure or have disappeared completely from the language. Specialised terms which describe historically-specific concepts (names of ancient weapons for example) are commonly interpreted with regards for their closest, modern linguistic equivalent. The results can be problematic, producing translations which are linguistically correct but inconsistent within a fighting or martial context.

Jargon from other martial arts seems to have entered the xingyiquan vocabulary through cross-training. For example, some schools refer to a training method of "Xingyi Push Hands" - a term more commonly in use in training taijiquan - which may be called by other schools "Five Elements Fighting"

The recognised founder of baguazhang, Dong Hai Chuan, was reputed to have fought Guo Yunshen with neither able to defeat the other - though it is possible that they were training together. It would have been controversial at the time for Dong Hai Chuan to have studied under Guo Yunshen, since Dong was the older of the two. The most neutral viewpoint would be to say that they trained together, which may explain the stylistic similarities between baguazhang and the xingyiquan monkey. Frantzis^[13] argues that this encounter never took place and that Guo and Dong had little contact with each other. Frantzis argues that a xingyiquan-baguazhang exchange was more likely to have occurred in Tianjin c. 1900 where xingyi masters Li Cunyi and Zhang Zhaodong, Bagua master Cheng Tinghua, and four other xingyi and bagua teachers lived together (Frantzis, 1998, p. 179). Sun Lutang states in his autobiography that the legendary fight between Guo Yunshen and Dong Hai Chuan never happened. The book states that the truth of the matter is that Guo Yunshen actually fought one of his older xingyi brothers and lost. Sun Lutang was a student of both Guo Yunshen and Cheng Tinghua so this stance on the subject seems to be one of the most accurate.

Treating the story of Dong Hai Chuan and Guo Yunshen as allegory, however, reveals a common training protocol among xingyiquan and baguazhang practitioners. Often, because baguazhang requires significantly more time for a practitioner's skill to mature, it is acceptable to learn xingyiquan first or simultaneously. Such a practitioner develops a tactical vocabulary that is more readily apparent than the core baguazhang movements.

The founder of Yiquan, Wang Xiangzhai studied under Guo Yunshen, and similarities in techniques between these arts can be seen. The primary standing postures of Yiquan trains separately what xingyiquan santishi (三體式) trains simultaneously.^{[citation needed]}

Characteristics and principles

Xingyiquan features aggressive shocking attacks and direct footwork. The linear nature of xingyiquan hints at both the military origins and the influence of spear technique alluded to in its mythology. Despite its hard, angular appearance, cultivating "soft" internal strength or qi is essential to achieving power in Xingyiquan.

The goal of the xingyiquan exponent is to reach the opponent quickly and drive powerfully through them in a single burst — the analogy with spear fighting is useful here. This is achieved by coordinating one's body as a single unit and the intense focusing of one's qi.

Efficiency and economy of movement are the qualities of a xingyiquan stylist and its direct fighting philosophy advocates simultaneous attack and defence. There are few kicks except for extremely low foot kicks (which avoids the hazards of balance involved with higher kicks) and some mid-level kicks, and techniques are prized for their deadliness rather than aesthetic value. Xingyiquan favours a high stance called Sāntǐshì (三體式 / 三体式), literally "three bodies power," referring to how the stance holds the head, torso and feet along the same vertical plane. A common saying of xingyiquan is that "the hands do not leave the heart and the elbows do not leave the ribs."

The use of the Santishi as the main stance and training method originated from Li Luo Neng's branch of xingyi. Early branches such as Dai family style do not use Santi as the primary stance nor as a training method.^{[citation needed]}

Overview

Five Element forms

Xingyiquan uses the five classical Chinese elements to metaphorically represent five different states of combat. Also called the "Five Fists" or "Five Phases," the Five Elements are related to Taoist cosmology although the names do not literally correspond to the cosmological terms.

Xingyiquan practitioners use the five elements as an interpretative framework for reacting and responding to attacks. This follows the five element theory, a general combat formula which assumes at least three outcomes of a fight; the constructive, the neutral, and the destructive. Xingyiquan students train to react to and execute specific techniques in such a way that a desirable cycle will form based on the constructive, neutral and destructive interactions of five element theory. Where to aim, where to hit and with what technique—and how those motions should work defensively—is determined by what point of which cycle they see themselves in.

Each of the elements has variant applications that allow it to be used to defend against all of the elements (including itself), so any set sequences are entirely arbitrary, though the destructive cycle is often taught to beginners as it is easier to visualise and consists of easier applications. Some schools will teach the five elements before the twelve animals because they are easier and shorter to learn.

**The Five Elements of Xingyiquan**
	Chinese	Pinyin
Splitting	劈	Pī	Metal	Like an axe chopping up and over.
Pounding	炮	Pào	Fire	Exploding outward like a cannon while blocking.
Drilling	鑽	Zuān	Water	Drilling forward horizontally like a geyser.
Crossing	橫	Héng	Earth	Crossing across the line of attack while turning over.
Crushing	崩	Bēng	Wood	Arrows constantly exploding forward.

It is perhaps unfortunate that the names used for the elements are used as fundamental names for applications of energy or jìn (勁), since it can be confusing to describe the "heng jin contained within pi quan". The jìn referred to by the five element names are not the only ones, there are many others.

Animal forms

Xingyiquan is based on twelve distinct animal forms (形; pinyin: xíng). Present in all regional and family styles, these emulate the techniques and tactics of the corresponding animal rather than just their physical movements. Many schools of xingyiquan have only small number of movements for each animal, though some teach extended sequences of movements. Once the individual animal forms are taught, a student is often taught an animal linking form (shi'er xing lianhuan) which connects all the taught animals together in a sequence. Some styles have longer, or multiple forms for individual animals, such Eight Tiger Forms Huxing bashi.

**The ten common animals**
	Chinese	Pinyin
Bear	熊	Xióng	In Xingyi, "the Bear and Eagle combine," meaning that the Bear and Eagle techniques are often used in conjunction with each other. There is a bird called the "Bear Eagle," which covers the characteristics of both forms.
Eagle	鷹	Yīng
Snake	蛇	Shé	Includes both Constrictor and Viper styles.
Tiger	虎	Hǔ	Features lunging with open-handed clawing attacks mimicking the pounce of a tiger
Dragon	龍	Lóng	The only "mythical" animal taught. In some lineages it is practiced separately from tiger because they are said to clash.
Chicken	鷄	Jī	Mimics the pecking movement of a chicken.
Horse	馬	Mǎ	Combination of Metal and a hand movement that mimics the action of a rearing a horse. Performed with tension, however.
Swallow	燕	Yàn	Follows the swift and random movements of the swallow by rotating position and circling the enemy with strong but quick foot movement. May refer to the Purple Swamphen (Rallidae)Coot.
Goshawk	鷂	Yào	This can mean 'Sparrowhawk,' though the more common word for "Sparrowhawk" used to be Zhān (鸇), which has fallen from use over the years. The Chinese word for "Goshawk" covers both the Goshawk and the Sparrowhawk. Note - in some lineages this animal is translated to mean the Grouse or small pheasant.
Monkey	猴	Hóu	Performed with light, empty movement, simple striking combined with parrying and deception of distance.

**Other animals that may be present in a particular lineage**
	Chinese	Pinyin
Crane	鶴	Hè
Crocodile	鼍	Tuó	The animal it is meant to represent is the Yangtze River alligator. Sometimes referred to as a water-skimming insect, or water lizard. The movements of a yangtze river alligator have been compared to those of a pig crossed with a dragon.
Tai	鳥台 (��) see note		This is a flycatcher native to Asia. Due to the rarity of this character it may be translated as ostrich, dove, hawk or even phoenix. The Chinese for this animal is a single character (��), not two (as written); this character is not in the earlier versions of the Unicode standard so not all computers are capable of displaying it.. For further information on this character, check the Unihan database for complete data on this character.
Blowfish	鮐	Tái
Turtle	龜	Guī	Represents the snapping turtle which uses quick head snapping motions to catch fish. Some schools will teach this in combination with Tuó (crocodile), considering them to be the same animal.
Ostrich	鴕	Tuó	Similar in stepping to Fire and Tiger, with counter-directional circling and double uppercuts. This animal represents the Chinese Ostrich, which some sources speculate could actually be the source of the Chinese Phoenix.

Branches

Xingyiquan has three main developmental branches:

Shanxi
Hebei
Henan

However, the identification of three separate branches is tenuous because of the extensive cross-training that occurred across their lineages. This suggests that the branches did not evolve in isolation, thus diluting any major differences between them.

Schools of the Shanxi branch have a narrower stance, lighter footwork and tend to be more evasive. Schools of the Hebei branch emphasise powerful fist and palm strikes, with slightly different evasive footwork. Schools of the Henan branch are typically the most aggressive of the three^{[citation needed]}.

The Henan branch is known as the Muslim branch because it was handed down within the Muslim community in Luoyang to which its founder, Ma Xueli, belonged^{[citation needed]}. Henan branch is sometimes referred to by practitioners as Xinyi Liuhe Quan instead of simply xingyiquan. This may be attributed to the fact that the Muslim community of China was historically a very closed culture in order to protect themselves as a minority, thus retaining the older addition to the name of Xingyi. Liuhe means "Six Harmonies" and refers to the six harmonies of the body (hips, feet, knees, elbows etc.) that contribute to correct posture. This is not to be confused with the separate internal art Liuhebafa.

Both the Shanxi and Hebei branches use a twelve animal system with five elements while the Henan branch uses ten animals. Depending on the lineage, it may or may not use five elements. Due to the historical complexity and vagueness of the lineages, it is uncertain which branch would constitute the "authentic" Xingyiquan.

Weapons

Traditionally xingyiquan was an armed art. Students would train initially with the spear, progressing to shorter weapons and eventually empty-handed fighting. Xingyiquan emphasises a close relationship between the movements of armed/unarmed techniques. This technical overlap aims to produce greater learning efficiency.

Close up picture of the “Chicken-Sabre Sickle”

Common weapons:

Spear
Straight sword
Sabre
Large Sabre (used by infantry against mounted opponents)
Long Staff
Short Staff (at maximum length you could hold between the palms of your hands at each end - techniques with this weapon may have been used with a spear that had been broken)
Needles (much like a double ended rondel gripped in the centre - on the battlefield this would mostly have been used like its western equivalent to finish a fallen opponent through weak points in the armour)
Fuyue (halberds of various types)
Chicken-Sabre Sickle. This weapon was supposedly created by Ji Longfeng and became the special weapon of the style. Its alternate name is "Binding Flower Waist Carry".^[14]

Weapon diversity is great, the idea being that an experienced Xingyi fighter would be able to pick up almost any weapon irrespective of its exact length, weight and shape.

Famous Figures

Since the validity of lineages are often controversial, this list is not intended to represent any lineage. Names are presented in alphabetical order using pinyin romanisation.

