HEAVEN, EARTH + HUMANS

CONCEPT AND PROCESSES OF URBAN

VERTICAL REGENERATION

BY

LOH TZE WEI

A 120 points thesis submitted in partial fulfilment of the

requirements for the Master of Architecture (Prof.)

School of Architecture and Design

Victoria University of Wellington
2012
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 ABSTRACT
Rapid urbanisation, industrialisation, and capitalist developments
have changed human values to be driven by materialistic
developments instead of ecological developments. This has caused
ecological and social crises visible in the urban fabric. There is an
urgent need for us to address the question of how can we develop
lifestyles that are truly holistic and able to regenerate well-being of
humans and it's environments without external helps.

This thesis explores the interrelationships of feng shui and

regenerative development. It attempts to show the recognition of
feng shui as an integral to regenerative development that can
regenerate urban environment and achieves humans' well-being
and harmony with nature. The thesis believes it will need to first
remedy urban areas in order to regenerate the rest of the earth. It
will explore the process of regeneration from micro to macro levels
using feng shui and regenerative development, where it seeks to
regenerate the city holistically as a whole.

I propose that feng shui becomes an intrinsic model for

regenerative development. This discipline is able to solve ecology
degradation issues, to provide awareness and realisations of the
intrinsic values of cities, and act as a paradigm shift towards
achieving regenerative development. This thesis also propose that
medium-rises compact city model, which integrate regenerative
development and feng shui principles, as a better solution to solve
densification of urbanisation compared to building high-rises and
skyscrapers.

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 ACKNOWLEDGEMENTS
Firstly, I would like to thank my supervisor, Philippe Campays, for his
constant guidance, support and speedy feedbacks.

Secondly, I would like to thank all the advisors from Victoria

University Student Learning Support who has assisted me with my
writing throughout the year. They have given clarity to the structure
of my thesis.

Finally, I would like to thank my family and friends for their

continuous supports and encouragements, as well as their faiths
and endurances with me in accomplishing this thesis.

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TABLE OF CONTENT 3.2 LOW SPEED ENCOURAGES HEALTHY URBAN LIFE ....................................... 29

3.3 GREEN COMMUNITY BASED LIVING IN THE URBAN FABRIC ........................ 29

ABSTRACT ........................................................................................................... 3
3.4 CHAPTER CONCLUSION ................................................................................ 31
ACKNOWLEDGEMENTS ....................................................................................... 5
SECTION TWO: MANIFESTING THE REGENERATIVE DESIGN .............................. 33
TABLE OF CONTENT ............................................................................................ 7
4.0 THE DESIGN BRIEF ....................................................................................... 33
INTRODUCTION .................................................................................................. 9
THE SITE: THE CROSS OF FORT STREET AND SHORTLAND STREET ..................... 33
SECTION ONE: DISCOVERING REGENERATIVE DESIGN ...................................... 11
BUILDINGS' HEIGHTS SURVEY ............................................................................ 42

1.0 FENG SHUI, ITS APPLICATION AND PRINCIPLES ........................................... 11 DESIGNED PLANS OVERVIEW ............................................................................. 72

1.1 THE CONCEPT OF QI .................................................................................... 12

DESIGN REFLECTION ......................................................................................... 83
1.2 THEORY OF YIN AND YANG.......................................................................... 13
FINAL CONCLUSION .......................................................................................... 83
1.3 THE FIVE ELEMENT PRINCIPLE ..................................................................... 16
UNDERSTANDING THE ANCIENT KNOWLEDGE OF NATURE .............................. 83
1.4 PRACTICE OF FENG SHUI ............................................................................. 17
FENG SHUI BECOMES AN INTRINSIC SUPPORT FOR RENGENERATIVE
1.4.1 THE FORM SCHOOL OF FENG SHUI ...................................................... 17
DEVELOPMENT .................................................................................................. 83
1.4.2 THE COMPASS SCHOOL OF FENG SHUI ................................................ 19
CREATING A HOLISTIC UNDERSTANDING OF URBAN DENSIFICATION THROUGH
1.5 THE LO-SHU DIAGRAM ................................................................................ 19
FENG SHUI AND REGENERATIVE DEVELOPMENT .............................................. 83
1.6 CHAPTER CONCLUSION ............................................................................... 20
THE URBAN REGENERATIVE DESIGN.................................................................. 84
2.0 FENG SHUI AND REGENERATIVE DEVELOPMENT AS COUNTERPARTS ......... 21
LIMITATIONS & FURTHER INVESTIGATIONS ...................................................... 84
2.1 THE EARTH IS CONNECTED AS ONE ............................................................. 21
BIBLIOGRAPHY .................................................................................................. 87
2.2 IDENTIFYING THE VISIBLE AND INVISIBLE ELEMENTS ................................. 22
APPENDICES...................................................................................................... 90
2.3 CONSERVATION, RESTORATION AND REGENERATION ............................... 22

2.4 REALITY RATHER THAN THEORY .................................................................. 22

2.5 BE LOCAL AND PLACE SPECIFIC .................................................................... 23

2.6 DESIGN TO ALLOW COMPLEXITY ................................................................. 23

2.7 DESIGN TO MAXIMISE THE USE OF FREE ENERGY ....................................... 23

2.8 THE POSITION OF MAN IN ITS CONTEXT ..................................................... 24

2.9 ASPIRE, BELIEVE, AND UNDERSTAND .......................................................... 24

2.10 CHAPTER CONCLUSION ............................................................................. 25

3.0 TOWARDS HOLISTIC URBAN REGENERATION .............................................. 27

3.1 HEIGHT AND SCALE ..................................................................................... 28

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LIST OF ILLUSTRATIONS 27. Site's Qi concentration 34 60. View towards metal courtyard 63
CHAPTER ONE 28. Site's Sha Qi 34 61. View towards herbs garden 63
1. Qi and the world 12 29. Auckland Downtown Police Station 34 62. View from herbs garden 63
2. The wave successions particle 13 30. Micro site analysis 35 63. Level ten floor plan 64
3. Geometric Interpretation of the 8 Trigrams 13 31. Section through Fort Street showing buildings' number of storeys 64. Level eleventh floor plan 66
4. The Yin and Yang vibration line is governed by the 8 Trigrams is similar 40 65. Roof plan 68
to a wave line. 13 32. Plan of buildings heights survey 40 66. Building in response to seasonal prevailing wind 70
5. Wu Qi 14 33. Bird eyes view of north side 41 67. Building in response to seasonal sun paths 70
6. Birth of Yin and Yang 14 34. Bird eyes view of south side 42 68. Building response to effects of overcast of yin shadow in neighbours
7. Division of Yin and Yang 14 35. Multiplication of 430mm grids 43 70
8. The Tai Qi 14 36. Interpretation of the Lo-shu diagram according to the five elements 69. North elevation 71
9. Evolution of Yin and Yang 15 cycles 43 70. South elevation 72
10. Ancient Chinese astronomers using gnomon stick to measure solar 37. Conceptual site plan 44 71. View from east facade light shaft 72
shadow 15 38. View from street level 45 72. Flow of energies, water and nutrients 73
11. Cross-section of measuring solar shadows throughout the year to 39. View from water courtyard 45 73. Longitudinal section 74
create the Yin and Yang diagram 15 40. View from café 45 74. Wall section of northern green screen wall 75
12. The measurement of shadow cast by sundial 16 41. Site's prevailing wind chart 45 75. Wall section of southern green screen wall 75
13. The eight trigrams manifested from Yin and Yang 16 42. Level one floor plan 46 76. View from east of north façade 76
14. The synthesis of Yin and Yang, the five elements, and the eight 43. View from Commerce Street 47 77. View from west of north façade 76
trigrams 17 44. View from level 2 entrance 47 78. View from level one lifts 76
15. The five elements productive and destructive cycles 17 45. Level two floor plan 48 79. Section through 49 degree angled from true north solar wall
16. Classification of mountains according to the five elements 18 46. View from wood courtyard 49 77
17. The ideal feng shui model 18 47. View from community library 49 80. Section through 0 degree angled from true north solar wall
18. The armchair formation 18 48. View from footpaths to level 4 49 77
19. The annual Yin and Yang cycle in relation to the four emblems 49. Level three floor plan 50 81. Section through 343 degree angled from true north solar wall
19 50. Level four floor plan 52 78
20. The feng shui compass, Lou Pan 19 51. View from fire courtyard 53 82. Section through 45 degree angled from true north solar wall
21. The Lo-Shu diagram 20 52. View from community gym 53 78
CHAPTER THREE 53. Level five floor plan 54 83. View from level 7 interior building 79
22. Universal distribution of sizes 27 54 Level six floor plan 56 84. View from level 7 greenroof balcony 79
23. A typical Rural-Urban Transect, with Transect Zones 27 55. View from edible garden 57
CHAPTER FOUR 56. View from level 7 stairway landing area 57 LIST OF CHARTS
24. The cross of Fort Street and Shortland Street 31 57. Level seven floor plan 58 1. The five elements characteristics 16
25. Auckland sectional topography analysis 32 58. Level eight floor plan 60
26. Ideal feng shui macro site analysis 33 59. Level nine floor plan 62

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 The focus on materialistic development has caused an overuse of create a regenerative relationship between humans and nature in
natural resources. Research shows that cities today take up only the urban setting? Hence, the final objective is to apply feng shui
two percent of the world's surface but consume more than 75 and regenerative development principles in re-developing urban
percent of its resources (Mang, 2009b). This is unsustainable as areas.
urban areas cannot unilaterally continue to grow and support these
This thesis is presented in two sections. The first section consists of
patterns of consumption. This is an environmental crisis which must
three chapters, which discuss the principles of feng shui; its
be recognised of its danger and to find out the thread, which can
relationship with regenerative development; the present urban
connect humans to their roots again and allow them to grow and
issues that need to be changed to achieve a regenerative future;
regenerate as humans with nature.
and finally the infusion of feng shui and regenerative development
The ecological disturbances in the urban areas are brought about in the urban built-environment to establish a connection between
through the depletion of natural resources, increasing degradation humans and nature. The second section explores the framework
of the environment, extinction of flora and fauna, degradation of formed from section one in the form of a design for urban
ethical values and so on. Many cities have pushed many ecological architecture. It is a building designed to act as an acupuncture point
INTRODUCTION systems out of their boundaries. The challenge before us is as Taylor which revitalises the well-being of its immediate site and to achieve
Rapid urbanisation, industrialisation and present capitalist questioned- how can we avoid humanity's negative ecological a regenerative future, without having to rely on external factors for
developments have changed human value systems drastically within impact while providing good quality of life for everyone (Taylor, humans and the environment to reproduce.
a relatively short period of time. These issues are most evident in 1996). This demands a rethink and re-evaluation of the purpose,
I would like to emphasise that feng shui is a very broad study which
urban areas. Originally motivated by a belief of power over nature essence and need of life in the today's contemporary society. Thus, I
covers many areas that are beyond the limits of this thesis. For the
and a fascination for technological solutions urban inhabitant have propose that we need to re-examine our spiritual beliefs and more
purpose of this research, I will only explore the fundamental
progressively concentrated on materialistic development while specifically our relationship to nature.
knowledge of the traditional feng shui and the Form School study of
increasingly ignoring their inner growth. Toffler mentioned that
This thesis explores the connections between feng shui and feng shui, which is more relevant and scientifically proven from a
these rapid developments and the acceleration of social changes
regenerative development. Both feng shui and regenerative scholarly perspective. The inclusion of feng shui into this research as
have created a "new throw-away culture", where our relationships
development raise similar questions at the level of human existence. an integral of regenerative development is not to undermine the
with things are becoming temporary; with humans becoming
They ask how humans can exist in harmony with nature to achieve potential of other spiritual beliefs to contribute and be integrated
transient; and with our environment becoming "nomadic". Human
well-being. This thesis attempts to show that feng shui is an intrinsic into regenerative development. Feng shui has been selected for this
values are neglected by establishing concerns with self-interests
model for regenerative development; which cultivates the well- research because of its design and planning philosophy is closely
only. The institution's choices and decisions are mainly influenced
being of humans and nature; that can juxtapose contemporary relating to understanding nature.
by efficiency and conspicuous wealth rather than the quality of life
urban development and architecture, without having to uproot the
of humans and environment (Toffler, 1970, pp. 49-177). Hence, the The existence of feng shui beliefs and its influences are strong in
balance of nature. It seeks to address the problems of present
well-being of humans and nature are greatly affected. many Asian countries. This beliefs also reverberates in westernised
contemporary urban development by asking: What role do urban
places where Chinese people have migrated. Feng shui plays a
buildings play in human's and nature's well-being? How can we
strong role in Asia's architecture especially in Hong Kong, China,
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Singapore, Malaysia, Korean, Vietnam, and Taiwan. These countries climate, and human uniqueness, the essence of feng shui can be
are presently experiencing a rapid explosion of populations in the applied to any space and time (Bradbury, 2004, p. 41).
cities, where the demands for skyscrapers and high-rises are
I believe that the essence of feng shui shows great similarities with
increasing due to limitation of ground spaces. The urban built-forms
the understanding of regenerative, which shall be explore in this
are mostly adaptations of modernist design, or unprecedented
thesis. Regenerative takes a further step from sustainability, where
contemporary design, with an unconscious disregard for nature and
it believes that buildings can be more than just ‘neutral’ in relation
their social values. As a result, many people to lose their sense of
to the living world but rather always in regenerating cycles with
place with nature and their existing local cultures. As of the
earth system. This approach implies that built environments could
consequences of such loss, these new urban dwellers attempt to re-
be designed to produce more energy and resources than they
collect old traditional concepts. And such it has been noted that
consume, and to transform and filter waste into health giving
feng shui principles have been superficially applied where it is often
resources (Pedersen Zari & Jenkin, 2008, pp. 3-1) . It seeks to repair
found on the mere surface of each space without integrating the
the capacity of ecosystems to function at optimum levels without
principle as a whole with its built environment. These applications
ongoing human intervention.
create demeaning paradoxical designs within the cities.
A significant benefit of regenerative approach to development is its
The ancient feng shui was developed to include detailed
positive outcomes for human's communities and cultures. The built-
observations of the living and the way earth's energy affects daily
environment is not responsible for all factors to contribute to a
lives. Feng shui had remained an integral part of Chinese culture
healthy community. A regenerative approach, however, may
until recent times when the Western influences and Communism
positively affect many aspects such as increased cultural identity,
relegates feng shui to a more superstitious and mystical practice. It
satisfaction and psychological health (Pedersen Zari & Jenkin, 2008,
is noteworthy that the Chinese in Hong Kong had reduced its
p. 3). These positive outcomes are also shared by the application of
essence to just help businesses to thrive. The impacts are
feng shui. This thesis helps to re-examine feng shui as an integral of
devastating as the ancient feng shui practices were debunked as
regenerative development to be a thread to solve the urbanisation
stereotypes of "geomancy", superstition and pseudo-sciences.
issues and make its way towards a holistic regenerative future. In
In fact, feng shui was devised through the cultural paradigm of this research, it consciously or unconsciously argues that a balance
China, with its unique geography and a rather stable social structure, and well-integrated design with nature would naturally
and varies little from generation to generation. However, despite demonstrate feng shui principles.
these origins, its core truth still centralises on human awareness
and the experience of human with nature. When it is stripped of
other cultures and rituals, and is synthesised with other bodies of
knowledge to meet the specific requirements of culture, geography

