Как пишется фен шуй на китайском

Feng shui
Chinese name
Traditional Chinese	風水
Simplified Chinese	风水
Literal meaning	«wind-water»
Transcriptions Standard Mandarin Hanyu Pinyin fēngshuǐ Bopomofo ㄈㄥ   ㄕㄨㄟˇ Wade–Giles fêng1-shui3 Tongyong Pinyin fongshuěi Yale Romanization fēngshwěi IPA [fə́ŋ.ʂwèɪ] Wu Romanization fon平 sy上 Gan Romanization Fung1 sui3 Hakka Romanization fung24 sui31 Yue: Cantonese Yale Romanization fùngséui or fūngséui Jyutping fung1seoi2 IPA [fôŋ.sɵ̌y] or [fóŋ.sɵ̌y] Southern Min Hokkien POJ hong-suí Eastern Min Fuzhou BUC hŭng-cūi
Vietnamese name
Vietnamese	phong thủy
Hán-Nôm	風水
Thai name
Thai	ฮวงจุ้ย (Huang chui)
Korean name
Hangul	풍수
Hanja	風水
Transcriptions Revised Romanization pungsu McCune–Reischauer p’ungsu
Japanese name
Kanji	風水
Hiragana	ふうすい
Transcriptions Revised Hepburn fūsui Kunrei-shiki hûsui
Filipino name
Tagalog	Pungsóy, Punsóy
Khmer name
Khmer	ហុងស៊ុយ (hongsaouy)

Feng shui ( ^[2]), sometimes called Chinese geomancy, is an ancient Chinese traditional practice which claims to use energy forces to harmonize individuals with their surrounding environment. The term feng shui means, literally, «wind-water» (i.e. fluid). From ancient times, landscapes and bodies of water were thought to direct the flow of the universal Qi – «cosmic current» or energy – through places and structures. More broadly, feng shui includes astronomical, astrological, architectural, cosmological, geographical and topographical dimensions.^[3][4]

Historically, as well as in many parts of the contemporary Chinese world, feng shui was used to orient buildings and spiritually significant structures such as tombs, as well as dwellings and other structures. One scholar writes that in contemporary Western societies, however, «feng shui tends to be reduced to interior design for health and wealth. It has become increasingly visible through ‘feng shui consultants’ and corporate architects who charge large sums of money for their analysis, advice and design.»^[4]

Feng shui has been identified as both non-scientific and pseudoscientific by scientists and philosophers^[5] and has been described as a paradigmatic example of pseudoscience.^[6] It exhibits a number of classic pseudoscientific aspects, such as making claims about the functioning of the world which are not amenable to testing with the scientific method.^[7]

History[edit]

Origins[edit]

The Yangshao and Hongshan cultures provide the earliest known evidence for the use of feng shui. Until the invention of the magnetic compass, feng shui relied on astronomy to find correlations between humans and the universe.^[8]
In 4000 BC, the doors of dwellings in Banpo were aligned with the asterism Yingshi just after the winter solstice—this sited the homes for solar gain.^[9] During the Zhou era, Yingshi was known as Ding and it was used to indicate the appropriate time to build a capital city, according to the Shijing. The late Yangshao site at Dadiwan (c. 3500–3000 BC) includes a palace-like building (F901) at its center. The building faces south and borders a large plaza. It stands on a north–south axis with another building that apparently housed communal activities. Regional communities may have used the complex. ^[10]

A grave at Puyang (around 4000 BC) that contains mosaics— a Chinese star map of the Dragon and Tiger asterisms and Beidou (the Big Dipper, Ladle or Bushel)— is oriented along a north–south axis.^[11] The presence of both round and square shapes in the Puyang tomb, at Hongshan ceremonial centers and at the late Longshan settlement at Lutaigang,^[12]
suggests that gaitian cosmography (heaven-round, earth-square) existed in Chinese society long before it appeared in the Zhoubi Suanjing.^[13]

Cosmography that bears a resemblance to modern feng shui devices and formulas appears on a piece of jade unearthed at Hanshan and dated around 3000 BC. Archaeologist Li Xueqin links the design to the liuren astrolabe, zhinan zhen and luopan.^[14]

Beginning with palatial structures at Erlitou,^[15] all capital cities of China followed rules of feng shui for their design and layout. During the Zhou era, the Kaogong ji (Chinese: 考工記; «Manual of Crafts») codified these rules. The carpenter’s manual Lu ban jing (魯班經; «Lu ban’s manuscript») codified rules for builders. Graves and tombs also followed rules of feng shui from Puyang to Mawangdui and beyond. From the earliest records, the structures of the graves and dwellings seem to have followed the same rules.^{[citation needed]}

Early instruments and techniques[edit]

Some of the foundations of feng shui go back more than 3,500 years^[16] before the invention of the magnetic compass. It originated in Chinese astronomy.^[17] Some current techniques can be traced to Neolithic China,^[18] while others were added later (most notably the Han dynasty, the Tang, the Song, and the Ming).^[19]

The astronomical history of feng shui is evident in the development of instruments and techniques. According to the Zhouli, the original feng shui instrument may have been a gnomon. Chinese used circumpolar stars to determine the north–south axis of settlements. This technique explains why Shang palaces at Xiaotun lie 10° east of due north. In some of the cases, as Paul Wheatley observed, they bisected the angle between the directions of the rising and setting sun to find north.^[20] This technique provided the more precise alignments of the Shang walls at Yanshi and Zhengzhou. Rituals for using a feng shui instrument required a diviner to examine current sky phenomena to set the device and adjust their position in relation to the device.^[21]

The oldest examples of instruments used for feng shui are liuren astrolabes, also known as shi. These consist of a lacquered, two-sided board with astronomical sightlines. The earliest examples of liuren astrolabes have been unearthed from tombs that date between 278 BC and 209 BC. Along with divination for Da Liu Ren^[22] the boards were commonly used to chart the motion of Taiyi through the nine palaces.^[23][24] The markings on a liuren/shi and the first magnetic compasses are virtually identical.^[25]

The magnetic compass was invented for feng shui and has been in use since its invention.^[26] Traditional feng shui instrumentation consists of the Luopan or the earlier south-pointing spoon (指南針 zhinan zhen)—though a conventional compass could suffice if one understood the differences. A feng shui ruler (a later invention) may also be employed.^{[citation needed]}

Foundational concepts[edit]

Definition and classification[edit]

The goal of feng shui as practiced today is to situate the human-built environment on spots with good qi, an imagined form of «energy». The «perfect spot» is a location and an axis in time.^[27][1]

Traditional feng shui is inherently a form of ancestor worship. Popular in farming communities for centuries, it was built on the idea that the ghosts of ancestors and other independent, intangible forces, both personal and impersonal, affected the material world, and that these forces needed to be placated through rites and suitable burial places, which the feng shui practitioner would assist with for a fee. The primary underlying value was material success for the living.^[28]

According to Stuart Vyse, feng shui is «a very popular superstition.»^[29] The PRC government has also labeled it as superstitious.^[30] Feng shui is classified as a pseudoscience since it exhibits a number of classic pseudoscientific aspects such as making claims about the functioning of the world which are not amenable to testing with the scientific method.^[7] It has been identified as both non-scientific and pseudoscientific by scientists and philosophers,^[5] and has been described as a paradigmatic example of pseudoscience.^[6]

Qi (ch’i)[edit]

Qi (气, pronounced «chee», «cee», or «tsee») is a movable positive or negative life force which plays an essential role in feng shui. The Book of Burial says that burial takes advantage of «vital qi«. The goal of feng shui is to take advantage of vital qi by appropriate siting of graves and structures.^[1]

Polarity[edit]

Polarity is expressed in feng shui as yin and yang theory. That is, it is of two parts: one creating an exertion and one receiving the exertion. The development of this theory and its corollary, five phase theory (five element theory), have also been linked with astronomical observations of sunspot.^[32]

The Five Elements or Forces (wu xing) – which, according to the Chinese, are metal, earth, fire, water, and wood – are first mentioned in Chinese literature in a chapter of the classic Book of History. They play a very important part in Chinese thought: ‘elements’ meaning generally not so much the actual substances as the forces essential to human life.^[33] Earth is a buffer, or an equilibrium achieved when the polarities cancel each other.^{[citation needed]} While the goal of Chinese medicine is to balance yin and yang in the body, the goal of feng shui has been described as aligning a city, site, building, or object with yin-yang force fields.^[34]

Bagua (eight trigrams)[edit]

Eight diagrams known as bagua (or pa kua) loom large in feng shui, and both predate their mentions in the Yijing (or I Ching).^[35] The Lo (River) Chart (Luoshu) was developed first,^[36] and is sometimes associated with Later Heaven arrangement of the bagua. This and the Yellow River Chart (Hetu, sometimes associated with the Earlier Heaven bagua) are linked to astronomical events of the sixth millennium BC, and with the Turtle Calendar from the time of Yao.^[37] The Turtle Calendar of Yao (found in the Yaodian section of the Shangshu or Book of Documents) dates to 2300 BC, plus or minus 250 years.^[38]

In Yaodian, the cardinal directions are determined by the marker-stars of the mega-constellations known as the Four Celestial Animals:^[38]

• East: The Azure Dragon (Spring equinox)—Niao (Bird 鳥), α Scorpionis
• South: The Vermilion Bird (Summer solstice)—Huo (Fire 火), α Hydrae
• West: The White Tiger (Autumn equinox)—Mǎo (Hair 毛), η Tauri (the Pleiades)
• North: The Black Tortoise (Winter solstice)—Xū (Emptiness, Void 虛), α Aquarii, β Aquarii

The diagrams are also linked with the sifang (four directions) method of divination used during
the Shang dynasty.^[39] The sifang is much older, however. It was used at Niuheliang, and figured large in Hongshan culture’s astronomy. And it is this area of China that is linked to Yellow Emperor (Huangdi) who allegedly invented the south-pointing spoon (see compass).^[40]

Traditional feng shui[edit]

Traditional feng shui is an ancient system based upon the observation of heavenly time and earthly space. Literature, as well as archaeological evidence, provide some idea of the origins and nature of feng shui techniques. Aside from books, there is also a strong oral history. In many cases, masters have passed on their techniques only to selected students or relatives.^[41] Modern practitioners of feng shui draw from several branches in their own practices.

Form Branch[edit]

The Form Branch is the oldest branch of feng shui. Qing Wuzi in the Han dynasty describes it in the Book of the Tomb^[42] and Guo Pu of the Jin dynasty follows up with a more complete description in The Book of Burial.^{[citation needed]}

The Form branch was originally concerned with the location and orientation of tombs (Yin House feng shui), which was of great importance.^[27] The branch then progressed to the consideration of homes and other buildings (Yang House feng shui).

The «form» in Form branch refers to the shape of the environment, such as mountains, rivers, plateaus, buildings, and general surroundings. It considers the five celestial animals (vermillion phoenix, azure dragon, white tiger, black turtle, and the yellow snake), the yin-yang concept and the traditional five elements (Wu Xing: wood, fire, earth, metal, and water).^{[citation needed]}

The Form branch analyzes the shape of the land and flow of the wind and water to find a place with ideal qi.^[43] It also considers the time of important events such as the birth of the resident and the building of the structure.

Compass Branch[edit]

The Compass branch is a collection of more recent feng shui techniques based on the Eight Directions, each of which is said to have unique qi. It uses the Luopan, a disc marked with formulas in concentric rings around a magnetic compass.^[44]

The Compass Branch includes techniques such as Flying Star and Eight Mansions.^{[citation needed]}

Western forms of feng shui[edit]

More recent forms of feng shui simplify principles that come from the traditional branches, and focus mainly on the use of the bagua.^{[citation needed]}

Aspirations Method[edit]

The Eight Life Aspirations style of feng shui is a simple system which coordinates each of the eight cardinal directions with a specific life aspiration or station such as family, wealth, fame, etc., which come from the Bagua government of the eight aspirations. Life Aspirations is not otherwise a geomantic system.^{[citation needed]}

List of specific feng shui branches[edit]

Ti Li (Form Branch)[edit]

Popular Xingshi Pai (形勢派) «forms» methods[edit]

• Luan Tou Pai, 巒頭派, Pinyin: luán tóu pài, (environmental analysis without using a compass)
• Xing Xiang Pai, 形象派 or 形像派, Pinyin: xíng xiàng pài, (Imaging forms)
• Xingfa Pai, 形法派, Pinyin: xíng fǎ pài

Liiqi Pai (Compass Branch)[edit]

Popular Liiqi Pai (理气派) «Compass» methods[edit]

San Yuan Method, 三元派 (Pinyin: sān yuán pài)

• Dragon Gate Eight Formation, 龍門八法 (Pinyin: lóng mén bā fǎ)
• Xuan Kong, 玄空 (time and space methods)
• Xuan Kong Fei Xing 玄空飛星 (Flying Stars methods of time and directions)
• Xuan Kong Da Gua, 玄空大卦 («Secret Decree» or 64 gua relationships)
• Xuan Kong Mi Zi, 玄空秘旨 (Mysterious Space Secret Decree)
• Xuan Kong Liu Fa, 玄空六法 (Mysterious Space Six Techniques)
• Zi Bai Jue, 紫白訣 (Purple White Scroll)

San He Method, 三合派 (environmental analysis using a compass)

• Accessing Dragon Methods
• Ba Zhai, 八宅 (Eight Mansions)
• Yang Gong Feng Shui, 楊公風水
• Water Methods, 河洛水法
• Local Embrace

Others

• Yin House Feng Shui, 陰宅風水 (Feng Shui for the deceased)
• Four Pillars of Destiny, 四柱命理 (a form of hemerology)
• Zi Wei Dou Shu, 紫微斗數 (Purple Star Astrology)
• I-Ching, 易經 (Book of Changes)
• Qi Men Dun Jia, 奇門遁甲 (Mysterious Door Escaping Techniques)
• Da Liu Ren, 大六壬 (Divination: Big Six Heavenly Yang Water Qi)
• Tai Yi Shen Shu, 太乙神數 (Divination: Tai Yi Magical Calculation Method)
• Date Selection, 擇日 (Selection of auspicious dates and times for important events)
• Chinese Palmistry, 掌相學 (Destiny reading by palm reading)
• Chinese Face Reading, 面相學 (Destiny reading by face reading)
• Major & Minor Wandering Stars (Constellations)
• Five phases, 五行 (relationship of the five phases or wuxing)
• BTB Black (Hat) Tantric Buddhist Sect (Westernised or Modern methods not based on Classical teachings)
• Symbolic Feng Shui, (New Age Feng Shui methods that advocate substitution with symbolic (spiritual, appropriate representation of five elements) objects if natural environment or object/s is/are not available or viable)
• Pierce Method of Feng Shui ( Sometimes Pronounced : Von Shway ) The practice of melding striking with soothing furniture arrangements to promote peace and prosperity

Contemporary uses of traditional feng shui[edit]

After Richard Nixon’s visit to the People’s Republic of China in 1972, feng shui practices became popular in the United States. Critics warn that claims of scientific validity have proven to be false and that the practices are pseudoscientific. Others charge that it has been reinvented and commercialized by New Age entrepreneurs,^[45] or are concerned that much of the traditional theory has been lost in translation, not given proper consideration, frowned upon, or scorned.^[46]

Feng shui has nonetheless found many uses. Landscape ecologists often find traditional feng shui an interesting study.^[47] In many cases, the only remaining patches of Asian old forest are «feng shui woods,»^[48] associated with cultural heritage, historical continuity, and the preservation of various flora and fauna species.^[49] Some researchers interpret the presence of these woods as indicators that the «healthy homes,»^[50] sustainability ^[51] and environmental components of traditional feng shui should not be easily dismissed.^[49][52] Environmental scientists and landscape architects have researched traditional feng shui and its methodologies.^[53][54][55] Architects study feng shui as an Asian architectural tradition.^{[56][57][58][59]} Geographers have analyzed the techniques and methods to help locate historical sites in Victoria, British Columbia, Canada,^[60] and archaeological sites in the American Southwest, concluding that Native Americans also considered astronomy and landscape features.^[61]

Believers use it for healing purposes, to guide their businesses, or to create a peaceful atmosphere in their homes, although there is no empirical evidence that it is effective.^[62] In particular, they use feng shui in the bedroom, where a number of techniques involving colors and arrangement are thought to promote comfort and peaceful sleep.^{[citation needed]} Some users of feng shui may be trying to gain a sense of security or control, for example by choosing auspicious numbers for their phones or favorable house locations. Their motivation is similar to the reasons that some people consult fortune-tellers.^[63][64]

In 2005, Hong Kong Disneyland acknowledged feng shui as an important part of Chinese culture by shifting the main gate by twelve degrees in their building plans. This was among actions suggested by the planner of architecture and design at Walt Disney Imagineering, Wing Chao.^[65] At Singapore Polytechnic and other institutions, professionals including engineers, architects, property agents and interior designers, take courses on feng shui and divination every year, a number of whom become part-time or full-time feng shui consultants.^[66]

Criticisms[edit]

Traditional feng shui[edit]

Matteo Ricci (1552–1610), one of the founding fathers of Jesuit China missions, may have been the first European to write about feng shui practices. His account in De Christiana expeditione apud Sinas^[67] tells about feng shui masters (geologi, in Latin) studying prospective construction sites or grave sites «with reference to the head and the tail and the feet of the particular dragons which are supposed to dwell beneath that spot.» As a Catholic missionary, Ricci strongly criticized the «recondite science» of geomancy along with astrology as yet another superstitio absurdissima of the heathens: «What could be more absurd than their imagining that the safety of a family, honors, and their entire existence must depend upon such trifles as a door being opened from one side or another, as rain falling into a courtyard from the right or from the left, a window opened here or there, or one roof being higher than another?»^[68]

Victorian-era commentators on feng shui were generally ethnocentric, and as such skeptical and derogatory of what they knew of feng shui.^[69] In 1896, at a meeting of the Educational Association of China, Rev. P. W. Pitcher railed at the «rottenness of the whole scheme of Chinese architecture,» and urged fellow missionaries «to erect unabashedly Western edifices of several stories and with towering spires in order to destroy nonsense about fung-shuy.«^[70]

After the founding of the People’s Republic of China in 1949, feng shui was officially considered a «feudalistic superstitious practice» and a «social evil» according to the state’s ideology and was discouraged and even banned outright at times.^[71] Feng shui remained popular in Hong Kong, and also in the Republic of China (Taiwan), where traditional culture was not suppressed.^[72]

During the Cultural Revolution (1966-1976) feng shui was classified as one of the so-called Four Olds that were to be wiped out. Feng shui practitioners were beaten and abused by Red Guards and their works burned. After the death of Mao Zedong and the end of the Cultural Revolution, the official attitude became more tolerant but restrictions on feng shui practice are still in place in today’s China. It is illegal in the PRC today to register feng shui consultation as a business and similarly advertising feng shui practice is banned. There have been frequent crackdowns on feng shui practitioners on the grounds of «promoting feudalistic superstitions» such as one in Qingdao in early 2006 when the city’s business and industrial administration office shut down an art gallery converted into a feng shui practice. Some officials who had consulted feng shui were terminated and expelled from the Communist Party.^[73]

In 21st century mainland China less than one-third of the population believe in feng shui, and the proportion of believers among young urban Chinese is said to be even lower.^[74] Chinese academics permitted to research feng shui are anthropologists or architects by profession, studying the history of feng shui or historical feng shui theories behind the design of heritage buildings. They include Cai Dafeng, Vice-President of Fudan University.^[75] Learning in order to practice feng shui is still somewhat considered taboo. Nevertheless, it is reported that feng shui has gained adherents among Communist Party officials according to a BBC Chinese news commentary in 2006,^[76] and since the beginning of Chinese economic reforms the number of feng shui practitioners is increasing.