**Famous Figures**
Name	Chinese	Other Names	Notes
Cao Jiwu	曹繼武		Reported to have won first place in the Imperial Martial Examinations - sometime in the 17th or 18th century.
Chu Guiting	褚桂亭		One of disciples of Li Cunyi. He mastered Xingyi, Bagua and Taiji.
Dai Long Bang	戴龍邦		First student of the art from the Dai family.
Fu Chen Sung	傅振嵩		Chief instructor of baguazhang at the Nanjing Central Goushu Institute
Guo Yunshen	郭雲深		A legendary tale reports him as having been incarcerated for killing a man, and when confined to a prison cell only being able to practice Beng quan.
Hong Yixiang	洪懿祥		Founder of the Tang Shou Tao school in the 1960s
Ji Longfeng	姬龍峰	Ji Jike (姬際可)	Founder (or rediscoverer depending on how legendary you consider the Yue Fei tale.)
Li Luo Neng	李洛能	Li Nengran (李能然)	Nicknamed "Divine Fist Li"; popularizer of the art.
Li Tian Ji	李天骥	Li LongFei (李龙飞)	Author of "The Skill of Xingyiquan". Was the first Chairman of the Chinese Wushu Administration under Communist China. Helped to preserve Xingyiquan during the Cultural Revolution.
Li Cunyi	李存义		Famous Boxer. One of disciples of Guo Yunshen
Ma Xueli	馬學禮		Founder of the Henan or Muslim branch.
Shang Yunxiang	尚云祥		Founder of the Shang or "New Style" of the Hebei branch.
Song Shirong	宋世榮		Founder of the Song Family Style.
Sun Lutang	孫祿堂	Sun Fuquan (孫福全)	Author of several books on internal arts, also known for developing Sun style taijiquan.
Zhang Baoyang	张宝杨		*1921.Disciple of Wang Jiwu and Zhang Xiangzhai No.1.Founder and honorary president of the Beijing Xingyi Research Association.Author of the "Xing Yi Nei Gong",the book written with grandmaster Wang Jin Yu(†) together and also published in USA. Still has few high skilled disciples in Beijing.
Zhang Junfeng	張俊峰		Founded a major school in Taiwan in the 1950s.
Zhang Zhaodong	張兆東	Zhang Zhankui (張占魁)

Important Texts

A variety of texts have survived throughout the years, often called "Classics", "Songs" or "Theories".

Classic of Unification
Classic of Fighting
Classic of Stepping
Classic of Six Harmonies

http://en.wikipedia.org/wiki/Xingyiquan

1. The Kung fu handbook by Peter Warr

Introduction -- History of Chinese martial arts (kung fu/wushu) -- What is involved? -- Warm-up exercises -- Kung fu stances -- Stance, fist & foot training -- Hand & foot techniques--northern style -- Hand & foot techniques--southern style -- Tan tui forms -- Tan tui for self-protection -- Xingyiquan (mind & will kung fu) -- The xingyiquan forms -- Xingyiquan for self-protection.

2. Combat techniques of Tai Ji, Xing Yi, and Ba Gua : principles and practices of internal martial arts / Lu Shengli ; translated and edited by Zhang Yun and Susan Darley.

"A comprehensive introduction to the essential fighting techniques of Taijiquan, Baguazhang, and Xingyiquan, presenting authentic training material that has survived the cultural revolution"--Provided by publisher.

3. Xingyiquan: theory, applications, fighting tactics and spirit by Liang, Shou-Yu & Yang, Jwing-Ming.

Xingyiquan (Hsing I Chuan) is one of the best known Chinese internal martial arts.

Xingyi means "Shape Mind", and Quan means "Fist" or "Style". The name derives from the style's imitation of the movements and inner characteristics of twelve animals. The style was created by Marshal Yeuh Fei, a famous general of the Chinese Song Dynasty.

The practice of Xingyiquan, like Taijiquan, improves Qi circulation in the body and maintains health. In addition, the training builds up an abundant level of internal Qi so that both the physical body and the mental body can be strengthened.

This book presents traditional Xingyiquan training, including two sequences with many of their martial applications, and the famous fighting set "An Shen Pao". The most unique part of this book is the discussion of Xingyiquan theories and principles, drawn from many of the ancient poems and songs. Understanding these will greatly speed your training.

* Deepen your Understanding for Great Xingyi.

* Inspiration and Advice for a Lifetime of Practice.

* For All Levels of Experience.

Research Direction: Music

2009-09-22T06:58:00.000-07:00

China's Traditional Wuxing Therapeutic Music (6 CDs)

China's Traditional Wuxing Therapeutic Music

6 titles of digital compact discs in 6 jewel boxes

Our Price: $89.95

Availability: Usually Ships in 24 Hours
Product Code: CD00MUWU

Description

China's Traditional Wuxing (Five Elements) Therapeutic Music - Medium Tune CDs' Titles

The Music of Life Yangsheng
The Tune of Jue Wood
The Tune of Zhi Fire
The Tune of Gong Earth
The Tune of Shang Metal
The Tune of Yu Water

Music Writer: Shi Feng
Consultant in TCM: Hao Wanshan
Advisor of Qigong: Li Yan
Player: The National Central Musical College
Production and distribution authorized by Chinese Medical Audio-Video Organization of China
6 digital audio compact disc (CDs)

China's Traditional Wuxing Therapeutic Music

Recommended by Chinese Musical Therapeutic Association

According to traditional Chinese philosophy, man is the son of nature, and the changes in the activities of man's life and all things on the earth are interrelated, echoing and accompanying each other, thus the theory that "man is an integral part of nature." The sky spreads Wuxing (the five primary elements - wood, fire, earth, metal, and water), which gives birth to Wuyin (the five notes of traditional Chinese music - Jue, Zhi, Gong, Shang, and Yu, corresponding to 3, 5, 1, 2, and 6 in numbered musical notation respectively); the earth has Wuji (the five seasons of spring, summer, long summer, autumn, and winter), which corresponds to Wuhua (birth, growth, steadiness, restraint, and reserve); and man has Wuzang (the five internal organs - liver, heat, spleen, lungs, and kidney), which controls Wuzhi (the five sentiments - anger, delight, thoughtfulness, anxiety, and fear). The changes in Wuxing, Wuji and Wuhua have a direct impact on the changes of all things on the earth and the changes in the state of vital energy and blood of man, leading to changes in man's feeling, mentality and health.

What Is Meant by Wuxing

The Xing here refers to movement, operation or change. Wuxing represents the five forms of the movement of Yin Qi, and Yang Qi, the terms for two opposite aspects of matters in nature, instead of five concrete substances or elements. In nature, the extension of the functional activities of spring is represented by the word of "wood", the rise of the functional activities of summer by the word of "fire", the steadiness of the functional activities of long summer by the word of "earth", the restraint characteristics of the functional activities of autumn by the word of "metal", and the reserve characteristics of the functional activities of winter by the word "water". It is just the five movements and changes of the Yin Qi and Yang Qi that bring into being all the things on the earth, the five seasons and the five life rhythms of plants - birth, growth, steadiness, restraint and reserve. Also because of the five movement forms of Qi (the vital energy of man according to traditional Chinese medicine), the Wuzang in the human body -the liver, heart, spleen, lungs and kidney corresponding to nature- produces the five emotional behavior of anger, delight, thoughtfulness, anxiety, and fear.

The Interpromotion of the Five Elements

The interpromotion of the five primary elements is in the order of wood, fire, earth, metal, and water. For instance, the spread of wood in spring creates conditions for the rise of fire in summer, which is expressed as "wood promoting fire", and restraint of metal in autumn makes preparations for the drop and hiding of water in winter, which is translated into "metal promoting water".

Creation: wood -> fire -> earth -> metal -> water -> wood

The Interrestraint of the Five Elements

The interrestraint of the five primary elements is in an alternate order. For example, the spread of wood can curb the excessive steadiness of earth, which is called "wood acting on earth"; and the dropping and hiding of water can hold back the over flaring-up of fire, which is known as "water acting on fire".

Control: wood -> earth -> water -> fire -> metal -> wood

The interpromotion of the five elements prevents a certain movement form of Qi from insufficiency, while the interrestraint will keep a certain movement form of Qi from excess.

The interpromotion and interrestraint of the five elements accompanying each other make the coordinated and stable functional activities of nature, organism and human body. As far as human body is concerned, the coordination and stability is the guarantee of healthiness, and the failure in them will provide loopholes for diseases.

Wuyin and Wuxing

There was an account of "treating diseases with Wuyin" in ancient China. According to Huangdi Nei Jing, the earliest medical classic extant in China which appeared in the period of 475-221 B.C. Jue represents the sound of wood, Zhi the sound of fire, Gong the sound of earth, Shang the sound of metal, and Yu the sound of water. This shows that Wuyin (Jue, Zhi, Gong, Shang, and Yu) corresponds to Wuxing (wood, fire, earth, metal and water) and is connected with Wuzang (liver, heart, spleen, lungs, and kidney) and Wuzhi (anger, delight, thoughtfulness, anxiety and fear). Music to the tune of Jue, which bears the nature of wood, prevents and treats the interior restraint of Qi; music to the tune of Zhi, which has the nature of fire, is favorable to preventing and treating the drop of functional activities of Qi; music to the tune of Gong, with the nature of earth, can benefit the prevention and treatment of the disorder of Qi; music to the tune of Shang, which has the characteristics of metal, can prevent and treat the dissipation of Qi; and music to the tune of Yu, which is a reflection of water, is good to the prevention and treatment of the reverse of Qi and excessive flaring-up of internal heat. This is the why Wuxing music can affect the functional activities of Qi in human body, balance Yin and Yang (the two opposite aspects of matters in nature which are interrelated with each other), regulate Qi and blood, maintain operation of Qi and blood in human body in a state of dynamic equilibrium, keep human body in a healthy state.

The operation of Yin Qi and Yang Qi in nature and Qi and blood in human body can change with season and time. People will sustain a break in the equilibrium in the functional activities with the difference in sex, age and sentiment. These changes fall into medium and calm, excess and insufficient states. Corresponding to the changes in nature and the functional activities of Qi, Wuxing music is also divided into Zhengdiao (medium tune), Taidiao (semi-medium tune) and Shaodiao (slow tune).

Wuyin Therapeutic Music

The tune of Jue, representing the sound of spring, is mainly based on the sound of Jue (3-Mi in numbered music notation), belonging to wood, concerning birth and connected with the liver. It can help promote the rise, growth and extension of functional activities of Qi in human body, and has the functions of invigorating the liver and easing anger, nourishing Yang and the liver, heart and spleen, and removing fire from the kidney. When applied to Qigong exercise, it can promote the dredge of meridians and flow of Qi and blood through the meridians. When applied to mental work, it can help refresh the mind and keep a cool head, suitable for listening when sticking to work in tired-out state. When applied to sports activities, it can help increase excitability and improve the form of athlete, suitable for listening while making warming-up exercises. It can also be adopted to prevent and cure stagnation of the liver Qi, heart stuffiness, poor appetite and sexual desire, irregular menstruation and restlessness.

The tune of Zhi, representing the sound of summer, is mainly based on the sound of Zhi (5-So), belonging to fire, concerning growth and connected with the heart. It can help promote the rise of the functional activities of Qi and has the functions of nourishing Yang, the heart, spleen and lungs, and removing fire from the liver. When applied to Qigong exercise, it can help promote the operation of Qi and blood. When applied to mental work, it can help stimulate the spirit, improve efficiency and concentrate attention. When applied to sports activities, it can help inspire the morale and improve the form of athlete, suitable for listening at the late phase of warm-up exercises and during contest. It can also be used to prevent and cure deficiency of Qi and blood in the heart and spleen, prolapse of internal organs, fatigue and weakness, mental aberration, oppressed feeling in the Precordial region, shortness of breath, low spirit and coldness in the four limbs.

The tune of Gong, representing the sound of long summer, is mainly based on the sound of Gong (1-Do), belonging to earth, concerning steadiness and connected with the spleen. It can help promote the stability of the functional activities of human body and regulate the functional activities of the spleen and blood flow within the vessels, nourishing the spleen and strengthening the stomach, invigorating the lungs and kidney, and removing fire from the heart. When applied to Qigong exercise, it can calm down the functional activities and blood flow, and stimulate the vital essence and energy of man. When applied to mental work, it can help stabilize the mind, suitable for listening while sitting deep in thought. When applied to sports activities, it can help improve the psychological stability of athlete, suitable for events that need skills and beneficial to easing nervousness. It can also be adopted to treat weak spleen and stomach, nausea and vomiting, indigestion, magersucht and over tiredness, neurosism and shortness of breath due to deficiency of the lungs.

