Feng Shui has tried, true, and time tested wealth strategies that integrate theories based on Feng Shui Elements. Feng Shui colors and tools such as the Feng Shui Baguato provide followers the secret keys to lasting prosperity. If you did a Feng Shui Study, you would be fascinated by the relationship Feng Shui establishes between the bathroom and wealth. Read on and you will not only help you discover new ways to improve prosperity but will also provide to deepen your understanding of this popular practice which has strong spiritual and scientific basis

Even if you’re a Feng Shui beginner, you’re probably familiar with Feng Shui bagua (Feng Shui map of a space), and know that family area is a good place for the living room, or that a Feng Shui office is best placed in the knowledge, wealth or career sectors. You may also know that Feng Shui bed room is best placed in the marriage corner of the Feng Shui house.
But do you know where the Feng Shui bathroom should be located if you’re seeking wealth? Probably not but that’s o.k. This article on Feng Shui bathroom wealth was written specifically to highlight the importance of a ‘Feng Shui bathroom ‘ — how it can increase or decrease wealth in your home.

As most of the Feng Shui practices have strong scientific basis, there are two important rules of thumb that you need to remember when deciding the location of a bathroom. First you need to know that, the bathroom and toilet are primarily governed by and driven by the element Water. In Feng Shui, Water is associated with wealth, prosperity, career and good cash flow. Secondly, you should keep in mind that bathrooms are associated with elimination and waste. With these two considerations in mind, it is easier to understand the main rules that apply to the layout and location of this space.

Without a clearly marked out space in Feng Shui bagua, the bathroom is a little out of place anywhere, but thanks to the time tested Feng Shui wisdom, you can easily identify problems with your bathroom (cash flow blockages, drained finances, etc.) that are detrimental to your wealth (it can block your cash flow, drain your finances, and add to your financial stress). Although some of locations are more troublesome than others, one of the best Feng Shui tips to keep in mind here is that a defective bathroom plumbing has a draining effect wherever it is located.

According to traditional Feng Shui some bathroom locations which can have negative effect on your wealth. These locations include:

Bathrooms next to or above the front door.
Bathrooms on the second floor directly above the kitchen or front door
Bathrooms in the center of the office
Bathrooms under the stairs

It may seem restrictive but the reasons are sound when you reason using Feng Shui principles. For instance a bathroom in the front hall, close to the door, or a bathroom at the end of straight hall way can drain Chi away before it has a chance to circulate through the rest of the house.

Wang’s aim has been to create a total system for anyone interested in Feng Shui—not just the physical aspect of it, but also the promise of universal harmony, of spiritual contentment. http://www.thespiritualfengshui.com website is more than a mere website on Feng Shui. Wang has major emphasis on wealth and prosperity through feng shui by placing it at right position in office, bathroom etc.

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The only powerful agent likely to overthrow the almost universal reign of Feng-shui in China I conceive to be the spread of sound views of natural science, the distribution of useful knowledge in China. There is one truth in Feng-shui, on which both this Chinese system of natural science and our Western views of physics are based. It is the recognition of the uniformity and universality of the operation of natural laws. There is one great defect in Feng-shui, which our Western physicists have happily long ago discarded. This is the neglect of an experimental but at the same time critical survey of nature in all its details. Let this defect be supplied by a full and popular exposition of the afore-mentioned uniformity and universality of the laws of nature; let correct views be spread regarding those continually interchanging forces of nature, heat, electricity, magnetism, chemical affinity and motion; let these views be set forth in as forcible and attractive but popular a form as Choo-he employed, and the issue of the whole cannot be doubtful. The fires of science will purge away the geomantic dross, but only that the truth may shine forth in its golden glory.

1 began with the question: what is Feng-shui? I may properly conclude by putting the same question again. What is Feng-shui? My readers will probably agree with me in the remark that Feng-shui is the foolish daughter of a wise mother. It starts with a few notions of astronomy or rather astrology, hazy and obscure, but respectable enough, considering that it was more than two thousand years ago that the Chinese took hold of them. It is based on a materialistic scheme of philosophy, which had studied nature, in a pious and reverential yet in a very superficial and grossly superstitious manner, but which, trusting in the force of a few logical formulae and mystic diagrams, endeavoured to solve all the problems of nature and to explain everything in heaven above and on the earth below with some mathematical categories. The result, of course, is a farrago of nonsense and childish absurdities.

