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male Qi and female Qi intercourse (1)Backed by a mountain (Dragon Hill), which is covered with Feng-shui groves, also in undulating and curvilinear configuration, and discontinuously connected to the main matrix of Qi Vein(2)In the arms of hills and with screen hills in front to keep off evil Qi, with similar configuration as Dragon Hills.(3)Encircled with meandering streams, which converge in front of the site The spatial structure of ideal Feng-shui landscape is basically a "Bottle Gourd" (Yu, 1990a-b): a cavity, enclosed either by hills or water or both, with only a small hole connecting the interior with the outside. That is one reason that Feng-shui is most applicable in South China's hilly land. 2.3 The Fractals of Box-within-Box : The Representation Model of Feng-shui Following and interwoven with the process model of Qi and the evaluation model of living Qi in a "Bottle Gourd," Feng-shui developed a holistic model of landscape representation: a model of " box-within-box": space (Bright Hall)--background (Qi Vein or dragon) that makes up the space - gap (Water Mouth) that joins the space with other spaces - specific space (Acupoint) within the space (TABLE 1). This is a "live-within" model which has been overwhelmingly used to interpret the landscapes throughout China. At the national scale, three main mountain ranges were recognized that originate from the common single Kun Lun Mountain divided by two main rivers, the Yellow River and the Yangtz River. In a good Feng-shui form, these dragons enclosed a great plain, the Central Yellow Plain, which is the place of the "Middle Kingdom" ( China), the capitals of which were usually backed by the main Qi Veins at the edge of the plain, and surrounded with water (Fig. 6) . Fig. 6 Feng-shui interpretation for the national capitals: (a) Nanking and (b)Peking At the regional or sub-regional level, the Bright Hall could be a basin of tens to hundreds of kilometers in size, and the Acupoint is where the capital of a prefecture or the seat of a county located. The Water Mouth is then the outlet of the basin, the Qi Vein is the sub-trunk from the main Qi Vein of the nation. The same model is used to represent the physical landscapes of villages, temples, individual houses and graves . The spatial repetition of this basic landscape representation model has "created," or rather ordered, Chinese landscape into a hierarchical pattern of a box-within-box, fractals with a common structural format that repeats in space and transcends scales (Fig. 7-8). Fig.7 Box-within-box: county seats in An Hui Province as represented in the prefecture annals (Qing Dynasty) Fig. 8 Fractals of settlements: landscape as represented in Feng-shui 3. The Making of Dwelling Places: The Essence of Feng-shui The experience of places, their meanings and significance in environmental design has become a main focus of phenomenology (Norberg-Schulz, 1971, 1980, 1988; Relph, 1976; Tuan , 1977; Seamon, 1982; Seamon and Mugerauer, 1985). On the one hand, places facilitate the concentration of our intentions, our attitudes, purposes and experience; on the other hand, places serve as locales or foci, they are ordered cosmos, the sacred space, set apart from chaos (Eliade, 1959). Norberg-Schulz (1980) argued that each place has its own genius or spirit. The root of genius loci lies in the processes and structure of natural landscape. Human intervention and construction will be most successful when it identifies genius l