The tune of Shang, representing the sound of autumn, is mainly based on the sound of Shang (2-Re), belonging to metal, concerning restraint and connected with the lungs. It can help promote the restraint of the functional activities of human body and regulate those of the lungs. It is effective to nourishing Yin, the lungs, kidney and liver, as well as removing fire of deficiency type. When applied to Qigong exercise, it can help save Qi and energy. When applied to mental work, it can help calm down the nerve and keep a clear mind, suitable for those who overtax their brain or are over excited. When applied to sports activities, it helps lower excitability, suitable for relaxing and removing tiredness after activities. It can also help treat insufficiency or weakness of the lung Qi, the deficiency of both Qi and blood, spontaneous perspiration and night sweat, coughing and shortness of breath, dysphoria, dizziness and failure in self-control of sorrow.

The tune of Yu, representing the sound winter, is mainly based on the sound of Yu (6-La), belonging to water, concerning reserve and connected with the kidney. It can help promote the drop of the functional activities of human body and has the functions of nourishing Yin and the kidney so that the essence and energy can be stored without being eliminated, as well as the functions of tonifying the liver and heart, and removing fire from the lungs. When applied to Qigong exercise, it can help store energy and stimulate the essence while helping the exercisers to concentrate their mind. When applied to mental work, it can help relieve muscular spasm and tranquilize the mind, suitable for those to listen who feel the Qi and blood ascending up to the brain, suffer from headache and slight fever and can hardly fall asleep. when applied to sports activities, it can help keep being excited and has a positive role in after-activity rest, removing tiredness, reducing the consumption of energy and recovering physical strength. It can also be used to treat the flaring-up of fire of deficiency type, vexation and restlessness, headache and insomnia, lassitude in loin and legs, poor sexual desire, impotence and premature ejaculation, and difficulty in micturition.

The Interrelation of the Five Elements

The relation between two adjacent forms of movement among the five elements is called a relation between "mother and son", namely, wood (the liver, Jue) is the son of water (the kidney, Yu), while it is the mother of fire (the heart, Zhi); fire is the son of wood but is the mother of earth (the spleen, Gong); earth is the son of fire but is the mother of metal (the lungs, Shang); metal is the son of fire but is the mother of water; and water is the son of metal but the mother of wood.

Among the five primary elements, every movement form of Qi is interrelated and inter-restrained with other forms of movement. Wood (the tune of Jue) to water means excretion, and to fire means reinforcement; fire (the tune of Zhi to wood means excretion, and to earth means reinforcement; earth (the tune of Gong) to fire means excretion, and to metal means reinforcement; metal (the tune of Shang) to earth means excretion, to water means reinforcement; and water (the tune of Yu) to metal means excretion, and to wood means reinforcement.

Usage

The traditional Chinese medicine consider that the internal diseases can be divided into two types "deficiency" and "excess". In treatment, the common practice is to "reinforce the mother" or "excrete the son", that is, when there is a deficiency, it is a must to reinforce the mother; and when there comes an excess, it is imperative to excrete the son.

Because of the different main sound and the different sound waves and nature of waves arising from different melody and orchestration, the music in the five tunes has different effects on the internal organs and sentiments. For example, the music in the tune of Shang is regulative to the lungs, excretive to the spleen, tonic to the kidney and restraint to the liver. The music in other tunes has the same effects to corresponding internal organs.

The three series of the Wuxing music have their own particular focal points and aims. Zhengdiao focuses on regulation, Taidiao stresses excretion and Shaodiao emphasizes reinforcement.

In selecting the music in the five tunes, it is necessary to follow the law of the interpromotion and interrestraint of Wuxing, that is, to choose music for listening according to differentiation of season, time, person, symptoms and signs. The choice can also be made according to what is felt the most suitable and comfortable after listening, or based on one tune with others as supplement.

Wuxing music is the melody echoing the movement of nature and the call of Mother Nature to main and all things on the earth. It makes us relax, dissolved in nature and the lovely melody. Let us follow heart and sole the melody echoing the movement of Wuxing to greet the law of nature and the four seasons, return to the embrace of Mother Nature and enjoy to our heart's content the motherly love of nature.

http://www.cgcmall.com/Wuxing_Therapeutic_Music_p/cd00muwu.htm

Research Direction: Diet

2009-09-22T05:46:00.000-07:00

神秘的五行－ 五行与食物养生学 (English Translation)

Ancients correlate the five elements or wu xing with the four seasons or si ji, five flavors or wu wei, five smells or wu chou; constructing a traditional diet remedy to prolong life. Food is further classified as below:

Edible plants parts correlates to wu xing as follow:

The human body has different dietary needs as the season changes, therefore the intake of food should reflect its adjustment. Spring and its vitality correlates to wood, the intake of sweet food should increase and that of sour food decreased. A wood plant, wheat and fire poultry, sheep should be eaten as growth is promoted by cohabitation of wood and fire. Summer and its humidity correlates to fire, the intake of pungent food should increase and that of sweet food decreased. Water plant, garlic should be eaten as cold water can dispense heat stroke. Wood poultry, chicken should be taken as its flesh can replenish energy. Summer-autumn correlates to earth. Water plant, millet and earth poultry, cow should be eaten to strengthen the stomach and spleen against humidity. Autumn and its dryness correlates to metal, the intake of sour food should increase and that of pungent food decreased. Sour based wheat and dog should be eaten to balance out metal qi. Winter correlates to water, the intake of bitter food should increase and that of salty food decreased. Heat accumulated in the previous seasons should be dissipated while heat should also be gained against the frigidity, thus fire plant, bean and water poultry, pig should be ingested.

酸入肝，辛入肺，苦入心，甘入脾，咸入肾。Over consumption of salty food leads to strong kidney or water qi and weak heart or fire qi, causing craziness, vomiting of blood. Over consumption of pungent food leads to strong lung or metal qi and weak liver or wood qi, causing depression and blindness. Over consumption of sweet food leads to strong spleen or earth qi, weak lidney or water qi, causing floatiness, painful waist and back. Over consumption of bitter food leads to strong heart or fire qi, weak lung or metal qi, causing hypnosis and coughing. Over consumption of sour food leads to strong liver or wood qi and weak spleen or earth qi, causing indigestion and deafness. All of the requirements are verified by the inter-reacting correlation between the characteristics of wu zang, wu wei and wu xing. Therefore, liver disease should abstain from spicy food, heart disease from salty food, spleen disease from bitter food, kidney from sweet food. Earth food items such as glutinuous rice, beef are suitable for lung patients. Fire food items such as wheat, lamb are suitable for heart patients. Metal or water food items such as broad beans, pork are suitable for kidney patients. Wood and metal food items such as millet, dog meat are suitable for liver patients. Liver or wood, heart or fire, kidney or water are enhanced by their respective correlated food while spleen or earth and lung or metal is enhanced by their generative element's correlated food.

© http://lamfyp.blogspot.com/

The Five-Elements Wellness Plan: A Chinese System for Perfect Health by Barbara Temelie

Product Description
In traditional Chinese medicine, oranges are known to weaken your immune system, bananas cause fatigue, and yogurt doesn't help weight loss. The ancient Five Element Diet (wood, fire, earth, metal, and water) describes the foods and preparation methods best suited to each element, the parts of your body most affected, and the healing forces unleashed with each dish. Your eating habits will change simply because you know more about the effects of foods on long life, love, sexual capacity, and prosperity.

From the Back Cover
Improve your health, relieve ailments, and control your weight with the therapeutic Five-Elements Plan. It's a modern adaption of the 3,000-year-old traditional Chinese diet and medical principles that will enable you to choose wholesome foods and preparation methods based on the needs of your own body. This system doesn't require great cooking skills or exotic ingredients, and you won't have to count calories and nutrition values. You'll even be able to select meals at restaurants following these guidelines. Whether you want to prevent colds or enhance vitality, are unhappy with your weight or have trouble concentrating, eat healthfully and with gusto using the Five-Elements Plan.

A Spoonful of Ginger : Irresistible Health-Giving Recipes from Asian Kitchens by Nina Simonds

Amazon.com Review

Part cookbook, part primer of Chinese medicine, Nina Simonds's A Spoonful of Ginger offers dietary advice, herbal home remedies, and lively, unintimidating Asian recipes for the American home cook. Try Braised Duck with Tangerine Peel and Sweet Potato as a cure for high blood pressure. Baked Black Bean Shrimp might be just the dish to get you over that bout of depression. Simonds presents the ailing reader with concoctions to relieve everything from hangovers to frostbite. And lovers of fine food need not despair--medical advice is kept brief, presumably to make room for more delicious recipes. For example, Steamed Fish with Black Mushrooms and Prosciutto makes no claims to cure anything but hunger. And any volume on health food that features a substantial section on pork (check out Spicy Pork Tenderloin with Leeks and Fennel) can hardly be called austere or old-fashioned. With tastes from all over Asia represented, from Indian curries to Japanese miso, these 200 dishes are tasty riffs on Chinese themes that should cure even the most jaded of palates. --David Kalil

From Publishers Weekly
Diverging from what she believes is the Western tendency to regard food as the "enemy," Asian food authority Simonds (Classic Chinese Cuisine; Asian Noodles) has compiled a cookbook espousing the Asian holistic philosophy of food as a "nurturing, benevolent friend that maintains and restores health." Simonds describes the Chinese holistic approach to food and eating as one that is in sync with the seasons, matched to individual body type and specific developmental periods (infancy through mature adulthood). She also explains how the key concepts of yin and yang are applied to achieve dietary balance and harmony. Divided into soups, seafoods, poultry, meats, vegetables and "neutralizers" (rice, breads and noodles), each of the 200 recipes contains purported therapeutic properties based on traditional Chinese medicine: Spicy Garlic Lobster is recommended for impotence and improving appetite, and Red-Cooked Lamb with Sweet Potatoes will help with general weakness and anemia. Engaging anecdotes and sidebars spoon-feed nuggets of Chinese holistic wisdom (for example, ginger is believed to rid the body of toxins, and duck dishes are prescribed to alleviate dizziness from hypertension). The last three chapters are devoted specifically to "food as medicine," including immune system-fortifiers tofu and soybeans, therapeutic sweet soups (Steamed Asian Pears with Honey and Almonds, for sore throats) and constitutional tonics (Lotus Root Cooler, for detoxifying the liver). Prescribing recipes for wellness in easily palatable prose, Simonds offers a well-researched and practical guide to holistic cooking (and eating) with sensuous, Eastern flair.
Copyright 1999 Reed Business Information, Inc.

Research Direction: TCM

2009-09-22T05:42:00.000-07:00

神秘的五行－ 五行与中国医学 (English Translation)

Traditional Chinese Medicine correlates the five elements or wu xing with human organs, facial features, build and emotions. Wood correlates to liver, fire to heart, earth to spleen, metal to lung, water to kidney in regards to the viscera or zang fu. The correlation is based on the respective characteristics of wu xing and zang fu：肝喜条达，木有生发，故以肝属木；心阳温煦，火有阳热，故以心属火；脾为生化之源，土能生化万物，故以脾属土；肺有肃降，金有清肃，故以肺属金；肾主水藏精，水有润下，故以肾属水。Wu xing can also be correlated to other organs, therefore TCM takes all of these components into consideration when making a clinical diagnosis.