Contemporary feng shui[edit]

One critic called the situation of feng shui in today’s world «ludicrous and confusing,» asking «Do we really believe that mirrors and flutes are going to change people’s tendencies in any lasting and meaningful way?» He called for much further study or «we will all go down the tubes because of our inability to match our exaggerated claims with lasting changes.»^[45] Robert T. Carroll sums up the charges:

…feng shui has become an aspect of interior decorating in the Western world and alleged masters of feng shui now hire themselves out for hefty sums to tell people such as Donald Trump which way his doors and other things should hang. Feng shui has also become another New Age «energy» scam with arrays of metaphysical products…offered for sale to help you improve your health, maximize your potential, and guarantee fulfillment of some fortune cookie philosophy.^[77]

Skeptics charge that evidence for its effectiveness is based primarily upon anecdote and users are often offered conflicting advice from different practitioners, though feng shui practitioners use these differences as evidence of variations in practice or different branches of thought. A critical analyst concluded that «Feng shui has always been based upon mere guesswork.»^[46] Another objection was to the compass, a traditional tool for choosing favorable locations for property or burials.^[78][79] Critics point out that the compass degrees are often inaccurate because solar winds disturb the electromagnetic field of the earth.^[80] Magnetic North on the compass will be inaccurate because true magnetic north fluctuates.^[81]

The American magicians Penn and Teller dedicated an episode of their Bullshit! television show to criticize the acceptance of feng shui in the Western world as science. They devised a test in which the same dwelling was visited by five different feng shui consultants: each produced a different opinion about the dwelling, showing there is no consistency in the professional practice of feng shui.^[82]

Feng shui is criticized by Christians around the world.^[83] Some have argued that it is «entirely inconsistent with Christianity to believe that harmony and balance result from the manipulation and channeling of nonphysical forces or energies, or that such can be done by means of the proper placement of physical objects. Such techniques, in fact, belong to the world of sorcery.»^[84]

Feng shui practitioners in China have found officials that are considered superstitious and corrupt easily interested, despite official disapproval. In one instance, in 2009, county officials in Gansu, on the advice of feng shui practitioners, spent $732,000 to haul a 369-ton «spirit rock» to the county seat to ward off «bad luck.»^[85] Feng shui may require social influence or money because experts, architecture or design changes, and moving from place to place is expensive. Less influential or less wealthy people lose faith in feng shui, saying that it is a game only for the wealthy.^[86] Others, however, practice less expensive forms of feng shui, including hanging special (but cheap) mirrors, forks, or woks in doorways to deflect negative energy.^[87]

See also[edit]

References[edit]

Sources[edit]

Books[edit]

• Allan, Sarah (1991). Shape of the Turtle, The: Myth, Art, and Cosmos in Early China. SUNY Press. ISBN 978-0-7914-9449-3.
• Bruun, Ole (2003). Fengshui in China: Geomantic Divination Between State Orthodoxy and Popular Religion. Honolulu: University of Hawai‘i Press. ISBN 9780824826727.
• Bruun, Ole (2008). An Introduction to Feng Shui. Cambridge: Cambridge University Press. ISBN 9780521863520.
• Campbell, Wallace H. (7 February 2001). Earth Magnetism: A Guided Tour through Magnetic Fields. Elsevier. p. 2. ISBN 978-0-08-050490-2. Written records show that a Chinese compass, Si Nan, had already been fabricated between 300 and 200 BE and used for the alignment of constructions to be magically harmonious with the natural Earth forces.
• Cheng, Jian Jun; Fernandes-Gonçalves, Adriana (1998). Chinese Feng Shui Compass: Step by Step Guide.
• de Groot, Jan Jakob Maria (1892). The Religious System of China. E.J. Brill., various years, vol I-II-III-IV-V-VI
• Guo Pu. «The Zangshu, or Book of Burial«. Professor Field’s Fengshui Gate. Translated by Field, Stephen L. Archived from the original on 2020-05-21..
• Lang, Kenneth R. (2011). The Cambridge Guide to the Solar System (2 ed.). Cambridge University Press. ISBN 978-1-139-49417-5.
• Lewis, Mark Edward (June 2006). The Construction of Space in Early China. Suny Press. ISBN 978-0-7914-6608-7.
• Liu, Li (2004). The Chinese Neolithic: Trajectories to Early States. Cambridge University Press. ISBN 978-0-521-81184-2.
• Lu, Hui-Chen (2002). A Comparative analysis between western-based environmental design and feng-shui for housing sites. OCLC 49999768.
• Magli, Giulio (2020). Sacred Landscapes of Imperial China: Astronomy, Feng Shui, and the Mandate of Heaven. Springer Nature. ISBN 978-3-030-49324-0.
• Michael R. Matthews (2019). Feng Shui: Teaching About Science and Pseudoscience. Cham: Springer Nature. doi:10.1007/978-3-030-18822-1. ISBN 978-3-030-18822-1. Wikidata Q116742539.
• Moran, Elizabeth; Joseph Yu; Val Biktashev (2002). The Complete Idiot’s Guide to Feng Shui. Pearson Education. Retrieved 21 June 2021.{{cite book}}: CS1 maint: url-status (link)
• Nguyen, Phil N. (2008). Feng Shui for the Curious and Serious. Vol. 1. Xlibris Corporation. ISBN 978-1-4691-1882-6.
• Paton, Michael John (2013). Five Classics of Fengshui: Chinese Spiritual Geography in Historical and Environmental Perspective. Leiden: Brill. ISBN 978-90-04-24986-8.. Includes translations of Archetypal burial classic of Qing Wu; The inner chapter of the Book of burial rooted in antiquity ; The yellow emperor’s classic of house siting; Twenty four difficult problems; The secretly passed down water dragon classic.
• Porter, Deborah Lynn (January 1996). From Deluge to Discourse: Myth, History, and the Generation of Chinese Fiction. SUNY Press. ISBN 978-0-7914-3033-0.
• Puro, Jon (2002). «Feng Shui». In Shermer, Michael (ed.). The Skeptic Encyclopedia of Pseudoscience. ABC-CLIO. ISBN 978-1-57607-653-8.
• Ricci, Matteo; Nicolas Trigault (1953). China in the Sixteenth Century: The Journals of Matthew Ricci, 1583-1610. Translated by Louis Joseph Gallagher. Random House., length=616 pages ## 71
• Matteo Ricci (1617). Nicolas Trigault (ed.). De Christiana expeditione apud Sinas. Gualterus.
• Sang, Larry (2004). Feng Shui Facts and Myths. Translated by Sylvia Lam. American Feng Shui Institute (www.amfengshui.com). p. 75. ISBN 978-0-9644583-4-5., length=150 pages
• Skinner, Stephen (2008). Guide to the Feng Shui Compass: A Compendium of Classical Feng Shui. Golden Hoard. ISBN 978-0-9547639-9-2.
• Sun, Xiaochun; Kistemaker, Jacob (1997). The Chinese Sky During the Han: Constellating Stars and Society. BRILL. pp. 15–18. ISBN 978-90-04-10737-3.
• Sun, Xiaochun (2000). «Crossing the Boundaries Between Heaven and Man: Astronomy in Ancient China». Astronomy Across Cultures. Science Across Cultures: The History of Non-Western Science. Vol. 1. pp. 423–454. doi:10.1007/978-94-011-4179-6_15. ISBN 978-94-010-5820-9.
• Swetz, Frank J. (2002). The Legacy of the Luoshu: the 4,000 year search for the meaning of the magic square of order three. ISBN 978-0-8126-9448-2.
• Tsang, A. Katat (2013). «Problem Translation». Learning to Change Lives: The Strategies and Skills Learning and Development Approach. University of Toronto Press. ISBN 978-1-4426-1401-7. JSTOR 10.3138/j.ctt2ttqpq.
• Vyse, Stuart (2020-01-23). Superstition: A Very Short Introduction. Oxford University Press. p. 86. ISBN 978-0-19-255131-3.
• Wang, Aihe (2000). Cosmology and Political Culture in Early China. Cambridge University Press. ISBN 978-0-521-02749-6.
• Werner, E. T. C. (1922). Myths and Legends of China. London Bombay Sydney: George G. Harrap & Co. Ltd. Dover reprint ISBN 0-486-28092-6
• Wheatley, Paul (1971). The Pivot of the Four Quarters: A Preliminary Enquiry Into the Origins and Character of the Ancient Chinese City. Aldine Publishing Company. p. 46. ISBN 978-0-85224-174-5.
• Xu, Zhenoao; W. Pankenier; Yaotiao Jiang (2000). East-Asian Archaeoastronomy: Historical Records of Astronomical Observations of China, Japan and Korea. Earth Space Institute Book Series. CRC Press. ISBN 978-90-5699-302-3., length=440, Review= https://physicstoday.scitation.org/doi/full/10.1063/1.1445553
• Zhang, Li (2020). «Cultivating Happiness». Anxious China: Inner Revolution and Politics of Psychotherapy (1 ed.). University of California Press. doi:10.2307/j.ctv125js0p. ISBN 978-0-520-34418-1. JSTOR j.ctv125js0p. S2CID 242967723.

Theses[edit]

• Chen, Bixia (14 March 2008). A Comparative Study on the Feng Shui Village Landscape and Feng Shui Trees in East Asia (Thesis). hdl:10232/4817.
• Xu, Jun (30 September 2003). A Framework for Site Analysis with Emphasis on Feng Shui and Contemporary Environmental Design Principles (Thesis). hdl:10919/29291.

Articles and chapters[edit]

• Bourguignon, Erika (2005). «Geomancy». In Jones, Lindsay (ed.). Encyclopedia. Vol. 5. Detroit, MI: Macmillan Reference USA. pp. 3437–3438.
• Bennett, Steven J. (1978). «Patterns of the Sky and Earth: A Chinese Science of Applied Cosmology». Chinese Science. 3: 1–26. JSTOR 43896378.
• Chen, B. X.; Nakama, Y. (2004). «A summary of research history on Chinese Feng-shui and application of feng shui principles to environmental issues» (PDF). Kyusyu J. For. Res. 57: 297–301.
• Chen, Qigao; Feng, Ya; Wang, Gonglu (May 1997). «Healthy Buildings Have Existed in China Since Ancient Times». Indoor and Built Environment. 6 (3): 179–187. doi:10.1177/1420326X9700600309. S2CID 109578261.
• Cody, Jeffrey W. (1996). «Striking a Harmonious Chord: Foreign Missionaries and Chinese-style Buildings, 1911–1949». Architronic. 5 (3): 1–30. OCLC 888791587.
• Emmons, Charles F. (June 1992). «Hong Kong’s Feng Shui: Popular Magic in a Modern Urban Setting». The Journal of Popular Culture. 26 (1): 39–50. doi:10.1111/j.0022-3840.1992.00039.x.
• Henderson, John B. (1994). «Chinese Cosmographical Thought: The High Intellectual Tradition» (PDF). In Woodward, J.B.; Harley, David (eds.). The History of Cartography: Cartography in the Traditional East and Southeast Asian Societies. Vol. 2. Chicago: University of Chicago Press. pp. 203–27.
• Hwangbo, Alfred B. (2002). «An Alternative Tradition in Architecture: Conceptions in Feng Shui and ITS Continuous Tradition». Journal of Architectural and Planning Research. 19 (2): 110–130. JSTOR 43030604.
• Johnson, Mark (Spring 1997). «Reality Testing in Feng Shui». Qi Journal. 7 (1).
• Kalinowski, Marc (1996). «The Use of the Twenty-eight Xiu as a Day-Count in Early China». Chinese Science (13): 55–81. JSTOR 43290380.
• Kalinowski, Marc; Brooks, Phyllis (1998). «The Xingde Texts from Mawangdui». Early China. 23: 125–202. doi:10.1017/S0362502800000973. S2CID 163626838.
• Komjathy, Louis (2012). «Feng Shui (Geomancy)». In Juergensmeyer, Mark; Roof, Wade Clark (eds.). Encyclopedia of Global Religion. Vol. 1. Los Angeles, CA: SAGE Reference. pp. 395–396.
• Lai, Chuen-Yan David (December 1974). «A Feng Shui model as a Location Index». Annals of the Association of American Geographers. 64 (4): 506–513. doi:10.1111/j.1467-8306.1974.tb00999.x.
• Lu, Su-Ju; Jones, Peter Blundell (January 2000). «House design by surname in Feng Shui». The Journal of Architecture. 5 (4): 355–367. doi:10.1080/13602360050214386. S2CID 145206158.
• Lau, Stephen Siu-Yiu; Garcia, Renato; Ou, Ying‐Qing; Kwok, Man‐Mo; Zhang, Ying; Jie Shen, Shao; Namba, Hitomi (December 2005). «Sustainable design in its simplest form: Lessons from the living villages of Fujian rammed earth houses». Structural Survey. 23 (5): 371–385. doi:10.1108/02630800510635119.
• Mah, Yeow B. (2004). «Living in harmony with one’s environment: a Christian response to ‘Feng Shui’«. Asia Journal of Theology. 18 (2): 340–361.
• Marafa, Lawal (December 2003). «Integrating natural and cultural heritage: the advantage of feng shui landscape resources». International Journal of Heritage Studies. 9 (4): 307–323. doi:10.1080/1352725022000155054. S2CID 145221348.
• March, Andrew L. (1968). «An Appreciation of Chinese Geomancy». The Journal of Asian Studies. 27 (2): 253–267. doi:10.2307/2051750. JSTOR 2051750. S2CID 144873575.
• Matthews, Michael R. (2018). «Feng Shui: Educational Responsibilities and Opportunities». In Matthews, Michael R. (ed.). History, Philosophy and Science Teaching: New Perspectives. Science: Philosophy, History and Education. Cham, Switzerland: Springer. p. 31. ISBN 978-3-319-62616-1.
• Montenegro, Marcia (2003). «Feng Shui: New Dimensions in Design». Christian Research Journal. 26 (1).
• Nelson, Sarah M.; Matson, Rachel A.; Roberts, Rachel M.; Rock, Chris; Stencel, Robert E. (2006). «Archaeoastronomical Evidence for Wuism at the Hongshan Site of Niuheliang». Journal of East Asian Material Culture. S2CID 6794721.
• Pankenier, David W. (1995). «The Cosmo-political Background of Heaven’s Mandate». Early China. 20: 121–176. doi:10.1017/S0362502800004466. S2CID 157710102.
• Park, C-P.; Furukawa, N.; Yamada, M. (1996). «A Study on the Spatial Composition of Folk Houses and Village in Taiwan for the Geomancy (Feng-Shui)». Journal of the Architectural Institute of Korea. 12: 129–140.
• Smith, Richard J. (2019). «The Transnational Travels of Geomancy in Premodern East Asia, C. 1600–C. 1901 Pt I». Transnational Asia. Rice University. 2 (1): 1–112. doi:10.25613/uxwv-zpzd.
• ——— (2019a). «The Transnational Travels of Geomancy in Premodern East Asia, C. 1600 — C. 1900: Part Ii». Transnational Asia. Rice University. 2 (1). doi:10.25613/i5m7-5d0i.
• Whang, Bo-Chul; Lee, Myung-Woo (13 November 2006). «Landscape ecology planning principles in Korean Feng-Shui, Bi-bo woodlands and ponds». Landscape and Ecological Engineering. 2 (2): 147–162. doi:10.1007/s11355-006-0014-8. S2CID 31234343.
• Wilkinson, Endymion (2018). «Fengshui». Chinese History: A New Manual. Cambridge, MA: Harvard University Press. p. 463. ISBN 9780998888309.
• Xu, Ping (1998). «‘Feng-Shui’ Models Structured Traditional Beijing Courtyard Houses». Journal of Architectural and Planning Research. 15 (4): 271–282. JSTOR 43030469.
• Xu, Ping (21 September 1997). «Feng-shui as Clue: Identifying Prehistoric Landscape Setting Patterns in the American Southwest». Landscape Journal. 16 (2): 174–190. doi:10.3368/lj.16.2.174. S2CID 109321682.
• Zhuang, Xue Ying; Gorlett, Richard T. (1997). «Forest and forest succession in Hong Kong, China». Journal of Tropical Ecology. 13 (6): 857–866. doi:10.1017/S0266467400011032. hdl:10722/42380. JSTOR 2560242. S2CID 83846505.

Blogs and online[edit]

• Carroll, Robert T. «Feng Shui». The Skeptic’s Dictionary. Retrieved 2012-05-14.
• Vierra, Monty (March 1997). «Harried by «Hellions» in Taiwan». Skeptical Inquirer.
• Vyse, Stuart (May 2020). «Superstition and Real Estate». Skeptical Inquirer.

Web[edit]

• Brandmaier, Werner. «Feng Shui». Institute of Feng Shui. Archived from the original on 2011-07-13. Retrieved 2021-07-09. practitioner, turned to dowsing.
• Cheung Ngam Fung, Jacky (2007). «History of Feng Shui». Archived from the original on 2007-09-27. not really archived. Moreover the sentence to be proven is rather void
• Field, Stephen L. (1998). «Qimancy: Chinese Divination by Qi». Archived from the original on 2017-02-23.
• Penn; Teller (2003-03-07). «Feng Shui/Bottled Water». IMDb. Bullshit!. Retrieved 11 November 2021.{{cite web}}: CS1 maint: url-status (link)
• «Chang Liang (pseudonym), 14 January 2005, What Does Superstitious Belief of ‘Feng Shui’ Among School Students Reveal?«. Zjc.zjol.com.cn. 2005-01-31. Archived from the original on 2012-03-06. Retrieved 2012-05-14.
• «Earth’s Inconstant Magnetic Field». NASA Science. 2003-12-29. Retrieved 6 February 2012.
• «蔡达峰 – Cao Dafeng». Fudan.edu.cn. Archived from the original on 2012-05-09. Retrieved 2012-05-14.
• «Feng Shui course gains popularity». Asiaone.com. 2009-02-06. Retrieved 2012-05-14.

