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 When the law for the suppression of classical writings was repealed (B.C. 190), and every scrap that had escaped the incendiary mania of the despot of Tsin was eagerly collected, in order to re-publish the ancient classics, a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]

Information on arthritis in dogs and what the treatment options are.

Canine Arthritis is a common ailment as dog’s age. It is similar to humans as calcification and inflammation cause joint pain and reduced activity. Some forms of arthritis like Canine Hip Dysplasia can develop early in life due to genetics and diet. Fortunately, arthritis in dogs can be treated.

Treatments for canine arthritis range from natural supplements using chondroitin and glucosamine, to veterinary prescribed drugs such as Rimadyl and Deramaxx. Studies and actual results have shown that natural supplements can be extremely effective in fighting the effects of arthritis in dogs without the potentially dangerous side effects of Rimadyl and Deramaxx. Before deciding which treatment option is best for your dog, you should observe the signs of dog arthritis.

Signs of Dog Arthritis

1. Limping and general reduced activity.

2. Favoring one or both of the front or back limbs.

3. Morning activity or cold weather makes the dog less active.

4. Difficulty rising from a resting position, especially in the morning.

5. Pain to the touch.

6. Reluctance to jump.

If you suspect your dog has arthritis, you should know the different forms or types of arthritis. The most common disorders are listed below.

Types of Dog Arthritis

1. Osteoarthritis – Also known as canine arthritis or dog arthritis, it is the most common form of arthritis and most easily treated. Develops slowly as the dog ages.

2. Rheumatoid Arthritis - This is an immune mediated disease and can affect the whole body. Several joints can be affected and the lameness can come and go without notice. Considered a more serious condition than dog osteoarthritis.

3. Degenerative Disc Disease - This is where the discs in the vertebrae develop calcification and become rigid. They become less able to withstand compression. This can lead to a severe injury and paralysis if the discs rupture or become herniated.

4. Stifle Joint Disorder - This is a condition in which the knee and joint becomes unstable. This is usually from a stretched or torn ligament. This can also cause the joint cartilage to become damaged and inflamed.

5. Canine Hip Dysplasia - This is caused by looseness in the socket connecting the thighbone and hipbone. This development usually occurs when the dog is young but can develop at any age. A common sign is to hear a clicking sound when the dog walks.

Treatment Options

1. Natural Supplements – Most natural supplements use chondroitin and/or glucosamine as its primary ingredient. All of the glucosamine forms originate and are extracted from shellfish. Chrondroitin is derived from animal cartilage. Many products like Free and Easy for Dogs use glucosamine and chondroitin and combine additional supplements to provide a synergistic effect. Besides glucosamine and chondroitin, some of the more popular and effective supplements added are msm, ester-c, and hyaluronic acid. Many studies have been done which have proved the effectiveness of these supplements in humans. Dog owners have also reported many positive outcomes for their dogs using these natural supplements.

2. Rimadyl & Deramaxx - These drugs are obtained by prescription only. They are called NSAID (non-steroidal anti-inflammatory drug). Rimadyl was introduced by Pfizer Pharmaceuticals in January 1997 to help treat dogs with inflammation and pain associated with surgery or canine arthritis. It is effective but it must be used with caution. Search Google for “What Your Vet May Not Tell You About Rimadyl” for more detailed information. At a minimum, you need to have blood work done to monitor the liver enzymes to ensure your dog doesn’t have a toxic reaction to the drugs.

3. Surgery - Surgery can be an easy decision or a very difficult decision. Often, money is a concern and some surgeries like disc surgery can cost around $3,500. Often, the age of the dog has to be considered when making this decision. And the outlook and prognosis is very important. You do not want the dog to suffer unnecessarily. At the very least, you should only consider surgery after ensuring an accurate diagnosis has been made. This may involve taking x-rays and a myelogram. A myelogram is done by injecting dye in the spinal canal to enable your doctor to detect abnormalities of the spine, spinal cord, or surrounding structures.

Summary - Dog Arthritis can be a very debilitating disease if left untreated. Dog owners should pay close attention to their animals and take prompt action when symptoms are noticed. Often a natural supplement is all that is needed to help your dog. Sometimes more aggressive treatments are needed such as surgery. The most important thing is to notice and diagnose the problem and then decide what treatment is best for your dog.