The root of all illnesses in TCM are the six qi; wind (木), cold (水), heat (君火), wet (土), dry (金), fire (相火). The generative and destroying cycle can cure illnesses caused by the six qi in the zang fu. Metal chops wood, water puts out fire, earth grows wood, fire depletes metal, earth absorbs water. While this sequence is overcoming, there is another cycle that is generating. Liver is bullied by heart (wood generates fire), heart is bullied by spleen (fire generates earth), spleen is bullied by lung (earth generates metal), lung is bullied by kidney (metal generates water), kidney is bullied by liver (water generates wood). Therefore when one zang fu generates the other, it can also be adversely affected by it, such as the 'son' implicating the 'mother' or vice versa (母病及子). In the wu xing system, one elements is always connected in one way or another to the remaining four elements. TCM aims to maintain a harmonious relationship amongst them by administrating medicine and through other methods.

Illness will occur once any 'excess' or 'deficiency' conditions upset the balance. 'Excess' or 'inter-promotion' is to dominate over the weaker party (“薄所不胜，而乘所胜也”), 'deficiency' or 'inter-restraint' is to take advantage when the other party is weak (“见已所不胜，侮而乘之，已所胜，轻而侮之”). For example, when there is an excess of wood qi, its subordinate earth will be overly restrained (inter-promotion) and restraining its superior metal instead of being restrained (inter-restraint). If there is deficiency of wood qi, both metal and earth will restraint wood while fire which is generated by wood will also be affected. As shown, any one of the element can easily upset the balance.

Such abnormalities are usually resolved by the body internal homeostasis system but the five elements may be externally administered when the body system fails to do so. Take the liver for example, although the liver itself is not heaty, medical problems such as poor appetite, dizzy spells, poor eyesight, vomiting, easily frightened and angered, etc, may occur when lung metal is too weak to restrain heart fire. The clinical treatment should use metal to restraint wood where the air of metal will cool the liver water. Thus close attention should be paid to controlling lung metal.

Other than the generative cycle, an intricate relationship exists between the five viscera and the other organs, emotions and nature. For instance, the liver correlates to the gall bladder, eyes, tendons, anger and spring, eastern wind, green, sour in nature and wood. As a result, the liver and gall bladder are connected; liver is observed through eyes which grow tendons that are green; anger harms the liver; liver related illnesses often occur in spring when eastern wind is aplenty and in turn harm the tendons; sourness first by pass the liver and an appropriate amount will enhance the liver while an overdose is harmful. This correlation applies to the other four elements too.

The five colors, the five flavors and the five pulses correspond to the liver, the heart, the spleen, the lung and the kidney respectively. So they can be directly used to diagnose disease. Liver pulse is greenish white, heart pulse is reddish black, spleen pulse is yellowish green, lung pulse is whitish red, kidney pulse is blackish yellow. The left cheek will be red if the liver is heaty, the right cheek will be red if the lung is heaty, the body will be red on the whole if the heart is heaty, the nose will be red if the spleen is heaty, the forehead will be red if the kidney is heaty. The face is yellowish white if the body is heaty, greenish white if cold and greenish black if in pain.

东风生于春，病在肝，俞在劲项；南风生于夏，病在心，俞在胸胁；西风生于秋，病在肺，俞在肩背；北风生于冬，病再肾，俞在腰股；中央为土，病在脾，俞在脊。 “俞” means the route of transmission. Liver diseases beginning from the neck down are common in spring; heart diseases beginning from the chest are common in summer; lung diseases beginning from the shoulder are common in autumn; kidney diseases beginning from the waist are common in winter; spleen diseases beginning from the spinal are common in summer-autumn period. The human body, wu fang, wu ji, wu qi are hence directly related.

TCM targets the harmonization of human emotions through the inter-promotion and inter-restriction cycles of the wu xing theory. Anger correlates to wood, joy to fire, worry to earth, sadness to metal, fear to water. Therefore, anger harms liver, sadness restraints anger, joy harms heart, fear restraints joy, worry harms spleen, anger restraints worry, sadness harm lungs, joy restraints sadness, fear harms kidney, worry restraints fear. It is an useful technique to treat patients by transferring their excess emotion to one that restrain them.

Analysis of tonics can be made based on the wu xing theory. The various type of commonly used tonics such as ginseng and chicken can be correlated to wu zang according to wu se. Everything from clinical diagnosis to treatment are classified according the inter-promoting and inter-restricting relationship in wu xing theory as practical appplications.

© http://lamfyp.blogspot.com/

Chinese Medicine for Beginners: Use the Power of the Five Elements to Heal Body and Soul by Achim Eckert, M.D

Product Description
Written by a medical doctor who has studied both conventional and alternative practices, this easy-to-understand guide to the benefits of Eastern medicine explains the ancient Chinese approach to health and healing-an approach that integrates mind, body, and spirit.

From the Inside Flap
Wood, Fire, Earth, Metal, and Water — the Chinese have known for centuries how to tap into these five elemental forces of nature and use them to strengthen and heal their minds and bodies. In Chinese Medicine for Beginners author Achim Eckert, M.D., explains the mystery and brings to the Western world an understanding of the Chinese approach to health and healing.

Eckert explores the many facets of Chinese medicine, including the attributes of Yin and Yang, Qi(the life force), meridians of the body, and the Chinese view of the organs. He explains in detail the relationships between organs, energy flows within the body, emotional behavior, mental attitudes, and physical well-being.

Along with practical applications, Eckert explains how each of the five elements works in the human body. Some examples include:
• A disorder of Wood can cause depression and resignation.
• A disturbance in Fire is expressed in nervousness and insomnia.
• An overabundance of Earth leads to exaggeration and emotional outbursts.
• An imbalance of Metal is often revealed by an intense worry about the future.
• A solid balance of Water promotes strong bones and healthy teeth.

Eckert also provides instructions for numerous mental and physical exercises that will strengthen and restore the balance of elements.

Relating Research to Objective

2009-09-11T07:08:00.000-07:00

The Wu Xing concept has proven its validity over the last several millenniums and had an immeasurable impact on Chinese thought, culture, and everyday life. To most modern Chinese people, though, Wu Xing might seem ancient and even foreign in the Western world. Wu Xing aims at bridging two forms of culture by reinterpreting one of the most influential theories of my own culture; Westerners can discover a new and fresh idea, while Asians are able to revive our own venerable cultural background.

Theoretically, Wu Xing theory carries two major connotations; the categorization of the substances by the five elements of metal, wood, water, fire and earth, e.g. colors, directions, forms of energy, climates, seasons, planets, the 5 tones of the pentatonic scale, or even livestock, as well as the relationship of the categories, e.g. generation and restriction. In order for the Wu Xing theory to be more accessible and appealing to the target audience, it must be relevant to them in the very first place. Based on this theory, Wu Xing established a system which correlates human body with the surroundings. This system integrates nature, society, and human body into a single wholeness and they interact with each other in accordance with the Wu Xing theory. The system is still traceable in modern Chinese society and it is omnipresent in traditional Chinese medicine and acupuncture, in Feng Shui, astrology, music, diet and in martial arts such as Tai Chi Quan or Qi Gong. Therefore, the research direction will be the roles that Wu Xing plays in these respective related fields and their current state of development.

中医五脏相关学说研究：从五行到五脏相关 (English Translation)

2009-09-10T01:52:00.000-07:00

The Study on the Theory of Five Viscera Correlation - From Five Elements to Five Viscera Correlation

The Number 'Five' as a Basis for Classification
The ancients are accustomed to classifying areas such as polities, society life, infantry matters, gestation, nature, body, and many others into five categories, five levels, five fields, five requirements, five standards, five causes, five ways etc. Why did people developed such a strong preference and bias towards the number 'five'? Some scholars deduced that this particular preference may stem from the early practice of calculation by a natural tool: the five fingers on the hand. This is proven by the presence of number one to five in ancient scrolls while the number six and above are absent. Therefore, this method of calculation forms the basis of the number 'five' as an important cultural development. As the level of intelligence in human advanced, the mathematical prowess naturally expanded beyond the limited scope of 'five'. However, the number 'five' is still highly valued in relation to Fang Wei (方位). By establishing oneself as the center, it radiates out in four main directions; North, South, West, East. Therefore the four directions is transformed to five directions when inclusive of center. This marks the beginning of the Wu Xing theory. When the Spring and Autumn period draws to an end, Wu Shang (五尚) has developed into a common phenomenon.

Metal, Wood, Water, Fire, Earth and Wu Xing
How did metal, wood, water, fire, earth ultimately represent Wu Shang and what is the connection between them and the Wu Xing theory?

The Representative Meaning behind Metal, Wood, Water, Fire, Earth and Wu Xing
Metal, wood, water, fire, earth and grain are inseparable to the basic materials utilized in the olden agricultural and farming society. The characteristics of the first five elements are: “水曰润下，火曰炎上，木曰曲直，金曰从革，土爰稼穑”。 This is explained as water nourishes while fire burns, wood can be curved and also straightened, metal can be cast into utensils and earth is the source of growth. They are thus a reflection of the farming process while the grain is excluded as a secondary agricultural product. As a matter of fact, due to its importance of food production in life, metal, wood, water, fire and earth are elevated to the status of Wu Cai (五材) or the five ingredients. Wu Cai is widely recognized as the fundamental ingredients that generates everything else. Therefore, in Wu Shang, Wu Cai is the indisputable representation that presides over others like Wu Se (五色), Wu Fang (五方) and Wu Wei (五味).

The Merger of Wu Xing and Metal, Wood, Water, Fire and Earth
The term 'Wu Xing' commonly refers to earthly matters which complement the celestial beings. It is later used as a reference to five different matters or behavioral values and also used interchangeably with the term 'Wu Cai'. People predominately coined metal, wood, water, fire and earth as Wu Xing instead of Wu Cai after accessing its flexible and abstract qualities.

The Sequence of Wu Xing
《尚书 — 洪范》说：“五行：一曰水，二曰火，三曰木，四曰金，五曰土。” This sequence of water, fire, wood, metal, earth is different from the generative sequence of wood, fire, earth, metal, water or the controlling sequence of water, fire, metal, wood, earth. The first sequence is derived from the peasants' point of view. There is no official sequence in Wu Xing.

The Origin of Attribute Correlation
1. Wu Fang (五方)
The earliest attribute determined is directions which originated from observations taken directly from nature. In theory, although there are numerous directions that can radiate from a source point to the surroundings, the rudimentary symbols of North, South, West, East facilitate navigation. However, how does the five directions relate to metal, wood, water, fire, earth? The link is seasons.

2. Ji Jie (季节)
Ancients determine the time of different seasons through observing the appearance of birds in different directions in the sky or the directions of the planets and stars. It is hence apparent that there is a clear relationship between Si Fang (四方) and Si Shi (四时) in nature. So how exactly does this pair of elements in turn relate to Wu Xing? Many scholars felt that Si Shi is intimately tied in with the concept of Wu Xing. The abundance of northern wind and vitality in spring is associated with 'wood' and 'green'; the humid southern wind in summer is associated with 'fire' and 'red'; the western wind and wilting in autumn is associated with 'metal' and 'white'; the frigidity of eastern wind in winter is associated with 'water' and 'black'; soil that forms the core of earth is associated with 'earth' and 'yellow'. Furthermore, a relationship is established between the seasons and the two systems of directions: North, South, West, East and up, down, left, right, according to the tradition of lying a map down such that North (up), South (down), West (left), East (right). However, there are only four seasons, therefore the element of earth in Wu Xing has no corresponding direction. A new saying, “土王四季” or 'earth is sovereign of the four seasons' emerged in the Han dynasty. True to its characteristic growth spurt, earth is allocated the center position in the whole year round; the turn of summer and fall.

