Astrology · Feng Shui · Qi Men Dun Jia

At every launch of government housing projects (BTO) or new private developments, one often observes a mixture of anticipation and stress. The selection of a suitable unit is seldom a simple matter. Considerations commonly extend to solar exposure, in particular whether the unit receives the harsher western sun, the extent to which it is shaded or obstructed by neighboring blocks, and the proximity to amenities and transport. These are among the practical criteria by which many begin their evaluation. In addition to these, some will engage a Feng Shui practitioner to provide a more structured assessment, whether to eliminate unsuitable options or to identify units of greater promise.

From the standpoint of Feng Shui, assessment typically proceeds upon two principal foundations. The first is Form analysis, which, at this level of consideration, concerns the physical configuration of the environment, priority being given to the surrounding context, namely whether it exerts adverse or supportive influences upon the unit. Given the wide circulation of basic Feng Shui knowledge, it is not uncommon for the layperson to possess a general familiarity with certain common external form afflictions, such as 'Wall Edge' (壁刀) or 'Pointed Angle' (尖角) influences, among others. As a preliminary step, it is therefore customary to observe whether a unit is subject to such evident conditions, and where present, to exclude these options from consideration.

The second is Qi analysis, which pertains to the formless influence of Qi, its qualitative condition, and the unit’s capacity to receive and contain beneficial influences. Unlike Form, which may be apprehended through visual observation, Qi is measured or calculated. Through the use of the compass, one can ascertain the orientation of the unit, a key parameter in the analysis, the directional positions of specific structural features, and the qualitative condition of Qi across the various directions, from which an overall assessment may be derived.

In this article, a simple yet important consideration within Qi analysis will be introduced, one that, though not frequently encountered in practice, remains of significance. It is both easy to understand and readily applied, and may be used even by laypersons relying solely on a project site plan, serving as a useful preliminary filter in the selection of units.

This consideration is known as Void Lines, or Void Degrees. When present, it offers an immediate basis for excluding unsuitable options at an early stage of evaluation, before more detailed analysis is undertaken. The purpose of this article is to enable the reader to recognize and assess this condition independently, using only basic information available from the site plan.

In practical terms, the reader may first identify True North from the site plan, and thereafter, by overlaying a compass or protractor upon the plan, determine the approximate orientation in degrees. While, in principle, an adjustment for magnetic declination is required to convert the reading into true magnetic bearings corresponding to standard compass measurements, this step may be disregarded in locations where the declination is negligible, such as in Singapore. In such cases, the orientation derived from the site plan may be taken as a sufficiently accurate approximation of the magnetic bearing for practical purposes. In this way, one is able to obtain a sufficiently accurate directional reading to evaluate whether a unit or stack falls within the Void Degrees range.

Void Degrees, in simple terms, refers to situations where the orientation of certain stacks or units lies in a transitional zone, close to the boundary between two directional sectors, such that it becomes ambiguous as to which direction it properly belongs. It is precisely within such boundary regions that the orientation of the unit is considered to fall under what is termed Void Degrees.

For example, when viewed within the standard eight directional divisions (N, NE, E, SE, S, SW, W, NW), a typical stack or unit will be oriented towards one primary direction. This orientation may be taken from either the main entrance or the side where the living room windows are located, depending on the assessment approach adopted. In Diagram 1 below, with reference to Stacks 116 and 118 from a typical residential project, Direction A represents the facing of the living room windows, while Direction B represents the facing of the main entrance. In this example, when viewed from the living room windows side, both stacks are oriented towards the North direction.

Diagram 1

In standard rectangular or regular-shaped stacks and units, the overall structure is generally aligned along parallel sides. As such, when one side of the unit falls within a boundary zone between two directions, the remaining sides will naturally share the same underlying orientation. For this reason, it is not necessary, for the purpose of this preliminary assessment, to distinguish between different facings within the same unit. The orientation may be taken as a single coherent reading for the entire stack.

In Diagram 2 below, the compass reading shows that the orientation of stack 132 and 134 lies between North and Northeast. From a visual reading of the compass alone, the exact alignment may appear ambiguous. In precise terms, the midpoint between North and Northeast is 22.5 degrees. However, where the orientation falls within a narrow margin of approximately 1.5 degrees on either side of this boundary, it is still regarded as being under the influence of Void Degrees.