The whole system of Feng-shui may contain a bushel of wisdom, but it scarcely contains a handful of common sense. What is Feng-shui, then? It is simply the blind gropings of the Chinese mind after a system of natural science, which gropings, untutored by practical observation of nature and trusting almost exclusively in the truth of alleged ancient tradition and in the force of abstract reasoning, naturally left the Chinese mind completely in the dark. The system of Feng-shui, therefore, based as it is on human speculation and superstition and not on careful study of nature, is marked for decay and dissolution; for, as Wordsworth said–

To the solid ground
Of Nature trusts the mind that builds for aye.

Feng Shui, or the Rudiments of Natural Science in China by Ernest J. Eitel [b. 1839, d. 1908] Hong Kong: Trubner & Co., [1873] 

Feng-shui has a legal status in China. When there is anywhere in China a dispute between people on the ground of alleged interference with and disturbance of the Feng-shui aspects of a grave or house, the judicial tribunals of China will entertain the claim, examine into its merits and decide the case on the presumption that Feng-shui is a reality and a truth, not a fiction. Feng-shui has even a political status in China. When a rebellion breaks out in any of the eighteen provinces, the first step invariably taken by the Government is not to raise troops, but to dispatch messengers instructed to find out the ancestral tombs of the several leaders of the rebellion, to open the tombs, scatter their contents and desecrate the graves in all possible ways. For this is supposed to be the surest means of injuring the prospects and marring the possible success of the rebels.

Again, when land had to be ceded to the hated foreigner up and down the China Coast, as a so-called foreign concession, the Chinese Government would invariably select a spot condemned by the best experts in Feng-shui as one that combined a deadly breath with all those indications of the compass which imply dire calamities upon all that settle down there and their children’s children. If the spot had not to be ceded by treaty, it would be pointed out to the unsuspecting foreigner as the only one open for sale, and anyhow the ignorant barbarian sceptic would become the supposed dupe and laughing-stock of the astute Chinaman.

Witness, for instance, the views held by intelligent Chinese with regard to the island of Sha-meen, the foreign concession, so to say, of Canton. It was originally a mud flat in the Canton river in the very worst position Feng-shui knows of. It was conceded to the imperious demand of the foreign powers as the best available place of residence for foreigners, and when it was found that the Canton trade, once so prodigious, would not revive, would not flourish there, in spite of all the efforts of its supporters–when it was discovered that every house built on Sha-meen was overrun as soon as built with white ants, boldly defying coal tar, carbolic acid and all other foreign appliances–when it was noticed that the English Consul, though having a special residence built for him there, would rather live two miles off in the protecting shadow of a Pagoda,–it was a clear triumph of Feng-shui and of Chinese statesmanship.

Powerful, however, as Feng-shui is, it is by no means an insuperable barrier to the introduction of foreign civilisation in China. For it possesses an extraordinary amount of flexibility. It may be turned and twisted by skilful manipulation to suit almost any combination of circumstances. The most calamitous formation of country, the most portentous accumulation of deadly breath or ill-starred influences can be rectified by skill and unsparing exertion, so that all evil influences are either fended off or turned into instruments of blessing. Money, therefore, will go a long way to remove obstacles or collisions with Feng-shui. But it is a dangerous weapon, and will, if once employed, call forth an endless array of claims for money to compensate Feng-shui damages.

 Feng Shui, or the Rudiments of Natural Science in China by Ernest J. Eitel [b. 1839, d. 1908] Hong Kong: Trubner & Co., [1873]

In Feng-shui we have what may be called, from a Chinese point of view, a complete amalgamation of religion and science. Unfortunately, however, the religious element in Feng-shui was through the early disappearance of the ancient theism distorted into a form of gross superstition, half Tauistic, half Buddhistic, and what I have hitherto, by a stretch of charity, called Chinese physical science is, from a scientific point of view, but a conglomeration of rough guesses at nature, sublimated by fanciful play with puerile diagrams.