3. Wu Se (五色)
According to modern scientific theory, visible light spectrum consists of seven colors; red, orange, yellow, green, blue and purple. Black occurs when all then lights are absorbed and none are reflected to the human eye while white occurs when the lights mix together. Black and white light does not exist at all and hence the theory of five colors is not scientific. In reality, Wu Se is not based on the notion of light but rather on the study of water color. Red, yellow and blue are the three primary colors that give rise to other secondary colors; black and white are the two extremes. The model of Munsell color solid illustrates how the gradual change from white to black in the central pillar, when combined with the surrounding primary and secondary colors give a full range of color. Some scholars supported Wu Fang as the bridge between Wu Se and Wu Xing due to the colors of terrain surrounding China. Others argued that the concept of color is only developed and incorporated after the prevalence of the Wu Xing theory.

4. Wu Xing (五星)
The naming system of the five planets is based on their colors. To the human eye, Mars is predominantly red, while Venus is whitish and Saturn is pale yellowish. On the other hand, Jupiter is not as bright as Venus and hence greenish. Mercury is submerged in sunlight most of the time and rarely observed except before sunrise and sunset, therefore it is considered to be black.

5. Wu Wei (五味)
Biologically, sea water is salty; charred food is bitter; fruit borne from a tree is sour; metal is distinct in taste and hence pungent; grain grown from earth is sweet. These explanations might not be standard and lack the usual logic governing the earlier attributes.

6. Wu Zang (五脏)
In ancient sacrificial rites, animal organs were made correspondent to five elements. It was recorded that in spring the sacrifice was spleen; in summer, lung; in autumn, liver; in winter, kidney; at the turn of summer and fall, heart. The correlation was determined by the anatomical location of five organs when the sacrifice was placed on the belly with its directing southward: liver correlated with metal; heart with earth; spleen with wood; lung with fire; kidney with water. This correlation falls within the range of five elements. But later physicians came up with quite different correlations, e.g. liver correlated with wood; heart with fire; spleen with earth; lung with metal; kidney with water. This correlation may stem from Chinese medicine. It is one of the guidelines that Chinese medicine follows. Why did ancient physicians abandon the existing, objective and direction-based correlation? One plausible explanation is that it can not well reflect the functions of five organs. There, the physicians correlated five elements with the function of five organs according to their nature rather than their directions.

7. Others
Some define Wu Shang as a rule, while others reflected the situation objectively, many of them possess practical meanings. However, as a concept popularized, it will eventually dominate and influence human psychology beyond a reasonable extent. As a result, people attempt to force all natural forms to compel by the concept of 'five' although it is obvious that not all are applicable. For example, systems such as Wu Gu (五谷) and Wu Chu (五畜) should be defined as more than five representatives. In addition, Si Ji is labeled as Wu Ji by taking eighteen days out from each season in order to make up the fifth. The existence of the five seasons is solely for its correlation to the Wu Xing theory and meaningless to weather and agricultural purposes.

© http://lamfyp.blogspot.com/

Theoretical and Design Problems

2009-09-09T07:16:00.000-07:00

Theoretical problems
The five elements were a simple means to categorize common substances in daily life at the ancient times. It is apparent, even without resorting to the analysis of modern science, that this categorization is insufficient. Later the five elements evolved into the "five categories" of a much broader sense. Its explanatory power was greatly enhanced. However, whenever made to collaborate with the specific object, controversies occurred. Not everything can be categorized by the number "five". Where there happen to be substances that can be categorized by "five", it is not easy to safely correlate them.
The generation and restriction of the five elements, at abstractive philosophy level, was deemed as the basic relationship of all the substances in the world. One of the defects of this generalization is a too simple and fixed relationship. Earth generates metal, but it also generates wood. Wood restricts earth, but metal also restricts earth... Another is that when it comes to more specific and complex substances their relationships become more complicated and much harder to define. If we still try to work out their generation and restriction relationship by their correlation with the five elements, there may be some plausible cases. But it certainly can not reflect all their true relationships. The relationship of five organs is a case in point.
Some may propose that the theory of five viscera correlation should replace the five elements theory.

Design Problems (show visuals)
Traditional Chinese language a big turn off
Seem senseless
Few unattractive illustrations
Lack of exposure to public (media, products)
Absence of emotional attachment between target sudience and Wu Xing theory

FYP Objective

2009-08-17T22:27:00.000-07:00

Wu Xing (“five elements”, or rather “five phases”) is an ancient Chinese model for describing nature or ‘the way the world works’. Wu Xing is an integral part of Taoist philosophy and explains the ever-changing interactions and relationships between phenomena of nature. It is not a static concept, but emphasizes processes. The five elements are wood, fire, earth, metal and water. They are usually depicted in a circle, which forms three cycles of which one is attributed as ‘enhancing’, ‘weakening’ and ‘controlling’ respectively. Each of the elements is associated with various aspects of nature such as colors, directions, forms of energy, climates, seasons, planets, the 5 tones of the pentatonic scale, or even livestock. The idea of the 5 phases still traceable in modern Chinese society and it is omnipresent in traditional Chinese medicine and acupuncture, in Feng Shui, astrology, music, diet and in martial arts such as Tai Chi Quan or Qi Gong.

The 5 phases have proven their validity over the last several millennia and have had an immeasurable impact on Chinese thought, culture, and everyday life. To most modern Chinese people, though, Wu Xing might seem ancient. In the Western world, the attraction of Eastern philosophical and religious ideas is growing, with an increasing number of people applying them to their personal life. Often, those ideas make their way back to the East, perhaps in slightly altered forms. Wu Xing aims at bridging two forms of culture to make use of an important notion from the East, let it migrate to the West and return to its origin in a new form. By reinterpreting one of the most influential theories of their own culture, Westerners can discover a new and fresh idea, while Asians are able to revive their own venerable cultural background. This is fulfilled through modernizing the concept and visual representation of Wu Xing such that it is more relevant and appealing to the target audience while retaining its unique style.

Gundam Mod: The Four Celestial Guardians

2009-08-17T21:49:00.000-07:00

Words fail me in describing how awesome these mods are. These four gunpla represent the Four Symbols of Chinese (and Korean) mythology. Read more about the mythology at Wiki.

Click on the names of the gunpla to see more pictures.

The "Black Tortoise"of the North:

The "Vermillion Bird" of the South:

The "Azure Dragon" of the East:

The "White Tiger" of the West:

http://sabekujikaneda.multiply.com/journal/item/83/Gundam_Mod_The_Four_Celestial_Guardians

Chai Found 2009 Sizhu Composition Contest / Concert

2009-08-17T21:15:00.000-07:00

Chai Found 2009 Sizhu Composition Contest / Concert

General Information

Chai Found Music Workshop is proud to present its most recent project of Contemporary Music with 8 world premieres by 4 Taiwanese and 4 European composers. The theme of this cross-cultural musical production is Wu Xing, the five elements or phases in traditional Chinese philosophy.

A competition for composers will be held. The Taiwan part is conducted by the Taiwanese section of the ISCM (International Society for Contemporary Music) and Chai Found Music Workshop. The International part is conducted by Chai Found Music Workshop alone.

The concert of Wu Xing will present the selected compositions from 4 Taiwanese and 4 European composers. It will take place on November 28, 2009 at Forum Music in Taipei. The music will be recorded and published as a CD.

The instrumentation includes the instruments of a classic Sizhu (Silk and Bamboo) Music ensemble: Erhu (Chinese Violin), Di (Chinese Bamboo Flutes), Pipa (Chinese lute), Gucheng (Chinese Zither), Yangqin (Chinese Dulcimer), Ruan (Chinese Guitar)/ Liuqin (Chinese Ukulele), plus the Chinese mouth organ Sheng.

International Competition

1 Purpose
The international competition of Wu Xing is hosted by Chai Found Music Workshop. The purpose is to motivate contemporary composers to write for Chinese instruments and to enhance communication between the composers and the performing ensemble.

2 Qualification
There is no age limit. Citizens of the European Union can apply.

3 Theme
The compositions must be new creations, and/or never performed before. The compositions are related to the theme ‘Wu Xing’ (the 5 ancient Chinese elements). The formulation of this relationship is up to the composer.

4 Prizes
There is no ranking in prizes. Each of the 4 winners will receive a commission of 350 Euro. The concert of Wu Xing will present the winning compositions of 4 Taiwanese and 4 European composers. It will take place on November 28, 2009 at Forum Music in Taipei. The music will be recorded and published as a CD. Each composer will receive 10 samples of the Audio CD.

5 Instrumentation and Duration
The instrumentation has to include at least 3 up to 7 of the instruments of a Sizhu (Silk and Bamboo) Music ensemble: Erhu (Chinese Violin), Di (Chinese Bamboo Flutes), Pipa (Chinese lute), Gucheng (Chinese Zither), Yangqin (Chinese Dulcimer), Ruan (Chinese Guitar)/ Liuqin (Chinese Ukulele), plus the Chinese mouth organ Sheng. The duration has to be not less than 8 minutes, and not more than 12 minutes.

6 Procedure
- The deadline for handing in the compositions is October 1st, 2009.

- The compositions have to be sent as a printable pdf-files (scores and parts) to promotion@cfmw.com.tw.

- The reception of the documents will be confirmed by Chai Found Music Workshop. Chai Found Music Workshop will go through and play all submitted works to select the
4 winners.

- The winners will be notified on November 1, 2009 and their names will be published on the Chai Found Music Workshop website www.cfmw.com.tw

7 How to apply
Please refer to the application form.

Feel free to contact us by phone under +886-2-25024960 Mr. Klaus Bru or write an email to promotion@cfmw.com.tw.

Please also visit our website for more information: www.cfmw.com.tw

What is Wu Xing

Wu Xing (“five elements”, or rather “five phases”) is an ancient Chinese model for describing nature or ‘the way the world works’. Wu Xing is an integral part of Taoistic philosophy and explains the ever-changing interactions and relationships between phenomena of nature. It is not a static concept, but emphasizes processes. The idea of the 5 phases still traceable in modern Chinese society and it is omnipresent in traditional Chinese medicine and acupuncture, in Feng Shui, and in martial arts such as Tai Chi Quan or Qi Gong.

The five elements and their ascribed phases are:

Wood (mu) - Rising, Ascension
Fire (huo) - Activity, Action
Earth (tu - Change, Alteration
Metal (jin) - Maturity, Decay
Water (shui) - Calm, Contemplation

Each of the elements is associated with various aspects of nature such as colors, directions, forms of energy, climates, seasons, planets, the 5 tones of the pentatonic scale, or even livestock. As shown in the diagram below, they are usually depicted in a circle, which forms two cycles of which one is attributed as ‘generating’, the other as ‘overcoming’. The ‘generating cycle’ (black) is like this: wood feeds fire, fire produces earth (ash), earth bears metal, metal carries water (for example in buckets), water nourishes wood. The ‘overcoming cycle’: wood (roots) parts earth, earth absorbs water, water quenches fire, fire melts metal, metal chops wood.

The concept of Wu Xing is a wide field. There are countless associations between the elements and their attributed phenomena. We decided to let you choose yourself from the plentiful of information which is available on the internet.

Here are some links from the English Wikipedia, which you can also search
in your own language.

General overview of the topic:
http://en.wikipedia.org/wiki/Wu_xing

More disciplines that apply the Wu Xing concept:
http://en.wikipedia.org/wiki/Chinese_astrology
http://en.wikipedia.org/wiki/Traditional_Chinese_medicine
http://en.wikipedia.org/wiki/Feng_shui
http://en.wikipedia.org/wiki/I_Ching

If you find more and better information, please let us know: promotion@cfmw.com.tw

Why Wu Xing as a Theme?