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 SECTION ONE: DISCOVERING REGENERATIVE DESIGN ultimate goal was to achieve another good year by avoiding The Burial Book, attribute to Gou Pu (276-324) states that "Qi", a
disasters and sufferings. Such goal required a cooperative and cosmic current literally means breath, could be scattered when it
humanistic approach to existence in the universe (Needham, 1954, meets wind and stopped and gathered when it meets water (Weber,
pp. 22, 90). Hence, feng shui was developed for the nation of China 1951, p. 111). The key issue is then how to obtain Qi?
so they can understand the connection between them and the
Based on the law of nature, feng shui's theory provides guidance
environment in order to protect themselves from natural disasters
principles for organising man-made elements and natural elements
and to live in harmony with the environment. This chapter will
in a harmonious way at micro and macro scales. Throughout the
explore the fundamental applications and principles of feng shui.
evolutions of China’s history, feng shui practitioners made
However, for the purpose of this thesis, I will only attempt to
increasingly subtle discoveries in both philosophical and practical
explore and discuss feng shui principles that are connected to the
nature. They are able to identify ways in which the natural energy
context of ecology and environment of the intrinsic realm. The
around them behaves and affects them (Lam, 1866, pp. 14-15).
research below will discuss the foundation of feng shui which
According to Chinese beliefs, placing oneself in a favourable feng
consists of the concept of Qi, the Yin and Yang, and the five
shui environment will bring peace, longer life and positive well-
elements, as describe in the YiJing.
being.
Feng shui was originally being called "kan-yu", which literally means
The techniques employed by feng shui are based on the principle of
to cover and support people, and it refers to "Heaven and Earth or
harmonising dwellings for both the living and dead with the
1.0 FENG SHUI, ITS APPLICATION AND PRINCIPLES "land's pattern". Feng shui is developed as the study of interaction
immediate physical environment as well as the larger cosmic
The Chinese regard the universe as a living organ sustained by "Qi", between people and the natural systems. Its basis is to achieve
scheme. That is based on a belief that the world itself is intrinsically
the Yin and Yang are opposed state of Qi that keeps the harmonisation between heaven, earth and humans. This is done by
in harmony. According to Lam, existing harmonies of a place will be
environment in harmony, and the five elements provide ecological providing equilibrium between nature, buildings and people. It
disturbed when something is built on the land without holistic space
techniques for approaching and appreciating nature. During the embraces Taoism and Confucian thoughts. Taoism’s cultic forms are
planning(Lam, 1866). The study of feng shui of a place is to
Imperialism period of China, everyone relies on the knowledge of mostly influenced from Buddhism (Weber, 1951, pp. 204-205),
understand such disturbance, what can be done to heal the injuries
"Yi Jing" (The Book of Changes) for survival. YiJing is believed to which pursues balance and harmony with natural environment.
and obtain maximum benefit from such natural forces. Thus, feng
have originated from Emperor Fu Xi in 3322 B.C (Van, 1971) as the While Confucianism, emphasizes the whole social values,
shui, in ancient China, is viewed as a divination - that is able to
first book of divination. It is through this book that the knowledge proprieties and sense of place (Weber, 1951, p. 152). The harmony
manipulate the cosmic forces to influence a place well-being.
about the cosmos and nature were passed down. As a result, the between humans, society and nature can be achieved by finding the
general welfare of China relied much on the "naturalistic fate" of right amount of "Qi" in a location. Thus, feng shui was a knowledge
nature(Lung, 1978, pp. 22-23). Naturalistic fate is understood as the used in planning and selecting ideal locations for human habitation.
understanding of changes in seasons, the consciousness of time,
The term feng shui literally means wind and water. These two
earth movement, etc. The rugged topographic features, constant
elements are seen as the two most fundamental forms for life’s
flooding of the Yellow River of China and compounded natural
energy. Both air and water are vital to human survival and existence.
disasters have caused difficulties for the people. Everyone's
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 1.1 THE CONCEPT OF QI health and well-being (Hean-Tatt & Leyau, 2009). Ong also adds that livings. While places where there are difficulties for living beings to
"The engine of life is linkage, Qi are also influenced by sun's energy. The sun provides "Yang" survive are places where Qi are too far away from the land as
everything is linked. energies for photosynthesis process of plants, which the plant in shown in illustration 1 (Rossbach, 1987, pp. 23-24).
Nothing is self sufficient, turn produces negative ions, which are "Sheng Qi", to balance the
water and air is inseparable, environment's positive ions. Positive ions, also known as "Sha Qi",
united in life and for our life on earth. are associated with unhealthy energy and sometimes are associated
Sharing is everything."(Arthus-Bertrand, 2009) with radioactive elements (Hean-Tatt & Leyau, 2009) that are
harmful to humans' well-being if it is not neutralised by the negative
Qi is the most important component in feng shui, where it is
ions. Indeed, the accumulations of positive ions in shady areas are
distinguish by three types of Qi; the cosmic Qi, the earth Qi and the
considered overly "Yin" and can cause harmful effects to inhabitants
human Qi (Rossbach, 1987, p. 21). Qi is a life force or energy that
on a long term basis. During photosynthesis process, water
creates, directs and determines nature's forms on earth; such as
evaporates through the surface of the leaves. It is through these
mountains, volcanoes, streams, rivers, trees, and plants. Qi also is
evaporations that negatives ions are produced. He explains that the Illustration 1: Qi and the world (Rossbach, 1987, p. 24).
referred to as activities of living being as well as moods of active
leaves of green plants act as a tool to absorb the positive ions, Qi is modified by the ground conditions of earth, but is produced by
influences, such as sound, atmosphere, taste or chemical reactions.
thereby removing them from the air. Smaller leaves which have time pattern indicated by the sky. Hence, one can determine the
According to Xu, the ancient Chinese metaphorically relates the
greater total surface areas produce more negative ions compared to effects of an environment on humans using time to track Qi.
earth to be a living organism like human body, with mountains for
larger leaves giving less total surface areas for ions productions.
bones, water for blood, and vegetation for hair. They imagined the Qi is interminably linked with the water systems. However, wind
Thus, sunlight and green plants are essentials for the productions of
flow of Qi on (or in) earth is similar to the flow of Qi of the also provides strong support in retaining Qi accumulated in a place.
beneficial Qi for the well-being of an environment.
acupuncture points of a human body. Qi is believed to be created When the wind is strong, Qi is carried away dispersed to other areas
from the sky, carried by the rain and water and moved by the wind The goal of feng shui is to tap into the earth’s Qi, where it is adept before it had any time to accumulate. When the wind is mellow,
(Xu, 1997, p. 176). All beings inhale and exhale Qi, thus affecting to find a place where the Qi flows smoothly and where there is a then Qi is retained. Hence, it is undesirable for a site to be in a very
each other and create invisible consciousness of spaces. Thus, Qi is balance between the Yin and the Yang. When this situation does not windy area, where Qi is not retainable.
regarded as being responsible for all activities in the physical world. exist in some place, feng shui manipulates with nature to remedy
According to Rossbach, there are variations of earth Qi between
Most of all, it is the main force that drives humans along their life the balance between the Yin and Yang. According to feng shui, light
urban, suburban and rural area. Rural area such as country side has
course. The ancient Chinese believes that Qi will bring health, peace Qi floats like air and relates to Yang, while heavy Qi sinks like a
calmer and stable life because the Qi is calm and smooth. While in a
and luck. heavy object into the ocean and relates to the Yin (Rossbach, 1987,
city, Qi fluctuates more frequently because the city will have greater
p. 23). According to Bary, Qi is extensive and vague. “It ascends and
In Hean-Tatt Ong's research of analysing feng shui through science variations and occurrences for activities to happen, whether it is
descends, and moves in all ways without ever ceasing.” (Bary, 1970,
perspective, Qi is associated with negative ions, which are produced good or bad. However, an area that is classified to have balanced
p. 468) A place with abundance of earth's Qi can provide proper
by green plants during photosynthesis process and water earth's Qi does not necessarily mean it has good Feng Shui
circulations of fresh air and clean water. The Chinese claims that
evaporation process. Medical researchers have shown that negative (Rossbach, 1987, p. 87). This is because man-made elements such as
lands that are highly influenced by Qi are the most habitable. For
ions have proven to be beneficial for humans and the environment buildings, roads, constructions works, and pollutions produce
example, places where the greens flourishes provide more comfort
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harmful Qi that may destroy the harmony of the place. Hence,
awareness of the urban environment is important in city planning
and urban design.

1.2 THEORY OF YIN AND YANG

The theory of Yin and Yang describes how opposing forces are
interconnected and interdependent in the natural world, giving rise
to each other in turn (Rossbach, 1987, pp. 19-20). The Yin and Yang
theory claims that all phenomena in the universe are the result of
endless interaction between the two opposing cosmic currents of
Yin and Yang.

Illustration 3: Geometric interpretation of the 8 Trigrams (Sung, Illustration 4: The Yin and Yang vibration line is governed by the 8

2003). Trigrams is similar to a wave line (Sung, 2003).

Illustration 2: The wave successions particle (Capra, 1999).