But however that may be, the fact remains nevertheless, that Feng-shui is at present a power in China. It is an essential part of ancestral worship, which national religion, neither Tauism nor Buddhism managed to deprive of its all-pervading influence. Feng-shui is, moreover, so engrafted upon Chinese social life, it has become so firmly intertwined with every possible event of domestic life (birth, marriage, housebuilding, funerals, etc.) that it cannot be uprooted without a complete overthrow and consequent re-organisation of all social forms and habits. The pious reverence which every Chinaman accords to whatever can claim the prestige of antiquity, is another element explaining the wide-spread influence of Feng-shui. Its origin can indeed be traced back, as I have shewn, to remote ages, but popular opinion connects the origin of Feng-shui with the ancient Hwang-ti, and looks upon this system as being as ancient as China itself. Another consideration gains for Feng-shui the respect and sympathy even of many educated and learned men. This is the fundamental connection in which Feng-shui boasts to stand with the scheme of diagrams, as laid down in the Yih-king, and the fact that the whole system of Feng-shui is in perfect unity with the vagaries of Tauists and Buddhists on the one hand and Choo-he’s modern philosophy on the other. Feng-shui is indeed the refined quintessence of Tauistic mysticism, Buddhistic fatalism and Choo-he’s materialism, and as such it commands if not the distinct approval yet the secret sympathy of every Chinaman, high or low.

Of course highly educated and particularly intelligent Confucianists will not acknowledge that they believe in the crude apocalyptic utterances of an ordinary geomancer, but within their own walls these same intellectual Confucianists will after all regulate every single domestic affair in strict accordance with the most approved canons of Feng-shui. Of course the Chinese Government, as such, will not acknowledge the catholicity and orthodoxy of Feng-shui, and yet it publishes year after year, with expressedly Imperial sanction, an almanac containing all the tables and data, references and diagrams, that a geomancer requires as a daily vade-mecum.

Feng Shui, or the Rudiments of Natural Science in China by Ernest J. Eitel [b. 1839, d. 1908] Hong Kong: Trubner & Co., [1873]

With the rise of the Tang dynasty (A.D. 618-905), which is famous for its revival of literature generally and of poetical literature especially, which had hundreds of Buddhistic works translated from Sanskrit into Chinese, a new era opened, particularly favourable to the propagation of mystic and fanciful doctrines assuming, as geomancy had learned to do, the garb of national as well as Tauistic and Buddhistic philosophy. The notion of five planets (Venus, Jupiter, Mercury, Mars, and Saturn) influencing the earth and every living being, made its first appearance about this time, and was eagerly taken hold of by the professors of Feng-shui. The above-mentioned “book of interment” became now a popular handbook, and various other books, among which the Han-lung-king (the canon on the art of rousing the dragon), the Ts’ing-nang-king (the canon of the green bag) and the E-lung-king (the canon on the doubtful dragon), are the most important. The Han-lung-king mentions also, in addition to the five planets, the above-mentioned nine stars, which some commentators refer to the constellation called bushel, whilst others explain them to be the seven stars of the Great Bear with two neighbouring stars, others again declaring them to be floating about in space. But the Han-lung-king bases on the influence of these stars a whole theory of selecting propitious sites for houses or tombs. The Ts’ing-nang-king opens with an exposition of the mystic properties of the combination of even and uneven numbers (1-6, 2-7, 3-8, 4-9, 5-10), and proceeds to lay down the rule, that everything in heaven has its counterpart (in corresponding numbers) on earth. The E-lung-king refers especially to those forms and outlines of nature where dragon and tiger do not prominently stand forth and are as it were concealed. The authorship of these three books is ascribed to Yang-kwan-tsung, who professed to be a disciple of Ko-po and who developed especially that part of the Feng-shui system which refers to the signs of dragon and tiger, to the direction and shape of watersheds and the influence of water-courses.