ABOUT THE AUTHOR

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]

Family values - something we don’t often talk about.  Your family values provide the foundation your family needs, so take the time to teach them to your children.

Have you ever really sat down and given thought to what values you want to teach in your family?  If someone asked you, could you tell them the five most important values to you?  How clear are your children about what the family values are?  Your values speak to what is most important to you in life.  They are the foundation of your family.  Without a clear vision of what your values are, life is more challenging.  Let me explain why.

Your family values guide your decisions.  Every decision you make is based on values.  If you choose not to get up for a morning jog, then you are valuing sleep over exercise in that moment.  If you allow your child to stay home from school because she complains of a stomach ache, then you are valuing your child’s health over her education that morning.  Many of the day-to-day decisions are made without even thinking about them, but they should all represent what’s important to you.

Sometimes, however, you’ll notice some decisions are much harder to make.  It’s usually because you’re struggling with a value conflict.  I think one of the hardest decisions I ever had to make was whether or not I should put my older son on medication for ADHD.  The value conflict I wrestled with was his physical health vs. his emotional/educational health.  Until I was very clear which was most important to me, I battled with guilt and apprehension.  Today I am totally comfortable with my son taking medication because I ultimately decided that his emotional and educational success was more important than the risks I may be taking with his physical health.  His dad, however, has different values than me.  He values his physical health over his emotional and educational success.

Stress is the result of not living in integrity with your values.  In the coaching world, we regularly talk about how well we are walking our talk.  If I say honesty is important to me, then I better live an honest life.  If I’m not, then I’m not walking my talk.  And the result is self-induced stress.  How much stress in your family can be contributed to living out of integrity with your family values?

For instance, let’s say you highly value peace.  If your family has frequent conflicts, then you will feel stressed much of the time.  If being on time is important to you, stress will occur anytime the family is running late.  Honoring your most important values is paramount if you are going to live the life you want.

To have a phenomenal family, everyone needs to be on the same page with the family values.  So sit down and make a list of what values you want to live by.  Try to pick your top five.  If you’re married, have your partner make his own separate list.  Combine your lists and together choose 5-7 values that you absolutely won’t compromise in your family.  Schedule a family meeting and clearly communicate your family values.  For example, if respect is a value you want your family to live by, then explain to your children what respect means.  Give them concrete examples of what respect looks like.  Being respectful means we talk to each other with kindness.  It means we must ask each other if we want to borrow personal belongings.  Respect means we listen to the person who is speaking.

Once everyone is clear what the family values, then start walking your talk.  That means your rules will center on your values.  Your decisions will be guided by your values.  Each member of the family will be held accountable to living out these values.  You reward and praise each other when those values are being displayed.  There are consequences when the family values are compromised.  And most important, mom and dad must be walking models of these values in the home.

Being clear about and honoring your values will make life easier for you.  Most decisions will be effortless.  You will experience less stress in your life.  You will begin to live your life with more purpose and fulfillment.  And ultimately, you will pass on to your children the family values you one day hope will be passed on to future generations.

ABOUT THE AUTHOR

Again, it is reported, on the authority of Confucius, that in ancient times graves were so constructed that the head of the deceased should point towards the North. The words of the Li-ke, where the passage occurs, are “the dead have their heads placed towards the North, the living face the South”; and the Confucian commentator explains the reason of this mode of interment by saying, that the North was viewed as ruled by the female principle, the South by the male principle; that death and decomposition were considered to belong to the female or reverting breath of nature, life and vigour to the influence of the expanding or male energy. This indicates another step having been made in the direction of Feng-shui: the male and female energies of nature, and the compass distinctions of North and South, are brought to bear upon the position and construction of the tomb.

The mound over the grave, which originally was the prerogative of imperial tombs, was in course of time adopted by all classes of people. In the period immediately preceding the time of Confucius it appears that it was generally considered important to have a mound of earth on every tomb. The very attitude that Confucius, the admirer of primitive antiquity, assumed with reference to this custom, which he deemed an unwarrantable innovation, shews clearly that the ancient form of interment had been deviated from and that customs and ideas were in and before his time connected with the construction of tombs which he considered himself bound to protest against.