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Needham describes the Yin and Yang as a wave-like succession same time (Rossbach, 1987, p. 17). It also implies the beginning of The twin forces act upon each other and movement is initiated. The
(illustration 2) and is detectable in the cosmogonic genesis of Yin everything is nothing, not in the sense of non-existence, but in forces are so finely balanced and interdependent that their
and Yang (Needham, 1954, p. 362). This logic is also explained by Z. sense that existence gets materialised out of what was clear and movement resembles two fish gliding together in water. This final
D. Sung using algebraic and geometry representations. Fritjof Capra, empty (Legge, 1997, p. 45). stage forms the Yin and Yang symbol, which is also known as Tai Qi,
a contemporary physicist researching in high-energy theories also where it represents all things and events grow and develop
supports this logic. According to Sung, the eight trigrams from Yin unceasingly, expressing the perpetual exchange of Yin and Yang.
and Yang forms a cube, four emblematic symbols a square, two The outer circle continues to represent the totality of the universe
elements a line, and the grand terminus a point (illustration 3). He (Lam, 1866, p. 17). A notable feature is that neither yin nor yang is
further explains that the symbol is also an “imaginary gauge” in complete or pure in itself, for each must include the other's nature.
form of a wave line (illustration 4) (Sung, 2003, pp. 104,129). Such a There is a dot of opposing colour in the middle of each current
concept of wave line is found in the relativity theory in modern Illustration 6: Birth of Yin and Yang (illustration 6). These dots symbolises the inherent incompleteness
physics. Capra further enhances this point quoting, “at the atomic The materialisation of livings is what gives birth to Yin and Yang of Yin and Yang without the other half. Harmony is achieved only
level, matter has a dual aspect: it appears as particles and as waves.” (Lam, 1866, p. 16). This is represented as a dot in the centre of Wu when the two currents are combined as one. This oneness is called
He meant that wave pattern as whole is a manifestation of the Qi diagram. Tao and according to YiJing it represents a harmonious mode of
particle where the manifestation is in a mutual exclusive activity existence as well as the ultimate truth. In Tao-Te-Ching, Lao-Tzu
(Capra, 1999, pp. 151-152). quotes “knowing the ancient beginning is the essence of the Way
(Tao).”
The Yin and Yang consist of two stages of a cyclical, continually
changing relationship in relation to the intrinsic contradictions of The Tai Qi draws upon the concept of Wu Wei. It is often described
natural objects or phenomena. It is used with the five elements as performing a selfless act and can only be performed by someone
theory to understand and interpret nature with the stated goal of who is in an egoless state when they are spiritually engaged within
Illustration 7: Division of Yin and Yang
harmonisation. themselves. Tai Qi describes that to act by means of Wu Wei (non-
The circle spreads and divides into half, where two fundamentals attachments) is the act of Nature, where it combines human and
interact with forces of the universe (Lam, 1866, p. 17). Some nature as one (Lung, 1978, p. 26). It is also a state of doing without
examples that best represents this stage are male and female, doing (Guo, Vale, & Vale, 2009, p. 2). According to Taoism, acts that
heaven and earth, inside and outside, light and dark, etc. are perform with intentions behind contain physical or emotional
attachments; such as financial, power, love, status or just feeling
good about oneself; are ego-reinforcing. The consequences of
Illustration 5: Wu Qi having ego projections will cause disharmony and harm to the
environment. To perform selfless act, one must let go of ego and
According to Yin and Yang, the "Great Beginning" of existence was
passed into an altered-state of consciousness. Here every act is
in a state of Non-being. "Wu Qi" is where all primal energy are
selfless for the ego has ceased to exist. There is no “I” that makes
expressed and contained within a circle that is full and empty at the Illustration 8: The Tai Qi
decisions and the outcome will always be in balance and harmony
14
with everything. The Tai Qi is recognised to be able to evolve and patterns of the Yin and Yang, four cardinal directions and the eight
manipulate as it grows. It first evolved into four symbolic images as trigrams (illustration 12 & 13). The recorded solar shadow diagram
illustrated in illustration 9. indicates that the feng shui north is the polar north and not the
magnetic north. However, this was recorded in the northern
hemisphere where the Sun's position will be reversed for southern
hemisphere. Hence, the Yin and Yang diagram needs to be reversed
when applied in the southern hemisphere.

Illustration 9: Evolution of Yin and Yang (Bramble, 2003, p. 21)

These four symbolic images, in turn, evolved into eight trigrams or

“Bagua", and from eight trigram which in turn evolved into sixty-
Illustration 12: The measurement of shadow cast by sundial (Hean-
four hexagrams. The eight trigrams represent eight fundamental
Tatt & Leyau, 2009).
subdivisions of human behaviours that are paralleled and affected
by eight major subdivisions of space and time. These eight major The ancient Chinese divided a year's cycles into an even of 24-
subdivisions are associated with eight major influential geographical segments. They then used six concentric circles and marked 24-
Illustration 10: Ancient Chinese astronomers using gnomon stick to
weather and directions that will have effects on humans' behaviour segment points on the divided circles into 24 sectors. Variations
measure solar shadow (Hean-Tatt & Leyau, 2009).
that will in turn affect their well-being. The eight subdivisions are of shadow's lengths are recorded everyday on the shadow chart.
Qian as Heaven, Kun as soil, Zhen as thunder, Xun as wind, Kan as After connecting each lines and dimming the Yin time of Summer
water, Li as fire, Gen as mountain(Fung, 1953, p. 32). Solstice and Winter Solstice, the result reveals the Yin and Yang
symbol. The result shows the shortest shadow is found on the
In fact, the Chinese explains the seasonal variations' shadows cast
day of Summer Solstice and the longest shadow is found on the
by sundial are the origin of the Yin and Yang symbol (Hean-Tatt &
Winter Solstice (Tsai, 1999).
Leyau, 2009). In ancient times, the Chinese geomancers and
astrologers used gnomon stick to determine the variations of the
solar shadow and from this they determined the compass directions
(Bramble, 2003). The variations of solar shadows are also measured Illustration 11: Cross-section of measuring solar shadows
throughout every season to track the variations of Qi throughout throughout the year to create the Yin and Yang diagram (Hean-Tatt
the year. Hence, the recorded shadows diagram formed sequential & Leyau, 2009).

15
 force. Hence, the five elements are not considered the permanent associated with summer, red, and south; Earth is associated with
embodiment of substances, but rather a symbolic representation of centre, yellow, and the sixth month of the year; Metal is associated
natural cycles such as the seasonal cycle. The five elements are five with autumn, white, and west; while Water is associated with
movers of things which continuously run in cyclic motions, one winter, black and north. Since the theory is originated from China, it
succeeding another, mutually producing and overcoming, in order directly refers to the northern hemisphere, where the solar heat
. to achieve a state of equilibrium (Hwangbo, 2002, p. 114; Lung, (fire) comes from the south. However, in the southern hemisphere

Illustration 13: The eight trigrams manifested from Yin and Yang 1978, p. 30). this theory is applied with modifications, where fire element is

(Hean-Tatt & Leyau, 2009). assigned to the North and water element is assigned to the South,
while the rest of the elements remained unchanged (Green, 2010;
Thus, the trigrams were symbolic representations of the ordering
Yuen, 1998).
device of universe. The trigrams also indicate a full family
relationship in the Great Appendices of Confucius. Confucius
believes balance and harmony starts from a family that respects
each other as well as when the children practices filial-piety. Such a
step is important in as it draws human closer to nature.

Yin and Yang are interdependent and inter-transformative. In Feng

Shui, phenomena are readily accepted as inherently paradoxical. It
is a dynamic balance where Yin and Yang constantly counter and
Illustration 14: The synthesis of Yin and Yang, the five elements, and
complement because they exist in oscillating flux (Bramble, 2003, p.
the eight trigrams (Hwangbo, 2002).
19). This tension between opposites express unity as described in
the Tai Qi theory. This theory can be applied in macro and micro
scale planning and design of forms and buildings. It also forms the
underlying structure of the space, time, and motion theory of with
the five elements, which is further discussed below. In feng shui, the
ultimate goal for building or urban design is to achieve balance
between Yin and Yang so that the place exists in harmony with
heaven and earth.

1.3 THE FIVE ELEMENT PRINCIPLE

Illustration 15: The five elements productive and destructive cycles
The term "element" has been literally translated into English, but Chart 1: The five elements characteristics (Bramble, 2003)

the original meaning of "Wu Hsing" is lost. The original Chinese term, There are two chains of cycles, productive and destructive
The five elements are Wood, Fire, Earth, Metal and Water. Wood is
"wu" means five, but "hsing" connotes movements of a dynamic (illustration 15). Both can be identified by simply changing
associated with spring, the colour green, and East direction; Fire is

16
permutation. The metaphorical connotation of the productive cycle 1.4 PRACTICE OF FENG SHUI
(water-wood-fire-earth-metal) is that an element will give birth to There are two schools of approach in feng shui, namely Form School
the next one, i.e., water to wood, wood to fire, fire to earth, etc. and the Compass School. However, in contemporary practices, most
The destructive cycle (water-wood-fire-earth-metal), on the other feng shui masters use both schools simultaneously. The form school
hand, denotes that an element is destroyed by preceding one, i.e., study solid forms while the compass school study void matters.
fire by water, metal by fire, etc. Feuchtwang explains this most These two schools can be applied from micro to macro built
clearly: environments using commonly adopted feng shui model as
described below. The Form School is commonly found to be applied
“Wood is understood to be all vegetation, which is fed by Illustration 16: Classification of mountains according to the five
on exterior settings, while the Compass School is commonly found
water, and swallows, covers, binds earth, is cut down metal elements (Stark, 2010b).
applied in interior settings.
implements and ignites; water is understood to be all forms
Mountains, volcanoes, and other hilly features are the youngest
of fluid including the liquefaction of metal by fire, and which 1.4.1 THE FORM SCHOOL OF FENG SHUI
features on the surface of earth and is an important feature in the
can be solidified by being staunched with earth and earth is The Form School is recognised as the oldest method used in feng
Form School study. The Chinese viewed the mountains as the birth
understood to mean all mixed up, impure and inanimate shui practice. Its theory is based on the understanding of physical
of the earth and they are associated with the dragon, a mystical
substances including the ash produced by fire." (Teh, 1988, p. configuration of geographical features, with emphasises on land
animal that represents virile and power (Teh, 1988, p. 29). The
30) formations, watercourse and terrain, thereby determining position
Himalaya Mountain for example, is still growing, formed out of an
and orientation of a built environment. The four emblems theory is
This implies that the five elements not only refer to the quantitative enormous collision between the Indian Peninsular and Asia. In feng
one of the most important concepts in Form School. They are
aspects of things but also to their compositional characteristics. It shui, mountains are classified according to the five elements
metaphors of animals named azure dragon, red bird, white tiger,
may therefore suggest that some form of physical-relational (illustration 16). Hence, desirable sites in hilly areas can be located
and black tortoise representing east, south, west and north,
diagram may be drawn up as an aid to harmonise architectural in places where the forms of mountains are arranged in accordance
according to their orientation. However, its underlying practice
compositions. with the constructive cycle of the five elements. It is also ideal for a
consists of applying the Qi, Yin and Yang, and the five elements
building to be constructed on gentle and well-drained slope with its
The five elements are applied for all things that occur in the principles. This could be considered as an intuitive approach but it
back against the slope or screens of trees, for building on a flat land,
universe. Teh explains that this system can be categorised; in has been well recognised as to contain the scientific basis to analyse
to protect them from Sha Qi.
decreasing order of perception; according to form, orientation, the built environment (Mak, 2002, p. 17; Teh, 1988, p. 27).
placement, colour, material, texture and numbers. Such orders Water is the main instrument for sculpting landscapes. It not only
The assessment based on Form School consists of three phases. The
gives planners or architects a high degree of flexibility in confirming carries mountains and valleys physically but also a conveyor of Qi. In
first phase is to assess the physical environment of a site. This
with the five elements aspect of feng shui, allowing application of Chinese town, planners attempt to introduce "natural" curves into
consists of land mass; namely the "dragon"; open space and water.
another manifestation down the hierarchy if the most preferred one water course at first opportunity. This is in contrary with the
Next phase is to assess the topography, which consist of specific
is inadmissible (Teh, 1988, pp. 30-31). This cyclic correlation plays a western preference for straight water courses. As mentioned earlier,
effects on a site such as the directions, positions and flows of water
significant role in the creation of built environment, as it is applied water retained and carries a significant amount flow of Qi. It is
and land. The final step is to analyse its directional and vicinity
to shape built form and to balance spatial organisations with nature undesirable for water to flow in fast and straight line because this
influences. (Lam, 1866, pp. 30,36; Lip, 1979; Mak, 2002, p. 17)
to achieve harmonious living in long run.
17
creates rapid conduction of Qi, removing Qi accumulations. Slow,
sinuous, and deep water courses on the other hand, are conducive
to the accumulation of Qi especially if they form a pool in front of
the site in consideration.