The 5 phases have proven their validity over the last several millennia and have had an immeasurable impact on Chinese thought, culture, and everyday life. To most modern Chinese people, though, Wu Xing might seem ancient.

In the Western world, the attraction of Eastern philosophical and religious ideas is growing, with an increasing number of people applying them to their personal life. Often, those ideas make their way back to the East, perhaps in slightly
altered forms.

This is the starting point for the project: reflecting Chai Found Music Workshop’s interests and areas of activity, it is two-fold: a Taiwan portion and a European portion are brought together in a concert and the publishing of a CD. By involving composers from opposite ends of the world, Wu Xing aims at bridging two forms of culture.

The competition and the following concert make use of an important notion from the East, let it migrate to the West and return to its origin in a new form. Not only that, Eastern artists are given the chance for re-interpreting one of the most influential theories of their own culture. Thus, European composers can discover a new and fresh idea here, while Taiwanese composers can re-vive their own venerable cultural background. All this is done in the form of contemporary music played on the traditional instruments of Chinese music.

Just as in music, the balance between the five elements is always in motion and ever-changing, and can only be experienced with the passing of time. It will be interesting to hear, what ideas the composers will come up with: whether they take it literally or poetically, whether they focus on the cycles or on just one element, what they use, what they omit, what they emphasize, how they comment on it. Even more so, as the five elements also represent the five notes of the pentatonic scale.

Downloads

Project Information (pdf)

Instrument Information (pdf)

Application Form (doc)

Contact Information

Wu Xing
c/o Chai Found Music Workshop
2F, No. 13, Lane 295, Long Jiang Road, Taipei 104, Taiwan
Phone: +886-2-25024960
Fax: +886-2-25158533
promotion@cfmw.com.tw
www.cfmw.com.tw

Credits

Producer: Chai Found Music Workshop
Concept, Logo, Design: Klaus Bru
Translations: Jason Ying
Sponsor: ISCM (International Society for Contemporary Music), Section Taiwan

http://www.cfmw.com.tw/eng/WuXing/wuxing.html

northpublik: design above the 44th parallel

2009-08-17T21:06:00.000-07:00

Alright; I’m finally starting to put my work up, but I’m going to slowly work backwards…

[but if you're really hard up, there's a sample of more stuff at sjfbarnett.carbonmade.com. don't say I didn't try]

I’m happy to say my latest project has finally gone live. The Wu Xing Martial Arts studio opened it’s own doors this summer and required not just a website, but a complete brand identity.

After working with another studio, the partnership of Sifu Ali Siadatan and Shellie Siadatan decided it was time to expand their horizons and open Wu Xing Martial Arts, a multi-disciplinary studio that uses the 5-animal system of kung fu [Dragon, Leopard, Snake, Tiger and Crane] within its teachings and practices. Courses include academic, practical and spiritual sessions.

What the Siadatans had to start with was a new logo and a great vision for their studio. From there, we formed the brand id. After much discussion about what the Studio wanted to be and what they wanted to offer, it became clear that the Siadatans are purists and deeply passionate about their work. They’re not merely offering courses, but a way of life. Take the time to learn from them while following the methods of the 5 animals, and you can truly be on your way to becoming whole. So the brand BECOME was born.

After much consideration of what type of imagery would be best suited for the Studio [hundreds of image concepts were exhausted], it appeared that a hybrid of the students and the animals would best encompass the idea of becoming.

Working with photos specifically shot for the series, I began the painstaking task of creating truly hybrid images. Each figure is a collage of many different photos with tonnes of retouching [this is why I love the capabilities of a tool like Photoshop]. What resulted was a series of 5 Hybrid creatures that works as the brand champion for the Studio. Used in both print and web, these images represent what Wu Xing Martial Arts is about.

I love this guy’s face:

Sample of before and after:

Next steps were creating a web presence for Wu Xing, a place not only where you could quickly find out what the studio has to offer in terms of courses, but a real community where the instructors and pupils can learn and interact.

wuxingmartialarts.com

Sifu Ali is a deeply spiritual man and has much to offer his students. His desire to share knowledge requires a place to put it all, so the site includes a Media Centre where you can find articles, podcasts, blog posts and video clips.

Development credit goes to Jorge Villalobos, who’s site production skills—especially in WordPress—are amazing. The site wireframes I assembled in Photoshop were nicely translated into a seamless WP site that is easily editable on every page by the Siadatans [he also added some lovely liquid bits]. This is a nice contrast to what they had originally envisioned: a flash site with too many editing limitations. Now Sifu Ali can write to his heart’s content whenever he wants with immediate results.

The site is shiny and fresh, and is currently being populated with content written by the Siadatans. It may not be full just yet, but check it out to learn about the courses, instructors, schedules, and what Wu Xing truly means. So go get your Bruce Lee on [oh, and make sure to schedule an appointment with Shellie for fab massage therapy].

http://northpublik.ca/personalwork/

Wuxing Incorporated Achieves AAA Status

2009-08-17T20:37:00.000-07:00

ZURICH - In a surprising move in corporate politics, Wuxing Incorporated was awarded the seat on the Corporate Court left vacant by the recent death of corporate justice Hiroyuki Akiyama, vaulting it the elite AAA status. It was widely believed that Fuchi, who, as second largest megacorporation in the world after Saeder-Krupp, has always enjoyed a second seat on the Corporate Court, giving it significant clout in intra-corporate political matters, would once again fill the vacant seat with one of their justices, but the appointment went towards the asian powerhouse Li Feng, who, together with Wu Lung-Wei were the masterminds behind the Pacific Prosperity Group (PPG), a powerful east Asian cooperation of companies similar in structure to a zaibatsu (only without the backing of a single, large bank.)

When the vote was put before the court, the justices were evenly split, six voted for a new Fuchi justice and six for the the Wuxing justice, with Saeder-Krupp representative, justice Jean-Claude Priault ending the stale-mate with his deciding vote to allow Wuxing to become a AAA megacorporation. It is believed that Wuxing, who received 200 million nuyen from the estate of the late Dunkelzahn, used that money to lobby their way onto the court. For the first time in over a decade the make up of the court has shifted and the voices of many AA corporations who claimed that the Big Eight (Ares Macrotechnology, Saeder-Krupp, Fuchi Industrial Electronics, Yamatetsu, Mitsuhama Computer Technologies, Renraku Computer Systems, Aztechnology, Shiawase) have long since made it impossible for any AA company to elevate themselves to AAA status. Now it seems that has proven to be false, it wasn't impossible, it just took 200 million nuyen in grease money.

Wuxing is a relatively small megacorporation, but due to their clout within the large PPG it's considered worthy of the seat on the Corporate Court. It's a major hit to Fuchi's political clout, which they could've used in this time of friction between them and Renraku.

http://www.wiredreflexes.com/srn/news/index.php?nav=107

Five Elements: Group Sculpture Exhibition

2009-08-17T07:04:00.000-07:00

Five Elements: Group Sculpture Exhibition

Miwa Koizumi

July 9 - Aug 18, 2008

July 11th 6 - 9PM

Alan Binstock, Helen Brough, Linda Casbon, John Clement, Michel Demanche, Steven Dobbin, Oliver Doriss, Amanda Dow Thompson, Sonjie Feliciano Solomon, Sy Gresser,Howard Gross Miwa Koizumi, Alexandra Limpert, Joe Mangrum, Arthur Mednick, Gene Michieli, Michael Winger, Homer Yost

Brooklyn, NY Ch'i Contemporary Fine Art is delighted to announce the opening of "The Five Elements", a group exhibition representing each element of the Wu Xing (Five Phases), Metal, Wood, Water, Fire, and Earth. Join us on Friday, July 11th from 6 – 9 PM for a public reception with the artists at the gallery's Williamsburg location of 293 Grand St. between Roebling and Havemeyer. The public is invited to attend this event and visit the gallery during regular hours: Wed – Sun 11am – 7 pm, and Mon 9:00 am – 5:00 pm. For more information contact the gallery at 718.218.8939.

Metal and Fire breathe life into one another in the welded steel and bronze sculptures of Gene Michieli (bronze) and Arthur Mednick (steel). Michieli's forms convey a sense of nature in an abstract language, while Mednick's compact works reference the essence of objects not yet known. Exploring metal's property of creating exterior boundaries Alexandra Limpert's mechanical android sculptures almost resemble cognizant human beings. While, the twists and loops in John Clement's steel pipe formations convey how Fire is used to bring out metal's expansive energy. Exploring Metal as a cover, Steven Dobbin's sheathes sheets of lead, steel, and copper over wood to create pieces that are sociological statements of what society dictates as "normal". Referring to the mind and consciousness, Fire's ability to liquefy and transform Earth is visually captured in Oliver Dorris's colorful cast glass works recalling natural earthen caverns and fissures. Also referencing natural openings are the grotto-like sculptures of Howard Gross. While, Linda Casbon's ceramic sculptures and Sy Gresser's hand carved stone sculptures bring life to Earth, which controls the 'yi' (focus & intellect). Metal also houses the 'po' or animal nature as embodied in the bronze figurative sculptures of Homer Yost. Moreover, Alan Binstock's cosmic glass and steel sculptures express the symbiotic relationship between Earth and Metal. Using flexibility and judgment combined with strategy, Wood is ruled by the emotion of "Anger". Amanda Dow Thompson's three-dimensional sculptures embody the inherent inner tension found in Wood. While, Michael Winger's Dervish piece exemplifies this element's ability to twist with an unwavering stringency. On the opposite spectrum Sonjie Feliciano Solomon's installations capture the ethereal soul of Wood's derivative paper. The Fifth Element Water combines power with softness and calmness; it also represents vessels. Miwa Koizumi's sea creatures made of plastic bottles tap into Water's feng shui property of "conserving". Her aquatic "pets" made of vessels once used to hold water are visually pleasing examples of eco-friendly art. Moreover, Michel Demanche's Rebus references water instruments used to predict tornadoes. Finally, Joe Mangrum's installation incorporates each element to form an amalgamation of the Wu Xing (Five Phases).

http://www.chicontemporaryfineart.com/dynamic/exhibit_artist.asp?ArtistID=68&ExhibitID=98

What is Tai Chi?

2009-08-11T10:32:00.001-07:00

Tai Chi is a common sight every morning in the parks and gardens of the Chinese speaking world, where these graceful flowing exercises are practiced by groups and individuals. The Tai Chi form is a dance-like sequence of moves and postures looking sometimes like slow motion martial arts with an invisible opponent, which is what it actually is or at least was originally meant to be.

Why Tai Chi and Martial Arts?

Tai Chi is indeed derived from Chinese Martial arts and still is a system for self defence. All martial artists recognise the need to remain calm and focused. We will also talk about finding our root or being grounded, put simply remaining on our feet and not getting pushed over, which is some thing everyone wants, literally and metaphorically, Tai Ch does precisely this, which is why it has been shown to reduced falls and slips, in older civilians and alleviate arthritic conditions, whilst at the same time is practised by more athletic martial artists looking to hone their fighting skills. Push Hands (Tui Shou) >>

What does it mean?

