Category: Flying Stars (玄空飛星風水)

http://blog.sina.cn/dpool/blog/s/blog_3f3476420100ghvj.html

挨星真诀本山星（阳宅）
坐甲癸申山，贪狼一路行；一白为本山星，上元用一白入中顺行，下元一白入中逆行。
坐坤壬乙山，巨门从头出；二黑为本山星，上元用二黑入中顺行，下元二黑入中逆行。
坐子卯未山，三碧禄存到；三碧为本山星，上元用三碧入中顺行，下元三碧入中逆行。
坐戌乾巳山，四绿文曲照；四绿为本山星，上元用四绿入中顺行，下元四绿入中逆行。
坐辰巽亥山，六白武曲位，六白为本山星，上元用六白入中逆行。下元六白入中顺行。
坐艮丙辛山，七赤是破军；七赤为本山星，上元用七赤入中逆行。下元七赤入中顺行。
坐寅庚丁山，八白左辅应；八白为本山星，上元用八白入中逆行。下元八白入中顺行。
坐午酉丑山，九紫右弼星。九紫为本山星，上元用九紫入中逆行。下元九紫入中顺行。
挨星真诀父母星（阴宅）
阴宅挨星用父母星
甲癸申三山；本山星一白，父母星七赤。
坤壬乙三山；本山星二黑，父母星八白。
子未卯三山；本山星三碧，父母星九紫。
戌乾巳三山；本山星四绿，父母星一白。
辰巽亥三山；本山星六白，父母星三碧。
艮丙辛三山；本山星七赤，父母星四绿。
寅庚丁三山；本山星八白，父母星五黄。
午酉丑三山；本山星九紫，父母星六白。
阴阳顺逆同阳宅。

https://www.lnka.tw/html/topic/927.html

九宮飛星一共九顆; 分為一白、二黑、三碧、四綠、五黃、六白、七赤、八白及九紫，其中有五顆是吉星，有四顆是兇星。

飛星中的五顆吉星：

一白貪狼水星：這顆星專管事業，人緣與桃花。
四綠文昌木星：這顆星專管智慧，學業，對求學的人以及從事學術研究的人影響最大。
六白武曲金星：這顆星專管權力的大小，同時還能催動驛馬，所以與主人的事業息息相關。
八白左輔土星：這顆星專管錢財的出入。
九紫右弼火星：這顆星專管婚姻喜慶。
這五顆吉星假如落定的方位得宜，房子的格局與家中的布置包括居住人的命理等都能配合，能給主人帶來一年的好運。然而倘若落定的地方不得力，就像無用武之地的英雄，心有余而力不足，毫無作用。萬一格局或者布置有問題，還有可能成事不足，敗事有余，而辜負了吉星的美名。

飛星中的四顆兇星 ：

二黑巨門土星：這顆星會引起身心兩方面的疾病，所以又稱為病符。
三碧祿存木星 ( 又名蚩尤星 )：這顆星專會引起口舌是非，甚至會為主人帶來訴訟官非。
五黃廉貞土星：這顆星專門招災惹禍，是九星中兇性最大的一顆星。
七赤破軍金星：這顆星會引起盜賊覬覦，小人陷害。
由于每年飛臨的宮位不一樣，前述的五顆吉星固然可能會帶有兇性，這里談的四顆兇星有時候也會沾染喜氣，倒不是永遠一成不變。