But it was not till the rise of the Sung dynasty (A.D. 960) that all the above-mentioned elements of the geomantic art gathered into one grand system, built up on a philosophical basis and developed methodically, so as to combine every form of influence which heaven may be said to exercise on earth and which both heaven and earth were supposed to have on human affairs. This system is in fact but a practical application of the materialistic speculations for which Chow-leen-k’e, Chang-ming-taou, the two brothers Ch’ing, and most especially the illustrious Choo-he gained such general acceptation, that their cosmogonic theory of the universe, their speculations concerning the Great Absolute, the male and female principles and the two-fold breath of nature as the prime agents of all physical phenomena, became the national faith of China. No wonder then the devotees of Feng-shui, wisely adopting all that was popular and attractive in this grand scheme of natural philosophy, and promulgating their fantastic geomantic speculations in accordance with the favourite terminology of Choo-he, came in for a share in that national favour and national popularity which the great philosophers of the Sung dynasty so justly obtained. A scholar called Wang-k’e was the chief representative of the Feng-shui profession at this time. He is assumed to be a disciple of Ko-po, and claims the credit of having invented the theory of the mutual production and destruction of the five elements. It was he that systematized, in the phraseology of the new philosophy, all the traditional ideas on geomancy and reorganized the Feng-shui art on the basis of Choo-he’s materialism.

At the present day the adherents of Feng-shui are divided into two classes or schools, the Tsung-miau (ancestral temple) school, which took its rise in Foh-kien, and the Kwang-si school. In the preceding chapters I have explained the more prominent theories which these schools have in common, and I have therefore merely to add, that these two schools are chiefly distinguished by the comparative prominence each gives to one or other of four divisions of the Feng-shui system. The Foh-kien school of geomancers, claiming Wang-k’e as their founder, attribute the greatest importance to the doctrines of the order of nature (Li) and of the numerical proportions of nature (Su). They are therefore specially attached to the use of the compass. The second school, called the Kwang-si school of geomancers, because it took its rise in the Kwang-si province, claim Yang-kwan-tsung as their founder, and lay the greatest stress on the doctrines of the breath (K’e) and outlines (Ying) of nature. They use the compass too, but only as a subordinate help in prospecting the country, for their principle is, first to look for the visible symptoms of dragon and tiger and of a good breath, and then to judge of the surrounding influences by consulting the compass.

These two schools have produced a very voluminous literature, which is, however, but an expansion of the above-mentioned ideas on the basis of the philosophy of Choo-he.

Having thus traced the history and literature of Feng-shui down to the present, it only remains for me to add a few words as to the extent of influence which this strange medley of superstition, ignorance and philosophy possesses at the present day.
Feng Shui, or the Rudiments of Natural Science in China by Ernest J. Eitel [b. 1839, d. 1908] Hong Kong: Trubner & Co., [1873] 

The next period in the history of Feng-shui includes the time of the Three Kingdoms (A.D. 221-277) and that of the so-called Six Dynasties (A.D. 265-618). The influence which geomantic ideas obtained at the very beginning of this period is sufficiently illustrated by an incident related in the records of the first of those Three Kingdoms, the so-called Posterior Han dynasty (A.D. 221-263). It is reported, as a matter beyond dispute, that one Yuen-ngan, desirous to find, on the occasion of his father’s death, a suitable burial ground, went out to look for a place and happened to fall in with three learned men (adepts in the geomantic art), who pointed out a spot which, as they assured him, would secure for his family the highest official distinction and emoluments. He followed their advice, buried his father there, and, strange to say, soon after he was raised to a high office in the state, and his descendants continued for many generations to fill the highest and most remunerative posts in the service of the government. In that historical romance called the “Memoirs of the Three Kingdoms” occurs also a passage, which shows that in those early times geomancers had already learned to apply the four quadrants of the starry heavens, the azure dragon in the East, the sable warrior in the North, the white tiger in the West and the vermilion bird in the South, in order to express the varied influences which the twenty-eight constellations were supposed to exercise on the earth. Kwan-lu, it is said, approached the grave of Wu-k’iu-kien and exclaimed, “Behold the white tiger holding a corpse in his mouth, and the vermilion bird dissolved in grief.”