Miscellaneous[edit]

Traditional China[edit]

• 陳久金 (Chen Jiujin); 張敬國 (Zhang Jingguo) (1989). «含山出土玉片圖形試考 (Hanshan chutu yupian taxing shikao)» [A preliminary analysis of the iconography in the jade fragments from the excavation site in Hanshan]. 文物 (Wenwu) [Cultural Relics, Beijing]. 4: 14–17.
• 殷涤非 (Yin Difei) (May 1978). «西汉汝阴侯墓出土的占盘和天文仪器 (Xi-Han Ruyinhou mu chutu de zhanpan he tianwen yiqi)» [The divination boards and astronomical instrument from the tomb of the Marquis of Ruyin of the Western Han]. 考古 (Kaogu) [Archaeology, Beijing]. 12: 338–343.
• 嚴敦傑 (Yan Dunjie) (May 1978). «關於西漢初期的式盤和占盤(Guanyu Xi-Han chuqi de shipan he zhanpan)» [On the cosmic boards and divination boards from the early Western Han period]. 考古 (Kaogu) [Archaeology, Beijing]. 12: 334–337.
• «武则天挖坟焚尸真相：迷信风水镇压反臣» [The truth about Wu Zetian digging graves and burning corpses]. 星岛环球网, 文史 [Sing Tao Global Network, Culture and History]. Archived from the original on 2009-12-23. Retrieved 2013-12-12.
• «丧心病狂中国历史上六宗罕见的辱尸事» [Six rare humiliation incidents in Chinese history]. Archived from the original on 2007-08-17. Retrieved 2013-12-12.
• 倪方六(Ni Fangliu ) (October 2009). 中国人盗墓史（挖出正史隐藏的盗墓狂人） [The history of Chinese tomb robbers]. 上海锦绣文章出版社 (Shanghai Jinxiu Articles Publishing House). ISBN 978-7-5452-0319-6.. The «Ming Sizong robbed Li Zicheng’s ancestral grave» section can be read at 凤凰网读书频道. ifeng.com. Archived from the original on 2016-02-03. Retrieved 2013-12-12.
• «蒋介石挖毛泽东祖坟的玄机» [The mystery of Chiang Kai-shek digging Mao Zedong’s ancestor’s grave]. 中华命理风水论坛 [Chinese Numerology and Fengshui Forum]. 2010-06-13. Archived from the original on 2010-06-20.

Post-1949 China[edit]

• 2001 «風水迷信»困擾中國當局» [Feng Shui Superstitions Troubles Chinese Authorities]. BBC News. 9 March 2001. Retrieved 2012-05-14.
• 2006 Jiang Xun (11 April 2006). «透視：從»巫毒娃娃»到風水迷信» [Focus on China: From Voodoo Dolls to Feng Shui Superstitions] (in Chinese). BBC Chinese service. Retrieved 2012-05-14.
• 2010 Moore, Malcolm (2010-12-16). «Hong Kong government spends millions on feng shui». The Daily Telegraph. London. Archived from the original on 2022-01-11.
• 2013 Levin, Dan (10 May 2013). «China Officials Seek Career Shortcut With Feng Shui». The New York Times.

U.S.A[edit]

• 2005 Holson, Laura M. (25 April 2005). «The Feng Shui Kingdom». The New York Times..

Feng shui
Chinese name
Traditional Chinese	風水
Simplified Chinese	风水
Literal meaning	«wind-water»
Transcriptions Standard Mandarin Hanyu Pinyin fēngshuǐ Bopomofo ㄈㄥ   ㄕㄨㄟˇ Wade–Giles fêng1-shui3 Tongyong Pinyin fongshuěi Yale Romanization fēngshwěi IPA [fə́ŋ.ʂwèɪ] Wu Romanization fon平 sy上 Gan Romanization Fung1 sui3 Hakka Romanization fung24 sui31 Yue: Cantonese Yale Romanization fùngséui or fūngséui Jyutping fung1seoi2 IPA [fôŋ.sɵ̌y] or [fóŋ.sɵ̌y] Southern Min Hokkien POJ hong-suí Eastern Min Fuzhou BUC hŭng-cūi
Vietnamese name
Vietnamese	phong thủy
Hán-Nôm	風水
Thai name
Thai	ฮวงจุ้ย (Huang chui)
Korean name
Hangul	풍수
Hanja	風水
Transcriptions Revised Romanization pungsu McCune–Reischauer p’ungsu
Japanese name
Kanji	風水
Hiragana	ふうすい
Transcriptions Revised Hepburn fūsui Kunrei-shiki hûsui
Filipino name
Tagalog	Pungsóy, Punsóy
Khmer name
Khmer	ហុងស៊ុយ (hongsaouy)

Feng shui ( ^[2]), sometimes called Chinese geomancy, is an ancient Chinese traditional practice which claims to use energy forces to harmonize individuals with their surrounding environment. The term feng shui means, literally, «wind-water» (i.e. fluid). From ancient times, landscapes and bodies of water were thought to direct the flow of the universal Qi – «cosmic current» or energy – through places and structures. More broadly, feng shui includes astronomical, astrological, architectural, cosmological, geographical and topographical dimensions.^[3][4]

Historically, as well as in many parts of the contemporary Chinese world, feng shui was used to orient buildings and spiritually significant structures such as tombs, as well as dwellings and other structures. One scholar writes that in contemporary Western societies, however, «feng shui tends to be reduced to interior design for health and wealth. It has become increasingly visible through ‘feng shui consultants’ and corporate architects who charge large sums of money for their analysis, advice and design.»^[4]

Feng shui has been identified as both non-scientific and pseudoscientific by scientists and philosophers^[5] and has been described as a paradigmatic example of pseudoscience.^[6] It exhibits a number of classic pseudoscientific aspects, such as making claims about the functioning of the world which are not amenable to testing with the scientific method.^[7]

History[edit]

Origins[edit]

The Yangshao and Hongshan cultures provide the earliest known evidence for the use of feng shui. Until the invention of the magnetic compass, feng shui relied on astronomy to find correlations between humans and the universe.^[8]
In 4000 BC, the doors of dwellings in Banpo were aligned with the asterism Yingshi just after the winter solstice—this sited the homes for solar gain.^[9] During the Zhou era, Yingshi was known as Ding and it was used to indicate the appropriate time to build a capital city, according to the Shijing. The late Yangshao site at Dadiwan (c. 3500–3000 BC) includes a palace-like building (F901) at its center. The building faces south and borders a large plaza. It stands on a north–south axis with another building that apparently housed communal activities. Regional communities may have used the complex. ^[10]

A grave at Puyang (around 4000 BC) that contains mosaics— a Chinese star map of the Dragon and Tiger asterisms and Beidou (the Big Dipper, Ladle or Bushel)— is oriented along a north–south axis.^[11] The presence of both round and square shapes in the Puyang tomb, at Hongshan ceremonial centers and at the late Longshan settlement at Lutaigang,^[12]
suggests that gaitian cosmography (heaven-round, earth-square) existed in Chinese society long before it appeared in the Zhoubi Suanjing.^[13]

Cosmography that bears a resemblance to modern feng shui devices and formulas appears on a piece of jade unearthed at Hanshan and dated around 3000 BC. Archaeologist Li Xueqin links the design to the liuren astrolabe, zhinan zhen and luopan.^[14]

Beginning with palatial structures at Erlitou,^[15] all capital cities of China followed rules of feng shui for their design and layout. During the Zhou era, the Kaogong ji (Chinese: 考工記; «Manual of Crafts») codified these rules. The carpenter’s manual Lu ban jing (魯班經; «Lu ban’s manuscript») codified rules for builders. Graves and tombs also followed rules of feng shui from Puyang to Mawangdui and beyond. From the earliest records, the structures of the graves and dwellings seem to have followed the same rules.^{[citation needed]}

Early instruments and techniques[edit]

Some of the foundations of feng shui go back more than 3,500 years^[16] before the invention of the magnetic compass. It originated in Chinese astronomy.^[17] Some current techniques can be traced to Neolithic China,^[18] while others were added later (most notably the Han dynasty, the Tang, the Song, and the Ming).^[19]

The astronomical history of feng shui is evident in the development of instruments and techniques. According to the Zhouli, the original feng shui instrument may have been a gnomon. Chinese used circumpolar stars to determine the north–south axis of settlements. This technique explains why Shang palaces at Xiaotun lie 10° east of due north. In some of the cases, as Paul Wheatley observed, they bisected the angle between the directions of the rising and setting sun to find north.^[20] This technique provided the more precise alignments of the Shang walls at Yanshi and Zhengzhou. Rituals for using a feng shui instrument required a diviner to examine current sky phenomena to set the device and adjust their position in relation to the device.^[21]

The oldest examples of instruments used for feng shui are liuren astrolabes, also known as shi. These consist of a lacquered, two-sided board with astronomical sightlines. The earliest examples of liuren astrolabes have been unearthed from tombs that date between 278 BC and 209 BC. Along with divination for Da Liu Ren^[22] the boards were commonly used to chart the motion of Taiyi through the nine palaces.^[23][24] The markings on a liuren/shi and the first magnetic compasses are virtually identical.^[25]

The magnetic compass was invented for feng shui and has been in use since its invention.^[26] Traditional feng shui instrumentation consists of the Luopan or the earlier south-pointing spoon (指南針 zhinan zhen)—though a conventional compass could suffice if one understood the differences. A feng shui ruler (a later invention) may also be employed.^{[citation needed]}

Foundational concepts[edit]

Definition and classification[edit]

The goal of feng shui as practiced today is to situate the human-built environment on spots with good qi, an imagined form of «energy». The «perfect spot» is a location and an axis in time.^[27][1]

Traditional feng shui is inherently a form of ancestor worship. Popular in farming communities for centuries, it was built on the idea that the ghosts of ancestors and other independent, intangible forces, both personal and impersonal, affected the material world, and that these forces needed to be placated through rites and suitable burial places, which the feng shui practitioner would assist with for a fee. The primary underlying value was material success for the living.^[28]

According to Stuart Vyse, feng shui is «a very popular superstition.»^[29] The PRC government has also labeled it as superstitious.^[30] Feng shui is classified as a pseudoscience since it exhibits a number of classic pseudoscientific aspects such as making claims about the functioning of the world which are not amenable to testing with the scientific method.^[7] It has been identified as both non-scientific and pseudoscientific by scientists and philosophers,^[5] and has been described as a paradigmatic example of pseudoscience.^[6]

Qi (ch’i)[edit]

Qi (气, pronounced «chee», «cee», or «tsee») is a movable positive or negative life force which plays an essential role in feng shui. The Book of Burial says that burial takes advantage of «vital qi«. The goal of feng shui is to take advantage of vital qi by appropriate siting of graves and structures.^[1]

Polarity[edit]

Polarity is expressed in feng shui as yin and yang theory. That is, it is of two parts: one creating an exertion and one receiving the exertion. The development of this theory and its corollary, five phase theory (five element theory), have also been linked with astronomical observations of sunspot.^[32]

The Five Elements or Forces (wu xing) – which, according to the Chinese, are metal, earth, fire, water, and wood – are first mentioned in Chinese literature in a chapter of the classic Book of History. They play a very important part in Chinese thought: ‘elements’ meaning generally not so much the actual substances as the forces essential to human life.^[33] Earth is a buffer, or an equilibrium achieved when the polarities cancel each other.^{[citation needed]} While the goal of Chinese medicine is to balance yin and yang in the body, the goal of feng shui has been described as aligning a city, site, building, or object with yin-yang force fields.^[34]

Bagua (eight trigrams)[edit]

Eight diagrams known as bagua (or pa kua) loom large in feng shui, and both predate their mentions in the Yijing (or I Ching).^[35] The Lo (River) Chart (Luoshu) was developed first,^[36] and is sometimes associated with Later Heaven arrangement of the bagua. This and the Yellow River Chart (Hetu, sometimes associated with the Earlier Heaven bagua) are linked to astronomical events of the sixth millennium BC, and with the Turtle Calendar from the time of Yao.^[37] The Turtle Calendar of Yao (found in the Yaodian section of the Shangshu or Book of Documents) dates to 2300 BC, plus or minus 250 years.^[38]

In Yaodian, the cardinal directions are determined by the marker-stars of the mega-constellations known as the Four Celestial Animals:^[38]

• East: The Azure Dragon (Spring equinox)—Niao (Bird 鳥), α Scorpionis
• South: The Vermilion Bird (Summer solstice)—Huo (Fire 火), α Hydrae
• West: The White Tiger (Autumn equinox)—Mǎo (Hair 毛), η Tauri (the Pleiades)
• North: The Black Tortoise (Winter solstice)—Xū (Emptiness, Void 虛), α Aquarii, β Aquarii

The diagrams are also linked with the sifang (four directions) method of divination used during
the Shang dynasty.^[39] The sifang is much older, however. It was used at Niuheliang, and figured large in Hongshan culture’s astronomy. And it is this area of China that is linked to Yellow Emperor (Huangdi) who allegedly invented the south-pointing spoon (see compass).^[40]

Traditional feng shui[edit]

Traditional feng shui is an ancient system based upon the observation of heavenly time and earthly space. Literature, as well as archaeological evidence, provide some idea of the origins and nature of feng shui techniques. Aside from books, there is also a strong oral history. In many cases, masters have passed on their techniques only to selected students or relatives.^[41] Modern practitioners of feng shui draw from several branches in their own practices.

Form Branch[edit]

The Form Branch is the oldest branch of feng shui. Qing Wuzi in the Han dynasty describes it in the Book of the Tomb^[42] and Guo Pu of the Jin dynasty follows up with a more complete description in The Book of Burial.^{[citation needed]}

The Form branch was originally concerned with the location and orientation of tombs (Yin House feng shui), which was of great importance.^[27] The branch then progressed to the consideration of homes and other buildings (Yang House feng shui).

The «form» in Form branch refers to the shape of the environment, such as mountains, rivers, plateaus, buildings, and general surroundings. It considers the five celestial animals (vermillion phoenix, azure dragon, white tiger, black turtle, and the yellow snake), the yin-yang concept and the traditional five elements (Wu Xing: wood, fire, earth, metal, and water).^{[citation needed]}

The Form branch analyzes the shape of the land and flow of the wind and water to find a place with ideal qi.^[43] It also considers the time of important events such as the birth of the resident and the building of the structure.

Compass Branch[edit]

The Compass branch is a collection of more recent feng shui techniques based on the Eight Directions, each of which is said to have unique qi. It uses the Luopan, a disc marked with formulas in concentric rings around a magnetic compass.^[44]

The Compass Branch includes techniques such as Flying Star and Eight Mansions.^{[citation needed]}

Western forms of feng shui[edit]

More recent forms of feng shui simplify principles that come from the traditional branches, and focus mainly on the use of the bagua.^{[citation needed]}

Aspirations Method[edit]

The Eight Life Aspirations style of feng shui is a simple system which coordinates each of the eight cardinal directions with a specific life aspiration or station such as family, wealth, fame, etc., which come from the Bagua government of the eight aspirations. Life Aspirations is not otherwise a geomantic system.^{[citation needed]}

List of specific feng shui branches[edit]

Ti Li (Form Branch)[edit]

Popular Xingshi Pai (形勢派) «forms» methods[edit]

• Luan Tou Pai, 巒頭派, Pinyin: luán tóu pài, (environmental analysis without using a compass)
• Xing Xiang Pai, 形象派 or 形像派, Pinyin: xíng xiàng pài, (Imaging forms)
• Xingfa Pai, 形法派, Pinyin: xíng fǎ pài

Liiqi Pai (Compass Branch)[edit]

Popular Liiqi Pai (理气派) «Compass» methods[edit]

San Yuan Method, 三元派 (Pinyin: sān yuán pài)

• Dragon Gate Eight Formation, 龍門八法 (Pinyin: lóng mén bā fǎ)
• Xuan Kong, 玄空 (time and space methods)
• Xuan Kong Fei Xing 玄空飛星 (Flying Stars methods of time and directions)
• Xuan Kong Da Gua, 玄空大卦 («Secret Decree» or 64 gua relationships)
• Xuan Kong Mi Zi, 玄空秘旨 (Mysterious Space Secret Decree)
• Xuan Kong Liu Fa, 玄空六法 (Mysterious Space Six Techniques)
• Zi Bai Jue, 紫白訣 (Purple White Scroll)

San He Method, 三合派 (environmental analysis using a compass)

• Accessing Dragon Methods
• Ba Zhai, 八宅 (Eight Mansions)
• Yang Gong Feng Shui, 楊公風水
• Water Methods, 河洛水法
• Local Embrace

Others

• Yin House Feng Shui, 陰宅風水 (Feng Shui for the deceased)
• Four Pillars of Destiny, 四柱命理 (a form of hemerology)
• Zi Wei Dou Shu, 紫微斗數 (Purple Star Astrology)
• I-Ching, 易經 (Book of Changes)
• Qi Men Dun Jia, 奇門遁甲 (Mysterious Door Escaping Techniques)
• Da Liu Ren, 大六壬 (Divination: Big Six Heavenly Yang Water Qi)
• Tai Yi Shen Shu, 太乙神數 (Divination: Tai Yi Magical Calculation Method)
• Date Selection, 擇日 (Selection of auspicious dates and times for important events)
• Chinese Palmistry, 掌相學 (Destiny reading by palm reading)
• Chinese Face Reading, 面相學 (Destiny reading by face reading)
• Major & Minor Wandering Stars (Constellations)
• Five phases, 五行 (relationship of the five phases or wuxing)
• BTB Black (Hat) Tantric Buddhist Sect (Westernised or Modern methods not based on Classical teachings)
• Symbolic Feng Shui, (New Age Feng Shui methods that advocate substitution with symbolic (spiritual, appropriate representation of five elements) objects if natural environment or object/s is/are not available or viable)
• Pierce Method of Feng Shui ( Sometimes Pronounced : Von Shway ) The practice of melding striking with soothing furniture arrangements to promote peace and prosperity

Contemporary uses of traditional feng shui[edit]

After Richard Nixon’s visit to the People’s Republic of China in 1972, feng shui practices became popular in the United States. Critics warn that claims of scientific validity have proven to be false and that the practices are pseudoscientific. Others charge that it has been reinvented and commercialized by New Age entrepreneurs,^[45] or are concerned that much of the traditional theory has been lost in translation, not given proper consideration, frowned upon, or scorned.^[46]

Feng shui has nonetheless found many uses. Landscape ecologists often find traditional feng shui an interesting study.^[47] In many cases, the only remaining patches of Asian old forest are «feng shui woods,»^[48] associated with cultural heritage, historical continuity, and the preservation of various flora and fauna species.^[49] Some researchers interpret the presence of these woods as indicators that the «healthy homes,»^[50] sustainability ^[51] and environmental components of traditional feng shui should not be easily dismissed.^[49][52] Environmental scientists and landscape architects have researched traditional feng shui and its methodologies.^[53][54][55] Architects study feng shui as an Asian architectural tradition.^{[56][57][58][59]} Geographers have analyzed the techniques and methods to help locate historical sites in Victoria, British Columbia, Canada,^[60] and archaeological sites in the American Southwest, concluding that Native Americans also considered astronomy and landscape features.^[61]

Believers use it for healing purposes, to guide their businesses, or to create a peaceful atmosphere in their homes, although there is no empirical evidence that it is effective.^[62] In particular, they use feng shui in the bedroom, where a number of techniques involving colors and arrangement are thought to promote comfort and peaceful sleep.^{[citation needed]} Some users of feng shui may be trying to gain a sense of security or control, for example by choosing auspicious numbers for their phones or favorable house locations. Their motivation is similar to the reasons that some people consult fortune-tellers.^[63][64]

