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Chapter 11 of 12
葬经翼
Mountain ridges are like the human physique; their vital color and aura, like the human spirit and inner principle. ⛰️
From this, one can understand that mountains and rivers are the great traces of the two primal forces (Yin and Yang) upon the earth—the root foundation where innate temperament takes hold. The entire world is established upon this, and all things come and go through it.
Then, is Qi not the very root of physical form? To understand only form and terrain without understanding spirit and Qi is like a nobleman who has already died—far inferior to a living commoner; or a strong man afflicted with terminal illness—lesser than a thin but healthy person. 🌱
For all mountains: if the form and terrain have collapsed and deteriorated, and their Qi has scattered and dissipated completely, this is called dead. If the form and terrain are complete, yet the vital Qi has not been able to unfold and spread, this is called withered. Dead mountains cannot be revived, but withered mountains may sometimes become moist and vital again with time. 🌊
Guanzhong is the spine of the world and the dragon-head of the Central Plains; Xin Jizhou is the true vein of the Taihang Mountains and the main trunk of the Zhongtiao range; Luoyang is the center of heaven and earth, where the essence of the Central Plains converges; Yan Territory is the terminus of the Northern Long ridge, with the Yalu River bounding it to the rear and the Yellow River embracing it in the front—welcoming ten thousand water courses and supported by layer upon layer, making it a great metropolis of the north.
Since the Three Dynasties (Xia, Shang, Zhou), all these places have been sites where emperors established their capitals. Yet their fortunes rose and fell differently—because their Qi comes and goes, and is not eternal nor evenly balanced.
For any mountain: if purple Qi appears like a ceremonial canopy, if blue mist floats like clouds; if vapors rise and mists gather, pervading all four seasons without dispersing; if the surface shows no collapse or erosion, its color is moist and lustrous, vegetation is lush and thriving, spring waters are sweet and clear, the soil is fragrant and fine, and stones are warm and luminous—such a mountain has vital Qi currently condensing and has not yet ceased. ☁️
Conversely, if clouds and vapors do not rise, the complexion is dull and dim, the mountain body is split and broken, rocks are dry and soil parched, vegetation withers, and water springs run dry—such a mountain either has had its ridges severed by digging and excavation, or its vital Qi has already moved elsewhere. If any one of these conditions exists, according to the principles it absolutely cannot be used for burial; those who mistakenly bury here and divine by this will immediately fall into ruin and destruction. ⚠️
Such transformations of Qi mechanism are never easy to observe. Yet although mountains and rivers are vast, Qi leaves subtle traces that can be sought; though rise and decline are subtle, their coming is never without cause. Examine and select the form and terrain, then supplement this with discerning Qi and distinguishing color—subtle, so subtle! This is the ultimate essence! Without a naturally bestowed penetrating vision, aided by a spirit-communicating mind, free from worldly entanglements, few are able to attain this level.
Thus one knows: ordinary people look but do not see, listen but do not hear. As for perceiving the subtle movements of Qi—from where could they ever reach this? Harmonizing with the waxing and waning of the times, to ride upon vital Qi—this is the essential key to examining form and terrain, and the secret formula for divining mountains and rivers. Therefore this work ultimately concludes with "Observing Qi." 🔮
This chapter's central thesis rests on one fundamental proposition: Form is the body; Qi is the function. Mountain ridges are the visible physical manifestation, while Qi and color are the invisible spiritual core. The relationship between them is like that of the human body and spirit—a form without Qi is merely a "corpse," perfect in structure yet utterly useless.
The author classifies mountain conditions into three tiers:
| State | Characteristics | Suitable for Burial |
|---|---|---|
| Dead | Form collapsed and damaged, Qi scattered | ❌ Never usable |
| Withered | Form complete, vital Qi not yet unfolded | ⏳ Awaiting time to revive; temporarily unusable |
| Living | Purple Qi like a canopy, lustrous color, lush vegetation | ✅ Usable |
This distinction holds immense practical value in Feng Shui practice: Observe Qi before examining a site; observe form before examining Qi. Form is the vessel of Qi; Qi is the soul of Form.
From a modern perspective, "Observing Qi" is essentially a means of direct visual assessment of comprehensive ecological environmental quality. What the ancients described as "purple Qi like a canopy" or "blue mist floating as clouds" can be understood today as:
Ancient people used the sensory approach of "Observing Qi" to capture these environmental signals—essentially developing a systematic ecological assessment methodology under conditions without modern environmental science instruments.
Though modern people no longer seek burial sites as a primary concern, the principles of "Observing Qi" retain practical reference value in the following scenarios:
The phrase "Qi comes and goes unevenly" reveals the most profound philosophical proposition: All forms exist in a state of dynamic flux. Guanzhong, Luoyang, and Yan Territory have all been imperial capitals since the Three Dynasties, yet their fortunes rose and fell differently—with the same geographical formations, why did their Qi fortunes differ? Because "Qi" is not static; it flows, shifts, waxes, and wanes with the passage of time.
This fully interconnects with the core philosophy of the I Ching (Book of Changes): Time and Position. Form and terrain (position) are indeed important, but timing is the decisive variable. "Harmonizing with the waxing and waning of the times, to ride upon vital Qi" speaks precisely of the wisdom of grasping opportunities—not seeking eternity, but doing the right thing at the right time.
On a deeper level, "Ordinary people look but do not see, listen but do not hear" reveals an epistemological dilemma: the Qi mechanism is objectively real, yet not everyone can perceive it. This resembles what modern science calls "latent variables"—things requiring particular modes of thinking or training before they can be perceived. When the ancients emphasized "naturally bestowed penetrating vision, aided by a spirit-communicating mind," they were essentially saying: cognition of the world depends not merely on the senses, but requires wisdom that transcends the senses.