The phrase T'ai C'hi Chüan or Taijiquan depending of systems of transliteration, means, starting with the "T'ai C'hi" bit, literally the supreme or grand ultimate and figuratively meaning the cosmos. The familiar Ying-Yang circle symbol is also known as the Tai Chi symbol, as it sums up the cosmos with the contrasting yet complimentary yin and yang aspects of all things. The chüan part refers to a method or balancing and usually relates to the use of the fist, and therefore can be translated as pugilism or boxing. So Cosmic fists, yin-yang boxing, the fists of the supreme ultimate, take your pick. Chinese Philosophy >>

The origins of Tai Chi Chuan

The story told of Tai Chi's origin, is usual the one regarding the hermit and alchemist Zhang San Feng, in about 1300 AD. He retired to a life of seclusion and contemplation on Wudang Mountain, here he witness or dreamt a fight between a snake and a crane or sparrow or magpie (the stories vary). Zhang was apparently a master of Shoalin Kung fu and the graceful movement of the snake evading the sharp beak of the bird and visa-versa, the crane evading the snakes bite, inspired him to create a new method of fighting based on soft and yielding moves as opposed to hard and quick attacking. Historical corroboration for this story is very thin on the ground, it does however resonant T'ai Chi Ch'üan principles and is adopted as a creation legend. More >>

WU XING QUAN GALLERY

2009-08-11T10:29:00.001-07:00

Metal Martial Arts

2009-08-11T10:23:00.000-07:00

Brian Kennedy & Elizabeth Guo

"Metal destroys wood, wood destroys earth, earth destroys water, water destroys fire and fire destroys metal; thus each of the five formed fists can conqueror and be conquered".Traditional teaching of Chinese martial arts

Metal and martial arts have long gone together. In modern times Mixed Martial Arts events like the UFC or PRIDE, have their contestants enter the ring to the ear shattering beat of some heavy metal tune. Beyond similar tastes in music, body piercings and tattoos are common to both heavy metal “head bangers” and to the “head bangers” who fight in full contact mixed martial arts events. But “metal and martial arts” is not just a recent phenomenon; in traditional Chinese martial arts there too has been a link between “metal” and “martial arts” albeit in a far different sense than metal music’s link with mixed martial arts.

Metal is one of the five “elements” or five “phases” that are a central part of traditional Chinese cosmology. In Chinese they are known as the wuxing and along with metal are wood, earth, fire and water. The wuxing are one of the fundamental ways of classifying things that has been a part of Chinese culture since very early on and the idea has much in common with classical Greek notions of the five elements of air, fire, water, earth and aether. The wushing are both the “stuff” of all reality as well as being the five basic processes through which all the things, the “ten thousand things” to put it in classical Chinese philosophical cant, of this world undergo change.

The wuxing concept figures in a whole range of traditional Chinese arts including traditional Chinese medicine, geomancy (fengshui), cooking, painting, fortune telling and martial arts. A good example of the latter is the use of the wushing concept in the traditional Chinese martial arts system known as Xingyiquan. Xingyiquan is a system of Chinese martial arts whose forte is hand strikes. The name literally means Form-Mind-Boxing. The implication of the name is that the mind gives rise to the “form” which the boxing takes. Put another way, the implication of the name is that the mind, more specifically the intent (“yi” in Chinese), is in harmony with the “form” (“xing” in Chinese) of the techniques. Xingyiquan, is one of the three major internal arts of China; the other two being baguazhang (8 Diagram Palm) and the well known taijiquan (Tai Chi Boxing).

Xingyiquan uses what they call the “5 Element Fist”, i.e. the “wuxing fists” as their core training method. The five fist forms are called splitting, drilling, crushing, pounding and crossing and the five fist are linked up to the wushing. Splitting, the first of the five fists, is metal. The image of metal being one of aggressiveness and strength, Xingyiquan teachers often tell their students that “metal fist is like an axe, rising and falling, breaking apart the opponent’ defense”. In contrast the next of the five fist is linked up with the water element of the wushing. It is flowing and soft and the idea is to dodge around the opponent’s attack. Next comes crushing fist which is tied to the element of wood, its “flavor” is being lively and aware and being able to react quickly to the opponent. Fourth is pounding fist which is linked to the element fire. The focus here is quick aggressiveness, charging in to cut off the opponent’s attack. The last of the five fists is crossing fist, which is the earth element. It is centered and calm and neutralizes the opponents attack.

Wuxing in Chinese martial arts is more than simply having five core movements, the concept of wuxing also carries with it the idea that each of the five core movements affects one of the five organ systems. In traditional Chinese medicine the wuxing idea also is used; for example there are five major organ systems or perhaps more accurately, five processes. In Xingyiquan each of these organ systems is strengthened by its corresponding fist form. Metal, which is splitting fist, strengthens the lung system. So what you have is a set of correspondences between the martial arts movement and the organ system.

Also too, the idea of the two cycles of wuxing figure into the idea’s use in martial arts. As the opening quote alludes to, in traditional Chinese thinking there is a cycle of creation and a cycle of destruction among the five elements. Metal for example overcomes wood (as an axe chops a tree), but in turn metal is overcome by fire (fire melting metal). This idea of mutual creation and destruction is carried over to the martial arts use of the wushing. Each of Xingyiquan’s five fists can conquer and be conquered by one of the other fist (see graphics).

So whether by music beats or by fist beats metal and martial arts go together.

Mr. Kennedy and Ms. Guo are the co-authors of Chinese Martial Arts Training Manuals published by North Atlantic Books in 2005. They also are regular contributors to Classical Fighting Arts Magazine.

http://taiwanease.com/features/martial-arts/metal-martial-arts.php

wu xing wushu: five elements martial arts

2009-08-11T10:19:00.000-07:00

Here at wuxing wushu, Brighton (Five Elements Martial Arts) we are dedicated to the teaching of traditional Chinese skills, including taiji quan (tai chi chuan), shaolin gongfu (kungfu) and qigong (chi kung) at various venues in and around Brighton and Hove.
Authentic martial arts taught by a qualified, friendly Instructor.
These well-structured classes suit all abilities in a welcoming, non-intimidating environment.
Private lessons are also available.

	Qigong (chi kung) * new term starting 16th March 2009
	Shaolin Quan (gongfu or kungfu)
	Taiji Quan (tai chi chuan)
	Older Adults Tai Chi
	Childrens' Gongfu classes

Wu Xing Martial Arts

2009-08-11T10:12:00.000-07:00

Wu Xing {pronounced wu-shing}, is actually the short form for “Wu Zhong Liu Xing Zhi Chi” or the five types of chi dominating at different times. As the earth rotates around the sun, 5 seasons are produced, late summer is counted as a season and is seen as a transitional time. These phases affect all life process on earth including the internal workings of the human body. The goal of our Healing Arts program to understand exactly how each of us are affected by this cycle and how to live harmoniously with it. It’s your choice whether you would like to study the Healing Arts on their own or become a Wu Xing Martial artist, where you combine the health system with the martial arts.

The 5 Animal System of Kung Fu is also referred to as Wu Xing: Dragon, Leopard, Snake, Tiger, Crane. {Tai Chi is considered Crane and Snake}. Each style has a different approach to movement and combat, and is ruled by it’s own psychology and personality. Together, they form a dynamic fighting system. By studying the various animal systems you will have the capacity to change your strategy as often as needed, putting you in harmony your opponent, turning your body into the ultimate weapon.

Crane

Develops strength in the tendons and ligaments, regulates the liver and helps with anger. This style improves concentration, balance and accuracy. The crane overcomes the opponent by remaining calm, it studies the weaknesses of the opponent and moves faster.

Dragon

Develops strength in the heart, cultivates joy and improves mental alertness. This powerful style is light, evasive and unpredictable.

Leopard

Strengthens the stomach and spleen and helps with worry and anxiety. This style builds strength and flexibility and cultivates agility.

Snake

The practice of this style builds strong internal energy, strengthens the lungs, develops sensitivity, and cultivates the skill of yielding to force; allowing the practitioner to take on opponents who are much stronger. Through time the body becomes like a chain or a whip. Snake style helps control grief in the body.

Tiger

This style builds deep strength in the bones and muscles, invigorates the kidneys and helps control fear by developing courage.

http://www.wuxingmartialarts.com/natures-design

Traditional Chinese Medicine (TCM)

2009-08-11T09:56:00.000-07:00

With a history of 2000 to 3000 years, Traditional Chinese Medicine (TCM) has formed a unique system to diagnose and cure illness. The TCM approach is fundamentally different from that of Western medicine. In TCM, the understanding of the human body is based on the holistic understanding of the universe as described in Daoism, and the treatment of illness is based primarily on the diagnosis and differentiation of syndromes.

rural China

The TCM approach treats zang-fu organs as the core of the human body. Tissue and organs are connected through a network of channels and blood vessels inside human body. Qi acts as some kind of carrier of information that is expressed externally through jingluo system. Pathologically, a dysfunction of the zang-fu organs may be reflected on the body surface through the network, and meanwhile, diseases of body surface tissues may also affect their related zang or fu organs. Affected zang or fu organs may also influence each other through internal connections. Traditional Chinese medicine treatment starts with the analysis of the entire system, and then focuses on the correction of pathological changes through readjusting the functions of the zang-fu organs.

Evaluation of a syndrome not only includes the cause, mechanism, location, and nature of the disease, but also the confrontation between the pathogenic factor and body resistance. Treatment is not based only on the symptoms, but differentiation of syndromes. Therefore, those with an identical disease may be treated in different ways, and on the other hand, different diseases may result in the same syndrome and are treated in similar ways.

The clinical diagnosis and treatment in Traditional Chinese Medicine are mainly based on the yin-yang and five elements theories. These theories apply the phenomena and laws of nature to the study of the physiological activities and pathological changes of the human body and its interrelationships. The typical TCM therapies include acupuncture, herbal medicine, nutritional therapy, massage (Tuina Anmo) and qigong exercises. With acupuncture, treatment is accomplished by stimulating certain areas of the external body. Herbal medicine acts on zang-fu organs internally, while qigong tries to restore the orderly information flow inside the network through the regulation of Qi. These therapies appear very different in approach yet they all share the same underlying sets of assumptions and insights in the nature of the human body and its place in the universe. Some scientists describe the treatment of diseases through herbal medication, acupuncture, and qigong as an "information therapy".

chinese pharmacy

Yin or Yang

Yin and yang (Pinyin: yinyáng) are generalizations of the antithesis or mutual correlation between certain objects or phenomena in the natural world, combining to create a unity of opposites. Liang Yi, also known as Yin-Yang or heaven and earth, have a similar meaning.

The dual concepts of yin and yang - or the single concept yin-yang - originated in ancient Korean philosophy and metaphysics, which describe two primal opposing but complementary principles or cosmic forces said to be found in all non-static objects and processes in the universe. This paradoxical concept is the cornerstone of Taoism and traditional Chinese medicine.

Yin ("shady place, north slope, south bank (river); cloudy, overcast"; Japanese: in or on) is the dark element: it is passive, dark, feminine, downward-seeking, and corresponds to the night.

Yáng ("sunny place, south slope, north bank (river), sunshine"; Japanese: yo) is the bright element: it is active, light, masculine, upward-seeking and corresponds to the daytime.

Yin is often symbolized by water and air, while yang is symbolized by fire and earth.

Yin (dark) and yang (light) are descriptions of complementary opposites rather than absolutes. Any yin/yang dichotomy can be viewed from another perspective. All forces in nature can be seen as having yin and yang states, and the two are in constant movement rather than held in absolute stasis.

(Yang light and Yin dark, both carry the symbol of the other in the middle = dark or light dot, indicating the mutual dependency)

Yang light and Yin dark, both carry the symbol of the other in the middle = dark or light dot, indicating the mutual dependency

Five Goings - Wu Xing

The theory of the five goings is the core of Chinese philosophy. This model began gaining importance from the beginning of 3rd century before Christ for the understanding of the dynamic development.