這九顆流年飛星對吉兇所發生的影響，就時間來說，只有一年的效期，就力量來說，也沒有屋主的命理風水或者房屋本身的風水那么強大，不過它也有不容忽視的重要性。

https://kknews.cc/geomantic/xmb6bog.html

乾山巽向，巽的先天八卦位坤，就是乾卦山的宾位。

坎山离向，离的先天八卦位震，就是坎卦山的宾位。

艮山坤向，坤的先天八卦位坎，就是艮卦山的宾位。

震山兑向，兑的先天八卦位巽，就是震卦山的宾位。

巽山乾向，乾的先天八卦位离，就是巽卦山的宾位。

离山坎向，坎的先天八卦位兑，就是离卦山的宾位。

坤山艮向，艮的先天八卦位乾，就是坤卦山的宾位。

兑山震向，震的先天八卦位艮，就是兑卦山的宾位。

原文網址：https://71a.xyz/pXDbXv

https://kknews.cc/geomantic/q2rakzr.html

乾山巽向，巽的后天八卦位兑，就是乾卦山的客位。

坎山离向，离的后天八卦位乾，就是坎卦山的客位。

艮山坤向，坤的后天八卦位巽，就是艮卦山的客位。

震山兑向，兑的后天八卦位坎，就是震卦山的客位。

巽山乾向，乾的后天八卦位艮，就是巽卦山的客位。

离山坎向，坎的后天八卦位坤，就是离卦山的客位。

坤山艮向，艮的后天八卦位震，就是坤卦山的客位。

兑山震向，震的后天八卦位离，就是兑卦山的客位。

原文網址：https://71a.xyz/0XBeDA

https://kknews.cc/geomantic/eoqpnny.html

坐戍、乾、亥三山（乾卦）的宅地，如有水从离位（丙午丁）流过巽位（辰巽巳），此水是先天水朝堂。

坐壬、子、癸三山（坎卦）的宅地，如有水从兑位（庚酉辛）流过离位（丙午丁），此水是先天水朝堂。

坐丑、艮、寅三山（艮卦）的宅地，如有水从乾位（戍乾亥）流过坤位（未坤申），此水是先天水乾堂。

坐甲、卯、乙三山（震卦）的宅地，如有水从艮位（丑艮寅）流过兑位（庚酉辛），此水是先天水朝堂。

坐辰、巽、巳三山（巽卦）的宅地，如有水从坤位（未坤申）流过乾位（戍乾亥），此水是先天水朝堂。

坐丙、午、丁三山（离卦）的宅地，如有水从震位（甲卯乙）流过坎位（壬子癸），此水是先天水到堂。

坐未、坤、申三山（坤卦）的宅地，如有水从坎位（壬子癸）流过艮位（丑艮寅），此水是先天水朝堂。

从庚、酉、辛三山（兑卦）的宅地，如有水从巽位（辰巽巳）流过震位（甲卯乙）。此水是先天水乾堂。

http://www.360doc.cn/article/4530213_113418735.html

紫白，洛書九星也。如坎宅，一白入中，二黑在乾，八宅均以本宅入中，照此飛去，九星各有五行，八方飛星來生中宮為生，乾宅遇二黑、五黃、八白土來生是，與中宮比和為旺，乾宅遇七赤金是，中宮去生八方為退，乾宅遇一白水是，八方來剋中宮為煞，乾宅遇九紫火是，中宮去剋八方為死，乾遇三碧四綠木是，三元即上中下三元，得元運則與盛，失元運則衰廢。
生旺宜與，運未來而仍替。退煞當廢，運方交而尚榮，總以氣運為之君，而吉凶隨之變化。
如得當時元運、旺氣，則後交退煞之運而尚榮，如不得元得令，後遇生旺運而仍替，總以三三元氣運為主，得元則吉，失元則凶。
然以圖之運論體、書之運論用、此法之常也。
以圖運參書、書運參圖、此法之變也。
河圖之運，以甲丙戊庚壬五子，配水火木金土五行，五子分元，五行定運，秩然不紊。
甲子十二年為水運，丙子十二年為火運，戊子十二年為木運，庚子十二年為金運，壬子十二年為土運，秩然不紊也。
以圖運論體，書運論用，此法之常也，以圖運參書，書運參圖此法之變也。
河圖之運，即五子運也，八宅坐定之星為體，由宅星飛佈八方為用，洛書之用，即上中下三元大小運也，有時用圖兼書，有時用書兼圖，常變互用之法也。

http://www.zyqmdj.com/1690.html

https://fengshuigate.com/Notes.html

Fengshui is basically the measurement and manipulation of the flow of qi, the Chinese over the millennia have developed efficacious methods for deflecting and rechanneling harmful qi (called sha).

Harmful qi is of various kinds. In general qi that represents a balance between yin and yang is auspicious, whereas imbalanced qi–that which contains either too much yang or too much yin, is inauspicious. For example, rapid qi is inauspicious (fast flowing water, high winds), and so is torpid qi (swamps, doldrums). Any natural or artificial feature which would cause the flow of qi to become imbalanced is inappropriate. For example, a straight road or path leading to the front door of a house would allow the ingress and egress of qi to be too rapid. A means of breaking up this rapid flow is necessary if bad fortune is to be avoided. Rapid qi, such as that created by the barrel-like “gun” of a straight road aimed at a front door, can be moderated by bells or chimes hung at the entrance, or reflected by mirrors flanking the door. On the other hand, it is inadvisable to build a house with the entrance directly facing a monolithic feature such as a large tree, a cliff face, or a taller building, because the flow of qi would be slowed too extensively. A means of opening up the obstructed qi is necessary, or misfortune for the residents of such a house is probable.

https://fengshuigate.com/Art-of-Fengshui.html

… fengshui does not mean “the way of wind and water.” Instead, wind and water are means by which qi is controlled. Wind scatters qi, so we should block its ingress. Water collects qi, so we should encourage its presence. This will ensure that sufficient qi surrounds the tomb or house. A proper translation of fengshui therefore is “(hinder the) wind (and hoard the) water.”