This reference to the twenty-eight constellations, which the Chinese, dropping the several names of the Nakchatras, borrowed from Hindoo astronomy, betrays already the rising influence of Buddhism. This foreign religion, officially recognized in China by one of the Han Emperors (A.D. 62), had been propagated for several centuries in different parts of China and slowly gained a foothold. But during the reign of the above-mentioned Six Dynasties, and especially in the course of the Tsin dynasty (A.D. 265-419), Buddhism became a power in the state, and gradually saturated the whole nation with its atheistic and fatalistic ideas. These doctrines naturally stimulated the progress and development of those geomantic vagaries, which had hitherto been wanting a centre and a rational basis on which they might be formed into a system. Buddhism, with its atheism, fatalism and its doctrine of the ceaseless rotation of cosmic destructions and re-constructions (Kalpas), supplied this want. Accordingly we find that Feng-shui received during this period, and especially under the Tsin dynasty, a new impetus, new allies, new expositors. A famous but somewhat mythical personage, Ko-po, is said to have collected all the ancient traditions concerning Feng-shui and published them in a book, still extant, the Tsang-shoo (book of interment), which is to the present day one of the principal sources of reference for the student of Feng-shui. Many geomancers call Ko-po the founder of modern Feng-shui, but they have no evidence to show in favour of this assertion beyond the simple fact, recorded in history, that Ko-po was an adept in geomancy and lived under the Tsin dynasty. Even the Tsang-shoo classic itself, which treats Feng-shui with special reference to the forms and outlines of nature, cannot be satisfactorily proved to have been written by Ko-po. For it is not mentioned in the catalogues of the literature produced during this period. The Tsang-shoo is first mentioned in the catalogue of the Tang dynasty (A.D. 618-905); but even here no author is assigned to it, no mention of Ko-po, to whom only the catalogue of the Sung dynasty (A.D. 960-1126) ascribes the authorship of this classic.

Still it remains more than probable that the Feng-shui superstitions received great attention and encouragement under the reign of the Six Dynasties. It is a significant fact that all the imperial annals of these several dynasties contain, among other subjects, separate chapters on felicitous geomantic influences. And history reports as a remarkable circumstance, that Wen-ti, the first Emperor of the Sui dynasty (A.D. 589) considered it worth his while to start an argument against the truth of Feng-shui. When he raised his standard, his enemies desecrated the tombs of his ancestors in order to bring upon him the calamities which Feng-shui teaches to be the natural consequence of a destroyed tomb; but notwithstanding this he succeeded in his endeavour to gain the throne, though he lost a brother on the battle-field. The words put into his mouth by the imperial historiographer of his dynasty are: “If the tombs of my ancestors are not in a felicitous (geomantic) position, why did I attain to the throne? but if their position is felicitous, why was my brother killed?” It was probably in consequence of this imperial dictum, that in after times the expositors of Feng-shui invented subtle theories, to explain how one and the same grave (or dwelling) might cause misfortunes to overtake one and showers of blessings to descend upon another member of the same family.

Feng Shui, or the Rudiments of Natural Science in China by Ernest J. Eitel [b. 1839, d. 1908] Hong Kong: Trubner & Co., [1873]

The rise of the Han dynasty (B.C. 202) opened a new period in the history of primitive Feng-shui. When the law for the suppression of classical writings was repealed (B.C. 190), and every scrap that had escaped the incendiary mania of the despot of Tsin was eagerly collected, in order to re-publish the ancient classics, a new zest was given to Confucian studies, expounders of the classics multiplied, and Confucianism had another chance to reestablish the ancient faith. But again Confucianism was found wanting. The opening thus afforded, in the awakening of a national interest for literature, and the opportunity given to the expounders of Confucianism to set themselves and their ancient tradition right with the speculations and superstitions of their contemporaries, and to repress the absurdities of Tauist astrologers and alchemysts by popular expositions of the rationale of the ancient faith and further development of it by rational study of nature, this great opening was sacrificed by Confucianists to a pedantic study of the literal meaning of their ancient texts and a dry exposition of the ancient creed. But Tauism availed of the opportunity rejected by Confucianism and raised a literature abounding in the supernatural and the marvellous which filled the minds of the people with astrological and mystic speculations and swelled the tide of superstition so that Confucianists even remain imbued with it to the present day. The very man, whose name is famous for his success in re-editing the lost Confucian classics, Lew-heang (B.C. 40), betrayed by a report he sent to the throne, as a public censor, that he believed in the geomantic superstitions, which, under the influence of Tauist astrology and cosmogony, naturally received a new impetus during this period. He reported to the Emperor, that, nefandum fas, on the grave of a man called Wong (king), a native of Tsie-nan in Shantung, two trees were so intertwined that even the leaves grew into each other, that the form of the grave resembled an erect stone or a willow whose branches grew upward. He insinuated that these were indications shewing that one of the descendants of this man would become Emperor of China, a broad hint to extinguish the whole family.

