A compass and a floor plan at once. Choose a sector, or on a phone let the ring follow the compass, and read off the trigram, the element, the colours and the life area the tradition assigns to the direction you are facing.
The direction of deep water and of the year’s turning. Classical siting put the back of a house here, against the cold, so that the building sat with north at its shoulders and faced the sun.
The mountain: the still point before dawn, where the year has not yet turned. A direction for study, for the quiet room, for anything that benefits from being left alone.
Sunrise, spring and the first movement of the year. The direction of beginnings, of morning light on the wall, of the rooms in which a household starts its day.
The receptive: three open lines, the field that takes everything in. Warm afternoon light and the tradition’s direction for the rooms in which people are together.
The lake and the setting sun. The direction of the end of the day, of pleasure and speech, of the low light that comes in flat and turns everything gold.
Heaven: three unbroken lines, the strongest trigram. The direction the tradition reserved for the head of the household, and the last light of the day.
01The ring is the compass: 360 degrees divided into 24 “mountains” of 15°, three to each of the eight directions. Every direction on this site is given as a bearing on this ring.
02The sectors carry the eight trigrams of the Later Heaven arrangement, each with its element. The trigram is drawn with its bottom line toward the centre, the way it appears on a luopan.
03The plan at the centre is the Lo Shu square: the same eight sectors as a grid of nine, north up, the way the bagua is laid over a floor plan. The numbers are the Lo Shu numbers.
The life areas (career, knowledge, family and so on) belong to the Western bagua of the late twentieth century, which lays the grid over the plan from the front door rather than from the compass. We show them because you will meet them everywhere, and label them so you know which tradition they come from.
01Eva Wong, Feng-shui: The Ancient Wisdom of Harmonious Living for Modern Times (1996). Shambhala.
A compass-school practitioner’s account of the Form and Compass methods, clear about which is which.
02Stephen Skinner, Guide to the Feng Shui Compass: A Compendium of Classical Feng Shui (2008). Golden Hoard Press.
The most thorough English description of the luopan and its rings; our reference for the twenty-four mountains.
03Sarah Rossbach, Interior Design with Feng Shui (1987). E. P. Dutton.
The room-by-room application of the Black Sect method.
04Lillian Too, The Complete Illustrated Guide to Feng Shui (1996). Element Books.
The best-selling popular manual. Cited here as a record of what the popular tradition says, not as an authority on what the classical one does.
05Joseph Needham, Science and Civilisation in China, vol. 2: History of Scientific Thought (1956). Cambridge University Press.
Places geomancy within Chinese correlative thinking: yin–yang, the five phases, the trigrams.
The sectors, trigrams and elements follow the Later Heaven arrangement as the compass manuals give it; the life-area labels shown for comparison are the Black Sect's. The bearing is yours, and the explorer computes nothing about fortune from it.