Diagram 2

In traditional Chinese Feng Shui compass systems, each of the eight primary directions is further subdivided into three segments of fifteen degrees each. This results in the well-known system of the Twenty-Four Mountains of the compass, as measured using the Luopan (罗盘), the traditional Feng Shui compass, as shown in Diagram 3.

Diagram 3

For ease of practical application, a table outlining the names and corresponding degree boundaries of the Twenty-Four Mountains is provided in the accompanying image for reference. 

View Twenty-Four Mountains Degree Table

This finer division is equally important, as it allows for a more precise assessment of whether a given stack or unit lies close to or straddles the boundary between two adjacent 'mountains'. When an orientation falls near such a dividing line, a similar condition of Void Degrees may also arise, and the same margin of approximately 1.5 degrees on either side of the boundary may be applied as a practical guide. 

For example, in Diagram 4, with reference to stacks 106 and 108, although the stack is clearly oriented towards the Southeast at a general level, a more precise reading shows that it lies between the Xun Mountain and Chen Mountain sectors. In such cases, this transitional orientation is likewise regarded as falling under Void Degrees.

Diagram 4

Traditionally, greater emphasis is placed on Void Degrees within the eight principal directions. However, the finer subdivisions within the Twenty-Four Mountains are equally significant and should not be overlooked when undertaking a more precise evaluation.

As for the significance of falling under Void Degrees, the term itself offers an important interpretive clue. “Void” is not merely a descriptive label but rather indicates a condition in which Qi is considered unstable, diminished, or unable to properly manifest in relation to worldly affairs, and therefore may lack the capacity to support sustained development.

The notion of emptiness or void is, however, not inherently negative in all contexts. In spiritual traditions, it is often associated with withdrawal from material concerns and the cultivation of higher states of awareness. For this reason, Void Degrees alignment is regarded as suitable for temples and other religious structures, where the focus is directed not toward worldly accumulation but toward spiritual cultivation.

In conclusion, this simple consideration offers a practical means by which readers may independently examine any stack, unit, or project plan of interest. By applying the concept of Void Degrees through a basic reading of the site plan, one is able to establish an initial layer of screening, thereby identifying and filtering out unsuitable options at an early stage of consideration. While such boundary conditions are not frequently encountered, they should nevertheless not be overlooked in preliminary assessment.

It may be noted that some practitioners consider Void Degrees to be of lesser concern, or still acceptable, where other strong indicators of auspiciousness are present. However, from the standpoint of selection, where choice is available, it is prudent to avoid such orientations altogether, rather than rely upon subsequent mitigation. As a practical checklist within Qi analysis, this consideration serves not as a comprehensive judgment, but as a clear and accessible basis for more considered selection.

Golf icon Tiger Woods was recently arrested and charged with driving under the influence following a single vehicle rollover crash in Jupiter Island, Florida, on 27 March 2026. 

Police reports noted that Woods exhibited signs of impairment. While initial statements refer to observable impairment, the precise cause has not been publicly established.

Since 2009, Woods has been involved in several automobile related incidents, each carrying varying degrees of personal and professional consequence. Among these, the most serious occurred in February 2021, when he lost control of his vehicle at high speed along a winding road in Los Angeles, resulting in a rollover crash.

Let us now examine the present incident through the lens of his nativity, in accordance with astrological symbolism. For those already familiar with the principles set forth in my book, particularly the example charts of Ayrton Senna and Kevin Hart, the critical indications in this chart should be readily apparent.

We observe here an affliction between Mars, ruler of the Third and Eighth Houses, and the Moon in the Third House, configured by opposition. At the same time, Mars is also in opposition to Neptune in the Third House. Neptune generally signifies intoxication, medication, and states of impaired or altered perception in a general symbolic sense.

The accident itself occurred during a Third House annual Profection, a simple yet effective timing technique that brings emphasis to Third House matters such as travel, movement, and vehicular activity.

By contrast, the February 2021 accident took place during a Tenth House Profection. Mercury, ruling the First and Tenth Houses and placed in the Fifth, is in opposition to Saturn, ruler of the Fifth and Sixth Houses. Given that Mercury both governs the body of the native through the First House and naturally signifies movement and transport, one might be inclined to attribute the incident to its affliction by Saturn.