In 2005, Hong Kong Disneyland acknowledged feng shui as an important part of Chinese culture by shifting the main gate by twelve degrees in their building plans. This was among actions suggested by the planner of architecture and design at Walt Disney Imagineering, Wing Chao.^[65] At Singapore Polytechnic and other institutions, professionals including engineers, architects, property agents and interior designers, take courses on feng shui and divination every year, a number of whom become part-time or full-time feng shui consultants.^[66]

Criticisms[edit]

Traditional feng shui[edit]

Matteo Ricci (1552–1610), one of the founding fathers of Jesuit China missions, may have been the first European to write about feng shui practices. His account in De Christiana expeditione apud Sinas^[67] tells about feng shui masters (geologi, in Latin) studying prospective construction sites or grave sites «with reference to the head and the tail and the feet of the particular dragons which are supposed to dwell beneath that spot.» As a Catholic missionary, Ricci strongly criticized the «recondite science» of geomancy along with astrology as yet another superstitio absurdissima of the heathens: «What could be more absurd than their imagining that the safety of a family, honors, and their entire existence must depend upon such trifles as a door being opened from one side or another, as rain falling into a courtyard from the right or from the left, a window opened here or there, or one roof being higher than another?»^[68]

Victorian-era commentators on feng shui were generally ethnocentric, and as such skeptical and derogatory of what they knew of feng shui.^[69] In 1896, at a meeting of the Educational Association of China, Rev. P. W. Pitcher railed at the «rottenness of the whole scheme of Chinese architecture,» and urged fellow missionaries «to erect unabashedly Western edifices of several stories and with towering spires in order to destroy nonsense about fung-shuy.«^[70]

After the founding of the People’s Republic of China in 1949, feng shui was officially considered a «feudalistic superstitious practice» and a «social evil» according to the state’s ideology and was discouraged and even banned outright at times.^[71] Feng shui remained popular in Hong Kong, and also in the Republic of China (Taiwan), where traditional culture was not suppressed.^[72]

During the Cultural Revolution (1966-1976) feng shui was classified as one of the so-called Four Olds that were to be wiped out. Feng shui practitioners were beaten and abused by Red Guards and their works burned. After the death of Mao Zedong and the end of the Cultural Revolution, the official attitude became more tolerant but restrictions on feng shui practice are still in place in today’s China. It is illegal in the PRC today to register feng shui consultation as a business and similarly advertising feng shui practice is banned. There have been frequent crackdowns on feng shui practitioners on the grounds of «promoting feudalistic superstitions» such as one in Qingdao in early 2006 when the city’s business and industrial administration office shut down an art gallery converted into a feng shui practice. Some officials who had consulted feng shui were terminated and expelled from the Communist Party.^[73]

In 21st century mainland China less than one-third of the population believe in feng shui, and the proportion of believers among young urban Chinese is said to be even lower.^[74] Chinese academics permitted to research feng shui are anthropologists or architects by profession, studying the history of feng shui or historical feng shui theories behind the design of heritage buildings. They include Cai Dafeng, Vice-President of Fudan University.^[75] Learning in order to practice feng shui is still somewhat considered taboo. Nevertheless, it is reported that feng shui has gained adherents among Communist Party officials according to a BBC Chinese news commentary in 2006,^[76] and since the beginning of Chinese economic reforms the number of feng shui practitioners is increasing.

Contemporary feng shui[edit]

One critic called the situation of feng shui in today’s world «ludicrous and confusing,» asking «Do we really believe that mirrors and flutes are going to change people’s tendencies in any lasting and meaningful way?» He called for much further study or «we will all go down the tubes because of our inability to match our exaggerated claims with lasting changes.»^[45] Robert T. Carroll sums up the charges:

…feng shui has become an aspect of interior decorating in the Western world and alleged masters of feng shui now hire themselves out for hefty sums to tell people such as Donald Trump which way his doors and other things should hang. Feng shui has also become another New Age «energy» scam with arrays of metaphysical products…offered for sale to help you improve your health, maximize your potential, and guarantee fulfillment of some fortune cookie philosophy.^[77]

Skeptics charge that evidence for its effectiveness is based primarily upon anecdote and users are often offered conflicting advice from different practitioners, though feng shui practitioners use these differences as evidence of variations in practice or different branches of thought. A critical analyst concluded that «Feng shui has always been based upon mere guesswork.»^[46] Another objection was to the compass, a traditional tool for choosing favorable locations for property or burials.^[78][79] Critics point out that the compass degrees are often inaccurate because solar winds disturb the electromagnetic field of the earth.^[80] Magnetic North on the compass will be inaccurate because true magnetic north fluctuates.^[81]

The American magicians Penn and Teller dedicated an episode of their Bullshit! television show to criticize the acceptance of feng shui in the Western world as science. They devised a test in which the same dwelling was visited by five different feng shui consultants: each produced a different opinion about the dwelling, showing there is no consistency in the professional practice of feng shui.^[82]

Feng shui is criticized by Christians around the world.^[83] Some have argued that it is «entirely inconsistent with Christianity to believe that harmony and balance result from the manipulation and channeling of nonphysical forces or energies, or that such can be done by means of the proper placement of physical objects. Such techniques, in fact, belong to the world of sorcery.»^[84]

Feng shui practitioners in China have found officials that are considered superstitious and corrupt easily interested, despite official disapproval. In one instance, in 2009, county officials in Gansu, on the advice of feng shui practitioners, spent $732,000 to haul a 369-ton «spirit rock» to the county seat to ward off «bad luck.»^[85] Feng shui may require social influence or money because experts, architecture or design changes, and moving from place to place is expensive. Less influential or less wealthy people lose faith in feng shui, saying that it is a game only for the wealthy.^[86] Others, however, practice less expensive forms of feng shui, including hanging special (but cheap) mirrors, forks, or woks in doorways to deflect negative energy.^[87]

See also[edit]

References[edit]

Sources[edit]

Books[edit]

• Allan, Sarah (1991). Shape of the Turtle, The: Myth, Art, and Cosmos in Early China. SUNY Press. ISBN 978-0-7914-9449-3.
• Bruun, Ole (2003). Fengshui in China: Geomantic Divination Between State Orthodoxy and Popular Religion. Honolulu: University of Hawai‘i Press. ISBN 9780824826727.
• Bruun, Ole (2008). An Introduction to Feng Shui. Cambridge: Cambridge University Press. ISBN 9780521863520.
• Campbell, Wallace H. (7 February 2001). Earth Magnetism: A Guided Tour through Magnetic Fields. Elsevier. p. 2. ISBN 978-0-08-050490-2. Written records show that a Chinese compass, Si Nan, had already been fabricated between 300 and 200 BE and used for the alignment of constructions to be magically harmonious with the natural Earth forces.
• Cheng, Jian Jun; Fernandes-Gonçalves, Adriana (1998). Chinese Feng Shui Compass: Step by Step Guide.
• de Groot, Jan Jakob Maria (1892). The Religious System of China. E.J. Brill., various years, vol I-II-III-IV-V-VI
• Guo Pu. «The Zangshu, or Book of Burial«. Professor Field’s Fengshui Gate. Translated by Field, Stephen L. Archived from the original on 2020-05-21..
• Lang, Kenneth R. (2011). The Cambridge Guide to the Solar System (2 ed.). Cambridge University Press. ISBN 978-1-139-49417-5.
• Lewis, Mark Edward (June 2006). The Construction of Space in Early China. Suny Press. ISBN 978-0-7914-6608-7.
• Liu, Li (2004). The Chinese Neolithic: Trajectories to Early States. Cambridge University Press. ISBN 978-0-521-81184-2.
• Lu, Hui-Chen (2002). A Comparative analysis between western-based environmental design and feng-shui for housing sites. OCLC 49999768.
• Magli, Giulio (2020). Sacred Landscapes of Imperial China: Astronomy, Feng Shui, and the Mandate of Heaven. Springer Nature. ISBN 978-3-030-49324-0.
• Michael R. Matthews (2019). Feng Shui: Teaching About Science and Pseudoscience. Cham: Springer Nature. doi:10.1007/978-3-030-18822-1. ISBN 978-3-030-18822-1. Wikidata Q116742539.
• Moran, Elizabeth; Joseph Yu; Val Biktashev (2002). The Complete Idiot’s Guide to Feng Shui. Pearson Education. Retrieved 21 June 2021.{{cite book}}: CS1 maint: url-status (link)
• Nguyen, Phil N. (2008). Feng Shui for the Curious and Serious. Vol. 1. Xlibris Corporation. ISBN 978-1-4691-1882-6.
• Paton, Michael John (2013). Five Classics of Fengshui: Chinese Spiritual Geography in Historical and Environmental Perspective. Leiden: Brill. ISBN 978-90-04-24986-8.. Includes translations of Archetypal burial classic of Qing Wu; The inner chapter of the Book of burial rooted in antiquity ; The yellow emperor’s classic of house siting; Twenty four difficult problems; The secretly passed down water dragon classic.
• Porter, Deborah Lynn (January 1996). From Deluge to Discourse: Myth, History, and the Generation of Chinese Fiction. SUNY Press. ISBN 978-0-7914-3033-0.
• Puro, Jon (2002). «Feng Shui». In Shermer, Michael (ed.). The Skeptic Encyclopedia of Pseudoscience. ABC-CLIO. ISBN 978-1-57607-653-8.
• Ricci, Matteo; Nicolas Trigault (1953). China in the Sixteenth Century: The Journals of Matthew Ricci, 1583-1610. Translated by Louis Joseph Gallagher. Random House., length=616 pages ## 71
• Matteo Ricci (1617). Nicolas Trigault (ed.). De Christiana expeditione apud Sinas. Gualterus.
• Sang, Larry (2004). Feng Shui Facts and Myths. Translated by Sylvia Lam. American Feng Shui Institute (www.amfengshui.com). p. 75. ISBN 978-0-9644583-4-5., length=150 pages
• Skinner, Stephen (2008). Guide to the Feng Shui Compass: A Compendium of Classical Feng Shui. Golden Hoard. ISBN 978-0-9547639-9-2.
• Sun, Xiaochun; Kistemaker, Jacob (1997). The Chinese Sky During the Han: Constellating Stars and Society. BRILL. pp. 15–18. ISBN 978-90-04-10737-3.
• Sun, Xiaochun (2000). «Crossing the Boundaries Between Heaven and Man: Astronomy in Ancient China». Astronomy Across Cultures. Science Across Cultures: The History of Non-Western Science. Vol. 1. pp. 423–454. doi:10.1007/978-94-011-4179-6_15. ISBN 978-94-010-5820-9.
• Swetz, Frank J. (2002). The Legacy of the Luoshu: the 4,000 year search for the meaning of the magic square of order three. ISBN 978-0-8126-9448-2.
• Tsang, A. Katat (2013). «Problem Translation». Learning to Change Lives: The Strategies and Skills Learning and Development Approach. University of Toronto Press. ISBN 978-1-4426-1401-7. JSTOR 10.3138/j.ctt2ttqpq.
• Vyse, Stuart (2020-01-23). Superstition: A Very Short Introduction. Oxford University Press. p. 86. ISBN 978-0-19-255131-3.
• Wang, Aihe (2000). Cosmology and Political Culture in Early China. Cambridge University Press. ISBN 978-0-521-02749-6.
• Werner, E. T. C. (1922). Myths and Legends of China. London Bombay Sydney: George G. Harrap & Co. Ltd. Dover reprint ISBN 0-486-28092-6
• Wheatley, Paul (1971). The Pivot of the Four Quarters: A Preliminary Enquiry Into the Origins and Character of the Ancient Chinese City. Aldine Publishing Company. p. 46. ISBN 978-0-85224-174-5.
• Xu, Zhenoao; W. Pankenier; Yaotiao Jiang (2000). East-Asian Archaeoastronomy: Historical Records of Astronomical Observations of China, Japan and Korea. Earth Space Institute Book Series. CRC Press. ISBN 978-90-5699-302-3., length=440, Review= https://physicstoday.scitation.org/doi/full/10.1063/1.1445553
• Zhang, Li (2020). «Cultivating Happiness». Anxious China: Inner Revolution and Politics of Psychotherapy (1 ed.). University of California Press. doi:10.2307/j.ctv125js0p. ISBN 978-0-520-34418-1. JSTOR j.ctv125js0p. S2CID 242967723.

Theses[edit]

• Chen, Bixia (14 March 2008). A Comparative Study on the Feng Shui Village Landscape and Feng Shui Trees in East Asia (Thesis). hdl:10232/4817.
• Xu, Jun (30 September 2003). A Framework for Site Analysis with Emphasis on Feng Shui and Contemporary Environmental Design Principles (Thesis). hdl:10919/29291.

Articles and chapters[edit]

• Bourguignon, Erika (2005). «Geomancy». In Jones, Lindsay (ed.). Encyclopedia. Vol. 5. Detroit, MI: Macmillan Reference USA. pp. 3437–3438.
• Bennett, Steven J. (1978). «Patterns of the Sky and Earth: A Chinese Science of Applied Cosmology». Chinese Science. 3: 1–26. JSTOR 43896378.
• Chen, B. X.; Nakama, Y. (2004). «A summary of research history on Chinese Feng-shui and application of feng shui principles to environmental issues» (PDF). Kyusyu J. For. Res. 57: 297–301.
• Chen, Qigao; Feng, Ya; Wang, Gonglu (May 1997). «Healthy Buildings Have Existed in China Since Ancient Times». Indoor and Built Environment. 6 (3): 179–187. doi:10.1177/1420326X9700600309. S2CID 109578261.
• Cody, Jeffrey W. (1996). «Striking a Harmonious Chord: Foreign Missionaries and Chinese-style Buildings, 1911–1949». Architronic. 5 (3): 1–30. OCLC 888791587.
• Emmons, Charles F. (June 1992). «Hong Kong’s Feng Shui: Popular Magic in a Modern Urban Setting». The Journal of Popular Culture. 26 (1): 39–50. doi:10.1111/j.0022-3840.1992.00039.x.
• Henderson, John B. (1994). «Chinese Cosmographical Thought: The High Intellectual Tradition» (PDF). In Woodward, J.B.; Harley, David (eds.). The History of Cartography: Cartography in the Traditional East and Southeast Asian Societies. Vol. 2. Chicago: University of Chicago Press. pp. 203–27.
• Hwangbo, Alfred B. (2002). «An Alternative Tradition in Architecture: Conceptions in Feng Shui and ITS Continuous Tradition». Journal of Architectural and Planning Research. 19 (2): 110–130. JSTOR 43030604.
• Johnson, Mark (Spring 1997). «Reality Testing in Feng Shui». Qi Journal. 7 (1).
• Kalinowski, Marc (1996). «The Use of the Twenty-eight Xiu as a Day-Count in Early China». Chinese Science (13): 55–81. JSTOR 43290380.
• Kalinowski, Marc; Brooks, Phyllis (1998). «The Xingde Texts from Mawangdui». Early China. 23: 125–202. doi:10.1017/S0362502800000973. S2CID 163626838.
• Komjathy, Louis (2012). «Feng Shui (Geomancy)». In Juergensmeyer, Mark; Roof, Wade Clark (eds.). Encyclopedia of Global Religion. Vol. 1. Los Angeles, CA: SAGE Reference. pp. 395–396.
• Lai, Chuen-Yan David (December 1974). «A Feng Shui model as a Location Index». Annals of the Association of American Geographers. 64 (4): 506–513. doi:10.1111/j.1467-8306.1974.tb00999.x.
• Lu, Su-Ju; Jones, Peter Blundell (January 2000). «House design by surname in Feng Shui». The Journal of Architecture. 5 (4): 355–367. doi:10.1080/13602360050214386. S2CID 145206158.
• Lau, Stephen Siu-Yiu; Garcia, Renato; Ou, Ying‐Qing; Kwok, Man‐Mo; Zhang, Ying; Jie Shen, Shao; Namba, Hitomi (December 2005). «Sustainable design in its simplest form: Lessons from the living villages of Fujian rammed earth houses». Structural Survey. 23 (5): 371–385. doi:10.1108/02630800510635119.
• Mah, Yeow B. (2004). «Living in harmony with one’s environment: a Christian response to ‘Feng Shui’«. Asia Journal of Theology. 18 (2): 340–361.
• Marafa, Lawal (December 2003). «Integrating natural and cultural heritage: the advantage of feng shui landscape resources». International Journal of Heritage Studies. 9 (4): 307–323. doi:10.1080/1352725022000155054. S2CID 145221348.
• March, Andrew L. (1968). «An Appreciation of Chinese Geomancy». The Journal of Asian Studies. 27 (2): 253–267. doi:10.2307/2051750. JSTOR 2051750. S2CID 144873575.
• Matthews, Michael R. (2018). «Feng Shui: Educational Responsibilities and Opportunities». In Matthews, Michael R. (ed.). History, Philosophy and Science Teaching: New Perspectives. Science: Philosophy, History and Education. Cham, Switzerland: Springer. p. 31. ISBN 978-3-319-62616-1.
• Montenegro, Marcia (2003). «Feng Shui: New Dimensions in Design». Christian Research Journal. 26 (1).
• Nelson, Sarah M.; Matson, Rachel A.; Roberts, Rachel M.; Rock, Chris; Stencel, Robert E. (2006). «Archaeoastronomical Evidence for Wuism at the Hongshan Site of Niuheliang». Journal of East Asian Material Culture. S2CID 6794721.
• Pankenier, David W. (1995). «The Cosmo-political Background of Heaven’s Mandate». Early China. 20: 121–176. doi:10.1017/S0362502800004466. S2CID 157710102.
• Park, C-P.; Furukawa, N.; Yamada, M. (1996). «A Study on the Spatial Composition of Folk Houses and Village in Taiwan for the Geomancy (Feng-Shui)». Journal of the Architectural Institute of Korea. 12: 129–140.
• Smith, Richard J. (2019). «The Transnational Travels of Geomancy in Premodern East Asia, C. 1600–C. 1901 Pt I». Transnational Asia. Rice University. 2 (1): 1–112. doi:10.25613/uxwv-zpzd.
• ——— (2019a). «The Transnational Travels of Geomancy in Premodern East Asia, C. 1600 — C. 1900: Part Ii». Transnational Asia. Rice University. 2 (1). doi:10.25613/i5m7-5d0i.
• Whang, Bo-Chul; Lee, Myung-Woo (13 November 2006). «Landscape ecology planning principles in Korean Feng-Shui, Bi-bo woodlands and ponds». Landscape and Ecological Engineering. 2 (2): 147–162. doi:10.1007/s11355-006-0014-8. S2CID 31234343.
• Wilkinson, Endymion (2018). «Fengshui». Chinese History: A New Manual. Cambridge, MA: Harvard University Press. p. 463. ISBN 9780998888309.
• Xu, Ping (1998). «‘Feng-Shui’ Models Structured Traditional Beijing Courtyard Houses». Journal of Architectural and Planning Research. 15 (4): 271–282. JSTOR 43030469.
• Xu, Ping (21 September 1997). «Feng-shui as Clue: Identifying Prehistoric Landscape Setting Patterns in the American Southwest». Landscape Journal. 16 (2): 174–190. doi:10.3368/lj.16.2.174. S2CID 109321682.
• Zhuang, Xue Ying; Gorlett, Richard T. (1997). «Forest and forest succession in Hong Kong, China». Journal of Tropical Ecology. 13 (6): 857–866. doi:10.1017/S0266467400011032. hdl:10722/42380. JSTOR 2560242. S2CID 83846505.