So what is qi? One of the earliest descriptions of qi, appearing in a 4th century BC text, reads as follows:

Water is the root of all things and the source of all life…. Water is the blood and breath [qi] of the earth, functioning in similar fashion to the circulation of blood and breath in the sinews and veins. Guanzi, ch. 39.

Here, qi is breath, and water is the blood and breath of the earth. The Book of Burial elaborates: “Where the ground holds auspicious qi, the earth conforms and rises. When ridges hold accumulated qi, water conforms and accompanies them.” Ridges in this passage is a physiological term referring to the arterial branches or vessels of the dragon veins. Where water flows on the surface, qi flows beneath the surface. When the flow of qi is discovered, then we must look for the location where that flow slows down and pools or accumulates. The Book of Burial clarifies in this fashion:

Where the earth takes shape, qi flows accordingly; thereby things are born. For qi courses within the ground, its flow follows the contour of the ground, and its accumulation results from the halt of terrain.

This pooling or concentration of qi is an ancient concept that also began as an explanation of human physiology. The following passage is from a 4th century BC Daoist book of philosophy called the Zhuangzi (ch. 22): “Man’s life is the assembling of qi. The assembling is deemed birth; the dispersal is deemed death.” Which of course is why a pool of qi is advantageous for the lair. According to the Book of Burial: “Life is accumulated qi. It solidifies into bone, which alone remains after death. Burial returns qi to the bones, which is how the living are endowed.” Somehow the pooling of qi around the interred bones affects the lives of the descendants of the deceased. This final passage reveals the metaphysical aspect of qi–its ability to enhance the lives of people in its proximity.

https://fengshuigate.com/numerology.html

The correlation of the luoshu numbers and bagua trigrams is the minimum requirement for conducting bazhai fengshui readings. A formula called the da you nian, “Great Roving Year” is the means by which number and trigram merge. First, the sequence of digits 1 through 9 is repeated 20 times to match three sixty-term, ganzhi cycles of 180 years called the sanyuan, “Tri-epoch.” Since every year has a ganzhi designation, in the Tri-epoch everyone’s year of birth has a digital correlate from 1 to 9. Each luo number has a unique trigram, derived from its houtian correlation (see fig. 2), so when the Tri-epoch digit is equated with the luo number, each person has a trigram that corresponds to his/her natal year. This is called the minggua, or the natal trigram, and it identifies the character of cosmic qi present at the person’s birth. Finally, the natal trigram is paired with each of the eight directional trigrams in the houtian sequence (called zhaigua or hall trigrams). Each of the eight minggua therefore has a corresponding eight zhaigua, and these eight groups of eight trigrams complete the da you nian. This complement of a natal trigram and its set of hall trigrams represents a metaphysical interaction between the individual’s natal qi and the qi of the environment that surrounds that individual. This conjunction is essentially thought of as a transformation of the minggua into the zhaigua and vice-versa (called biangua or bianyao), and each transformation is capable of generating good or bad fortune for the individual. The auspice generated by the conjunction is known as jiuxing, or the Nine Stars.

https://hubpages.com/religion-philosophy/taoism-feng-shui-technique-zhong-sheng-ji

Yin dwelling feng shui has been practised for thousands of years. Even well-educated men in ancient China believed in tomb feng shui.

The location of an ancestor’s grave is said to bring good fortune or otherwise to his or her later generations, depending on the feng shui of the grave. The theory is based on the fact that the deceased and the descendants shared the same bloodline. Therefore, if the body or bones lying in the tomb is absorbing the evil influences of bad feng shui, it will reflect on the later generations as well.

Creating a live grave is just an application of this theory to a living person. The personal belongings of the person concerned have his or her DNA. Therefore, burying these items, together with the personal data, is symbolical of the burial of that person.

Many Chinese believed that this technique of false burial can help in matters such as increasing life span, having a child or heir, promotion to higher official rank, scholarly achievements, attracting wealth and good fortune, and even saving lives, etc.

https://fengshuigate.com/zangshu.html

1. Qi flows within the ground, follows the contour of the terrain, and pools where the contour runs its course.

2. For burial, seek the source and ride it to its terminus.

3. Arteries give rise to ground contours.

4. Bones give rise to mountain contours.

5. They wind sinuously from east to west or from south to north.

6. Thousands of feet distant, they are contours; hundreds of feet nigh, they are features.

7. Contours advance and terminate in features. This is called total qi.

8. On ground of total qi burial must occur at its terminus.