Taking all the above-mentioned indications into account, it would seem undeniable, that long before Confucius the attention of mourners was directed to the importance of carefully choosing the site for a tomb and constructing the tomb itself in a certain manner prescribed by custom. It is natural to suppose that this was done with a view to guard against calamities, or to ensure prosperity which might be caused, in the opinion of superstitious worshippers of ancestral spirits, by the spirit to whom the tomb in question was dedicated. In short, the elementary principles of Feng-shui appear to have been practised centuries before Confucius, unconsciously, as it were, by superstitious people. But there is nothing to prove that Feng-shui was reduced to a science, that it was practised methodically as a profession. As long as the ancient belief in a supreme personal God exercised any influence on the people, the afore-mentioned ideas floating about among those influenced by superstition could not form themselves into a system, which required the notion of materialistic fatalism for a centre round which they might gather to take the definite form and shape of a system like that of Feng-shui. Chinese devotees of Feng-shui try indeed to adduce proof that in those earliest times Feng-shui was a recognized branch of science. The passage they rely on is, however, too vague to warrant such a conclusion. Speaking of the diagrams of Foo-he, the Yih-king says, “the sage looks up to heaven and (with the help of the diagrams) he observes all the celestial phenomena, he contemplates the earth and (using the same diagrams) examines the outlines of the ground.” But the very sentence that follows shows that this passage does not refer to anything like Feng-shui–”he traces up the origin of all things and follows again their existence to the end; thus he comprehends the theory of life and death.” It is clear therefore that this passage simply refers to the use of the diagrams as applied to the universe in general. There is not the slightest evidence to show that the diagrams of Foo-he or Wen-wang were ever applied, in those early times, to the geomantic position of tombs and the determination of the influence which tombs were believed to exercise upon the fortunes of men.

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

How one ADHD child went from A’s to F’s–in just a couple weeks–using hockey cards. This technique can work for any ADHD child, no matter what their interests are, is fun and easy to do, and works like a charm on grades…

I love to tell this story about an ADHD child who went from F’s to A’s in science using hockey cards.

There was this kid with ADHD symptoms that I worked with clinically who was a brilliant kid (as anyone with an ADHD child can relate to). He was getting really bad grades in science class. I mean, he was getting F after F, whereas he was able to get A’s in other classes. This is a phenomenon we find often with the ADHD child.

He said it was because he really didn’t like the teacher…the teacher was really boring. That’s what the ADHD child will often say. However, I wouldn’t doubt it, because he had done well in that subject in previous years.  
 
I said, “Do you or don’t you want to get better grades so you don’t have to have your parents bothering you all the time?” He said, “Yes.”
I said, “If you could do it and not really have to think about it, how about that?”
“Sure.”

I said, “Here’s what you do. What are you interested in? What do you think about all the time? What are you able to focus on?” He said, “Nothing.”

His parents came in, and I said, “Mom and Dad, what is this kid able to focus on like nothing else?” They said, “He can’t focus on a thing. He has an auditory-processing disorder, ADHD symptoms, and everything else. His brain doesn’t have the ability to focus. He can’t focus on anything for more than 30 seconds.” A common response from parents of an ADHD child.

I finally said, “What is the one thing that you always yell at him about doing, about getting distracted by, when he should be doing something else?”

They said, “Hockey, the sport. He loves hockey.” I said, “Wait a second. This kid loves hockey?” I asked him, “What do you think about when you’re in science class?” He said, “Hockey.”
“You’re thinking about hockey when you’re in science class. Do you ever have dreams about hockey?”
“Almost every night.”
“Interesting. What do you watch on TV?”
“Hockey.”
“Is there anything you like to collect?”
“Hockey cards.”
“What sports do you play?”
“Hockey.”
Are you starting to notice a pattern?

I said, Aha! This kid’s so focused on hockey that his brain is completely occupied by it. He’s not able to think about anything else and stay interested, because he’s so excited about hockey. That’s not an inability to focus. That’s an over-ability to focus…again, a common but overlooked ability that the ADHD child has, in fact anyone with ADHD symptoms usually has.

