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processes, understand the beginning and the end, then reveal the essence of nature (a state of harmony)" (Qingnang Jin, a Feng-shui classic). The process of Qi addressed in Feng-shui , its origin, flow and change, accumulation, and gathering is the process of dwelling elaborated by Heidegger , the process of simple oneness of fourfold of heaven, earth, divinities and mortals (1977), which will be elaborated in later sections. 2.2 Living Qi: The Evaluation Model of Feng-shui It is believed that Qi disperses with wind and accumulates by water, which is what Feng-shui (wind and water) means (The Burial Book). At places that are windproof and water-retaining, Qi stays. Conceptually, a harmonious site where living Qi gathers should have "Azure (blue) dragon crooking to the left, White Tiger squatting to the right, Red Bird flying at the front and Black Tortoise bending at the back" ( The Burial Book) (Fig. 3): that is places embraced with rolling hills, backed by stretching mountains, welcomed by screening hills in the front, and greeted with flowing water at the foot (Fig.4-5). Fig. 3 The conceptual model of ideal Feng-shui ; Fig. 4 The ideal landscape model of Feng-shui Fig. 5 Good Feng-shui : Tian Tong Temple , Zhejiang Province For the structural elements that form the ideal landscape pattern, some basic formal and nonfigurative criteria are strengthened in all Feng-shui classics(TABLE 1), plus some resource factors. The resource factors are understandable and actually common sense in terms of agricultural ecology and hygiene, which leads some Westerners to judge Feng-shui either as no more than the complement of common sense (Eitel, 1873) or as a science that is based on rational natural laws (Johnson, 1881, Schlegel, 1890). Spatial criteria seem to be more abstruse, leading to two opposite kinds of judgment on Feng-shui among Westerners: either ridiculous superstition or a transcendent myth that warrants further research. In terms of design these spatial evaluation criteria are worth noticing for their phenomenological quality in the experience and making of places. TABLE 1 .Structural elements of feng-shui landscape and their evaluation criteria Structural elements Representation and Effect on the process of Qi Evaluation criteria for good Feng-shui (living Qi) Qi Vein Landform network (mountain ranges and drainages),analogized in the form of arteries and veins in the human body. Qi moves along this network. (1) Continuity and integrity(2) Undulating and far stretching (3) Curvilinear and meandering Bright Hall Enclosed open-space, a holistic spatial unit in among the Qi Vein, where the ever moving and elusive Qi accumulates. (1)Enclosure, better in double or multiple circles of mounatins and water, that is, in the thick and rich matrix or network of Qi vein(2) Sunny and spacious, in round or square shape(3) Flat without obstructive landform Water Mouth Gap cross the enclosing walls of the Bright Hall, where Qi enters and exits, a controlling gate of Qi。Usually this is the only pass across which a stream corridor or a path connects the interior of the (1) Small and narrow in a jigsaw pattern(2) Guarding precipitous hills at each side of the gap(3) A precipitous hill in the gap like a tongue in the mouth Acupoint (site) Where sits the home, the tomb, the temple, the village, the city, etc., a special point (or rather a space) within the Bright Hall. From here the living Qi is gathered, it is a harmonious acupoint where