In traditional Chinese philosophy, natural phenomena can be classified into the Wu Xing (Pinyin: wuxíng), or the Five Elements: metal (Pinyin: jin), wood (Pinyin: mu), water (Pinyin: shui), fire (Pinyin: huo), and earth (Pinyin: tu). These elements were used for describing interactions and relationships between phenomena. Five Phases is the more appropriate way of translating wuxing - literally, "five goings". Traditional Taijiquan schools relate them to footwork and refer to them as five "steps". The original foundation is based on the concept of the Five Cardinal Points.

Chinese Medicine and Cosmology

Element	Wood	Fire	Earth	Metal	Water
Direction	east	south	center	west	north
Planet	Jupiter	Mars	Saturn	Venus	Mercury
Zang (yin organs)	liver	heart/pericardium	spleen/pancreas	lung	kidney
Fu (yang organs)	gall bladder	small intestine/San Jiao	stomach	large intestine	urinary bladder
Emotion	anger, frustration	over-excitation	worry, anxiety	grief, sadness	fear, lack of will
Finger	index finger	middle finger	thumb	ring finger	little finger
Sensory organ	eye	tongue	mouth	nose	ears
Sense	sight	speech	taste	smell	hearing
Taste	sour	bitter	sweet	pungent	salty
Heavenly creature	Azure Dragon	Vermilion Bird	Yellow Dragon or Yellow Qilin	White Tiger	Black Tortoise
Livestock	dog	sheep/goat	cattle	chicken	pig
Fruit	plum	apricot	jujube(dates)	peach	chestnut
Grain	wheat	beans	rice	hemp	millet
Season	Spring	Summer	Change of seasons (Every third month)	Autumn	Winter
Life	birth	youth	adulthood	old age	death

Circadian or Diurnal Cycle and Other Cycles

According to Chinese medical theory, each organ is associated with one of the Five Phases. It is believed to be more efficacious to treat an organ during a particular time period appropriate to it. The citation order of the Five Phases, i.e., the order in which they are cited in the Bo Hu Tong and other Han dynasty texts, is Metal, Wood, Water, Fire, and Earth. The organs are most effectively treated, according to theory, in the following four-hour periods throughout the day, beginning with the 3 a.m. to 7 a. m. period: Metal organs (see the list), Earth organs, Fire1 organs, Water organs, Fire2 (the "non-empirical" Pericardium and Triple Burner organs), and Wood organs, which is the reverse of the citation order (plus an extra use of Fire and the non-empirical organs to take care of the sixth four-hour period of the day). These two orders are further related to the sequence of the planets going outward from the sun (Mercury, Venus, Mars, Jupiter, Saturn, or Water, Metal, Fire, Wood, and Earth) by a star diagram similar to the one shown below.

Therapy

Pulse and Tongue are the diagnostic tools to evaluate the underlying syndrome. The TCM knows many ways of treatment. Acupuncture (or heat application with Moxa), Massage (e.g. Tuina, Gua Sha), Phytotherapy, Nutrition and Exercises (e.g. Taijiquan, Yoga und Qigong) are used to harmonize the unbalanced goings (Water, Earth, Wood, Fire, and Metal).

Acupuncture

Most of the main acupuncture points are found on the "twelve main meridians" and two of the "eight extra meridians" (Du Mai and Ren Mai) a total of "fourteen channels", which are described in classical and traditional Chinese medical texts, as pathways through which Qi and "Blood" flow. There also exist "extra points" not belonging to any channel. Other tender points (known as "ashi points") may also be needled as they are believed to be where stagnation has gathered.

Treatment of acupuncture points may be performed along several layers of pathways, most commonly the twelve primary channels, or mai, located throughout the body. The first twelve channels correspond to systems of function: Lung, Large Intestine, Stomach, Spleen, Heart, Small Intestine, Bladder, Kidney, Pericardium, San Jiao (an intangible, also known as Triple Burner), Gall Bladder, and Liver. Other pathways include the Eight Extraordinary Pathways (Qi Jing Ba Mai), the Luo Vessels, the Divergents and the Sinew Channels. Ashi (tender) points are generally used for treatment of local pain.

Of the eight extraordinary pathways, only two have acupuncture points of their own: the Ren Mai and Du Mai, which are situated on the midline of the anterior and posterior aspects of the trunk and head respectively. The other six meridians are "activated" by using a master and couple point technique which involves needling the acupuncture points located on the twelve main meridians that correspond to the particular extraordinary pathway.

Many patients claim to experience the sensations of stimulus known in Chinese as de qi ("obtaining the Qi" or "arrival of the Qi"). This kind of sensation was historically considered to be evidence of effectively locating the desired point.

puppet with meridians

Phytotherapy

In TCM applied medications are individually composed for each patient, depending on the diagnosed syndrome. The herbs are administered as tea or decoction. Medications as well as food stuffs are attributed as either cold, cool, neutral, warm and hot according to their energetic potential and they are also divided regarding their taste (sweet, salty, bitter, sour, hot or neutral). The medication is selected regarding the desired characteristics.

classical herbal preparation in a chinese pharmacy

History

Much of the philosophy of traditional Chinese medicine derived from the same philosophical bases that contributed to the development of Taoist philosophy, and reflects the classical Chinese belief that individual human experiences express causative principles effective in the environment at all scales.

During the golden age of his reign from 2698 to 2596 B.C, as a result of a dialogue with his minister Ch'i Pai, the Yellow Emperor is supposed by Chinese tradition to have composed his Neijing Suwen or Basic Questions of Internal Medicine, also known as the Huang di Neijing. Modern scholarly opinion holds that the extant text of this title was compiled by an anonymous scholar no earlier than the Han dynasty just over two-thousand years ago.

During the Han dynasty, Zhang Zhong Jing, the Hippocrates of China, who was mayor of Chang-sha toward the end of the 2nd century AD, wrote a Treatise on Cold Damage, which contains the earliest known reference to Neijing Suwen. The Jin dynasty practitioner and advocate of acupuncture and moxibustion, Huang-fu Mi (215 - 282 AD), also quoted the Yellow Emperor in his Jia Yi Jing, ca. 265 AD. During the Tang dynasty, Wang Ping claimed to have located a copy of the originals of the Neijing Suwen, which he expanded and edited substantially. This work was revisited by an imperial commission during the 11th century AD.

Huang di, the yellow emperor

Classical Chinese Medicine (CCM) is notably different from Traditional Chinese Medicine (TCM). The Nationalist government elected to abandon and outlaw the practice of CCM as it did not want China to be left behind by scientific progress. For 30 years, CCM was forbidden in China and several people were prosecuted by the government for engaging in CCM. In the 1960's, Mao Zedong finally decided that the government could not continue to outlaw the use of CCM. He commissioned the top 10 doctors (M.D.'s) to take a survey of CCM and create a standardized format for its application. This standardized form is now known as TCM.

Today, TCM is what is taught in nearly all those medical schools in China, most of Asia and Northern America that teach traditional medical practices at all. To learn CCM typically one must be part of a family lineage of medicine. Recently, there has been resurgence in interest in CCM in China, Europe and United States, as a specialty. For example, see the program of Classical Chinese Medicine at National College of Natural Medicine. See also [http://www.classicalchinesemedicine.org Heiner Fruehauf's website covering topics related to Classical Chinese Medicine.

Contact with Western culture and medicine has not displaced TCM. While there may be traditional factors involved in the persistent practice, two reasons are most obvious in the westward spread of TCM in recent decades. Firstly, TCM practices are believed by many to be very effective, sometimes offering palliative efficacy where the best practices of Western medicine fail, especially for routine ailments such as flu and allergies, and managing to avoid the toxicity of some chemically composed medicines. Secondly, TCM provides the only care available to ill people, when they cannot afford to try the western option. On the other hand, there is, for example, no longer a distinct branch of Chinese physics or Chinese biology.

TCM formed part of the barefoot doctor program in the People's Republic of China, which extended public health into rural areas. It is also cheaper to the PRC government, because the cost of training a TCM practitioner and staffing a TCM hospital is considerably less than that of a practitioner of Western medicine; hence TCM has been seen as an integral part of extending health services in China.

There is some notion that TCM requires supernatural forces or even cosmology to explain itself. However most historical accounts of the system will acknowledge it was invented by a culture of people that were already tired of listening to shamans trying to explain illnesses on evil spirits; any reference to supernatural forces is usually the result of romantic translations or poor understanding and will not be found in the Taoist-inspired classics of acupuncture such as the Nei Jing or Zhenji Dachéng. The system's development has over its history been skeptically analysed extensively, and practice and development of it has waxed and waned over the centuries and cultures which it has travelled - yet the system has still survived this far. It is true that the focus from the beginning has been on pragmatism, not necessarily understanding of the mechanisms of the actions - and that this has hindered its modern acceptance in the West. This, despite that there were times such as the early 18th Century when "acupuncture and moxa were a matter of course in polite European society".

http://www.alfred-rapp.com/en/tcm.html

FYP

Chinese paper folding

History

Golden Venture folding

The Concept of Ying Yang

Circular Diagram Decoration

idea_Book Design in China Today

How to Calculate the Chinese Solar Equivalent date for any western dates without using the Ten Thousand Year Calendar?

Brief History of Zi Wei Dou Shu (Emperor Astrology)

Heavenly Stems and Earthly Branches

What is the Chinese Four Pillars of Destiny (or Ba Zi)?

Ten Thousand Year Calendar

Chinese Astrology Calendar

Research Direction: Astrology

1. Background

2. Luni-solar calendar

2. 1. Table of the sixty year calendar

3. Wu Xing

3. 1. 木 Wood

3. 2. 火 Fire

3. 3. 土 Earth

3. 4. 金 Metal

3. 5. 水 Water

4. Chinese zodiac

5. See also

6. References

6. 1. Sources

7. External links

Research Direction: Feng Shui

How Did Ancient Chinese People give Horoscope Sign Explanations?

Overview

Origin of Chinese Astrology

Top Astrologers in Ancient China

The "Eight Characters of Birth Time" or "Four Pillars of Destiny"

Horoscope Sign Explanations based on "Four Pillars of Destiny"

Further readings

The Cornerstone of Chinese Astrology Compatibility Theory - Five Elements

A Scientific Explication of the Chinese Five Elements Theory

Characters and Interactions of the Five Elements

Expansion of Theory of Five Elements

Indirect Interactions between the Five Elements

Mapping Five Elements to real things

One's fate cannot be changed

How to use the feng shui five elements theory by Alfred E. Newman

How to use the feng shui five elements theory by Vandere Linde

How to use the feng shui five elements theory by Janette Peel

How to use the feng shui five elements theory by B.Stone

The five elements of feng shui

Elemental Feng Shui - The Five Elements and the Colors That Enhance Them

Research Direction: Martial Arts

Origins

Legend

History

Recent history

Disputed history

Characteristics and principles

Overview

Five Element forms

Animal forms

Branches

Weapons

Famous Figures

Important Texts

Research Direction: Music

China's Traditional Wuxing (Five Elements) Therapeutic Music - Medium Tune CDs' Titles

China's Traditional Wuxing Therapeutic Music

What Is Meant by Wuxing

The Interpromotion of the Five Elements

The Interrestraint of the Five Elements

Wuyin and Wuxing

Wuyin Therapeutic Music

The Interrelation of the Five Elements

Usage

Research Direction: Diet

Research Direction: TCM

Relating Research to Objective

中医五脏相关学说研究：从五行到五脏相关 (English Translation)

Theoretical and Design Problems

FYP Objective

Gundam Mod: The Four Celestial Guardians