How can we take that interest, love, passion, excitement or fun that is associated with hockey, and plug it into boring science homework?

There are a few things that we can do.
Number one is that we can make science class more fun.

I said “You live in a small town. Can we have a talk with the teacher?” His parents said, “The teacher might be boring, but is very understanding, and would love it if he had some techniques to deal with his ADHD symptoms.”

I said, “Look. Number one, tell the teacher that this boy is allowed to always have hockey trading cards with him in class and to be playing with them.”

Then I turned to the ADHD child and said, “The next thing you want to do, for your bookmarks for all your textbooks at school, is start using duplicate hockey trading cards. The extras that are just sitting around, start using those as your bookmarks in school.

“The other thing I would like you to do is go ahead and get a hockey poster, and use those hockey posters of your favorite sports figures as your book covers, instead of paper bags. Use those as your book covers. While you’re in class or while you’re studying these books at home, stand up your hockey cards all around so if you’re going to be thinking about hockey anyway, have it be a direct connect to the work you’re doing.”

Then I said, “When you’re doing homework, crank up your favorite music, and wear your hockey jersey. Actually get fully dressed if it’s not too warm. Get fully dressed in your hockey uniform that you play games in while you’re doing homework.”

Guess what happened? A couple of weeks later, this ADHD child was getting an A in the class because we associated every aspect of science with hockey.

He was smart enough, because he’s an ADHD child and all people with ADHD symptoms are much smarter than average. He just needed to be shown a way to solve the problem. He immediately understood.

In fact, this ADHD child was even smarter, because he figured out how to apply the same principle to his other classes, and he’s still doing great to this day.

The first premise for being successful with the ADHD child or anyone with ADHD Symptoms is you’ve got to let them do things that work for them. Very often, the things that work for them are things that the ADHD child has been taught or told not to do.

Who tells you to go take hockey cards and put them in your books, make them into book covers, and get dressed in hockey clothes so you can do better in school?
No, they just say, “Work harder.” That’s just not okay. It does nothing to help the ADHD child improve.

The second premise is to go with what the ADHD child’s brain is already focused on anyway, and just simply integrate that into their life.

If you have an ADHD child, or even have ADHD symptoms yourself, think about how you could make this work for you. And if you’d like to find out more about how to help an ADHD child or someone with ADHD symptoms use their ADHD symptoms to accomplish anything they want in life, see below!

ABOUT THE AUTHOR

We have hitherto looked upon Feng-shui as derived chiefly from the teachings of Choo-he and other philosophers of the Sung dynasty. And certainly, when we regard Feng-shui as a recognized popular system of physical science, as a methodical combination of certain philosophical ideas for definite practical purposes, we can scarcely trace its origin beyond that period so justly called the Augustan age of Chinese literature. But the most prominent ideas and practices which go to make up this system of popular superstition can be followed up to very ancient times. The leading principles of Feng-shui have their roots in remote antiquity, and it would not be exaggeration to say, that, though indeed modern Feng-shui was not a distinct branch of study or a separate profession before the Sung dynasty (A.D. 960-1126), yet the history of the leading ideas and practices of Feng-shui is the history of Chinese philosophy.

The deepest root of the Feng-shui system grew out of that excessive and superstitious veneration of the spirits of ancestors, which, though philosophical minds like that of Confucius might construe it on an exclusively moral basis as simply an expression of filial piety, was with the mass of the Chinese people the fruitful soil from which the poisonous weed of rank superstition sprang up in profusion. Ancestral worship naturally implied the idea that the spirits of deceased ancestors could and would somehow influence the fortunes of their descendants. This superstitious notion, the existence of which can be shewn in the most ancient records of Chinese thought that we possess, is the moving spring and leading instinct of the whole Feng-shui system.