However, such a conclusion, while not without basis, remains insufficient. Proper judgment requires the recognition of corroborating testimonies and the reinforcement of conditions that render a particular manifestation more pronounced and significant. In this case, the Mercury Saturn configuration alone cannot be regarded as the principal cause. The underlying key indication should be easily identifiable for my students.

Finally, it must be asked whether every Third or Tenth House Profection will manifest in a similar manner. Such an inference would be hasty. Sound delineation requires corroboration from additional timing techniques. For example, the current incident occurred during the minor Firdaria period of Saturn, and readers may further consult the native’s Solar Return charts for additional confirmation.

Image of Tiger Woods: U.S. federal government work, public domain.

Whether in Western natal astrology or in the Chinese natal astrology system known as Qi Zheng Si Yu (七政四余), the First House and its ruler constitute the central focus of interpretation and a principal point of entry into a nativity. Although the cosmological premises, theoretical structures, and technical procedures of these two systems differ substantially, meaningful correspondences may nonetheless be observed. Among these is the broad resemblance in the significations attributed to the Twelve Houses, which, despite certain distinctions in emphasis and application, often parallel one another in scope. 

A marked divergence, however, lies in the decisive function accorded to the seasons within the traditional Chinese system. Seasonal Qi, in conjunction with the doctrine of the Five Elements of Metal, Water, Wood, Fire, and Earth, forms an indispensable interpretative framework and provides the metaphysical foundation of classical Chinese astrology. This same cosmological structure undergirds related metaphysical disciplines such as Ba Zi. The term element as employed here must not be mistaken for the Four Elements of ancient Greek philosophy that inform Western astrology. Rather, it refers specifically to the Five Element doctrine of Chinese metaphysics, a dynamic system of generation and control that describes the processes of change in the universe.

By comparison, Western natal astrology does not ordinarily treat seasonal conditions as an independent or decisive factor in delineation. Although the tropical zodiac is seasonally structured, seasonal quality is generally integrated into the broader symbolic framework of the signs and into humoral temperament theory. It may inform medical or temperamental analysis, yet it seldom functions as a key determinant in the judgment of the nativity.

Unlike the Western natal chart, in which the First House is conventionally positioned on the left, the Chinese natal chart adheres to a fixed cosmological orientation. Capricorn (子) and Aquarius (丑), both governed by Saturn and associated within this system with the Earth element, are invariably situated at the lower portion of the figure. Cancer (未) and Leo (午), ruled respectively by the Luminaries, are correspondingly placed at the uppermost sector. This arrangement reflects a cosmological ordering rather than a merely graphical preference.

Let us consider the natal chart above as interpreted according to the Qi Zheng Si Yu (七政四余) system. The First House (命宫) falls in Wei (未), corresponding to Cancer, and is ruled by the Moon. The Moon is located in Gemini (申), placed in the Twelfth House (相貌宫), a domain associated with withdrawal, seclusion, and hidden conditions. It is a waxing Moon approaching fullness and is therefore regarded as being in a strengthening phase. Moreover, it resides in Bi Xiu (毕宿), one of the Twenty Eight Mansions of the traditional Chinese stellar system. These Mansions belong to the traditional Chinese constellation framework and must not be confused with the medieval Arabic Mansions of the Moon. In this particular Mansion, the Moon is considered to gain additional strength.

The native was born in the winter month (子月), a season in which cold and the element Water predominate. The Moon is conjoined with Lilith (孛), one of the four virtual points employed in traditional Chinese astrology alongside the Lunar Nodes and Zi Qi (紫气). In this Chinese astrology system, each of the seven classical planets and four virtual points is assigned to one of the Five Elements in accordance with Chinese cosmological doctrine. Both Lilith and Mercury (水星) are associated with the Water element. Under such seasonal conditions, the conjunction with Lilith may prove detrimental, for excessive cold undermines the vitality of the Moon, ruler of the First House. 

Returning to the chart, Mercury in Sagittarius (寅) stands in opposition to the Moon, thereby intensifying the cold influence affecting it. The Moon is also connected to Mars in Libra (辰) by trine. Mars belongs to the Fire element. This fiery influence provides necessary warmth, moderating the Moon’s excessive coldness and supplying the heat required under winter conditions.