Blogs and online[edit]

• Carroll, Robert T. «Feng Shui». The Skeptic’s Dictionary. Retrieved 2012-05-14.
• Vierra, Monty (March 1997). «Harried by «Hellions» in Taiwan». Skeptical Inquirer.
• Vyse, Stuart (May 2020). «Superstition and Real Estate». Skeptical Inquirer.

Web[edit]

• Brandmaier, Werner. «Feng Shui». Institute of Feng Shui. Archived from the original on 2011-07-13. Retrieved 2021-07-09. practitioner, turned to dowsing.
• Cheung Ngam Fung, Jacky (2007). «History of Feng Shui». Archived from the original on 2007-09-27. not really archived. Moreover the sentence to be proven is rather void
• Field, Stephen L. (1998). «Qimancy: Chinese Divination by Qi». Archived from the original on 2017-02-23.
• Penn; Teller (2003-03-07). «Feng Shui/Bottled Water». IMDb. Bullshit!. Retrieved 11 November 2021.{{cite web}}: CS1 maint: url-status (link)
• «Chang Liang (pseudonym), 14 January 2005, What Does Superstitious Belief of ‘Feng Shui’ Among School Students Reveal?«. Zjc.zjol.com.cn. 2005-01-31. Archived from the original on 2012-03-06. Retrieved 2012-05-14.
• «Earth’s Inconstant Magnetic Field». NASA Science. 2003-12-29. Retrieved 6 February 2012.
• «蔡达峰 – Cao Dafeng». Fudan.edu.cn. Archived from the original on 2012-05-09. Retrieved 2012-05-14.
• «Feng Shui course gains popularity». Asiaone.com. 2009-02-06. Retrieved 2012-05-14.

Miscellaneous[edit]

Traditional China[edit]

• 陳久金 (Chen Jiujin); 張敬國 (Zhang Jingguo) (1989). «含山出土玉片圖形試考 (Hanshan chutu yupian taxing shikao)» [A preliminary analysis of the iconography in the jade fragments from the excavation site in Hanshan]. 文物 (Wenwu) [Cultural Relics, Beijing]. 4: 14–17.
• 殷涤非 (Yin Difei) (May 1978). «西汉汝阴侯墓出土的占盘和天文仪器 (Xi-Han Ruyinhou mu chutu de zhanpan he tianwen yiqi)» [The divination boards and astronomical instrument from the tomb of the Marquis of Ruyin of the Western Han]. 考古 (Kaogu) [Archaeology, Beijing]. 12: 338–343.
• 嚴敦傑 (Yan Dunjie) (May 1978). «關於西漢初期的式盤和占盤(Guanyu Xi-Han chuqi de shipan he zhanpan)» [On the cosmic boards and divination boards from the early Western Han period]. 考古 (Kaogu) [Archaeology, Beijing]. 12: 334–337.
• «武则天挖坟焚尸真相：迷信风水镇压反臣» [The truth about Wu Zetian digging graves and burning corpses]. 星岛环球网, 文史 [Sing Tao Global Network, Culture and History]. Archived from the original on 2009-12-23. Retrieved 2013-12-12.
• «丧心病狂中国历史上六宗罕见的辱尸事» [Six rare humiliation incidents in Chinese history]. Archived from the original on 2007-08-17. Retrieved 2013-12-12.
• 倪方六(Ni Fangliu ) (October 2009). 中国人盗墓史（挖出正史隐藏的盗墓狂人） [The history of Chinese tomb robbers]. 上海锦绣文章出版社 (Shanghai Jinxiu Articles Publishing House). ISBN 978-7-5452-0319-6.. The «Ming Sizong robbed Li Zicheng’s ancestral grave» section can be read at 凤凰网读书频道. ifeng.com. Archived from the original on 2016-02-03. Retrieved 2013-12-12.
• «蒋介石挖毛泽东祖坟的玄机» [The mystery of Chiang Kai-shek digging Mao Zedong’s ancestor’s grave]. 中华命理风水论坛 [Chinese Numerology and Fengshui Forum]. 2010-06-13. Archived from the original on 2010-06-20.

Post-1949 China[edit]

• 2001 «風水迷信»困擾中國當局» [Feng Shui Superstitions Troubles Chinese Authorities]. BBC News. 9 March 2001. Retrieved 2012-05-14.
• 2006 Jiang Xun (11 April 2006). «透視：從»巫毒娃娃»到風水迷信» [Focus on China: From Voodoo Dolls to Feng Shui Superstitions] (in Chinese). BBC Chinese service. Retrieved 2012-05-14.
• 2010 Moore, Malcolm (2010-12-16). «Hong Kong government spends millions on feng shui». The Daily Telegraph. London. Archived from the original on 2022-01-11.
• 2013 Levin, Dan (10 May 2013). «China Officials Seek Career Shortcut With Feng Shui». The New York Times.

U.S.A[edit]

• 2005 Holson, Laura M. (25 April 2005). «The Feng Shui Kingdom». The New York Times..

Фэн-шуй (кит. трад. 風水, упрощ. 风水, пиньинь fēngshuǐ — дословно «ветер и вода») — даосская практика символического освоения пространства. С помощью фэн-шуй выбирают место для строительства дома, решают разбивку участка, выбирают благоприятные места для захоронений, планируют жизненное пространство и возможные события.

Цель фэн-шуй: поиск благоприятных потоков энергии ци и попытка их использования на благо человека.

История Фэн-шуй

Самого знаменитого мастера Фэн-шуй звали Ян И (кит. 杨益), его методика концентрировалась на поиске дракона там, где его труднее всего найти. Он подчеркивал важность дыхания дракона для хорошего домохозяйства и описывал подробно местности, которые выигрывали на этом дыхании. Он сформулировал некоторые важные теории, которые в последствии стали основой Фэн-шуй и века спустя были признаны фундаментом Фэн-шуй. Первая его книга вышла под названием Хань Лун Цзин(кит. 撼龙经) «Искусство пробудить дракона», вторая книга Цин Нан Ао Юй (кит. 青囊奥语), третья И Лун Цзин (кит. 疑龙经)»Правила недоумения дракона» прилагает детальные указания для обнаружения дракона в укрытом месте.

В 1986 году американец китайского происхождения Томас Линь Юй, преподававший фэн-шуй в США обнаружил, что традиционный фэн-шуй слишком сложен для его использования в коммерческих целях. Поэтому он упростил фэн-шуй, создав так называемый символический (или эзотерический) фэн-шуй. Он поделил пространство на зоны любви, богатства, детей, секса, денег, карьеры и так далее. Предполагалось, что поставив статуэтку в тот или иной сектор, на материальном уровне проявлялась символика, размещенная в зонах. Этот метод стал распространен среди тех, кто не желает изучать теорию фэн-шуй и применять его непростые формулы.

Классический фэн-шуй не имеет никакого отношения к статуэткам, амулетам, талисманам и прочему. Эти атрибуты китайской культуры и фольклора по ошибке относят к фэн-шуй. Однако последний работает лишь с потоками энергии ци и считает, что энергия не понимает того или иного образа и течет в согласии с законами физики. Образная форма/цвет/и т.д. для коррекции тех или иных влияний появилась вследствии персонификации используемых в Китае обозначений энергии: земли, металла, воды, дерева и огня.

Кроме того, фэн-шуй не использует так называемые зоны «любви», «богатства», «семьи», «здоровья». Энергетика каждого дома рассчитывается индивидуально, используя соотношение времени и пространства. Не бывает двух одинаковых домов, как и двух одинаковых людей — только потому что каждая точка пространства планеты Земля имеет свою уникальную характеристику. И каждый человек тоже.

Концепция Фэн-шуй

Ци

Фэн-шуй предполагает существование потоков энергии ци (подобной ветру) через дома, комнаты и участки. Так как энергия пронизывает всё: человека, природу и вещи, то можно только определять ее присутствие в конкретном месте или человеке. Она не зависит от человека и времени — поэтому и называется Небесной Судьбой (небесным счастьем).

Земная энергия меняется — как меняется сама Земля. Она может создавать гармоничные или не гармоничные структуры во времени и пространстве. Так как энергия в принципе нематериальна, то не пустить «вредоносное ци» в дом нельзя. Но, меняя места активной жизнедеятельности, можно распологать определенным образом двери, мебель и прочие необходимые предметы — так что бы они не попадали в негармоничный поток. Это самое простое. Одно из известных правил коррекции нетативного фэн-шуй — отсуствие активности. Так как если нет активности — то не на что влиять.

Изменить земное не-счастье — временный энергетический дисбаланс на месте можно только положительной энергетикой: в большинстве случаев — самого человека, который там живёт. Если у него хватает ее для изменения своего окружения. В противном случае человек ищет благотворную энергетику в других местах — в духовных (в молитве, например) и/или физических практиках (акупрессура и акупунктура). Наконец, можно использовать энергию людей, имеющих ее в достаточном количестве. Таким образом появляются «амулеты» — как попытка персонифицировать энергию в виде вещественных предметов. У разных народах такие предметы сформировались с учетом существующих особенностей страны и культуры: это могут быть иконы и нательные крестики, или статуэтки Будды и четки. За счет воздействия на них и через них — люди пытаются принести часть благотворной энергии в свой дом.

И, наконец, творя Человеческую Судьбу (Человеческое счастье), рекомендуется не создавать мест застоя ци, нефункциональных углов, длинных проходов, неэстетичной мебели…

Время и пространство

Символов движения энергии много. Иногда она отображается восьмеркой «на боку» (бесконечность пространства в математике и физике), иногда — известным китайским символом превращения инь в ян. Китайцы по-своему классифицировали движения энергии во времени и в пространстве. Первые измеряют с помощью календаря, а вторые — с помощью компаса.

Действительно Фэн-шуй придаёт большое значение ориентации на местности, направлению, откуда приходит ци — энергия. Она традиционно обозначается на компасе с помощью иероглифов (в Китае), где каждое направление/деление/иероглиф обладает своими свойствами. У китайского компаса ЛО-ПАН (ЛО-ПАНГ,ЛО-ПАНЬ,ЛУО-БАНЬ) существует несколько значений, такие как «спираль на тарелке» и «всё в плошке» (вместилище всего). Делений у него может быть до 360 (по делению на каждый градус), но самый минимум 4-6. Эти направления/деления определяют качество энергии в определенной точке пространства и даже человека (в акупунктуре, иглоукалывании, прижигании эта стистема делений так же используются — до 360 точек на теле человека).

Направления, части помещения, виды жизнедеятельности, мебель, деревья, человек и другие окружающие объекты классифицируются в соотвествии с принятой системой обозначений. у каждой нации они могут различаться. Эти образные названия, придавая им характеристику — показывают основные признаки. Китайцами использована не-персонифицированная система элементов природы (огонь, металл, вода, дерево, земля), в других культурах деление энергии может называться по-другому. В Китае по атрибутам «стихий» определяется гармония или дисгармония в конкретной точке пространства и времени.

Китайцы суммировали свои познания в астрономии (используя циклы вращения планет вокруг Солнца и Луны) и создали систему делений в своем календаре через символьные обозначения «небесных стволов» и «земных ветвей», каждый из которых несет в себе видовую характеристику одной из стихий (огонь, вода, металл, дерево, земля). Год, месяц, день и час обозначается соотвественно двумя иероглифами, небесный ствол+земная ветвь.

Все времена года таким образом имели свои характеристики. Что помогало каждой культуре для ведения хозяйствования (в России, например, места смещения энергий отмечали народные праздники — Коляда, Великдень, Купала и Таусень). В Китайском календаре использовалось до 24 сезонов.

Фэн-шуй и Ицзин

«И Цзин» (Книга перемен) использует 64 гексаграммы Книги Перемен. Одним из разделов «И Цзин» является «Объяснение Знаков Гуа» (Шо Гуа Чжуань), который вмещает в себя самые основные сведения о Восьми Триграммах (Ба Гуа).

Применение

Место фэн-шуй в формировании судьбы и событий

Даосская философия придаёт фэн-шуй одно из важных мест в формировании судьбы:

1. Небесное счастье — то, что человек (или место) получает при рождении;
2. Человеческое счастье — сознательные действия человека (заслуги человека, стиль мышления, образование и качества характера человека, поступки);
3. Земное счастье — земные энергопотоки, которые воздействуют на события, здоровье, отношения и др. во времени и пространстве.

См. также

• Антропологический дизайн

Ссылки

• самый крупный русскоязычный форум по Фэн-Шуй
• Истоки Фэн-Шуй
• «Демоны Глубин» — книга о Фэн-шуй
• Символическое значение цветов в философии Фэн-шуй
• Энциклопедия фэн-шуй
• «Точный расчёт» — рубрика о фэн-шуй на канале ТВЦ

Литература

1. Дэвид Дэниел Кеннеди Фэн-шуй для «чайников» = Feng Shui for Dummies. — М.: «Диалектика», 2007. — С. 432. — ISBN 0-7645-5295-3
2. Лиллиан Ту — Основы Фэн-шуй.

Feng shui
A Luopan, Feng shui compass.
Chinese name
Traditional Chinese	風水
Simplified Chinese	风水
Literal meaning	wind-water
Transliterations Gan — Romanization Fung1 sui3 Hakka — Romanization fung24 sui31 Mandarin — Hanyu Pinyin fēngshuǐ — Bopomofo ㄈㄥ ㄕㄨㄟˇ Min — Hokkien POJ hong-suí — Min-dong BUC hŭng-cūi Wu — Romanization fon平 sy上 Cantonese — Jyutping fung1 seoi2
Filipino name
Tagalog	Pungsóy, Punsóy
Japanese name
Kanji	風水
Hiragana	ふうすい
Transliterations — Revised Hepburn fūsui — Kunrei-shiki hûsui
Korean name
Hangul	풍수
Hanja	風水
Transliterations — Revised Romanization pungsu — McCune- Reischauer p’ungsu
Thai name
Thai	ฮวงจุ้ย (Huang Jui)
Vietnamese name
Vietnamese	phong thủy

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.

Feng shui
||pinyin]]: fēng shuǐ, Template:IPA-cmn) is a Chinese philosophical system of harmonizing everyone with the surrounding environment. The term feng shui literally translates as «wind-water» in English. This is a cultural shorthand taken from the passage of the now-lost Classic of Burial recorded in Guo Pu‘s commentary:^[1]
Feng shui is one of the Five Arts of Chinese Metaphysics, classified as physiognomy (observation of appearances through formulas and calculations). The feng shui practice discusses architecture in metaphoric terms of «invisible forces» that bind the universe, earth, and humanity together, known as qi.

Historically, feng shui was widely used to orient buildings—often spiritually significant structures such as tombs, but also dwellings and other structures—in an auspicious manner. Depending on the particular style of feng shui being used, an auspicious site could be determined by reference to local features such as bodies of water, stars, or a compass.

Qi rides the wind and scatters, but is retained when encountering water.^[1]

Feng shui was suppressed in mainland China during the cultural revolution in the 1960s, but since then has increased in popularity.

Modern reactions to feng shui are mixed. The Skeptic Encyclopedia of Pseudoscience states that some principles of feng shui are «quite rational», while noting that «folk remedies and superstitions… [have been] incorporated into feng shui’s eclectic mix».^[2]

History

Origins

As of 2013 the Yangshao and Hongshan cultures provide the earliest known evidence for the use of feng shui. Until the invention of the magnetic compass, feng shui apparently relied on astronomy to find correlations between humans and the universe.^[3]
In 4000 BC, the doors of Banpo dwellings aligned with the asterism Yingshi just after the winter solstice—this sited the homes for solar gain.^[4] During the Zhou era, Yingshi was known as Ding and used to indicate the appropriate time to build a capital city, according to the Shijing. The late Yangshao site at Dadiwan (c. 3500-3000 BC) includes a palace-like building (F901) at the center. The building faces south and borders a large plaza. It stands on a north-south axis with another building that apparently housed communal activities. Regional communities may have used the complex.^[5]

A grave at Puyang (around 4000 BC) that contains mosaics— actually a Chinese star map of the Dragon and Tiger asterisms and Beidou (the Big Dipper, Ladle or Bushel)— is oriented along a north-south axis.^[6] The presence of both round and square shapes in the Puyang tomb, at Hongshan ceremonial centers and at the late Longshan settlement at Lutaigang,^[7]
suggests that gaitian cosmography (heaven-round, earth-square) existed in Chinese society long before it appeared in the Zhou Bi Suan Jing.^[8]

Cosmography that bears a striking resemblance to modern feng shui devices and formulas appears on a piece of jade unearthed at Hanshan and dated around 3000 BC. Archaeologist Li Xueqin links the design to the liuren astrolabe, zhinan zhen, and luopan.^[9]

Beginning with palatial structures at Erlitou,^[10]
all capital cities of China followed rules of feng shui for their design and layout. During the Zhou era, the Kaogong ji (simplified Chinese: 考工记; traditional Chinese: 考工記; «Manual of Crafts») codified these rules. The carpenter’s manual Lu ban jing (simplified Chinese: 鲁班经; traditional Chinese: 魯班經; «Lu ban’s manuscript») codified rules for builders. Graves and tombs also followed rules of feng shui, from Puyang to Mawangdui and beyond. From the earliest records, the structures of the graves and dwellings seem to have followed the same rules.

Early instruments and techniques

The history of feng shui covers 3,500+ years^[11] before the invention of the magnetic compass. It originated in Chinese astronomy.^[12] Some current techniques can be traced to Neolithic China,^[13] while others were added later (most notably the Han dynasty, the Tang, the Song, and the Ming).^[14]

The astronomical history of feng shui is evident in the development of instruments and techniques. According to the Zhouli, the original feng shui instrument may have been a gnomon. Chinese used circumpolar stars to determine the north-south axis of settlements. This technique explains why Shang palaces at Xiaotun lie 10° east of due north. In some cases, as Paul Wheatley observed,^[15] they bisected the angle between the directions of the rising and setting sun to find north. This technique provided the more precise alignments of the Shang walls at Yanshi and Zhengzhou. Rituals for using a feng shui instrument required a diviner to examine current sky phenomena to set the device and adjust their position in relation to the device.^[16]

The oldest examples of instruments used for feng shui are liuren astrolabes, also known as shi. These consist of a lacquered, two-sided board with astronomical sightlines. The earliest examples of liuren astrolabes have been unearthed from tombs that date between 278 BC and 209 BC. Along with divination for Da Liu Ren^[17] the boards were commonly used to chart the motion of Taiyi through the nine palaces.^[18] The markings on a liuren/shi and the first magnetic compasses are virtually identical.^[19]

The magnetic compass was invented for feng shui^[20] and has been in use since its invention. Traditional feng shui instrumentation consists of the Luopan or the earlier south-pointing spoon (指南針 zhinan zhen)—though a conventional compass could suffice if one understood the differences. A feng shui ruler (a later invention) may also be employed.

