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TL;DR: Chou Mountain is located at 30 degrees of the 24 Mountains circle, belongs to the Earth element, and is part of the Metal triple harmony group when sitting Chou. Assessing fortune requires combining mountain direction with dragon veins, water methods, period luck, and flying stars.
What is the 24 mountain-direction system in feng shui?
The 24 mountain-direction system is the core foundation of Geography feng shui, widely used in setting the orientation of houses, burial sites, and important architectural works. Unlike an ordinary compass with only 8 main directions, the 24 mountains divide the 360 degree circle into 24 equal parts, each of 15 degrees. This system combines the 12 earthly branches, the 10 heavenly stems and the 4 trigrams of the I Ching (Càn, Khôn, Cấn, Tốn) to create a detailed energy map. Each mountain not only represents a geographical direction but also carries its own attributes of the five elements, yin and yang, and its interactive relationships with the other mountains. Among them, the Sửu mountain is one of the important mountains in the earthly branch group, located in the Northeast region of the compass.
The geographical position and boundaries of the Sửu mountain
The Sửu mountain lies between 22.5 degrees and 37.5 degrees on the feng shui compass, with its exact centre at 30 degrees. Geographically, the Sửu mountain belongs to the Cấn palace in the Later Heaven bagua, that is, the Northeast region. This position sits between the Quý mountain (a heavenly stem) to the north and the Cấn mountain (a trigram) to the northeast. The boundaries of the Sửu mountain are defined specifically as follows: on the left it borders the Quý mountain at the 22.5 degree mark, on the right it borders the Cấn mountain at the 37.5 degree mark. The 15 degree span of the Sửu mountain is divided into 3 small parts of 5 degrees each, called the three divisions. The middle 5 degrees (from 27.5 to 32.5 degrees) are considered the mountain's primary qi, while the two sides are secondary qi. In practice, when setting an orientation, if the compass needle points to the middle 5 degrees of the Sửu mountain it is called obtaining the primary qi, whereas if it leans to either side it may encroach on another mountain or fall into a border zone, called falling into the empty void or mismatched yin and yang, depending on the specific rules of each school.
What are the five elements and yin-yang of the Sửu mountain?
The Sửu mountain belongs to the Earth element in the five elements. This is an important characteristic because the Earth element plays a central role, being the place that transforms and nourishes the other elements. In the generating relationship, Earth generates Metal, so the Sửu mountain is able to support mountains belonging to the Metal element. Conversely, Fire generates Earth, so mountains of the Fire element can nourish the Sửu mountain. In the controlling relationship, Wood controls Earth, therefore mountains of the Wood element can put pressure on the Sửu mountain. As for yin and yang, the Sửu mountain belongs to yin Earth. This is inferred from its position in the sequence of the 12 earthly branches, beginning with Tý (yang) and alternating. Sửu is the second branch, so its nature is yin. The yin quality of the Sửu mountain expresses stillness, inward storage and nourishment, fitting the role of the Earth element in accumulating energy. In feng shui, accurately determining the yin-yang of a mountain is very important for assessing the compatibility between mountain and direction, avoiding a state where yin and yang fail to intermingle.
The nạp giáp and tam hợp relationships of the Sửu mountain
What is the nạp giáp of the Sửu mountain?
In the nạp giáp system, the Sửu mountain corresponds to the stem Ất. This nạp giáp relationship originates from the doctrine of the pairing between heavenly stems and earthly branches in the I Ching. Specifically, Ất belongs to the Wood element, but when napped into the Sửu mountain it carries a special meaning. The combination of Ất Wood and Sửu Earth creates an internal controlling relationship, expressing the need for control and transformation. In practice, feng shui masters often consider this nạp giáp relationship when analysing the influence of heavenly stems in the great cycles of the years. When the cycle qi arrives at the stem Ất, the Sửu mountain receives a corresponding impact, which may bring both opportunities and challenges depending on the specific context of each work.
The tam hợp frame and the tam hợp configuration
The Sửu mountain belongs to the Metal tam hợp frame, comprising the three branches Tỵ, Dậu and Sửu. This is one of the most important relationships in feng shui, because tam hợp creates a durable link between three different directions. In this Metal frame, Tỵ is the birth phase, Dậu is the prosperity phase, and Sửu is the storage phase. This means the Sửu mountain plays the role of a place that stores and crystallises the energy of the Metal frame after it has passed through the stages of growth and peak. In practice, when a house sits at Sửu, feng shui masters often consider its relationship with the Tỵ and Dậu mountains in the surrounding area. If water or a dragon vein comes from the Tỵ or Dậu direction, combined with a Sửu sitting position, it forms a complete tam hợp configuration, regarded as very auspicious because the energy circulates and gathers fully. Conversely, if one of these three elements is missing, the frame qi may be scattered or not strong enough.