This brief exposition does not aim to provide a comprehensive treatment of the traditional Chinese natal astrology. Its purpose is rather to demonstrate the interpretative weight accorded to seasonal influence. Even when considering seasonal Qi alone, it becomes evident that Mercury and Lilith are detrimental to the native, whereas Mars proves beneficial and consequently becomes a source toward which the native is naturally inclined. From the standpoint of house rulership alone, Mercury and Lilith govern the Third House (兄弟宫), associated with siblings, travel, and learning, and the Twelfth House (相貌宫), pertaining to hidden adversities and seclusion. Mercury is further situated in the Sixth House (奴仆宫), traditionally connected with servants and illness. Mars rules the Fifth House (男女宫) of romance, pleasure, and creative expression, as well as the Tenth House (官禄宫) of rank and public standing, and is placed in the Fourth House (田宅宫), signifying domestic sphere, ancestral foundations, and matters of residence.

The native under consideration is the Tian Qi (天启) Emperor (1605-1627) of the Ming dynasty. Historical records relate that he suffered a near fatal boating accident when his vessel overturned and he was cast into the water. Although he was rescued, he never fully regained his strength, and the incident is said to have contributed to his premature death. Throughout his life he was frequently afflicted by illness, and the influence of those in his immediate environment, particularly powerful eunuchs and attendants, proved injurious both to his personal well-being and to the stability of his authority.

At the same time, the emperor displayed a pronounced inclination toward creative and manual pursuits, most notably an intense devotion to carpentry. He did not consistently devote himself to the direct administration of state affairs, entrusting much of the daily governance to the Chinese court eunuch Wei Zhongxian and to his wet nurse Madam Ke. His attention and vital energies were directed chiefly toward private and domestic concerns rather than the sustained exercise of imperial authority.

Obviously, it is evident from the chart that further layers of signification may be derived beyond those presently discussed, each contributing additional breadth and depth to the judgment of the nativity. For example, Mercury, though harmful in certain respects under seasonal consideration, nevertheless signifies nobility and imperial rank in this nativity. Both Mercury and Lilith also bear the Symbolic Star (神煞) known as Fu Chen (浮沉), traditionally associated with the danger of water calamity.

How might this nativity be interpreted according to Western astrological methods? If opportunity arises, I may address the same birth chart from that perspective in a separate discussion, highlighting the contrasts and interpretative nuances revealed by Western techniques.

Presented above is the birth chart of the Tianqi Emperor according to the Qi Zheng Si Yu (七政四余) system, reproduced here in its original format as transmitted in Wen Wu Xing An (文武星案), a late Ming dynasty compendium compiled by the Ming astrologer Lu Wei (陸位). The work was completed in the forty fourth year of the Wanli reign of the Ming dynasty, corresponding to 1616, and was published in that same year. Four years later, it was supplemented and continued with additional material. The compendium preserves more than a thousand natal case records of prominent civil and military officials of the Ming period.

I am pleased to announce the publication of my new book, Foundations of Traditional Natal Astrology: A Practical Guide to Birth Chart Interpretation. This work presents a structured and disciplined introduction to the principles of natal astrology as transmitted through the classical Western tradition. It is written for students seeking clarity, coherence, and sound method in the interpretation of birth charts.

The book guides readers through the essential structural components of natal delineation. Each chapter addresses a fundamental element of chart judgment, including signs, planets, houses, rulers, and aspects, and demonstrates how these symbols operate together within an integrated interpretive framework. Emphasis is placed on practical application. The interpretive approach adopted in this work prioritizes judgment grounded in traditional symbolism. Rather than emphasizing psychological astrology, the focus remains on the assessment of concrete conditions and observable manifestations in the life of the native. Particular attention is given to planetary condition, rulership, and the principles of synthesis that allow multiple chart factors to be weighed coherently.

Real-life chart examples illustrate how planetary configurations manifest in lived experience. Through these examples, readers observe the consistent operation of astrological principles across different charts and learn how reliable methods lead to clear and grounded judgment in traditional practice.

Foundations of Traditional Natal Astrology is intended for those seeking a disciplined foundation in traditional natal astrology, as well as for experienced practitioners refining their judgment. It may be used for systematic study or consulted as a reference in ongoing practice. In either case, the book aims to cultivate coherent chart reading and disciplined judgment rooted in enduring principles.

The book is now available for purchase on Amazon (Paperback).
https://www.amazon.com/dp/9819452511