Foundation theories

The goal of feng shui as practiced today is to situate the human-built environment on spots with good qi. The «perfect spot» is a location and an axis in time.^[21][22]

Qi (ch’i)

Qi（氣）(pronounced «chee» in English) is a movable positive or negative life force which plays an essential role in feng shui.^[24] In feng shui as in Chinese martial arts, it refers to ‘energy’, in the sense of ‘life force’ or élan vital. A traditional explanation of qi as it relates to feng shui would include the orientation of a structure, its age, and its interaction with the surrounding environment, including the local microclimates, the slope of the land, vegetation, and soil quality.

The Book of Burial says that burial takes advantage of «vital qi«. Wu Yuanyin^[25] (Qing dynasty) said that vital qi was «congealed qi«, which is the state of qi that engenders life. The goal of feng shui is to take advantage of vital qi by appropriate siting of graves and structures.^[22] Some people destroyed graveyards of their enemies to weaken their qi.^{[26][27][28][29][30]}

One use for a loupan is to detect the flow of qi.^[31] Magnetic compasses reflect local geomagnetism which includes geomagnetically induced currents caused by space weather.^[32] Professor Max Knoll suggested in a 1951 lecture that qi is a form of solar radiation.^[33] As space weather changes over time,^[34] and the quality of qi rises and falls over time,^[22] feng shui with a compass might be considered a form of divination that assesses the quality of the local environment—including the effects of space weather. Often people with good karma live in land with good qi.^{[35][36][37][38]}

Polarity

Polarity is expressed in feng shui as yin and yang theory. Polarity expressed through yin and yang is similar to a magnetic dipole. That is, it is of two parts: one creating an exertion and one receiving the exertion. Yang acting and yin receiving could be considered an early understanding of chirality.^{[clarification needed]} The development of this theory and its corollary, five phase theory (five element theory), have also been linked with astronomical observations of sunspots.^[39]

The Five Elements or Forces (wu xing) – which, according to the Chinese, are metal, earth, fire, water, and wood – are first mentioned in Chinese literature in a chapter of the classic Book of History. They play a very important part in Chinese thought: ‘elements’ meaning generally not so much the actual substances as the forces essential to human life.^[40] Earth is a buffer, or an equilibrium achieved when the polarities cancel each other. While the goal of Chinese medicine is to balance yin and yang in the body, the goal of feng shui has been described as aligning a city, site, building, or object with yin-yang force fields.^[41]

Bagua (eight trigrams)

Two diagrams known as bagua (or pa kua) loom large in feng shui, and both predate their mentions in the Yijing (or I Ching). The Lo (River) Chart (Luoshu) was developed first,^[42] and is sometimes associated with Later Heaven arrangement of the bagua. The Luoshu and the River Chart (Hetu, sometimes associated with the Earlier Heaven bagua) are linked to astronomical events of the sixth millennium BC, and with the Turtle Calendar from the time of Yao.^[43] The Turtle Calendar of Yao (found in the Yaodian section of the Shangshu or Book of Documents) dates to 2300 BC, plus or minus 250 years.^[44]

In Yaodian, the cardinal directions are determined by the marker-stars of the mega-constellations known as the Four Celestial Animals:^[44]

East

The Azure Dragon (Spring equinox)—Niao (Bird 鳥), α Scorpionis

South

The Vermilion Bird (Summer solstice)—Huo (Fire 火), α Hydrae

West

The White Tiger (Autumn equinox)—Mǎo (Hair 毛), η Tauri (the Pleiades)

North

The Black Tortoise (Winter solstice)—Xū (Emptiness, Void 虛), α Aquarii, β Aquarii

The diagrams are also linked with the sifang (four directions) method of divination used during the Shang dynasty.^[45] The sifang is much older, however. It was used at Niuheliang, and figured large in Hongshan culture‘s astronomy. And it is this area of China that is linked to Huangdi, the Yellow Emperor, who allegedly invented the south-pointing spoon (see compass).^[46]

Traditional feng shui

Traditional feng shui is an ancient system based upon the observation of heavenly time and earthly space. The literature of ancient China, as well as archaeological evidence, provide some idea of the origins and nature of the original feng shui techniques.

Form School

The Form School is the oldest school of feng shui. Qing Wuzi in the Han dynasty describes it in the «Book of the Tomb» [1] and Guo Pu of the Jin dynasty follows up with a more complete description in The Book of Burial [2], Feng Shui House facing Direction [3]

The Form School was originally concerned with the location and orientation of tombs (Yin House feng shui), which was of great importance.^[21] The school then progressed to the consideration of homes^[47] and other buildings (Yang House feng shui).

The «form» in Form School refers to the shape of the environment, such as mountains, rivers, plateaus, buildings, and general surroundings. It considers the five celestial animals (phoenix, green dragon, white tiger, black turtle, and the yellow snake), the yin-yang concept and the traditional five elements (Wu Xing: wood, fire, earth, metal, and water).

The Form School analyses the shape of the land and flow of the wind and water to find a place with ideal qi.^[48] It also considers the time of important events such as the birth of the resident and the building of the structure.

Compass School

The Compass School is a collection of more recent feng shui techniques based on the eight cardinal directions, each of which is said to have unique qi. It uses the Luopan, a disc marked with formulas in concentric rings around a magnetic compass.^[49][50][51]

The Compass School includes techniques such as Flying Star and Eight Mansions.

Transmission of traditional feng shui techniques

Aside from the books written throughout history by feng shui masters and students, there is also a strong oral history. In many cases, masters have passed on their techniques only to selected students or relatives.^[52]

Current usage of traditional schools

There is no contemporary agreement that one of the traditional schools is most correct. Therefore, modern practitioners of feng shui generally draw from multiple schools in their own practices.^[53]

Modern/Western forms of feng shui

More recent forms of feng shui simplify principles that come from the traditional schools, and focus mainly on the use of the bagua.

Aspirations Method

The Eight Life Aspirations style of feng shui is a simple system which coordinates each of the eight cardinal directions with a specific life aspiration or station such as family, wealth, fame, etc., which come from the Bagua of the eight aspirations. Life Aspirations is not otherwise a geomantic system.

Black Sect

Thomas Lin Yun introduced Black Sect Tantric Buddhism Feng Shui to America in the 1970s [4]. Black Sect is a religion that goes beyond feng shui to include elements of transcendentalism, Taoism and Tibetan Buddhism[5]. Black Sect is concerned mainly with the interior of a building. Instead of orienting the bagua to the compass, it is oriented to the entryway. Each of the eight sectors represent a particular area of one’s life.

List of specific feng shui schools

Ti Li (Form School)

Popular Xingshi Pai (形势派) «forms» methods

• Luan Tou Pai, 巒頭派, Pinyin: luán tóu pài, (environmental analysis without using a compass)
• Xing Xiang Pai, 形象派 or 形像派, Pinyin: xíng xiàng pài, (Imaging forms)
• Xingfa Pai, 形法派, Pinyin: xíng fǎ pài

Liiqi Pai (Compass School)

Popular Liiqi Pai (理气派) «Compass» methods

San Yuan Method, 三元派 (Pinyin: sān yuán pài)

• Dragon Gate Eight Formation, 龍門八法 (Pinyin: lóng mén bā fǎ)
• Xuan Kong, 玄空 (time and space methods)
• Xuan Kong Fei Xing 玄空飛星 (Flying Stars methods of time and directions)
• Xuan Kong Da Gua, 玄空大卦 («Secret Decree» or 64 gua relationships)
• Xuan Kong Mi Zi, 玄空秘旨 (Mysterious Space Secret Decree)
• Xuan Kong Liu Fa, 玄空六法 (Mysterious Space Six Techniques)
• Zi Bai Jue, 紫白诀 (Purple White Scroll)

San He Method, 三合派 (environmental analysis using a compass)

• Accessing Dragon Methods
• Ba Zhai, 八宅 (Eight Mansions)
• Yang Gong Feng Shui, 杨公风水
• Water Methods, 河洛水法
• Local Embrace

Others

• Yin House Feng Shui, 阴宅风水 (Feng Shui for the deceased)
• Four Pillars of Destiny, 四柱命理 (a form of hemerology)
• Zi Wei Dou Shu, 紫微斗数 (Purple Star Astrology)
• I-Ching, 易经 (Book of Changes)
• Qi Men Dun Jia, 奇门遁甲 (Mysterious Door Escaping Techniques)
• Da Liu Ren, 大六壬 (Divination: Big Six Heavenly Yang Water Qi)
• Tai Yi Shen Shu, 太乙神数 (Divination: Tai Yi Magical Calculation Method)
• Date Selection, 择日 (Selection of auspicious dates and times for important events)
• Chinese Palmistry, 掌相学 (Destiny reading by palm reading)
• Chinese Face Reading, 面相学 (Destiny reading by face reading)
• Major & Minor Wandering Stars (Constellations)
• Five phases, 五行 (relationship of the five phases or wuxing)
• BTB Black (Hat) Tantric Buddhist Sect (Westernised or Modern methods not based on Classical teachings)
• Symbolic Feng Shui, (new-age Feng Shui methods that advocate substitution with symbolic (spiritual, appropriate representation of five elements) objects if natural environment or object/s is/are not available or viable)

Contemporary uses of traditional feng shui

• Landscape ecologists often find traditional feng shui an interesting study.^[54] In many cases, the only remaining patches of old forest in Asia are «feng shui woods»,^[55] associated with cultural heritage, historical continuity, and the preservation of various flora and fauna species.^[56] Some researchers interpret the presence of these woods as indicators that the «healthy homes»,^[57] sustainability^[58] and environmental components of ancient feng shui should not be easily dismissed.^[59][60]
• Environmental scientists and landscape architects have researched traditional feng shui and its methodologies.^[61][62][63]
• Architects study feng shui as an ancient and uniquely Asian architectural tradition.^{[64][65][66][67]}
• Geographers have analyzed the techniques and methods to help locate historical sites in Victoria, British Columbia, Canada,^[68] and archaeological sites in the American Southwest, concluding that ancient Native Americans also considered astronomy and landscape features.^[69]

Criticisms

This section may contain previously unpublished synthesis of published material that conveys ideas not attributable to the original sources. See the talk page for details. (January 2013)

Traditional feng shui

Traditional feng shui relies upon the compass to give accurate readings. However, critics point out that the compass degrees are often inaccurate as fluctuations caused by solar winds have the ability to greatly disturb the electromagnetic field of the earth.^[70] Determining a property or site location based upon Magnetic North will result in inaccuracies because true magnetic north fluctuates.^[71]

Matteo Ricci (1552–1610), one of the founding fathers of Jesuit China missions, may have been the first European to write about feng shui practices. His account in De Christiana expeditione apud Sinas… tells about feng shui masters (geologi, in Latin) studying prospective construction sites or grave sites «with reference to the head and the tail and the feet of the particular dragons which are supposed to dwell beneath that spot». As a Catholic missionary, Ricci strongly criticized the «recondite science» of geomancy along with astrology as yet another superstitio absurdissima of the heathens: «What could be more absurd than their imagining that the safety of a family, honors, and their entire existence must depend upon such trifles as a door being opened from one side or another, as rain falling into a courtyard from the right or from the left, a window opened here or there, or one roof being higher than another?».^[72]

Victorian-era commentators on feng shui were generally ethnocentric, and as such skeptical and derogatory of what they knew of feng shui.^[73] In 1896, at a meeting of the Educational Association of China, Rev. P.W. Pitcher railed at the «rottenness of the whole scheme of Chinese architecture,» and urged fellow missionaries «to erect unabashedly Western edifices of several stories and with towering spires in order to destroy nonsense about fung-shuy«.^[74]

After the founding of the People’s Republic of China in 1949, feng shui was officially considered a «feudalistic superstitious practice» and a «social evil» according to the state’s ideology and was discouraged and even banned outright at times.^[75][76] Feng shui remained popular in Hong Kong, and also in the Republic of China (Taiwan), where traditional culture was not suppressed.^[77]

Persecution was the most severe during the Cultural Revolution, when feng shui was classified as a custom under the so-called Four Olds to be wiped out. Feng shui practitioners were beaten and abused by Red Guards and their works burned. After the death of Mao Zedong and the end of the Cultural Revolution, the official attitude became more tolerant but restrictions on feng shui practice are still in place in today’s China. It is illegal in the PRC today to register feng shui consultation as a business and similarly advertising feng shui practice is banned. There have been frequent crackdowns on feng shui practitioners on the grounds of «promoting feudalistic superstitions» such as one in Qingdao in early 2006 when the city’s business and industrial administration office shut down an art gallery converted into a feng shui practice.^[78] Some communist officials who had previously consulted feng shui were terminated and expelled from the Communist Party.^[79]

Partly because of the Cultural Revolution, in today’s mainland China less than one-third of the population believe in feng shui, and the proportion of believers among young urban Chinese is said to be much lower^[80] Learning feng shui is still somewhat considered taboo in today’s China.^[81][82][83] Nevertheless, it is reported that feng shui has gained adherents among Communist Party officials according to a BBC Chinese news commentary in 2006,^[84] and since the beginning of Chinese economic reforms the number of feng shui practitioners are increasing. A number of Chinese academics permitted to research on the subject of feng shui are anthropologists or architects by profession, studying the history of feng shui or historical feng shui theories behind the design of heritage buildings, such as Cao Dafeng, the Vice-President of Fudan University,^[85] and Liu Shenghuan of Tongji University.

Contemporary feng shui

Westerners were criticized at the start of the anti-Western Boxer Rebellion for violating the basic principles of feng shui in the construction of railroads and other conspicuous public structures throughout China. However, today, feng shui is practiced not only by the Chinese, but also by Westerners and still criticized by Christians around the world. Many modern Christians have an opinion of feng shui similar to that of their predecessors:^[86]

It is entirely inconsistent with Christianity to believe that harmony and balance result from the manipulation and channeling of nonphysical forces or energies, or that such can be done by means of the proper placement of physical objects. Such techniques, in fact, belong to the world of sorcery.^[87]

Still others are simply skeptical of feng shui. Evidence for its effectiveness is based primarily upon anecdote and users are often offered conflicting advice from different practitioners. Feng shui practitioners use these differences as evidence of variations in practice or different schools of thought. Critical analysts have described it thus: «Feng shui has always been based upon mere guesswork».^[88][89] Some are skeptical of feng shui’s lasting impact^[90] Mark Johnson:^[91]

This present state of affairs is ludicrous and confusing. Do we really believe that mirrors and flutes are going to change people’s tendencies in any lasting and meaningful way? … There is a lot of investigation that needs to be done or we will all go down the tubes because of our inability to match our exaggerated claims with lasting changes.

Nonetheless, after Richard Nixon journeyed to the People’s Republic of China in 1972, feng shui became marketable in the United States and has since been reinvented by New Age entrepreneurs for Western consumption. Critics of Contemporary Feng Shui are concerned that with the passage of time much of the theory behind it has been lost in translation, not paid proper consideration, frowned upon, or even scorned. Robert T. Carroll sums up what feng shui has become in some instances:

…feng shui has become an aspect of interior decorating in the Western world and alleged masters of feng shui now hire themselves out for hefty sums to tell people such as Donald Trump which way his doors and other things should hang. Feng shui has also become another New Age «energy» scam with arrays of metaphysical products…offered for sale to help you improve your health, maximize your potential, and guarantee fulfillment of some fortune cookie philosophy.^[92]

Others have noted how, when feng shui is not applied properly, it can even harm the environment, such as was the case of people planting «lucky bamboo» in ecosystems that could not handle them.^[93]

Feng shui practitioners in China find superstitious and corrupt officials easy prey, despite official disapproval. In one instance, in 2009, feng shui practitioners gulled county officials in Gansu into hauling a 369-ton «spirit rock» to the county seat to ward off «bad luck.»^[94]

The stage magician duo Penn and Teller dedicated an episode of their Bullshit! television show to criticise the construal of contemporary practice of Feng Shui in the Western World as Science. In this episode, they devised a test in which the same dwelling was visited by five different Feng Shui consultants, all five producing different opinions about said dwelling, by which means it was attempted to show there is no consistency in the professional practice of Feng Shui.^[95]

Feng shui practice today

Apart from any mystical implications, Feng Shui may be simply understood as a traditional test of architectural goodness using a collection of metaphors. The test may be static or a simulation. Simulations may involve moving an imaginary person or organic creature, such as a dragon of a certain size and flexibility, through a floor plan to uncover awkward turns and cramped spaces before actual construction. This is entirely analogous to imagining how a wheelchair might pass through a building, and is a plausible exercise for architects, who are expected to have exceptional spatial visualization talents. A static test might try to measure comfort in architecture through a ‘hills and valleys’ metaphor. The big hill at your back is a metaphor for security, the open valley and stream represents air and light, and the circle of low hills in front represents both invitation to visitors and your control of your immediate environment. The various Feng Shui tenets represent a set of metaphors that suggest architectural qualities that the average human finds comfortable.

Modern feng shui may have connotations of being a superstitious scam, which arose from improper usage and scams by New Age practitioners, but is not always looked at as a superstitious scam. Many Asians, especially people of Chinese descent, believe it^{[clarification needed]} is important to live a prosperous and healthy life as evident by the popularity of Fu Lu Shou in the Chinese communities. Many of the higher-level forms of feng shui are not easily practiced without having connections in the community or a certain amount of wealth because hiring an expert, altering architecture or design, and moving from place to place requires a significant financial output. This leads some people of the lower classes to lose faith in feng shui, saying that it is only a game for the wealthy.^[96] Others, however, practice less expensive forms of feng shui, including hanging special (but cheap) mirrors, forks, or woks in doorways to deflect negative energy.^[97]

In recent years,^[when?] a new brand of easier-to-implement DIY Feng Shui known as Symbolic Feng Shui, which is popularized by Grandmaster^[98] Lillian Too, is being practised by Feng Shui enthusiasts. It entails placements of auspicious (and preferably aesthetically pleasing) Five Element objects, such as Money God and tortoise, at various locations of the house so as to achieve a pleasing and substitute-alternative Productive-Cycle environment if a good natural environment is not already present or is too expensive to build and implement.