What is the tam hội frame of the Sửu mountain?
Besides tam hợp, the Sửu mountain also belongs to the tam hội frame of Hợi, Tý, Sửu, all three belonging to the northern direction. The tam hội frame creates a convergence of the energy of an entire direction, stronger than tam hợp but also prone to causing excessive prosperity. When the tam hội frame appears in full, the qi field becomes extremely powerful, which can bring prosperity but can also cause imbalance if not handled skilfully. In the case of a Sửu sitting position, having water or mountains coming from the Hợi and Tý directions will form a tam hội, and the degree of prosperity or decline of each element needs to be carefully assessed.
What do a Sửu sitting position and a Sửu facing direction mean?
Sitting at Sửu, facing Mùi
When a house or burial site sits at Sửu, this means the back is at the Sửu mountain and the front looks toward the Mùi direction (opposite on the compass). A Sửu sitting position belongs to yin Earth, creating a solid foundation and carrying a quality of stability and conservatism. In terms of the five elements, both the Sửu sitting position and the Mùi facing direction belong to the Earth element, creating harmony between sitting and facing. However, other factors need to be considered, such as whether the dragon vein from behind is compatible with the Earth element, and whether the water configuration in front generates Earth. In the Tam Hợp school, a Sửu sitting position belongs to the Metal frame, so if water comes from Metal directions such as Tỵ, Dậu or the Sửu direction itself, it forms a configuration of water generating the frame, which is highly regarded. Conversely, if water comes from Wood directions such as Dần or Mão, it may cause conflict because Wood controls Earth and Wood also does not generate Metal within this frame.
The Sửu facing direction and special cases
A Sửu facing direction occurs when the main door or the facade of a work faces the Sửu direction, that is, the house sits at the Mùi mountain. This case is less common than a Sửu sitting position because the Sửu direction lies in the Northeast, which usually receives cold winds and weaker light than southern or eastern directions. However, in feng shui no direction is entirely good or bad; it depends on the whole set of factors. The Sửu direction belongs to yin Earth and carries a calm quality, suited to people who need stability or who work in fields requiring patience. When analysing the Sửu direction, particular attention must be paid to the flying stars of each cycle. In current cycles, if good stars such as Eight White (8) or Nine Purple (9) fly to the Sửu direction, they bring good fortune in wealth and reputation. Conversely, if bad stars such as Five Yellow (5) or Two Black (2) arrive at the direction, suitable remedies are needed.
How should the auspiciousness or inauspiciousness of the Sửu mountain be interpreted?
The principle of interpretation by dragon vein
The dragon vein is the first factor to consider when interpreting the auspiciousness or inauspiciousness of the Sửu mountain. The dragon vein coming from behind must have a firm posture, not broken or weakened. For the Sửu mountain, which belongs to the Earth element, the ideal dragon vein comes from Fire directions (because Fire generates Earth) or from the Earth direction itself. If the dragon vein comes from the South or Southwest (the Fire and Earth elements), it creates a generating and prosperous qi. Conversely, if the dragon comes from the East or Southeast (the Wood element), it needs careful consideration because Wood controls Earth and may weaken the Sửu mountain. In addition, the shape of the dragon vein is also very important. A dragon vein arriving at the Sửu mountain should have a rounded, soft form, expressing the gentle nature of Earth. Sharp, pointed mountains will create a killing energy unsuited to the nature of yin Earth.
The principle of interpretation by water configuration
The water configuration plays a decisive role in interpreting the auspiciousness or inauspiciousness of the Sửu mountain. In feng shui, water is where qi gathers, the vital factor determining the prosperity or decline of a work. For a Sửu sitting position belonging to the Metal tam hợp frame, water coming from Metal directions such as Tỵ and Dậu is considered prosperous water, bringing abundant wealth. Water coming from Earth directions such as Sửu, Mùi, Cấn and Khôn is also rated well because Earth generates Metal. Conversely, water coming from Fire directions such as Tỵ and Ngọ may cause loss because Fire controls Metal (although Fire generates Earth, within the Metal frame Fire is the controller). Water coming from Wood directions such as Dần and Mão is the most unfavourable because Wood controls Earth, weakening the root of the Sửu mountain, and Wood also does not support Metal. Beyond direction, the shape of the water flow also needs consideration. Incoming water should curve and embrace the work; it should not be straight or rushing. Water gathering in front into a lake or pond is best, expressing the accumulation of qi and wealth.