The confluence of water courses should form a graceful curve rather

than a union of conflict. In general, confluences are beneficial
because of the concentration of Qi. While, branching out of water
courses, such as delta of a river, disperse Qi (Teh, 1988, p. 29).
According to Skinner, water that flows through areas of uniform
sediment would automatically meander and straight streams of Illustration 19: The annual Yin and Yang cycle in relation to the four
river indicate inherent faults in the structure of land, which can be emblems (Feuchtwang, 1974)
physically dangerous (Skinner, 1982). Artificial confluences can be
In illustration 17 and 18, the left hill- azure dragon and the right hill-
created from the main watercourse if the watercourse is
Illustration 17: The ideal feng shui model (Yi, Yu, & Hong, 1996). white tiger on the landscape symbolises the presence of Yin Qi and
undesirable. However, it is preferably the allocation of site is
Yang Qi. It is most desirable when they form a complete horseshoe
attached amongst smaller confluences rather than from the main
or the armchair shape (Illustration 18). The tiger is in the west and
watercourse.
the dragon is in the east. The point of transition is seen as the point
The ideal model from Form School has been interpreted graphically where the greatest concentration of beneficial Qi. Earth formations
in ancient feng shui literature and commonly reproduced into a that are rising boldly are termed as yang, while the gentle and
simple 3-D sketch (illustration 17). This model is described as "back undulating elevations, such as river are termed as yin. It is best for a
by a mountain and belted with water in front"(Mak, 2002, p. 17). It site to prevail Yin characteristics when it is predominated with Yang
explains the relationships between the key elements of the characters and otherwise on a Yin predominant site. It is important
mountain and water are being considered and how they are for the site to find a balance of Yin and Yang in order it to prosper in
integrated into an ideal feng shui model. This model signifies on the harmony for the well-being of the inhabitants and the environment.
importance of a site to be shielded from cold wind (Sha Qi) coming
The centre of the model is referred to as "Hsueh", where Qi flows
from north for northern hemisphere and south for southern Illustration 18: The armchair formation (Stark, 2010a).
from the higher terrains and gathers in the centre. Hsueh is an ideal
hemisphere. A site must also embraces slow moving water features,
place for Ming Tang. A Ming Tang, which literally translated as
where meandering Qi are able to enter into the site slowly. Another
"bright hall", is a vast open area in a middle of a land. This model is
graphical representation suggests the model appears similar to a
normally found in a Chinese traditional courtyard house; where the
female's reproduction section, a womb. Thus, an ideal feng shui site
central opening, enclosed by buildings, is known as the Ming Tang
also symbolically represents a womb of earth suggesting fertility
space. It is also known as the "Nothing" of a room where the space
and a Chinese version of "axis mundi" (Hwangbo, 2002, p. 120).

18
is designated to gather Qi from all eight directions. The Qi are then Chinese left the central court open so they can observe the
transcended into inhabitant's body for the auspiciousness and well- changing paths of the sun, moon, and stars. This dwelling model is
being. Hence, Ming Tang is affected by time changes and Qi from in a form of square and is divided into nine sections grid system. The
eight directions. It is important that a Ming Tang is a wide area central open court is a representation of the Ming Tang. This design
where it can accommodate many people, receives solar energy concept is linked to the Lo-Shu diagram used during the Later
throughout that day, as well as has ideal microclimate for plants and Heaven Sequence of YiJing. Hence, the Lo-Shu is use to determine
life to grow. This is so that community events can be held on the the Time changes and effects on the Ming Tang.
site and people can activate and harvest the accumulated beneficial
Qi from there. The Ming Tang is a great example that shows the
importance of to not only live in harmony with nature but also with
other people as a whole as well. The traditional Chinese also
believes that through community gathering, Qi within the spot will
be amplifies and condensed because of humans body's Qi emerges
with the environment Qi. Hence, the Ming Tang is a space that
embraces community living within self-developing spaces. Illustration 20: The feng shui compass, Lou Pan (Hwangbo, 2002).

1.4.2 THE COMPASS SCHOOL OF FENG SHUI The difference between the Compass School study and the Form
The Compass School is originated from Fujian, China, where it is also School study is the Compass School measure directions and time
Illustration 21: The Lo-Shu diagram (Skinner, 1982).
being called the Fujian School (Hwangbo, 2002, p. 120). The theory according to magnitude north instead of true north. Hence, a feng
relies heavily on using a feng shui compass, the Lou Pan, where the shui master needs to always adjust the degree of magnitude in the The Lo-Shu diagram consist of nine positions that formed a square
needle of the compass always south-pointing as compared to a compass when he is in different places because magnitude varies grid where each grid is associated with a number. Within the Lo-Shu
western compass is north-pointing (illustration 20). Hence, this is from place to place. Teh explains that the compass school has more grid, the Yin and Yang is being applied to further determine the
called the "Zinanzhen"(Skinner, 1982). The Fujian put strong mechanical approach towards analysing a site but its principle show square's numbers and positioning. The odd numbers are classified
emphasis on the compass is perhaps because the area is lacked of lack of clarity of latter (Teh, 1988). Hence, this gives the Compass as Yang and are positioned facing each cardinal direction, while the
mountains in their natural surroundings (Hwangbo, 2002, p. 121). In School a disadvantage as compared to the Form School approach, even numbers are Yin and are places on four corners of the square.
the feng shui compass, the central swinging needle is surrounded by where scholars and researchers are more in favour of it. The sum of the three numbers in each direction crossing this
a circular plate with many larger numbers of inscribed rings. The diagram is always fifteen. The sum of the two opposing number is
1.5 THE LO-SHU DIAGRAM
characters that are inscribed on the rings contains characters and always ten. The ancient Chinese believes that the number five is a
The ancient Chinese developed the Chinese courtyard dwelling to
orderings referring to yin and yang- the eight trigrams-, the five number of "origins", hence it is placed right in the middle of the grid.
represent a miniature universe within their space. They believe the
elements, Ho-Tu, Lo-Shu, and the two arrangements of trigrams - The number ten is never used in the grid because it signifies
earth is square in shape and the sky forms a dome covering the
the early heaven trigrams and the late heaven trigrams. perfection and completion. Completions means it comes to a final
earth. The earth was believed to reflect the heaven above, where
which contradicts with the idea of the earth is in constant flux and
mountains represent stars and rivers reflects the Milky Way. The
19
change. However, the total of square means a perfect unit as a understand the principles of Qi, Yin and Yang, and the five elements
whole, where the Lo-Shu model signifies for harmony, cooperation, in order to think holistically and realises the intrinsic values of
and unity for the inhabitants. nature. Each of the theory and principles above are interrelated to
each other. This is because our living systems, consist of different Qi,
The arrangement of the numbers in the Lo-Shu diagram is also
are intertwined with each other. It will be ideal if buildings are able
associated with the five elements theory. The arrangements of
to incorporate feng shui principles into their design. The next
numbers are presented according to the productive cycle of the five
chapter will explore the connections and interrelationship of feng
elements. Hence, in the northern hemisphere, north is associated
shui and regenerative development. This will be the key towards
with water and number one, east is associated with wood and
testifying the hypothesis of feng shui is an integral of regenerative
number three, west is metal and seven, south is fire and nine, while
development to achieve well-being of human and nature.
central is earth and five. These positioning will then determine uses
of each space in the architectural programme when designing the
spaces. The eight directions, the cardinal and inter-cardinal
directions, within the Lo-Shu grids are also a reflection of the eight-
trigram. It is use to judge the positioning of entrances that will
direct different types of Qi into each spaces, which determines the
quality of life for the inhabitants. Hence, the Lo-Shu diagram is an
ideal feng shui model for arranging Qi with respect to orientations
and positions.

1.6 CHAPTER CONCLUSION

In summary, feng shui is an ancient knowledge, developed by the
Chinese, which is structured systematically to understand the
intrinsic values of humans and nature. I believe that applying feng
shui study in understanding nature and inhabitant provides
awareness of our surroundings. This is done through thorough
examinations of the built environment. It also heightens our
awareness on the subtleties in our surrounding environment, such
as acknowledging minor interactions within a place which can affect
the immediate living system.

The understanding of feng shui allows people to become more

responsive to their environment and take a holistic approach in
planning and designing places and buildings. One must first
20
 people closer to nature by incorporating traditional ideas, which First, man is part of nature; therefore they are responsible to each
have a deep connection to spirituality, with technology. other. Second, nature has its universal laws and man should follow
them. Third, man's nature and the Tao are the same, so we should
The concept of regenerative development often shows surprising
be 'Ziran', natural, (Choy, 2009, p. 110) or by the act of 'WuWei', be
parallels and intersections within the ideas expressed in feng shui.
unselfish by being oriented to nature, in our behaviour. This means
Although these parallels and intersections have not yet been
that we should not only consider individual parts but instead the
extensively researched, they were noticed by some western
individual's relationship to others and to the whole. Our actions are
researchers since the early 20th century when they came into
always integrated and holistic in principle and practice.
contact with Chinese and eastern cultures. Feng shui and
regenerative development are both concepts and processes that In feng shui, everything is connected. It sees this connectivity by
reached deep into human existence. They recapture human relating heaven, earth and man with the concept of Qi, the theory
sensitivities and re-orientate us to nature's order and so achieve of Yin and Yang, and the five elements principle. It also observes
well-being. and describes the relationships between the parts and the whole of
our system. This is often done by blurring the boundary of
Understanding these parallels and differences will illustrate key
quantifiable and unquantifiable in order to achieve a holistic view of
aspects of feng shui that could complement and contribute towards
harmony, well-being and prosperity. Storey and Perdersen Zari
regenerative development and design. This chapter will explore
explain that well-being relates to the holistic perception of physical,
different aspects of interrelationship between feng shui and
2.0 FENG SHUI AND REGENERATIVE DEVELOPMENT AS intellectual and emotional health of the individual. Well-being is
regenerative development that will help define their symbiotic
COUNTERPARTS often difficult to measure due to its state of being in constant flux
relationship.
This chapter will demonstrate the symbiotic relationships that may (Maibritt Pedersen-Zari & Storey, 2006).
2.1 THE EARTH IS CONNECTED AS ONE
exist between feng shui and regenerative development. Many Jain (2001) suggests that western societies often tend to develop
Regenerative development draws upon developing two modes of
sustainable and spiritual connectivity theories have been raised by systems that separate physical from intellectual and emotional well-
consciousness involving the rationale (scientific modes), or the
ecologists and researchers before regenerative development was being. On the other hand, the concept of regenerative development
intuitive (spiritual mode), which the Chinese name Yin and Yang.
pioneered by Regenesis group. Fritjof Capra argues that there is a has adopted the idea that Earth's web-system is interconnected
Both theories understand man and nature as being an integrated
deep connection between spirituality and ecology. He explains, leading to well-being. However, regenerative development may still
holistic system. This system is a web of dynamic interconnections
“Deep ecology does not see the world as a collection of isolated tend to separate the two modes out at times to quantify its
and processes, which continually structure and restructure the
objects, but rather as a network of phenomena that are understanding to the market. Jenkin and Pedersen Zari's research
environment.
fundamentally interconnected and interdependent. It recognises points out that there are barriers to regenerative development,
the intrinsic value of living beings and views humans as just one This holistic and integrated approach is expressed in the Chinese such as time and cost, which require further quantifiable proofs for
particular strand in the web of life.” (Capra, 1999, p. 7) Also, saying "Tian Ren He Yi" or "Man and Heaven combined as One". them to be adopted in projects (Mairbritt Pedersen-Zari & Jenkin,
according to Reed, regenerative development is not a new practice Hong (Hong, 1994) summarised this philosophical concept and 2008). In other words, regenerative development still favours the
but just a forgotten one (Reed, 2006, p. 3). It is inspired by bringing concluded that there are three relevant implications to consider. 'Yang' market from a feng shui point of view. I believe it is important