The next step in the direction of Feng-shui, which the superstitious mind of antiquity took, was to connect this supposed influence of deceased ancestors with the locality of their tombs and the topographical character of the surroundings of each grave. In the most primitive ages of Chinese antiquity no such custom can be shewn to have been in vogue. But we have some distinct traces of the first budding of this idea. In the times of the early dawn of Chinese history, which I place not earlier than the Chow dynasty (B.C. 1122), ordinary people, it is reported, used to be buried in the plain, princes on low hills, emperors under a mound on the top of high mountains. Here we have the first indication of a degree of importance being attached not only to the general situation of the tomb, but also to its construction, viz., the erection, in the case of imperial tombs, of a high mound, supposed, no doubt, to protect the back of the tomb; the dragon, in fact, of future ages.

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

Now of course, where there are several mountains or hills in close proximity, it is all-important to find out whether the planets and the elements, which these mountains individually represent, form a harmonious peaceful union, for the luck of a place depends in a great measure upon this, that the planets and elements influencing it should be friendly or allied to each other, either producing each other or indifferent to each other. Suppose there is close to a hill resembling Jupiter and therefore representing the element wood, another with the outlines of Mars and corresponding to the element fire, it is manifest that this is a most dangerous conjunction. For instance, the peak of Hongkong, presenting the outlines of Jupiter, is under the influence of wood. Now, at the foot of the peak there is the hill called Taip’ingshan, with the outlines of Mars, and therefore the representative of fire. Now, a pile of wood with fire at the bottom,–what is the consequence? Why, it is no wonder that most fires in Hongkong occur in the Taip’ingshan district. We see, therefore, it is most important to consider not only to which planet each hill or mountain belongs, but also the mutual relation, friendly or destructive, of the several planets and elements represented by the different peaks.

More obscure is the method by which the presence of the so-called nine stars of the northern bushel is detected. These nine stars, with their fanciful names and dreadful influences, have no fixed outlines to indicate their characteristics and facilitate their identification, but are to be chiefly recognized by the indication of the compass.

In general the association of ideas connected with the outlines of hills and mountains is of great importance. For instance, if a hill resembles in its general contour the form of a broad couch, then its influence will make your sons and grandsons die a premature and violent death. If you build on a mountain which resembles a boat turned bottom upwards, your daughters will always be ill, and your sons spend their days in prison. If a mountain reminds one in its general outlines of a bell, whilst at the top there are the outlines of Venus, such a mountain will cause the seven stars of the Great Bear to throw a deadly light upon you which will render you and all the members of your family childless. Most dangerous are also hills that resemble the one or other of the following objects: a basket, a ploughshare, the eye of a horse, a turtle, a terrace, a meadow.

There are many more rules referring to the forms and outlines of the earth’s surface. But I think the above will suffice to give my readers a tolerably clear idea of the practical teachings of the Feng-shui system.

There is only one point left to be adverted to, and this is the art of improving the natural configuration of any given place. Heaven, it is said, requires the aid of man to carry out its scheme of justice. Earth requires the aid of man to bring its products to absolute perfection. Neither heaven nor earth are complete in themselves, but leave the last finish of everything to man. Consequently, as regards the natural outlines of the earth’s surface, there is much room left for the active interference of man. The influence of the planets and the five elements is very great, but it is not all. The influence of the natural configuration of the ground is very powerful in its influence upon the destiny of men, but man may alter the natural configurations, and improve the aspects of any unfavourable locality. If there is any elevation not high enough, he can make it higher; if any natural watershed is running in a straight line dangerous to life and property, he can either remove it or turn it into a favourable direction. If there is a mountain representing Mars and the element of fire, why he has simply to cut off the point of the mountain and thus convert Mars to Jupiter. Or, if there is a mountain disturbing the harmony of the surroundings because it bears the outlines of Jupiter, why he has merely to round off the outlines of its peak, and Jupiter is changed into Venus. This is frequently done, and especially travellers will have noticed a pointed mound here or there on the very top of a high but somewhat flat mountain. This mound is raised to convert that mountain, which being flat corresponds to Saturn, into Mars, for the element fire, though itself never giving good ground for a tomb or house, is absolutely required as an element to enter into the general configuration of the surroundings.

We see, therefore, it is left in a great measure to man’s foresight and energy to turn his fortunes into any channel he pleases, to modify and regulate the influences which heaven and earth bring to bear upon him, and it is the boast of the Feng-shui system that it teaches man how to rule nature and his own destiny by showing him how heaven and earth rule him.

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