It was during this period that the first attempt was made to gather up the popular notions then current among the people concerning geomancy and to form them into a system. The first exponent of this system of Feng-shui is a book, published under the Han dynasty under the title Tseh-king (lit. the canon of the dwellings). To give the book the halo of antiquity it was asserted that the ancient Hwang-ti was its author, which assertion, though probably believed in at the time by many, was of course utterly unfounded. Even the catalogues of books published under the Han, Sui and Tang dynasties, which mention the book in question, do not mention Hwang-ti as its author. This book, however, is not only a condensation of the geomantic superstitions of former ages, but it carries the doctrine of Feng-shui farther by extending the geomantic influences, which were formerly ascribed to graves only, to the dwellings of the living. The latter were called “male dwellings”; tombs were styled “female dwellings.” It also divided the diagrams, formerly only used for purposes of divination, into male and female diagrams, and applied them to determine the geomantic character of both graves and dwelling houses. Of Wen-wang’s eight diagrams those for wind (S. E.), fire (S.), earth (S. W.) and ocean (W.) were said to work in accordance with the female energy of nature, whilst the influence of heaven (N. W), water (N.), mountains (N. E.) and thunder (E.) was declared to be in accordance with the male principle of creation. The book distinguishes twenty-four different means of averting calamity and insuring prosperity by applying these diagrams according to as many different methods, and the compilers of the Imperial catalogue think there is some good sense in these manipulations with the diagrams of Wen-wang.
Feng Shui, or the Rudiments of Natural Science in China by Ernest J. Eitel [b. 1839, d. 1908] Hong Kong: Trubner & Co., [1873]

The second period in the history of Feng-shui may be said to extend from Confucius (B.C. 550) to the rise of the Han dynasty (B.C. 202). It was in the power of Confucius and his disciples, Mencius and Sun-tze, who exercised a strong influence on the minds of their countrymen during this period, to repress and rectify the superstitious notions already floating about among the people and tending towards a regular system of geomancy, by assuming a definite attitude, denouncing superstition and substituting an enlightened theory on the subject. But he and his disciples, though personally free from superstition, contented themselves with urging a reform of morality according to the pattern of the ancient sages, without venturing to grapple with the superstitions that were gathering round the ancient form of ancestral worship. In one word, they remained neutral, and the consequence was that superstition spread farther and farther.

 The position which Confucius and his disciples took with regard to those early symptoms of geomantic superstition is characteristically illustrated by an anecdote the truth of which has never been impugned. Confucius, having with some difficulty discovered the grave of his father, had it opened and the remains of his mother buried together with those of his father. On this occasion it was suggested that, in accordance with the custom of the time, a mound should be raised over the grave. Confucius, though he remarked that this was not in accordance with the rules of the ancients, did not oppose it, but–it is said–soon after the mound had been raised, a sudden fall of rain washed it away and levelled the ground!

This little incident shows that he himself was no adherent of the geomantic superstitions of his time, but it also shows that he had not the spirit to attack and expose the absurdity and futility of a doctrine incompatible with the belief in one supreme and intelligent ruler of the universe. But he never explained clearly whether he held this belief, or whether his God was merely the physical heaven. Nor did his disciples assume a bolder attitude against superstition. They followed the example of their master and observed a studied neutrality, allowing the faith in the personal god of their revered ancient sages to be quietly supplanted by Tauistic speculations among the learned and polytheistic practices among the unlearned. They did not themselves believe in divination, but fully approved the application of the diagrams for purposes of divination. They did not believe in the cosmogonic speculations of their contemporaries, but they expressed no opinion on the question how the world was made. Thus they left the door open for all forms of superstition. No doubt the above-mentioned geomantic ideas spread far and wide under this studied silence of the guardians of ancient wisdom and knowledge, though we have no data as to the extent or progress achieved by that earliest form of Feng-shui during this period. It is reported, however, that about the close of this period (B.C. 249) a scholar, called Shu-li-tsih, asserted that he had chosen his grave in a situation which would cause it at some future time to be flanked by an imperial palace; in other words, that he had found a place where he would have himself buried after his death, and that the geomantic affinities of that place were such as to cause one of his descendants to gain the throne of China.

Feng Shui, or the Rudiments of Natural Science in China by Ernest J. Eitel [b. 1839, d. 1908] Hong Kong: Trubner & Co., [1873]