Feng shui is so important to some strong believers, that they use it for healing purposes (although there is no empirical evidence that this practice is in any way effective) in addition to guide their businesses and create a peaceful atmosphere in their homes.^[99] In 2005, even Disney acknowledged feng shui as an important part of Chinese culture by shifting the main gate to Hong Kong Disneyland by twelve degrees in their building plans, among many other actions suggested by the master planner of architecture and design at Walt Disney Imagineering, Wing Chao, in an effort to incorporate local culture into the theme park.^[100]

At Singapore Polytechnic and other institutions, many working professionals from various disciplines (including engineers, architects, property agents and interior designers) take courses on feng shui and divination every year with a number of them becoming part-time or full-time feng shui (or geomancy) consultants eventually.^[101]

Master Aaron Lee Koch of New York, USA, established the Feng Shui Excellence Award, the first award for the achievement of outstanding feng shui. The Feng Shui Excellence Award is awarded to home and business owners that have achieved a high level of feng shui excellence and have experienced the results of the changes they have made.^[102]

See also

References

Further reading

Template:Divination

Feng shui
A Luopan, Feng shui compass.
Chinese name
Traditional Chinese	風水
Simplified Chinese	风水
Literal meaning	wind-water
Transliterations Gan — Romanization Fung1 sui3 Hakka — Romanization fung24 sui31 Mandarin — Hanyu Pinyin fēngshuǐ — Bopomofo ㄈㄥ ㄕㄨㄟˇ Min — Hokkien POJ hong-suí — Min-dong BUC hŭng-cūi Wu — Romanization fon平 sy上 Cantonese — Jyutping fung1 seoi2
Filipino name
Tagalog	Pungsóy, Punsóy
Japanese name
Kanji	風水
Hiragana	ふうすい
Transliterations — Revised Hepburn fūsui — Kunrei-shiki hûsui
Korean name
Hangul	풍수
Hanja	風水
Transliterations — Revised Romanization pungsu — McCune- Reischauer p’ungsu
Thai name
Thai	ฮวงจุ้ย (Huang Jui)
Vietnamese name
Vietnamese	phong thủy

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.

Feng shui
||pinyin]]: fēng shuǐ, Template:IPA-cmn) is a Chinese philosophical system of harmonizing everyone with the surrounding environment. The term feng shui literally translates as «wind-water» in English. This is a cultural shorthand taken from the passage of the now-lost Classic of Burial recorded in Guo Pu‘s commentary:^[1]
Feng shui is one of the Five Arts of Chinese Metaphysics, classified as physiognomy (observation of appearances through formulas and calculations). The feng shui practice discusses architecture in metaphoric terms of «invisible forces» that bind the universe, earth, and humanity together, known as qi.

Historically, feng shui was widely used to orient buildings—often spiritually significant structures such as tombs, but also dwellings and other structures—in an auspicious manner. Depending on the particular style of feng shui being used, an auspicious site could be determined by reference to local features such as bodies of water, stars, or a compass.

Qi rides the wind and scatters, but is retained when encountering water.^[1]

Feng shui was suppressed in mainland China during the cultural revolution in the 1960s, but since then has increased in popularity.

Modern reactions to feng shui are mixed. The Skeptic Encyclopedia of Pseudoscience states that some principles of feng shui are «quite rational», while noting that «folk remedies and superstitions… [have been] incorporated into feng shui’s eclectic mix».^[2]

History

Origins

As of 2013 the Yangshao and Hongshan cultures provide the earliest known evidence for the use of feng shui. Until the invention of the magnetic compass, feng shui apparently relied on astronomy to find correlations between humans and the universe.^[3]
In 4000 BC, the doors of Banpo dwellings aligned with the asterism Yingshi just after the winter solstice—this sited the homes for solar gain.^[4] During the Zhou era, Yingshi was known as Ding and used to indicate the appropriate time to build a capital city, according to the Shijing. The late Yangshao site at Dadiwan (c. 3500-3000 BC) includes a palace-like building (F901) at the center. The building faces south and borders a large plaza. It stands on a north-south axis with another building that apparently housed communal activities. Regional communities may have used the complex.^[5]

A grave at Puyang (around 4000 BC) that contains mosaics— actually a Chinese star map of the Dragon and Tiger asterisms and Beidou (the Big Dipper, Ladle or Bushel)— is oriented along a north-south axis.^[6] The presence of both round and square shapes in the Puyang tomb, at Hongshan ceremonial centers and at the late Longshan settlement at Lutaigang,^[7]
suggests that gaitian cosmography (heaven-round, earth-square) existed in Chinese society long before it appeared in the Zhou Bi Suan Jing.^[8]

Cosmography that bears a striking resemblance to modern feng shui devices and formulas appears on a piece of jade unearthed at Hanshan and dated around 3000 BC. Archaeologist Li Xueqin links the design to the liuren astrolabe, zhinan zhen, and luopan.^[9]

Beginning with palatial structures at Erlitou,^[10]
all capital cities of China followed rules of feng shui for their design and layout. During the Zhou era, the Kaogong ji (simplified Chinese: 考工记; traditional Chinese: 考工記; «Manual of Crafts») codified these rules. The carpenter’s manual Lu ban jing (simplified Chinese: 鲁班经; traditional Chinese: 魯班經; «Lu ban’s manuscript») codified rules for builders. Graves and tombs also followed rules of feng shui, from Puyang to Mawangdui and beyond. From the earliest records, the structures of the graves and dwellings seem to have followed the same rules.

Early instruments and techniques

The history of feng shui covers 3,500+ years^[11] before the invention of the magnetic compass. It originated in Chinese astronomy.^[12] Some current techniques can be traced to Neolithic China,^[13] while others were added later (most notably the Han dynasty, the Tang, the Song, and the Ming).^[14]

The astronomical history of feng shui is evident in the development of instruments and techniques. According to the Zhouli, the original feng shui instrument may have been a gnomon. Chinese used circumpolar stars to determine the north-south axis of settlements. This technique explains why Shang palaces at Xiaotun lie 10° east of due north. In some cases, as Paul Wheatley observed,^[15] they bisected the angle between the directions of the rising and setting sun to find north. This technique provided the more precise alignments of the Shang walls at Yanshi and Zhengzhou. Rituals for using a feng shui instrument required a diviner to examine current sky phenomena to set the device and adjust their position in relation to the device.^[16]

The oldest examples of instruments used for feng shui are liuren astrolabes, also known as shi. These consist of a lacquered, two-sided board with astronomical sightlines. The earliest examples of liuren astrolabes have been unearthed from tombs that date between 278 BC and 209 BC. Along with divination for Da Liu Ren^[17] the boards were commonly used to chart the motion of Taiyi through the nine palaces.^[18] The markings on a liuren/shi and the first magnetic compasses are virtually identical.^[19]

The magnetic compass was invented for feng shui^[20] and has been in use since its invention. Traditional feng shui instrumentation consists of the Luopan or the earlier south-pointing spoon (指南針 zhinan zhen)—though a conventional compass could suffice if one understood the differences. A feng shui ruler (a later invention) may also be employed.

Foundation theories

The goal of feng shui as practiced today is to situate the human-built environment on spots with good qi. The «perfect spot» is a location and an axis in time.^[21][22]

Qi (ch’i)

Qi（氣）(pronounced «chee» in English) is a movable positive or negative life force which plays an essential role in feng shui.^[24] In feng shui as in Chinese martial arts, it refers to ‘energy’, in the sense of ‘life force’ or élan vital. A traditional explanation of qi as it relates to feng shui would include the orientation of a structure, its age, and its interaction with the surrounding environment, including the local microclimates, the slope of the land, vegetation, and soil quality.

The Book of Burial says that burial takes advantage of «vital qi«. Wu Yuanyin^[25] (Qing dynasty) said that vital qi was «congealed qi«, which is the state of qi that engenders life. The goal of feng shui is to take advantage of vital qi by appropriate siting of graves and structures.^[22] Some people destroyed graveyards of their enemies to weaken their qi.^{[26][27][28][29][30]}

One use for a loupan is to detect the flow of qi.^[31] Magnetic compasses reflect local geomagnetism which includes geomagnetically induced currents caused by space weather.^[32] Professor Max Knoll suggested in a 1951 lecture that qi is a form of solar radiation.^[33] As space weather changes over time,^[34] and the quality of qi rises and falls over time,^[22] feng shui with a compass might be considered a form of divination that assesses the quality of the local environment—including the effects of space weather. Often people with good karma live in land with good qi.^{[35][36][37][38]}

Polarity

Polarity is expressed in feng shui as yin and yang theory. Polarity expressed through yin and yang is similar to a magnetic dipole. That is, it is of two parts: one creating an exertion and one receiving the exertion. Yang acting and yin receiving could be considered an early understanding of chirality.^{[clarification needed]} The development of this theory and its corollary, five phase theory (five element theory), have also been linked with astronomical observations of sunspots.^[39]

The Five Elements or Forces (wu xing) – which, according to the Chinese, are metal, earth, fire, water, and wood – are first mentioned in Chinese literature in a chapter of the classic Book of History. They play a very important part in Chinese thought: ‘elements’ meaning generally not so much the actual substances as the forces essential to human life.^[40] Earth is a buffer, or an equilibrium achieved when the polarities cancel each other. While the goal of Chinese medicine is to balance yin and yang in the body, the goal of feng shui has been described as aligning a city, site, building, or object with yin-yang force fields.^[41]

Bagua (eight trigrams)

Two diagrams known as bagua (or pa kua) loom large in feng shui, and both predate their mentions in the Yijing (or I Ching). The Lo (River) Chart (Luoshu) was developed first,^[42] and is sometimes associated with Later Heaven arrangement of the bagua. The Luoshu and the River Chart (Hetu, sometimes associated with the Earlier Heaven bagua) are linked to astronomical events of the sixth millennium BC, and with the Turtle Calendar from the time of Yao.^[43] The Turtle Calendar of Yao (found in the Yaodian section of the Shangshu or Book of Documents) dates to 2300 BC, plus or minus 250 years.^[44]

In Yaodian, the cardinal directions are determined by the marker-stars of the mega-constellations known as the Four Celestial Animals:^[44]

East

The Azure Dragon (Spring equinox)—Niao (Bird 鳥), α Scorpionis

South

The Vermilion Bird (Summer solstice)—Huo (Fire 火), α Hydrae

West

The White Tiger (Autumn equinox)—Mǎo (Hair 毛), η Tauri (the Pleiades)

North

The Black Tortoise (Winter solstice)—Xū (Emptiness, Void 虛), α Aquarii, β Aquarii

The diagrams are also linked with the sifang (four directions) method of divination used during the Shang dynasty.^[45] The sifang is much older, however. It was used at Niuheliang, and figured large in Hongshan culture‘s astronomy. And it is this area of China that is linked to Huangdi, the Yellow Emperor, who allegedly invented the south-pointing spoon (see compass).^[46]

Traditional feng shui

Traditional feng shui is an ancient system based upon the observation of heavenly time and earthly space. The literature of ancient China, as well as archaeological evidence, provide some idea of the origins and nature of the original feng shui techniques.

Form School

The Form School is the oldest school of feng shui. Qing Wuzi in the Han dynasty describes it in the «Book of the Tomb» [1] and Guo Pu of the Jin dynasty follows up with a more complete description in The Book of Burial [2], Feng Shui House facing Direction [3]

The Form School was originally concerned with the location and orientation of tombs (Yin House feng shui), which was of great importance.^[21] The school then progressed to the consideration of homes^[47] and other buildings (Yang House feng shui).

The «form» in Form School refers to the shape of the environment, such as mountains, rivers, plateaus, buildings, and general surroundings. It considers the five celestial animals (phoenix, green dragon, white tiger, black turtle, and the yellow snake), the yin-yang concept and the traditional five elements (Wu Xing: wood, fire, earth, metal, and water).

The Form School analyses the shape of the land and flow of the wind and water to find a place with ideal qi.^[48] It also considers the time of important events such as the birth of the resident and the building of the structure.

Compass School

The Compass School is a collection of more recent feng shui techniques based on the eight cardinal directions, each of which is said to have unique qi. It uses the Luopan, a disc marked with formulas in concentric rings around a magnetic compass.^[49][50][51]

The Compass School includes techniques such as Flying Star and Eight Mansions.

Transmission of traditional feng shui techniques

Aside from the books written throughout history by feng shui masters and students, there is also a strong oral history. In many cases, masters have passed on their techniques only to selected students or relatives.^[52]

Current usage of traditional schools

There is no contemporary agreement that one of the traditional schools is most correct. Therefore, modern practitioners of feng shui generally draw from multiple schools in their own practices.^[53]

Modern/Western forms of feng shui

More recent forms of feng shui simplify principles that come from the traditional schools, and focus mainly on the use of the bagua.

Aspirations Method

The Eight Life Aspirations style of feng shui is a simple system which coordinates each of the eight cardinal directions with a specific life aspiration or station such as family, wealth, fame, etc., which come from the Bagua of the eight aspirations. Life Aspirations is not otherwise a geomantic system.

Black Sect

Thomas Lin Yun introduced Black Sect Tantric Buddhism Feng Shui to America in the 1970s [4]. Black Sect is a religion that goes beyond feng shui to include elements of transcendentalism, Taoism and Tibetan Buddhism[5]. Black Sect is concerned mainly with the interior of a building. Instead of orienting the bagua to the compass, it is oriented to the entryway. Each of the eight sectors represent a particular area of one’s life.

List of specific feng shui schools

Ti Li (Form School)

Popular Xingshi Pai (形势派) «forms» methods

• Luan Tou Pai, 巒頭派, Pinyin: luán tóu pài, (environmental analysis without using a compass)
• Xing Xiang Pai, 形象派 or 形像派, Pinyin: xíng xiàng pài, (Imaging forms)
• Xingfa Pai, 形法派, Pinyin: xíng fǎ pài

Liiqi Pai (Compass School)

Popular Liiqi Pai (理气派) «Compass» methods

San Yuan Method, 三元派 (Pinyin: sān yuán pài)

• Dragon Gate Eight Formation, 龍門八法 (Pinyin: lóng mén bā fǎ)
• Xuan Kong, 玄空 (time and space methods)
• Xuan Kong Fei Xing 玄空飛星 (Flying Stars methods of time and directions)
• Xuan Kong Da Gua, 玄空大卦 («Secret Decree» or 64 gua relationships)
• Xuan Kong Mi Zi, 玄空秘旨 (Mysterious Space Secret Decree)
• Xuan Kong Liu Fa, 玄空六法 (Mysterious Space Six Techniques)
• Zi Bai Jue, 紫白诀 (Purple White Scroll)

San He Method, 三合派 (environmental analysis using a compass)

• Accessing Dragon Methods
• Ba Zhai, 八宅 (Eight Mansions)
• Yang Gong Feng Shui, 杨公风水
• Water Methods, 河洛水法
• Local Embrace

Others

• Yin House Feng Shui, 阴宅风水 (Feng Shui for the deceased)
• Four Pillars of Destiny, 四柱命理 (a form of hemerology)
• Zi Wei Dou Shu, 紫微斗数 (Purple Star Astrology)
• I-Ching, 易经 (Book of Changes)
• Qi Men Dun Jia, 奇门遁甲 (Mysterious Door Escaping Techniques)
• Da Liu Ren, 大六壬 (Divination: Big Six Heavenly Yang Water Qi)
• Tai Yi Shen Shu, 太乙神数 (Divination: Tai Yi Magical Calculation Method)
• Date Selection, 择日 (Selection of auspicious dates and times for important events)
• Chinese Palmistry, 掌相学 (Destiny reading by palm reading)
• Chinese Face Reading, 面相学 (Destiny reading by face reading)
• Major & Minor Wandering Stars (Constellations)
• Five phases, 五行 (relationship of the five phases or wuxing)
• BTB Black (Hat) Tantric Buddhist Sect (Westernised or Modern methods not based on Classical teachings)
• Symbolic Feng Shui, (new-age Feng Shui methods that advocate substitution with symbolic (spiritual, appropriate representation of five elements) objects if natural environment or object/s is/are not available or viable)

Contemporary uses of traditional feng shui

• Landscape ecologists often find traditional feng shui an interesting study.^[54] In many cases, the only remaining patches of old forest in Asia are «feng shui woods»,^[55] associated with cultural heritage, historical continuity, and the preservation of various flora and fauna species.^[56] Some researchers interpret the presence of these woods as indicators that the «healthy homes»,^[57] sustainability^[58] and environmental components of ancient feng shui should not be easily dismissed.^[59][60]
• Environmental scientists and landscape architects have researched traditional feng shui and its methodologies.^[61][62][63]
• Architects study feng shui as an ancient and uniquely Asian architectural tradition.^{[64][65][66][67]}
• Geographers have analyzed the techniques and methods to help locate historical sites in Victoria, British Columbia, Canada,^[68] and archaeological sites in the American Southwest, concluding that ancient Native Americans also considered astronomy and landscape features.^[69]

Criticisms

This section may contain previously unpublished synthesis of published material that conveys ideas not attributable to the original sources. See the talk page for details. (January 2013)

Traditional feng shui

Traditional feng shui relies upon the compass to give accurate readings. However, critics point out that the compass degrees are often inaccurate as fluctuations caused by solar winds have the ability to greatly disturb the electromagnetic field of the earth.^[70] Determining a property or site location based upon Magnetic North will result in inaccuracies because true magnetic north fluctuates.^[71]

Matteo Ricci (1552–1610), one of the founding fathers of Jesuit China missions, may have been the first European to write about feng shui practices. His account in De Christiana expeditione apud Sinas… tells about feng shui masters (geologi, in Latin) studying prospective construction sites or grave sites «with reference to the head and the tail and the feet of the particular dragons which are supposed to dwell beneath that spot». As a Catholic missionary, Ricci strongly criticized the «recondite science» of geomancy along with astrology as yet another superstitio absurdissima of the heathens: «What could be more absurd than their imagining that the safety of a family, honors, and their entire existence must depend upon such trifles as a door being opened from one side or another, as rain falling into a courtyard from the right or from the left, a window opened here or there, or one roof being higher than another?».^[72]

Victorian-era commentators on feng shui were generally ethnocentric, and as such skeptical and derogatory of what they knew of feng shui.^[73] In 1896, at a meeting of the Educational Association of China, Rev. P.W. Pitcher railed at the «rottenness of the whole scheme of Chinese architecture,» and urged fellow missionaries «to erect unabashedly Western edifices of several stories and with towering spires in order to destroy nonsense about fung-shuy«.^[74]

After the founding of the People’s Republic of China in 1949, feng shui was officially considered a «feudalistic superstitious practice» and a «social evil» according to the state’s ideology and was discouraged and even banned outright at times.^[75][76] Feng shui remained popular in Hong Kong, and also in the Republic of China (Taiwan), where traditional culture was not suppressed.^[77]

Persecution was the most severe during the Cultural Revolution, when feng shui was classified as a custom under the so-called Four Olds to be wiped out. Feng shui practitioners were beaten and abused by Red Guards and their works burned. After the death of Mao Zedong and the end of the Cultural Revolution, the official attitude became more tolerant but restrictions on feng shui practice are still in place in today’s China. It is illegal in the PRC today to register feng shui consultation as a business and similarly advertising feng shui practice is banned. There have been frequent crackdowns on feng shui practitioners on the grounds of «promoting feudalistic superstitions» such as one in Qingdao in early 2006 when the city’s business and industrial administration office shut down an art gallery converted into a feng shui practice.^[78] Some communist officials who had previously consulted feng shui were terminated and expelled from the Communist Party.^[79]

Partly because of the Cultural Revolution, in today’s mainland China less than one-third of the population believe in feng shui, and the proportion of believers among young urban Chinese is said to be much lower^[80] Learning feng shui is still somewhat considered taboo in today’s China.^[81][82][83] Nevertheless, it is reported that feng shui has gained adherents among Communist Party officials according to a BBC Chinese news commentary in 2006,^[84] and since the beginning of Chinese economic reforms the number of feng shui practitioners are increasing. A number of Chinese academics permitted to research on the subject of feng shui are anthropologists or architects by profession, studying the history of feng shui or historical feng shui theories behind the design of heritage buildings, such as Cao Dafeng, the Vice-President of Fudan University,^[85] and Liu Shenghuan of Tongji University.