21
for us to realise that the intuition mode is just as important as the Nature works continuously at developing a site in harmony with its Qi' — such as environmental pollution — to protect human and the
rational mode in order to achieve balance of the nature and human unique character to create an optimum condition for generating environment. The ultimate aim is to cultivate 'Sheng Qi' by adjusting
system. and sustaining life. I propose that adapting feng shui skills of the Yin and Yang balance of a place, so that they are in harmony
identifying the invisible elements will provide a comprehensive with, and mutually support each other. The five elements analysis
Feng shui offers a new perspective for Westerners and regenerative
method for regenerative development, where the aim of feng shui will also be able to identify the constructive and destructive forces
development in further understanding the idea of 'whole system
and regenerative development principles are to learn from nature of the ecosystem that will guide the development process. This
thinking'. It also acknowledges that our ecosystem relates to the
which is the "master developer". prevents destruction of the balance of the ecosystem and provides
cosmos by conducting critical time analysis against man and his
regeneration of nature within our ecosystem.
surroundings. Regenerative development can certainly learn a great 2.3 CONSERVATION, RESTORATION AND REGENERATION
deal from the accumulated knowledge and wisdom of feng shui, The recognition of the fundamental importance of a healthy and The principle of regenerative development is to avoid pollution and
which concern humans and nature's well-being that are intricately regenerative environment for the well-being of people is important depletion of natural resources by providing a regenerative system
interwoven and interdependent. in feng shui. This is reflected in feng shui’s theories of Qi and Yin and that enables waste to be converted back to a form of resources for
Yang using natural and local resources. When there is synergy life. Feng shui principles may suggest to regenerative development
2.2 IDENTIFYING THE VISIBLE AND INVISIBLE ELEMENTS
between these, it is said that 'Sheng Qi' or 'vital energy' is in the another method of looking at the intrinsic side of conserving,
The concept of regenerative development begins with assessing the
environment. A confusing and dangerously built environment restoring and regenerating nature. As the saying goes, "prevention
visible natural elements, such as the surrounding trees, micro-
constitutes the very antithesis of feng shui. Pollution is suggested by is better than cure".
habitats, hydrology, and so on to understand the master pattern
feng shui to be one of the sources of 'negative or blocked energy'
and discern the 'core of the place' (Haggard, March/April 2002). The 2.4 REALITY RATHER THAN THEORY
also known as 'Sha Qi', which halts the growth of life, and people
core gives the place and its dynamic nature a recognizable character. Feng shui philosophies are based on an understanding of the human
should avoid it. For example, today, the depletion of the natural
Hence, organizing the visible master pattern of development context and its physical world. It is based on thousands of years of
resources such as the cutting rate of hardwood trees from forests
creates successful and mutually beneficial relationships between observing their surroundings and the accumulated experience for
far exceeds the growth rate. According to the Yin and Yang principle,
people and place. (Haggard, March/April 2002; Reed, 2007) survival. This is attained through a simultaneous consideration of
this has caused imbalance in nature by having more Yang (the land)
the context of both ecological and cultural elements and by
Feng shui analysis also starts with identifying the visible elements than Yin (the trees). The Chinese believe that when a situation
searching for suitable sites of settlement and maintained harmony
but its end focus is on identifying a place’s invisible elements that develops to its extreme, it will inevitably turn around, hence
between people and nature as well as among people.
will affect the harmony of the place. This is done by using the above become the opposite as explained in the Yin-Yang theory (Bramble,
mentioned theories to identify if the place is suitable for habitation 2003, pp. 87-92). Hence, living system must be conserved in order According to Salingaros and Masden, modern urban planning and
and how to live harmoniously with the existing system without to keep the balance of ecosystem. building designs tend to ignore or contradict the physical living
disturbing the balance of nature. Feng shui believes that each processes of the world. They further explain that there is a
Reflecting on the feng shui belief system, the habitat of the forest
identified element has its own analogy with its own rules for its separation between design based on a response to physical context,
will collapse due to over exploitation of the natural resources. Such
actions that defines the results for an event. The elements also and design based on human derived experience itself, such as
disaster can be avoided by, ideally, understanding and developing
change in a natural progression from one to the other. temporary fashion trend (Salingaros & Masden, 2006). They say this
the point of balance between Yin and Yang. In promoting well-being
form of separation has created “inhumane cities and buildings” that
for the environment and nature, trees can deflect the flow of 'Sha
will not increase or sustain human well-being. Pedersen Zari further
22
supports this criticism by acknowledging the importance of a the true meaning and essence of a built-form. Very often the coexistence of these principles to generate complexity of our
comprehensive understanding of the physical realm of ecology and building’s forms are egoistic expressions of designers that were ecosystem. This complexity will thus create multi-functional, robust,
the cultural context of design to support regenerative design and based on some abstracted meaning of their conjectures. These self-organising systems, where emergent effects for harmony and
development (Maibritt Pedersen-Zari, 2009, p. 5). conjectures fail to connect with the environment and ecosystem at well-being of humans and nature is possible.
a common and deeper ground which leads to failure in
This correlation of understanding between feng shui and bio- Salingaros and Masden, researchers in Biophilia, explain that
communicating its meaning to the users (Jain, 2001, p. 47).
inspired design may suggest that regenerative development should "human beings connect physiologically and psychologically to
also be based on a comprehensive understanding of the physical Orians and Heerwagen, who are ecologists, also support this structures embodying organised complexity more strongly than to
reality of the ecological and cultural context of a design and understanding by explaining that by selecting proper places in which environments that are either too plain, or which present
development. to live is a fundamental and necessary activity for both humans and disorganised complexity" (Salingaros & Masden, 2006, p. 6). They
animals (Orians & Heerwagen, 1992). also add that fractal patterns are attractive to humans because they
2.5 BE LOCAL AND PLACE SPECIFIC
mimic human cerebral organisation. Well-being has also been linked
The concept of wuwei is described by Venketesh as to allow nature Regenerative development's ultimate aim is to provide connection
to the complexity and variability of a constantly changing natural
to follow in their natural course so the nature and built and partnership between people and place. Its approach is to “build
environment through time (Heerwagen, 1998, p. 4). Regenerative
environment will be in harmony (Venketesh, 1999, p. 42). Feng shui to place, not formula” (Haggard, Reed, & Mang, January 2006, p. 26).
development may learn from this by embracing complexity and
strongly emphasises on place- based planning and design. It Starting with formulas to adapt to site might mean that creative
leverage it to create positive feedbacks or self-reinforcing effects,
subsumes the techniques and principles of optimum site selection, opportunities to use natural infrastructure are missed. The
both ecologically and psychologically.
which simultaneously consider both natural and cultural elements principles of regenerative development suggest that we can achieve
(Han, 2001; Hu, 1994). Analyses by a variety of researchers say that continuous improvement of living conditions on Earth by developing 2.7 DESIGN TO MAXIMISE THE USE OF FREE ENERGY
good feng shui locations contain highly suitable microclimates for harmoniously with nature. This can be done by allowing the Responding to climate is important in both feng shui and
habitations. The Form School puts this principle into practice by infrastructures to develop according to particularities of a given regenerative development. One of regenerative principle is to
designing forms and structural entities in favours of the natural land place as parameters for determining the kind of engineering and “orient*s+ all aspects of design towards maximizing the use of “free”
form. Ancient feng shui experts say being place specific also design solutions that are appropriate. Hence, appropriate energies available on the site” (Haggard, March/April 2002, p. 28).
provides the ability to accumulate “creative potentials”, which proportions, forms and shapes result from the given parameters. Buildings in regenerative development have been designed carefully
enable humans to thrive with nature (Bramble, 2003, p. 72; Walters, Bringing the understandings of feng shui and regenerative with regards to energy by intensively adopting passive solar systems
Dec 2007). Such positioning also promotes the integration of human development together will create a comprehensive and widely as well as other means of regenerative energy from nearby without
construction and natural infrastructures. relevant regenerative architecture. causing harm to the environment.

Nidhi Jain, in her research, explains a good design cannot be drawn 2.6 DESIGN TO ALLOW COMPLEXITY Feng shui constantly works with climates by analysing the
but is generated from requirements, possibilities and constraints Feng shui resists simplified systems and forms with its orientation of a place. The way it works with the climate is reflected
provided by the place, “its spirits” and the users (Hale, 1994, p. 174; understanding that everything is interconnected (Jain, 2001, p. 102). in the Form School methods of analysis. According to these
Jain, 2001, p. 47). She further explains that present contemporary Although its principles — the concept of Qi, Yin and Yang, and five principles, a building should be oriented towards the mid day sun to
architecture faces a problem from the result of designer’s asserting elements — is a manifestation of one creative force, its ultimate gain maximum solar heat in winter. It should be sheltered from cold
their ego in the building’s design. This creates barriers to realising understanding of nature is based on the importance of the winds either with artificial or natural features to minimize heat loss
23
and energy consumption. Choy explains that one can maximise the dweller being in the context of a site becomes the focal point for that actions to include human dimension is equally as important as
cultivation of 'Sheng Qi' by orientating and designing the building so obtaining good feng shui. taking care of nature. He believes that human cannot and will not
the form and the openings can receive 'Sheng Qi' in the most take care of nature and the world until they become whole
The condition of Man and nature is also represented in the
efficient way to nourish the occupants (Choy, 2009, p. 103). themselves (Ehrenfeld, 2008).
relationship between inside and outside. The inside is represented
Bramble also elaborates that orientating the front of a building
with forms and configurations of a house, while the outside is 2.9 ASPIRE, BELIEVE, AND UNDERSTAND
towards the sun will save the occupants more than 30 percent on
represented with the configuration of landscape. There is neither Feng shui has been profoundly interwoven with many aspects of
their energy bills, and by planning and calculating the time and year
separation of inside and outside of a context because Man is placed Chinese life through its endurance in the Chinese community for
of construction according to the season can increase efficiency and
in the situation alternating between inside and outside (Anders, more than 3000 years. The Chinese cultures who believe in feng
productivity of work (Bramble, 2003, p. 104). With regards to
2009). This belief is very different from contextual architecture shui seldom question and challenge it because they have
respect the natural system, feng shui emphasises that the
perspective*, where the position of Man is outside, separated from subconsciously accepted that there is an existence of potential
placement of the building must not disturb the balance flow of Qi
place and buildings. higher order in the system through past experiences and continuous
within the site. This is so it will not cause disharmonies to the
trials, which have been established through generations for more
natural system. By including Man as an active part of the context, Man, building and
than 3000 years ago. According to Han and Xu (1997), it is not
context become equal parts, where their relationships are mutual
2.8 THE POSITION OF MAN IN ITS CONTEXT appropriate to label feng shui as superstitious because of its
and influence on each other. This non-fragmentation concept of
According to feng shui, Man plays an active part in the coexistence oversimplified documentation and a lack of understanding, as well
human being part of the context leads to an architecture that
of building and its context, and they are related to each other with a as lack of systematic research (Han, 2001). It is those who
understands itself as a “holistic, complex phenomenon, embedded
flexible structure in their relationships (Anders, 2009). Man and profoundly practice feng shui who understand that it can further
in a multilayer and instable environment of multiple forces, a
nature cannot be separated from each other to achieve harmony. uncover its implicit value. Feng shui is a systematic approach
dynamic phenomenon, that follows non static pattern and forms,
towards understanding the matter of life and can be scientifically
“Human activities also have an effect. As part of the triad, Man appearing in the lapse of time”(Kuhnert & Tausch, 1993).
proven through a matter of time.
cannot be divided from the capacity of Heaven and Earth, the
This understanding between Man and its context in feng shui is also
capacity of “the three potentials/gifts”, San Cai. He participates in Choy, a feng shui analyst and an architect, explains that being
reflected in regenerative development. The concept of regenerative
the permanent renewal of reality.” (Jullien, 2004) 'timely and affectionate' creates an intimate relationship between
development places strong emphasis on the existence of a
nature, mountains and rivers, and humans. This is the root towards
In feng shui, various concepts – the Form School and the Compass "Place"(Reed, 2007). It involves continuous participation of Man
achieving harmony and well-being between human, earth, and
School- are used to judge and explain a situation according to the with nature to produce regenerative living conditions on earth for
heaven. Master Tan, a feng shui practitioner, further explains that
quality of Qi, the position and orientation in the universal structure. human and nature. It constantly questions what role would nature
the unchanging principles underlying the Form School in feng shui
Although each concept uses different methods, both aim at the wants Man to play so that it can better realise the full potential of
are human feelings and affections, which enabled us to connect our
ability to judge and improve a situation according to the natural its nature? Regenerative development argues that this is not a
body and soul to the environment we live and work in.
universal structure; in other words, according to human needs in rhetoric question. It can be successfully answered when Man is
relationship to space and time. The context of the site is not placed responsive within the context of a given place and not depend on In regenerative development, the principle requires the participants
in the background, but it is an integral part of place making with the conventional methods of evaluation by separating human and to envision the higher order of potential that exists in the system as
Man being in Nature and not observing her as an outsider. The its context (Mang, 2009a; Regenesis, 2008). John Ehrenfeld explains well as how integration of project and place can bring that into
24
being (Reed, 2007, p. 678). It also contains some form of intimate development towards achieving harmony and well-being in the
relationships with nature. As Beatley (2004) puts it, “Landscapes contemporary urban fabric.
and places are embedded with memories, and the nature of these
memories affect how we value and treat places” (p.33).

Feng shui and regenerative development are similar in that they

both starts with some form of aspiration and a sense of relationship
before proceeding with understanding and developing a place. Both
require one to make a paradigm shift in order to allow the course of
nature to reveal itself to human and the environment. This is the
key towards creating a regenerative development incorporating
feng shui principles in the contemporary built environment. It is
these values that are conducive to people’s self-actualization
towards achieving regenerative future.