The principle of interpretation by flying stars and cycle qi
In Huyền Không Phi Tinh feng shui, interpreting the auspiciousness or inauspiciousness of the Sửu mountain cannot omit the factor of cycle qi. Each cycle lasts 20 years, and different cycles have different effects on each mountain and direction. At present we are in the lower yuan cycle 9 (2024-2043), with the Nine Purple Fire star in command. Because Fire generates Earth, the Sửu mountain, which belongs to the Earth element, receives generating support from the current cycle qi and is assessed as having a certain advantage. However, the specific position of each star in each cycle needs to be considered. When establishing the house cycle for a house sitting at Sửu, feng shui masters determine whether the mountain star and the facing star obtain prosperous qi. If the mountain star obtains prosperity, the family will be healthy and have benefactors' support. If the facing star obtains prosperity, career and wealth will flow smoothly. Conversely, if the mountain star or facing star is in decline or death, remedies are needed such as placing feng shui objects or adjusting doors and stoves to activate or reduce negative effects.
The principle of interpretation by the coordination between mountain and direction
Another important principle is that the coordination between mountain and direction must ensure that yin and yang intermingle and the five elements are in harmony. In the case of sitting at Sửu and facing Mùi, both belong to yin Earth, creating uniformity but possibly leading to a state of excessive stillness, lacking energy activation. To remedy this, water configurations and dragon veins of other elements need to appear to create balance. If the sitting position is Sửu but the facing direction leans to another mountain (due to measurement error), the whole situation needs to be reconsidered. When the compass needle points to the border zone between Sửu and Quý or between Sửu and Cấn, that is, encroaching on the empty void line, it is usually considered unfavourable because the qi is scattered and does not gather at one point. In this case, feng shui masters usually advise adjusting the door direction or rearranging the space to avoid falling into the border zone.
Specific application cases
Residential houses sitting at Sửu
For residential houses sitting at Sửu and facing Mùi, feng shui masters usually assess based on the age and destiny element of the household head.
| Destiny element | Heavenly stems | Assessment | Reason |
|---|---|---|---|
| Metal | Canh, Tân | Most suitable | The Earth of the Sửu mountain generates the Metal of the household head, creating a good generating relationship |
| Earth | Mậu, Kỷ | Good | Harmony between two Earth elements |
| Fire | Bính, Đinh | Average | Fire generates Earth, which is good for the mountain but may cause the household head to expend energy nourishing the house |
| Wood | Giáp, Ất | Needs careful consideration | Wood controls Earth, creating a certain conflict |
| Water | Nhâm, Quý | Needs careful consideration | Earth controls Water, creating a certain conflict |
However, this is only one of many factors and should not be treated as absolute.
Burial sites sitting at Sửu
In yin dwelling feng shui, a burial site sitting at Sửu needs careful consideration of the surrounding dragon vein and water configuration. The Sửu mountain belongs to the Metal tam hợp frame, so a burial site sitting at Sửu is considered to enter the Metal frame. If the dragon vein comes from the Tỵ direction and water flows toward the Dậu direction, forming a linked tam hợp configuration, this is a very good formation, called linked tam hợp pearls, bringing wealth and honour to descendants. Conversely, if the burial site sits at Sửu but the dragon vein comes from the Dần direction (the Wood element), it creates a serious conflict because Dần is the earthly branch that clashes with Thân, and in its relationship with Sửu, Dần Wood controls Sửu Earth. This case should be avoided or requires complex remedies.
What should be noted when measuring and determining the Sửu mountain?
Accurately measuring the Sửu mountain requires care and high expertise. The feng shui compass needs to be placed on a completely level surface, avoiding influence from metal objects or surrounding magnetic fields. When measuring, the surveyor should stand at the central position of the work, away from electronic devices. The measurement result should be checked several times at different times of day to ensure accuracy. Errors in measurement can lead to determining the wrong mountain, and from there to mistaken assessments of auspiciousness and inauspiciousness. In addition, a clear distinction must be made between the direction of the main door and the direction of the whole work. In modern feng shui, many schools use the main door direction as the principal direction, while some other schools use the direction of the facade or the qi-receiving direction of the whole plot. Determining correctly which direction is the principal direction of the work has decisive significance in interpreting auspiciousness and inauspiciousness.