2.10 CHAPTER CONCLUSION

Feng shui and regenerative development are very similar in nature.
Both of them are derived from the attitude of care and nurture
towards nature. Their ultimate holistic philosophies aim to design in
harmoniously with nature, and to attain peace for the spirit and
health for the body. Their principles are very much based on the
natural systems such as orientation of the sun, movement of the
wind, human commonsense and experiences. Regenerative
development takes into account the importance of delivering new
capabilities into the communities that surround a project while feng
shui provide practicality in realizing regenerative development. I
propose that both are necessary to move human civilisation
forward. The present contemporary urbanisation and civilisation
poses some major ecological issues. In the following chapters, I will
explore these urban ecological issues and discuss how to achieve
holistic urbanisation and vertical regeneration. I shall also explore
how feng shui can be applied in urban planning and designing
without having to uproot the integration of regenerative

25
26
 regenerative development practices. It will also look into whether draws on enormous resources from the surrounding region and its
building higher in the urban area to accommodate for densification dependence on the supply of oil to build and develop. Salingaros
is appropriate for achieving regenerative future. The question is believes that ultra-high-density urbanism creates more problems
how high can a building gets before it starts to become than it solves (Salingaros, 2006).
unsustainable? The domain of this research is vast and this chapter
will solely focus on a few strategies that resonate with the discipline The final factor that causes a loss of balance and degradation of
of feng shui. The overall aim of this exploration is to develop a ecology in urban areas is found in the homogenisation of cultural
conceptual ground of understanding on the existing urbanisation place through consumerism (Mang, 2009a, p. 29). According to
problems. It is also to develop a holistic framework of regenerating Mang, the fundamental ecological principle shows us that living
cities towards harmony and well-being, without having to rely on systems grow in health and viability through increased bio-
external factors to reproduce humans and their environment. This diversification, complexity, and richness of interrelationships within
3.0 TOWARDS HOLISTIC URBAN REGENERATION chapter will be the key towards the design section of this thesis, and between bioregions (Mang, 2009a). However, homogenisations
According to data collected by Thomas Brinkhoff in 2006, more than which the findings may further justify the reason for applying feng of global development in cities have completely countered what the
half the world’s population were living in an urban habitat. From shui and regenerative development in an urban setting. regenerative development principle has shown. It is the localities
then on, more than 50 percent of the world’s populations would live that exist within a place that provide the liveliness, well-being and
in cities (Brinkhoff, 2010). The incremental growth of cities signifies Today, sprawl is one of the major causes of degradation in ecology. balance between humans and nature.
that expansions of cities are irreversible and inevitable, and that The development of cities signifies for the need of advancement in
Thus, sprawl, high-rises and skyscrapers, as well as homogenisation
demands for more land to accommodate these expansions are technologies and mechanical productivities. Sprawl is caused by
of culture have all contributed to the degradation of ecology and
needed for human development. The demand for more land and vehicles and automobiles which enable humans to travel in comfort,
imbalance of humans and nature. Regenerative development can be
resources may produce negative consequences if planning for these faster and further away from their cities. According to Salingaros,
a solution that is able to restore and regenerate the identified issues.
expansions fails to consider and integrate the system (nature sprawl has become an event in the 21st century from human
It sees the need of development to be a source of ecological health.
ecosystem) that exists to support life. Some cities may have begun development and technology advancement (Salingaros, 2006).
Its ultimate achievement is to re-integrate human systems with
to use a sustainable approach for developing their cities but they Sprawl has caused wastage of natural resources and is
nature in all areas. This is a mutually beneficial partnership between
may still need to rely on external remedy factors to counter-balance unsustainable, for the amount large of footprints that spread across
humans and the living earth. Regenerative development consists of
some of the negative impacts the cities have had on the ecology. the land causing imbalance of nature.
four fundamental principles. Firstly, it needs to inspire humans to
participate to contribute towards creating a healthier regenerative
This chapter will explore issues that cause ecological degradation in Another cause of degradation in ecology is found in the
place. Secondly, it needs to nourish and support the authenticity of
the urban fabric and how to amend these damages through some development of high-rise and ultra-high rise apartments and offices.
a place by growing out the cultural and ecological uniqueness of
holistic urbanisation solutions, so that humans and nature can live The serious threat of high energy costs makes both ultra-high-
place. Thirdly, regenerative development uses "natural intelligence"
in harmony with each other and achieve well-being. It will also density environments based on skyscrapers, and low-density
to achieve elegant and economical results within a place. For
explore models produced by ecological urban planners in their suburban sprawl financially and ecologically unfeasible for the
example, a development of a place integrates wild ecosystems to
research to solve urban ecology issues through sustainable and environment. This unfeasibility is in the form of energy reliance that
the benefit of both humans and local existences. Lastly,
27
regenerative development requires paradigm shifts. This asks for all not part of the ecological system to support the complete cycle of
participants of the place to be proactive members in healing the nature.
place they inhabit and eventually evolving into the co-evolution for
Capra explains that the fragmentations of our environment can be
natural and human communities (Mang, 2010). It will be ideal when
seen as the essential reason for the present series of social,
a city is able to move from sustainable to regenerative development
ecological and cultural crisis (Capra, 1999). In the urban fabric,
to allow human and nature to reproduce by themselves without any
fragmentations occur on a vertical scale where buildings are built
dependence on external factors to sustain them. These
without considering its immediate neighbours' heights. In feng shui,
fundamental principles are also in aligned with feng shui philosophy.
high rises that are too tall from its neighbours are inauspicious
According to feng shui, urban area’s Qi or energy fluctuates more because they will suppress the immediate small buildings' Qi. They
frequently compared to suburban and rural areas’ Qi (Rossbach, will also create imbalance of the Yin and Yang caused by the
1999, pp. 86-87). Rossbach explains that the high fluctuations of Qi extreme heights of buildings that contradict each other. As buildings Illustration 22: Universal distribution of sizes (Salingaros, 2005b).
in the city are generated by the intensity of interactions between get taller, it will cast longer shadows (yin) over the neighbouring
the high density built environment, human and their activities, and sites and causes them to receive less sunlight during the day. As
life forms from the natural environment. These Qi fluctuations explained in chapter one, the sun plays an important role in
provide greater unusual occurrences, where they can have positive production of qi within a site as it provides yang energy and
or negative effects on the well-being and harmony of human and regulates photosynthesis process, which produces negative ions
the environment. Aldo Leopold also supports this understanding by that are essentials for a place's well-being (Hean-Tatt & Leyau,
explaining that land is more than just the ground we live upon but 2009). Hence, I propose that it is important to regulate buildings' Illustration 23: A typical Rural-Urban Transect, with Transect Zones
rather it is a complex living energy system that includes soils, plants, heights and sizes so that they grow progressively throughout an (Plater-Zyberk, 2005).
and animals in a circulating flow of nutrients (Mang, 2009a). Hence, area to achieve harmonious integrations of urban form.
Salingaros proposes to build medium-rises in a compacted area
it is important to understand the complexities of the immediate
This idea is supported by Salingaros's research, where he explains according to transects zones instead of building higher to cope with
urban neighbourhood as a whole before design to achieve holistic
that an urban component should follow the universal distribution of the population growth and to control suburban sprawls (Salingaros,
and balance in urban form that cultivates harmony physically and
sizes (Salingaros, 2005b). It should consist of many small buildings, 2006). Salingaros and Duany explain that most of the present urban
psychologically in all beings.
structures, sidewalks and parks, that commensurate to the size of forms are based on a single-use zoning. This has led cities into the
3.1 HEIGHT AND SCALE human being; a medium number of intermediate sizes and heights, crisis of creating taller edifices and moving further away from the
According to Ong, a feng shui practitioner and researcher, high-rises and only a few of large ones. He also proposes that most of the city centre (Plater-Zyberk, 2005; Salingaros, 2006). Even the
can be inauspicious to the immediate neighbouring sites. He buildings should be less than 10 stories in order to be compact and low-density cities are unsustainable because they
explains that they should not replace mountains to symbolise higher environmental and cost-effective. require a larger footprint and deplete vast regions that are kept at
terrains in the urban setting (Hean-Tatt & Leyau, 2009). Mountains distance. They proposed to use a form-based code to plan a human-
are formed from nature that contain wildlife, which completes scale community. Using a pragmatic approach to urban form, Duany
nature's ecological system, while high-rises are man-made and are classifies different zones according to "Transects" (i.e. a cross-

28
section of a continuum) of built environment, which are developed 3.2 LOW SPEED ENCOURAGES HEALTHY URBAN LIFE should also conform to a compact urban structure and not the other
according to intensity and density of urban components. The Sprawl exists due to misunderstanding of urban morphology way round.
communities can ensure their desired urban character by adopting (Salingaros, 2006). It occurs when buildings are erected with no
3.3 GREEN COMMUNITY BASED LIVING IN THE URBAN FABRIC
written codes that prescribe it. The Transects have a total of six regards for which connective geometries encourages walking.
Regenerative development and feng shui places high importance on
zones, which are T1 (Natural), T2 (Rural), T3 (Sub-Urban), T4 Sprawl relies on automobiles and the demand for them creates
living in a community-based environment to achieve holistic living
(General Urban), T5 (Urban Centre), and T6 (Urban). "dendritic" geometry of roads (Salingaros, 2005a). Salingaros
between humans and nature as previously mentioned. Alfred North
explains that these dendritic geometries are good for automobiles
Out of the six Transects zones, Salingaros proposes to use a Whitehead explains, "A community is an environment that is
but are inappropriate for human beings (Salingaros, 2006). Humans
compact model consists of T3, T4 and T5 as a substitute for responsible for the survival of the separate individual which
are link to work, school, medical and other activities areas but are
suburban sprawl. T3, T4 and T5 are areas that are compact, mixed- composed it; and these separate individual are responsible for their
not connected to road. However, present residential
use zone, connective, and walkable neighbourhoods, which are contributions to the environment" (Whitehead, 1928).
neighbourhoods are link mostly with houses and roads but activities
more responsive to human and the environment (Salingaros, 2006).
centres. Hence, zoning code needs to prevent dendritic growth of Regenerative development emphasises that a community based
The mixed functions intensities increases as each zone become
building along roads, and instead promotes an urban geometry that environment defines the attributes and character of the Place
denser in populations. The Transects model emphasizes on the
concentrates on human clusters and connections that focus (Appendix I) as a living whole (Regenesis, 2008). It explains that the
importance of mixed functions in each zone to allow for inward-
inwardly on local urban nodes. The transect-based zoning codes development process for sustaining and evolving the Place in
focus, human-scale connectivity. Each transects are connected and
allow this to happen by replacing anti-urban zoning codes with multiple dimensions - cultural, ecological, historical, economical,
adjoined to each other intimately to prevent repetitions of one
human-scale walking distance zones. and political - requires on-going participations from the developer
single zone over a wide area. Thus, it allows for walkable
and the local inhabitants. This is done through community activities
connections which reduce inhabitants' reliance on cars and Fast speed roads; such as straight, wide roads, motorways and
to achieve a holistic outcome and evolution. It includes exploring
transportations for their daily needs. This then prevents highways; which are generated by automobiles are also the
the processes of growing authentic sense of Place as a source of
monoculture of sprawl. The height limit for each transect is antithesis of feng shui. Feng shui believes that fast speed roads will
unifying meaning, purpose and identity across and between
reflected on their transect number; where T3 limit is three, while T4 carry fast moving Qi that will transcend into human and its
communities, which is in contrast to the past expected course
is four and T5 is five. However, T6 urban zone limit varies from environment creating disharmony within and between them
where a sense of Place was used to isolate and divide.
approximately six to fifteen. This places a ceiling that protects the consciously and unconsciously (Hean-Tatt & Leyau, 2009). However,
urban fabric from negative consequences of having high-rises and Salingaros also adds that it is impossible to eliminate the In feng shui, Ming Tang (bright hall) is used as a community

skyscrapers. However, the T6 limit can be an exception to smaller automobiles because of the present economy, which feeds on its gathering point allowing ceremonies and events to be held

scale countries, where the areas need to accommodate for the production (Salingaros, 2006). It can however be controlled with throughout the year. As explained earlier in chapter one, it is
densities are much higher and consist of the whole country. The narrower roads and regulate vehicles' speed. Vehicles roads with believe that Ming Tang allows inhabitants to capture the essence of
examples are countries such as Hong Kong and Singapore where the gravels, bricks and grass surfaces will also slow down their speed of Qi from all directions in an ideal feng shui site thus creating
high-rises are similar in heights within its area. movement. This allows pathways to carry slow meandering Qi harmony and well-being in their living. An ideal Ming Tang can only
throughout the urban fabric. It also gives pedestrians the priorities exist in an environment where there is water and green plants
to move at ease and comfort. Thoroughfares and parking lots (Hean-Tatt & Leyau, 2009). Hence, a garden or a vast open space
that is in the middle, shielded at the back and sides with mountain
29
and trees, and fronted by river or water is always associated with local communities thus reduce their reliance on homogenised The community garden focus on human's active role in
Ming Tang. Thus, it is essential for community gardens to spread external resources. He also proposes that the each garden has to communicating and participating with its environment, which is also
across the urban fabric in order to transform cities into holistic be designed according to ecological principles and to be in compact reflected on the Ming Tang concept. It allows them to think
places. These gardens should act as global acupuncture points size so that it is reachable in human scale (Clavin, 2009). This will holistically and realise their role as active agents of change both
which the present urban fabric with the regenerative future. This is allow the inhabitants to see the negative consequences of wasted within the site and in their daily lives. Clavin (2009) defines agency
done by regenerating the elemental basis of life which re-connects resources, and the positive impacts of recycling and reusing the as "the ability to exercise choice and live according to deeply held
human and nature through interactions and learning supports. It site's resources. Such immediate involvement of activities within values and is enabled or constrained by physical health, social
will then restore earth's capacity to regenerate itself and human's the community allows the garden to demonstrate how individual structure and environmental limits." He criticised the twenty-first
capacity to live in harmony with nature. actions made within the site can enable or undermine conditions for century urban environments do not have the "enabling structures"
other choices to be made in the future. It also allow for cultural to practice sustainability and regenerative values. (Clavin, 2009) It
This belief is supported by Alma Clavin's idea that a community
complexities and richness of interrelationships between places has restricted people's choice to be actively engaged to ecological-
garden can provide opportunities for surrounding neighbours to
when connecting these point of activities. Urban inhabitants will be conscious activities; such as recycling opportunities may be
come together and cultivate ecological and environmental
able to experience sense of places while travelling around the urban restricted in an area, low supply of local organic food that leads to
consciousness as well as maintaining their health and well-beings
areas. expensive cost, or greywater systems may be impractical, given
(Clavin, 2009). He defines community gardens as urban plots of
constraints on building alteration; which in turn lead to higher
lands which provide opportunities for learners and educators to Community garden are also associated with spaces which allows for
consumption of resources. The active participations in a community
work together with the local communities to design spaces intrinsic and spirituality values to develop, allowing each inhabitant
garden provide "enabling structures" (Clavin, 2009) and allow
according to goals, such as creating aesthetics for the urban fabric, to progress for well-being at a deeper level. Flavia D'Andreamatteo
participants to become free from those artificial and rigid
demonstrating permaculture principles, building resilient describe garden as an ideal subject to use describing the connection
constraints by exercising their agency within a different constraint
communities, providing food, health, and environmental education. between soul and earth. According to Venturi Ferraiolo, it also bears
of community and environment. Hence, it allows participants to
witness to the inner life of a community and becomes a cultural
Clavin uses permaculture and well-being approach to encourage the enjoy their daily life which do not demand for high consumption of
container (D'Andreamatteo, 2009). Through participations in the
community to be learners and to think positively about cultivating resources.
community garden, the inhabitants can develop the important
the ecology since they have something to gain directly for
quality of mindfulness. This allows them to become aware of how The environment provides the resources required for human life,
themselves. At the same time, they can learn how environmental
their actions affect and are constrained by natural processes around while the activities and experiences within the site helps inhabitants
impacts are related to everyday choices and values (Clavin, 2009).
them across the changing seasons (Clavin, 2009). They are also able to understand natural processes that make life possible for all life-
This approach demonstrates that well-being of the environment and
to evoke sensory stimulations making their leaning experience forms. Goodin describes how these larger ecological cycles and
learners are interlinked, where the natural environment generates
enjoyable which leads to emotional well-being. This lies parallel processes provide a continuity and context in which humans
conditions for organic life; of which human life is form; to exist in
with feng shui's Ming Tang - the community garden, where the understand their own individual plans and projects, and hence
dependence with other forms of life.
inhabitants of Ming Tang are exposed to the continuous seasonal shape their own well-being (Goodin, 1992). However, in an
Community garden promotes bio-diversification, where each garden changes of earth. This exposure is further reinforced through artificially built-up urban environment, inhabitants are not aware of
is unique on its own because the activities need to adapt its own purposeful and meaningful participations of events and festivals in such cycles of life because of homogenisation of cultural place
microclimate. These gardens provide food and resources for the the space. through consumerism. The community garden allows inhabitants of
30
such realisations through ecologically designed space, where the become resource hubs, which are places for regenerating resources
inhabitants play an integral part. Hence, the community garden can and learning about the process of nature (Clavin, 2009). When
be use as a tool to mitigate and ultimately eradicate the problem of working on the community garden, feng shui principles are applied
homogenisation of place and consumerism. It can be the first step to identify the intrinsic values of the site and its immediate
needed to allow for a paradigm shifts in the urban society, which environment. The skills involved in the community garden reaches
enable holistic ways of thinking and making choices for humans and far beyond gardening but include a wide range of skills such as
their environments. It also helps the inhabitants to realise both community-building, health knowledge, and ecological
humans and environment limits, and focus on the intrinsic values of consciousness skills, which can be transferred to other spheres of
natural environment. life. It is a route that ultimately reaches for well-being, community
resilience, and the health of the ecosystem that supports life. Next
3.4 CHAPTER CONCLUSION
chapter is a new section of this thesis that explores the practical
This chapter has sought to understand the solutions around the
applicability in architecture design from these researches. It shall
urbanisation issues that cause ecology degradation by identifying
explore and test the above researches onto a design that will
the extrinsic and intrinsic characters and qualities of the urban
encompass these texts. Furthermore, it shall reveal how feng shui
fabric. It has also developed a framework that is able to shift
principle becomes the intrinsic core for regenerative development
paradigm of the contemporary urban populations to think
can be applied into an urban architecture, which consists of high
holistically in developing their cities towards a regenerative future.
densifications, to achieve urban regeneration, well-being and
It is urgent for human to address these negative impacts due to
prevent sprawls.
urbanisation, where human survivals in the future are still in
dependence on the reproduction of natural ecosystems. I believe
that people need to start to acknowledge and incorporate these
intrinsic values of environment in order to achieve regenerative
urbanisation that is holistic in nature. The compact city model can
be the first steps towards resolving the urban issues, of suburban
sprawl and unfeasibility of developing high-rises and skyscrapers, at
a macro level. Salingaros explains that the compact city model is
ready for immediate use so that an ideal regenerative city can be
implemented from now (Salingaros, 2006). The community garden
model provides an ecology remedy at a smaller scale. It will help the
urban inhabitants to regain their sense of place in city, which are
mostly lost due to homogenisation of culture. It also helps to
regenerate urban environment to achieve well-being and harmony
of humans and nature. These community gardens in the urban area
31
32
 SECTION TWO: MANIFESTING THE REGENERATIVE DESIGN regenerative city. Hence, this design proposal is a regenerative Qi creation and directions. The concentration of the earth Qi on the
architecture consists of mixed-use medium-rise building, which site will be responsible for all natural life forms on the site. The
contains commercial units, offices, residential units and community city’s North orientation allows the site to flourish, prosper and grow
spaces. It will serves as a departing point for transforming Auckland in harmony when holistic plannings and developments are made.
CBD into a holistic city, where people can live in harmony with the The earth Qi that flows from the back hill is supported by a few
urban environment and well-being can be achieved. generations of hills and mountains. These connective ancestral
mountains and hills becomes the filters and layers of protections
THE SITE: THE CROSS OF FORT STREET AND SHORTLAND STREET
against Sha Qi and strong southerly winds from getting into the site.

The five elements principle is also applied into studying the intrinsic
characters of the site. These five elements exists within the creation
of Qi, with one or more elements to dominate over the other
elements at different places. Using CAD software, the connective

4.0 THE DESIGN BRIEF mountains and hills contours are sectioned (image below) in order

This chapter is a design proposal that embodies all research findings to study the relationships of their forms with the five elements. The

from the previous chapters and reveals a workable regenerative forms are estimated according to their resemblence with the

environment building within the city of Auckland. As a developed classifications of mountains accodring to the five elements (see

city, one of Auckland’s major characteristic is associated with urban chapter one, page 25). Hence, the form of CBD’s back hill is driven
An empty land located right on the cross of Fort Street and
sprawl (Arbury, 2005). The main concern with urban sprawl is the by the water element Qi, which is a combination of ranges and
Shortland Street has been chosen as an exploratory design process.
loss of surrounding natural lands and habitats as developments other elemental forms rather than single peak. This may suggest
The preliminary reason that this site was chosen among many other
spread rapidly into the environmentally significant land. Another that any developments within the city may correspond to the
available lands in the city centre was because of its orientation that
increase in concern is the environmental effects of automobile productive cycle of the five elements that generate the water
faces almost directly towards North (17 degree from North). This
emissions, particularly in relation to climate change. Hence, this element, which is either wood, metal or equally mutual water
position is an ideal orientation from feng shui’s perspective. Feng
design proposal will look at using existing lands within Auckland city element. If other elements such as fire or earth are used as the
shui preliminary site analysis requires multiple scales observations.
centre more efficiently instead of the peripheral of urban area. The main elements in their developments, it may cause intrinsic
These encompass from macro topography and terrain study of the
objective is to create a regenerative building using feng shui and destructions, which disturb the harmony of the site and its
whole Auckland to human-scaled micro-observations of the existing
regenerative development principles. This design will act as a point immediate environment. This step of analysis will prepare for the
site.
of acupuncture to regenerate a depleting section of the city. I next stage of smaller scale analysis, which prescribes the site as a
As explained in earlier chapter one, an ideal feng shui site is potential Qi regenerative site .
believe the design concept can remedy the populations’ acceptance
positioned so that it is backed by mountains and fronted by water
to recentralise themselves to live harmoniously in the city with
and gentle hills. The topography analysis shown on the next page
nature. I also believe that the regenerative effects will reverberate
reveals Auckland CBD sits right on the Hsueh spot, the ideal feng
to other parts of the city in the future toward becoming a
shui site. This feng shui analysis is use to determine the site’s earth
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This stage of analysis will examine the immediate neighbours’ Although there are spots of Sheng Qi concentrations, the site’s this area is mostly daytime temporary inhabitations, where peoples
effects to the site’s balance and harmony. harmony is also affected with Sha Qi. From observations, the site is travel to this place via mostly cars to work or for other types of
confronted with two major T-junctions, which bring in direct Sha Qi activities in the city. Night time occupancies are minimal, which
to the site. These junctions are straight roads of Commerce Street consist mainly of temporary accommodations for tourists and
and Chancery Street with fast traffic flows. gentlemen clubs. The types of buildings' activities (illustration 30)
show little or no sense of Place in this area. This is due to the lack of
Traffic flows intensities mapping (illustration 30) shown on the next
community existence caused by transient inhabitations. As
page reveals that the Commerce Street has a higher flow of traffics
explained in previous chapters, it is a community-based
compared to Chancery Street. Feng shui believes that Sha Qi from
environment that defines the attributes and characters of a Place as
fast moving traffics will unconsciously project fast moving energies
a living whole in order to create harmony and well-being in a site (cf.
of Sha Qi. Continuous projection will lead to the space to be in
chapter three).
disharmony and inhabitants will not be in peace with its immediate
environment, which lead to loss of well-being. I propose that the
The earth’s Qi from higher terrains will flow toward lower flat lands.
Sha Qi can be filter with the use of screens and plants. As explained
Hence, there will be greater concentrations of Qi when the lower
in chapter one (cf. page 6), plants are natural Sha Qi neutraliser.
land is surrounded with higher terrains. A U-shaped hill is an ideal
feng shui form for earth Qi to gather, which is a Sheng Qi site. The
greater the concentrations of Qi, the greater the chance for the land
to flourish with life forms. The proposed site has two points of high
concentration Sheng Qi spots. These Sheng Qi spots will be ideal for
living systems to grow in harmony and achieve well-being.

Another concern is the location of the site that sits right next to a
police station, which occasionally creates noise pollutions to the
environment due to police car’s siren effect and unsettling criminals
moving in and out of the site. Feng shui believes that harmful Qi are
projected from there due to crimes occupancies. Buildings’ activities
survey (illustration 30) shows that the neighbouring buildings are
mostly offices, car parks buildings, and shop-lots. This shows that
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 BUILDINGS' HEIGHTS SURVEY
The determination of the heights of the proposed building’s are
assessed according to Salingaros’s (refer to chapter four, page 46)
concept of Universal Distribution of Sizes as well as according to the
continuation pattern of neighbour buildings’ heights. He also
explained that medium rises buildings arranged in compacted forms
around the city are more ideal than intensifying the city’s densities
into high-rises and skyscrapers. The statistic in illustrations 31 and
32 reveals that the immediate neighbourhood buildings have 3
high-rises that are approximately more than 20 stories, about 7
medium high-rises that are more than ten stories, and more than 27
buildings that are low-rises, which are less than 10 stories. In order
to achieve a balance in heights distributions in the area, I proposed
that the design to be a medium-rise building, which is
approximately 11-15 stories, considering its neighbours’ height of 9
and 16 stories. The proposed building‘s shadows are also recorded
and mapped to ensure the determined height would not overcast to
its immediate neighbours, especially on the South side where they
are all low-rises (refer illustration 68).

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DESIGNED PLANS OVERVIEW The key features of this building design are the collective and Next page illustrations reveal recordings on seasonal changes that
intrinsic role designed on each courtyard while connecting are affecting the building's form. Although feng shui suggests that
verticality upwards. Each level of courtyard space is designed with a an ideal plan is symmetrical in form, Rossbach argues that
consciousness for providing a paradigm shift for users to symmetrically shaped building does not necessary provides balance
understand the intrinsic values of Place (Appendix 1) in regenerative and harmony to its environment. She explains this is because nature
spaces while living in vertical spaces. This direct shift would be is not symmetrical itself (Rossbach, 1999, p.59). In order to achieve
impacted on user’s consumption patterns and user's life-patterns, balance and harmony between built forms and its environment,
where consumerist instincts are reduced by providing them a sense building's form should be designed according to nature's forms.
of contentment through other means of activities. Stronger Hence, the built-form of the proposed design is measured according
consciousnesses are created toward humans and nature, by to the city's built and natural forms in order to achieve a balance
allowing users to participate in natural activities, rather than environment.
materialistic activities. Each courtyard will create appropriate sense
of Place that will soothe user's aspirations, elevate spiritualisation, The southern side of the building is recessed accordingly to avoid
and provide them a sense of security and peace. Hence, sense of from creating long overcast shadows over its neighbour, which will
Place, balance and harmony, and well-being are achieved without harm their well-being. Illustration 68 shows the amount of Yin
having to move out of the city in search of these qualities. shadows overcast on its neighbour throughout every season.

The main vertical stair circulations are strategically placed according

to the five elements productive cycle on the Lo-Shu diagram.
Residential units and offices are distributed across level two to eight
to allow for active occupancies between these spaces. This is so that
there is a continuation of Qi flows to be activated by human
movement throughout the day. It will also provide constant
surveillance and involvement through community activities to
generate a healthy urban community living. The use of stairways are
used as the main vertical circulation as opposed to lifts is a passive
mean of regenerative design that utilises user's own body to move.
This instils deeper connections between the conscious of their body
with the immediate environment. Qi activated through human's
movements honours the balance of nature. Thus, a human-scaled
connection is achieved in verticality.

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 DESIGN REFLECTION FINAL CONCLUSION subtleties that lie within nature, which are the Qi, the Yin and Yang
This chapter has sought to test the research and ideas of The thesis has set out to resolve some of the mains issues variations and the five elements, in order to gain understanding of
regeneration development and design by designing a holistic surrounding urban architecture in regard to ecosystem degradation, the spiritualities and the intrinsic values of nature. Rather than
architecture, acting as an urban-acupuncture while allowing through feng shui and regenerative development. It has sought to abandoning this accessible wisdom, contemporary architectures
regenerative development to grow across the city. It is important develop an understanding of feng shui as the intrinsic solution for and developments can utilise this knowledge. This would guide
for architecture to acknowledge the existence of the intrinsic values regenerative development in urban architecture design to achieve people to further develop and evolve with nature, rather than
within a Place. Thereby, this allows a holistic understanding on the well-being. Feng shui can be an act for spiritualising life forms by acting against nature.
importance of the interdependence between humans, nature, and becoming a medium for architecture and humans to realise nature's
FENG SHUI BECOMES AN INTRINSIC SUPPORT FOR
their environment for survival and well-being. pleromic (cosmic) field that regenerates life within living systems.
RENGENERATIVE DEVELOPMENT
Without the continuous renewal of spiritual will, all living systems
Incorporating feng shui and passive modes design, which uses Chapter Two demonstrates the symbiotic relationships that exist
face entropy and eventual degeneration (Bohm, 2003). Humans and
“natural intelligence”, has allowed a creative exploration of between feng shui and regenerative development. It argues that
architecture can become instruments for realising this spiritual
regenerative systems. The focus is to avoid overuse of natural both principles share great similarities and feng shui can complete
source and, in doing so; regenerative understanding is formed to
resources and to protect the earth from degradation caused by the understanding of regenerative development into another
allow continuous growth in humankind.
present urban issues (cf. chapter one). As a result, the developed spectrum level. Regenerative development explains that one needs
design mimics some natural ecosystems while it helps to realise UNDERSTANDING THE ANCIENT KNOWLEDGE OF NATURE to make a paradigm shift in order to allow the course of nature to
uniqueness of the Place. The architecture design uses the Place to Chapter one introduces and discusses the principles of feng shui to reveal itself. Feng shui can support this paradigm shift in allowing
its optimum potential. Furthermore it encourages slow to medium gain insight of this ancient knowledge developed by the Chinese. It the transition of understanding to progress by creating points of
mode of movements in all forms rather than fast movements. This is systematically structured to understand the intrinsic values of realisations and paths toward understanding the intrinsic values
reflects the understanding of Qi in the creation of paths. humans and nature. These understandings are compacted into basic, that exist within regenerative development. In the end, it sums up
symbolically presented ideas; such as the Qi, the Yin and Yang, the that both principles aims to inspire, nourish, and blend
The proposed architecture supports urban community living with
five elements principles, and other diagrams mentioned in Chapter developments, humans and the ecosystem as one. It is these values
the aim of allowing occupants to live harmoniously within their
One. The form school approach to feng shui shows a great that create conducive environments for people to have self-
societies. This process of socialisation facilitates development of
significance in relating their studies towards understanding how actualisation and achieve well-being and holistic living.
social behaviours towards the unfolding of the essences of each
natural ecology works with time, space, and humans. On the other
unique person. It is only through such inner development and CREATING A HOLISTIC UNDERSTANDING OF URBAN
hand, the compass school has a more mechanical approach towards
unfolding humans can aspire towards the higher reaches of DENSIFICATION THROUGH FENG SHUI AND REGENERATIVE
analysing nature. Both schools of studies are essential towards
humanity. The need to consider other life forms such as trees and DEVELOPMENT
creating a holistic architecture and development. Each of these
plants is essential to realise a symbiotic relationship between Chapter Three explores issues that causes ecological degradation in
principles is related to each other. This understanding has
humans and nature in the urban context. It is only through such the urban fabric and seeks solutions through holistic urbanisation
successfully acknowledged that the existence of humans and nature
relationships that a holistic development can be achieved. theories, feng shui and regenerative development. It also explores
are intertwined with each other. Feng shui has shown that it allows
models produced by ecological urban planners that share similar
people to be more responsive to their environment and to take a
perspectives with feng shui and regenerative development
holistic approach in planning places. One must first experience the
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principles. This chapter raises questions on the ecological feasibility THE URBAN REGENERATIVE DESIGN the architecture can facilitate such realisation humans as individuals
of building high-rises in order to solve densifications and urban In the final chapter, the devised researches are tested through a and collectives can help to regenerate the spirit of the city. Hence,
sprawl. It concludes that high-rises may not be ecologically viable to design case study in the Auckland city centre. The resulting urban the systems that they live within will continue to evolve and
prevent ecological degradation and promote regenerative architecture has an aesthetic inspired by community and ecology. regenerate in balance with nature. It was once said by an
development. Instead, a compact city model, comprising of high The architecture becomes a holistic integrated network centre for anthropologist, Frederic Apffel-Margin (1994, p.9), the aim of life is
ratios of medium rises, is a better option to create a regenerative reconnecting humans and nature; regenerating balance, harmony to "generate and regenerate the world and be generated and
environment. and well-being amongst the urban inhabitants. It is arguable that regenerate by it in the process".
the success of the design can only be fully measured when one
This chapter argues that human-scaled connections are important LIMITATIONS & FURTHER INVESTIGATIONS
inhabits and experiences the spaces.
to create the self-actualisation in humankind, which then The scopes of research placed on this thesis is limited to some
encourages the realisation of spirituality of its place. Human-scaled In the design, feng shui has become the main intrinsic support fundamental knowledge of the traditional feng shui, of regenerative
connectivity leads to the encouragement of having low speed system for developing the architecture. It resolves the principles and only some selective works of urban planners that
movements to create a healthy urban life. It is through low speed spiritualisation and actualisation of psychologies in living systems shows distinct relations between these two disciplines. These
movement that beneficial Qi is able to sustain in places and issues that lead to well-being through the understanding of the limitations provoke the need to broaden the field of understanding
generate healthy environments. relationships between heaven, earth and humans. This is where in regenerative and holistic design in the urban context. Indeed
architecture, humans and nature system have unified as one in the there are many other issues surrounding the research and design in
Self-actualisation and spiritual realisation are also found within
continuous field of regenerative development. this intersection of feng shui and regenerative urban architecture
community gardens, which incorporate feng shui and regenerative
such as the applicability to the context of city densification. Further
development principles. Community living is as important as self- As previously mentioned, the proposed architecture supports urban
investigations may also include:
development within a place. The gardens become resource hubs community living through community gardens. It proposes that a
regenerating natural resources that are use for humans' needs and process of socialisation occurs to create education, opportunities, o The compass school teachings and He-Tu chart in
to re-connect the society with nature as well as themselves. It will and skills that unfold the essences of each unique human being. It is relationship to regenerative development.
o Research into time, seasons and star constellations, a deeper
also help the urban inhabitants to regain their sense of place in the only through such inner development and unfolding humans can
understanding of the earth and cosmos in feng shui, in
city, which is mostly lost due to homogenisation of culture, and aspire towards the higher reaches of humanity. However, individual relation to regenerative architecture that effect humans' and
regain well-being and harmony between humans and nature. development is ultimately dependent upon the larger cosmic the earth's well-being.
o Research into types of bio-diversities in relations to feng shui,
system of which they are a part, where time, space and seasons are
With these frameworks, a holistic and regenerative urban which affects the effectiveness of the implemented feng shui
the drivers. According to Mang (2009a), it is a Place which is teamed framework on regenerative development.
environment is achieved. These frameworks can act as a case study
with lives that feed humans, both spiritually and physically, to o Further investigation on the processes and responses of
and provide guidelines for future urban planners and architects in human interactions with Ming Tang, also known as the
achieve regeneration and well-being. Therefore, it is important that
developing regenerative cities. community garden spaces.
architecture which supports the development of high densities of o Further explorations on detailing of the design in relations to
people in cities must enable such actualisation of life within the feng shui principles.
greater systems of which humans are a part. According to feng shui, These are a few suggestions for future explorations and
ultimately all life exists within a universal field of energy. It is when investigations in this field. The answers to these questions will
84
further enhance the success and effectiveness of integrating feng
shui into regenerative development in urban areas. It may also
devise another set of frameworks and ideas for architectural
intervention to establish a regenerative urbanisation.

In the meantime, this thesis opens the door to the domain of

intersection between an ancient discipline (feng Shui) and the
contemporary concern for regenerative development.

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 APPENDICES

APPENDIX 1

Extracted from Chapter 2: The Rediscovery of Place & Our Human

Role in it, a dissertation for Saybrook Graduate School and Research
Center by Nicholas Stephen Mang, Towards a regenerative
psychology of urban planning, San Francisco, California, May 2009,
page 32.

"What is the phenomenon of place? The word place is used in the

English language to connote a number of contextual meanings. We
speak geographically of places we have been to or visited. We also
use the word place to speak of a state of order or disorder with such
phrases as “putting things in place” or being “out of place” or even
something being “all over the place.” Place also speaks to having a
meaningful position and role in the world (e.g., “I have found my
place in the world”). In this sense place also speaks to authenticity
and naturalness, of being “in‐place” in the world as opposed to “out
of place.” Place also speaks to a distinctive quality and experience
(e.g., “there’s something about this place”). In the literature on
place, this is often referred to as “sense of place.”1 In qualitatively
experiencing places, we may find ourselves attracted to some places
and repelled by others (e.g., “I love this place” or “this place is
creepy, let’s get out of here”).

Etymologically speaking, place stems from the Latin words placea,

platea, and planta.2 Placea means a specific or localized spot. Platea,
which is the same root for plaza, means courtyard, open space, or
broad street. Planta means sole of the foot. In each case, place
refers to a particular space in which one is situated, in which one
plants one’s feet and stands."

1
Beatley, T., Native to nowhere: Sustaining home and community in a
global age. London: Island Press, 2004
Steele, F.,The sense of place. Boston, MA: CBI Publishing Company, 1981
2
Online Etymology Dictionary, 2006; Webster Online Dictionary, 2007
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