Contemporary feng shui

Westerners were criticized at the start of the anti-Western Boxer Rebellion for violating the basic principles of feng shui in the construction of railroads and other conspicuous public structures throughout China. However, today, feng shui is practiced not only by the Chinese, but also by Westerners and still criticized by Christians around the world. Many modern Christians have an opinion of feng shui similar to that of their predecessors:^[86]

It is entirely inconsistent with Christianity to believe that harmony and balance result from the manipulation and channeling of nonphysical forces or energies, or that such can be done by means of the proper placement of physical objects. Such techniques, in fact, belong to the world of sorcery.^[87]

Still others are simply skeptical of feng shui. Evidence for its effectiveness is based primarily upon anecdote and users are often offered conflicting advice from different practitioners. Feng shui practitioners use these differences as evidence of variations in practice or different schools of thought. Critical analysts have described it thus: «Feng shui has always been based upon mere guesswork».^[88][89] Some are skeptical of feng shui’s lasting impact^[90] Mark Johnson:^[91]

This present state of affairs is ludicrous and confusing. Do we really believe that mirrors and flutes are going to change people’s tendencies in any lasting and meaningful way? … There is a lot of investigation that needs to be done or we will all go down the tubes because of our inability to match our exaggerated claims with lasting changes.

Nonetheless, after Richard Nixon journeyed to the People’s Republic of China in 1972, feng shui became marketable in the United States and has since been reinvented by New Age entrepreneurs for Western consumption. Critics of Contemporary Feng Shui are concerned that with the passage of time much of the theory behind it has been lost in translation, not paid proper consideration, frowned upon, or even scorned. Robert T. Carroll sums up what feng shui has become in some instances:

…feng shui has become an aspect of interior decorating in the Western world and alleged masters of feng shui now hire themselves out for hefty sums to tell people such as Donald Trump which way his doors and other things should hang. Feng shui has also become another New Age «energy» scam with arrays of metaphysical products…offered for sale to help you improve your health, maximize your potential, and guarantee fulfillment of some fortune cookie philosophy.^[92]

Others have noted how, when feng shui is not applied properly, it can even harm the environment, such as was the case of people planting «lucky bamboo» in ecosystems that could not handle them.^[93]

Feng shui practitioners in China find superstitious and corrupt officials easy prey, despite official disapproval. In one instance, in 2009, feng shui practitioners gulled county officials in Gansu into hauling a 369-ton «spirit rock» to the county seat to ward off «bad luck.»^[94]

The stage magician duo Penn and Teller dedicated an episode of their Bullshit! television show to criticise the construal of contemporary practice of Feng Shui in the Western World as Science. In this episode, they devised a test in which the same dwelling was visited by five different Feng Shui consultants, all five producing different opinions about said dwelling, by which means it was attempted to show there is no consistency in the professional practice of Feng Shui.^[95]

Feng shui practice today

Apart from any mystical implications, Feng Shui may be simply understood as a traditional test of architectural goodness using a collection of metaphors. The test may be static or a simulation. Simulations may involve moving an imaginary person or organic creature, such as a dragon of a certain size and flexibility, through a floor plan to uncover awkward turns and cramped spaces before actual construction. This is entirely analogous to imagining how a wheelchair might pass through a building, and is a plausible exercise for architects, who are expected to have exceptional spatial visualization talents. A static test might try to measure comfort in architecture through a ‘hills and valleys’ metaphor. The big hill at your back is a metaphor for security, the open valley and stream represents air and light, and the circle of low hills in front represents both invitation to visitors and your control of your immediate environment. The various Feng Shui tenets represent a set of metaphors that suggest architectural qualities that the average human finds comfortable.

Modern feng shui may have connotations of being a superstitious scam, which arose from improper usage and scams by New Age practitioners, but is not always looked at as a superstitious scam. Many Asians, especially people of Chinese descent, believe it^{[clarification needed]} is important to live a prosperous and healthy life as evident by the popularity of Fu Lu Shou in the Chinese communities. Many of the higher-level forms of feng shui are not easily practiced without having connections in the community or a certain amount of wealth because hiring an expert, altering architecture or design, and moving from place to place requires a significant financial output. This leads some people of the lower classes to lose faith in feng shui, saying that it is only a game for the wealthy.^[96] Others, however, practice less expensive forms of feng shui, including hanging special (but cheap) mirrors, forks, or woks in doorways to deflect negative energy.^[97]

In recent years,^[when?] a new brand of easier-to-implement DIY Feng Shui known as Symbolic Feng Shui, which is popularized by Grandmaster^[98] Lillian Too, is being practised by Feng Shui enthusiasts. It entails placements of auspicious (and preferably aesthetically pleasing) Five Element objects, such as Money God and tortoise, at various locations of the house so as to achieve a pleasing and substitute-alternative Productive-Cycle environment if a good natural environment is not already present or is too expensive to build and implement.

Feng shui is so important to some strong believers, that they use it for healing purposes (although there is no empirical evidence that this practice is in any way effective) in addition to guide their businesses and create a peaceful atmosphere in their homes.^[99] In 2005, even Disney acknowledged feng shui as an important part of Chinese culture by shifting the main gate to Hong Kong Disneyland by twelve degrees in their building plans, among many other actions suggested by the master planner of architecture and design at Walt Disney Imagineering, Wing Chao, in an effort to incorporate local culture into the theme park.^[100]

At Singapore Polytechnic and other institutions, many working professionals from various disciplines (including engineers, architects, property agents and interior designers) take courses on feng shui and divination every year with a number of them becoming part-time or full-time feng shui (or geomancy) consultants eventually.^[101]

Master Aaron Lee Koch of New York, USA, established the Feng Shui Excellence Award, the first award for the achievement of outstanding feng shui. The Feng Shui Excellence Award is awarded to home and business owners that have achieved a high level of feng shui excellence and have experienced the results of the changes they have made.^[102]

See also

References

Further reading

Template:Divination

Фэн Шуй
китайское имя
Традиционный китайский	風水
Упрощенный китайский	风水
Литературное значение	«ветер-вода»
Транскрипции Стандартный мандарин Ханю Пиньинь fēngshu Бопомофо ㄈ ㄥ ㄕ ㄨ ㄟ ˇ Уэйд – Джайлз фэн 1 -шуй 3 Тонгён Пиньинь Fongshuěi Йельский романизация fēngshwěi IPA [fə́ŋ.ʂwèi] Ву Романизация фон平сы上 Ган Романизация Fung 1 sui 3 Хакка Романизация гриб 24 суи 31 Юэ: кантонский диалект Йельский романизация fngséui или fūngséui Ютпин грибок1seoi2 IPA [fôŋ.sɵ̌y] или [fóŋ.sɵ̌y] Южный Мин Hokkien POJ Hong-Suí Восточная Мин Фучжоу BUC hŭng-cūi
Вьетнамское имя
вьетнамский	Phong Thủy
Хан-Ном	風水
Тайское имя
Тайский	ฮ วง จุ้ย (Хуан чуй)
Корейское имя
Хангыль	풍수
Ханджа	風水
Транскрипции Пересмотренная романизация пунгсу МакКьюн – Райшауэр пунсу
Японское имя
Кандзи	風水
Хирагана	ふ う す い
Транскрипции Пересмотренная Хепберн фузуй Кунрей-шики Хосуй
Филиппинское имя
Тагальский	Пунгсой, Пунсой
Кхмерское имя
Кхмерский	ហុងស៊ុយ (хонгсауи)

Фен-шуй ( китайский :風水), также известный как китайская геомантия , — это псевдонаучная традиционная практика, восходящая к древнему Китаю , которая утверждает, что использует энергетические силы для гармонизации людей с окружающей их средой. Термин «фэн-шуй», буквально переводимый как «ветер-вода» на английском языке, взят из отрывка из ныне утерянной Книги захоронений, записанного в комментарии Го Пу .

Фэн-шуй — одно из пяти искусств китайской метафизики , классифицируемых как физиогномика (наблюдение за внешностью посредством формул и вычислений). Практика фэн-шуй рассматривает архитектуру с точки зрения «невидимых сил», которые связывают вселенную, землю и человечество вместе, известных как ци .

Исторически фэн-шуй широко использовался для благоприятного ориентирования зданий — часто духовно значимых, таких как гробницы, но также жилищ и других построек . В зависимости от используемого стиля фэн-шуй, благоприятное место можно определить по местным особенностям, таким как водоемы, звезды или компас .

История

Происхождение

По состоянию на 2013 год культуры Яншао и Хуншань предоставляют самые ранние известные доказательства использования фэн-шуй. До изобретения магнитного компаса фэн-шуй полагался на астрономию, чтобы найти корреляцию между людьми и Вселенной. В 4000 г. до н.э., двери Banpo жилища совмещается с астеризма Yingshi сразу после зимнего солнцестояния -Этот образом расположенных в домах для использования солнечной энергии . В эпоху Чжоу Инши был известен как Дин и использовался для обозначения подходящего времени для строительства столицы, согласно Шицзин . Участок позднего Яншао в Дадиване (ок. 3500–3000 до н.э.) включает в себя похожее на дворец здание (F901) в центре. Здание выходит на юг и граничит с большой площадью. Он стоит на оси север-юг с другим зданием, в котором, по-видимому, проводились общественные мероприятия. Возможно, комплекс использовали региональные сообщества.

Могила в Пуяне (около 4000 г. до н.э.), содержащая мозаику — на самом деле китайская звездная карта с астеризмами Дракона и Тигра и Бэйдоу ( Большая Медведица, Ковш или Бушель ) — ориентирована по оси север-юг. Присутствие как круглых, так и квадратных форм в гробнице Пуян, в церемониальных центрах Хуншань и в позднем поселении Луншань в Лутайганге, предполагает, что гайтянская космография ( небесно -круглая, земно -квадратная) существовала в китайском обществе задолго до того, как она появилась в Чжуби. Суаньцзин .

Космография , поразительно напоминающая современные устройства и формулы фэн-шуй, изображена на куске нефрита, обнаруженном в Ханьшане и датируемом примерно 3000 годом до нашей эры. Археолог Ли Сюэцинь связывает дизайн к liuren астролябии , Zhinan жень и лопаньте .

Начиная с дворцовых построек в Эрлитоу , все столицы Китая следовали правилам фэн-шуй в их дизайне и планировке. В эпоху Чжоу « Каогун цзи» ( кит .考 工 記; «Руководство по ремеслам») кодифицировала эти правила. Руководство плотника Лу Бань Цзин (魯班 經; «Рукопись Лу Баня ») кодифицировало правила для строителей. Могилы и гробницы также соответствовали правилам фэн-шуй, от Пуяна до Мавандуй и за его пределами. Судя по самым ранним записям, строение могил и жилищ соответствовало одним и тем же правилам.

Ранние инструменты и техники

История фэн-шуй насчитывает более 3500 лет до изобретения магнитного компаса. Он возник в китайской астрономии . Некоторые современные методы можно проследить до неолита в Китае, в то время как другие были добавлены позже (особенно династия Хань , Тан , Сун и Мин ).

Астрономическая история фен-шуй очевидна в развитии инструментов и техник. Согласно Чжоули , оригинальным инструментом фэн-шуй мог быть гномон . Китайцы использовали циркумполярные звезды для определения оси поселений север-юг. Эта техника объясняет, почему дворцы Шан в Сяотуне лежат в 10 ° восточнее прямого севера. В некоторых случаях, как заметил Пол Уитли , они делили пополам угол между направлениями восходящего и заходящего солнца, чтобы найти север. Этот метод обеспечил более точное выравнивание стен Шан в Янши и Чжэнчжоу . Ритуалы использования инструмента фен-шуй требовали, чтобы прорицатель исследовал текущие небесные явления, чтобы установить устройство и отрегулировать их положение по отношению к устройству.

Самыми старыми примерами инструментов, используемых в фен- шуй, являются астролябия люрен , также известная как ши . Они состоят из лакированной двусторонней доски с астрономическими линиями обзора. Самые ранние образцы астролябии люрен были обнаружены в гробницах, датируемых между 278 и 209 годами до нашей эры. Наряду с гаданием на Да Лю Жэнь доски обычно использовались для обозначения движения Тайи по девяти дворцам. Маркировка на А liuren / ши и первые магнитные компасы практически идентична.

Магнитный компас был изобретен для фэншуй и был в использовании с момента его изобретения. Традиционные инструменты фэн-шуй состоят из луопань или более ранней ложки, указывающей на юг (指南針 zhinan zhen ), хотя обычного компаса может быть достаточно, если кто-то понимает различия. Также можно использовать линейку фэн-шуй (более позднее изобретение).

Основополагающие концепции

Определение и классификация

Цель фэн-шуй в том виде, в каком он практикуется сегодня, — поместить созданную человеком среду в места с хорошей ци , воображаемой формой «энергии». «Идеальное место» — это место и ось во времени.

Традиционный фен-шуй по своей сути является формой поклонения предкам . Популярное в сельскохозяйственных сообществах на протяжении веков, оно было построено на идее о том, что призраки предков и другие независимые, нематериальные силы, как личные, так и безличные, влияли на материальный мир, и что эти силы необходимо умиротворить с помощью обрядов и подходящих мест для захоронения. с которым практикующий фэн-шуй мог бы помочь за определенную плату. Первостепенной ценностью был материальный успех в жизни.

По словам Стюарта Вайса , фэн-шуй — «очень популярное суеверие». Фен-шуй классифицируется как псевдонаука, поскольку он демонстрирует ряд классических псевдонаучных аспектов, таких как утверждения о функционировании мира, которые не поддаются проверке с помощью научных методов .

Ци ( ци )

Ци (气(произносится как «чи») — подвижная положительная или отрицательная жизненная сила, которая играет важную роль в фэн-шуй. В Книге захоронения говорится, что погребение использует «жизненную ци ». В династии Цин У Юаньинь говорила, что жизненная ци была «застывшая ци », то есть состояние ци , порождающее жизнь. Цель фэн-шуй — воспользоваться преимуществами жизненной ци путем соответствующего размещения могил и построек. Некоторые люди разрушали кладбища своих врагов, чтобы ослабить свою ци. , У Цзэтянь против некоторых повстанцев (684 г.), Юань разрушает могилу императора Лицзуна , император Тяньци против Нурхачи (1622 г.), Чан Кай-ши против Мао Цзэдуна (1930 г.)

Полярность

Полярность выражается в фэн-шуй как теория инь и янь . Полярность, выраженная через инь и янь , подобна магнитному диполю . То есть он состоит из двух частей: одна создает напряжение, а вторая — получает нагрузку. Действия Ян и получение Инь можно считать ранним пониманием хиральности . Развитие этой теории и ее следствия, теории пяти фаз (теории пяти элементов) , также были связаны с астрономическими наблюдениями солнечных пятен .

Пять элементов или сил ( у-син ), которые, по мнению китайцев, представляют собой металл, землю, огонь, воду и дерево, впервые упоминаются в китайской литературе в главе классической Книги истории . Они играют очень важную роль в китайской мысли: «элементы», как правило, означают не столько фактические субстанции, сколько силы, необходимые для жизни человека. Земля — ​​это буфер или равновесие, достигаемое, когда полярности нейтрализуют друг друга. В то время как цель китайской медицины — уравновесить инь и ян в теле, цель фен-шуй описывается как выравнивание города, участка, здания или объекта с силовыми полями инь-ян.

Багуа (восемь триграмм)

Восемь диаграмм, известных как багуа (или па куа ), имеют большое значение в фэн-шуй, и обе предшествуют их упоминаниям в Ицзин (или И Цзин ). Lo (River) Chart ( Luoshu был разработан первым), и иногда ассоциируется с Поздним Heaven расположением Багуа. Эта карта и карта Желтой реки ( Хэту , иногда ассоциируемая с ранним райским багуа ) связаны с астрономическими событиями шестого тысячелетия до нашей эры и с Черепашьим календарем времен Яо. Черепаший календарь Яо (найденный в разделе « Яодянь » Шаншу или Книги документов ) датируется 2300 годом до нашей эры плюс-минус 250 лет.

В Яодянь стороны света определяются маркерами-звездами мегасозвездий , известных как Четыре Небесных Животных:

• Восток: Лазурный дракон (весеннее равноденствие) — Ниао (Птица鳥), α Скорпион
• Юг: Киноварь (Летнее солнцестояние) — Хо (Огонь火), α Гидра
• Запад: Белый Тигр (осеннее равноденствие) — Mǎo (Волосы毛), η Tauri ( Плеяды )
• Север: Черная черепаха (Зимнее солнцестояние) — Сюй (Пустота, Пустота虛), α Водолея , β Водолея.

Диаграммы также связаны с методом гадания сифанг (четыре направления), который использовался во времена династии Шан. Однако сифанг намного старше. Он использовался в Нюхеляне и имел большое значение в астрономии культуры Хуншань . И именно этот район Китая связан с Желтым императором (Хуанди), который якобы изобрел ложку, указывающую на юг (см. Компас ).

Традиционный фен-шуй

Традиционный фэн-шуй — это древняя система, основанная на наблюдении за небесным временем и земным пространством. Литература, а также археологические свидетельства дают некоторое представление о происхождении и природе техник фэн-шуй. Помимо книг, существует также сильная устная история. Во многих случаях мастера передают свои методы только избранным ученикам или родственникам. Современные практикующие фэн-шуй используют несколько ветвей в своих собственных практиках.

Форма Ветка

Ветвь формы — старейшая ветвь фэн-шуй. Цин Уцзи из династии Хань описывает это в « Книге гробниц», а Го Пу из династии Цзинь дает более полное описание в «Книге захоронений» .

Ветвь формы изначально была связана с расположением и ориентацией гробниц ( дом Инь фэн-шуй ), что имело большое значение. Затем ветвь перешла к рассмотрению домов и других построек ( Ян Дом фэн-шуй ). ****

«Форма» в ветви «Форма» относится к форме окружающей среды, такой как горы, реки, плато, здания и общее окружение. В нем рассматриваются пять небесных животных (феникс, зеленый дракон, белый тигр, черная черепаха и желтая змея), концепция инь-ян и традиционные пять элементов ( У Син : дерево, огонь, земля, металл и вода).

Ветка формы анализирует форму земли и потоки ветра и воды, чтобы найти место с идеальной ци . Также учитывается время важных событий, таких как рождение жильца и постройка строения.

Компас Филиал

Ветвь «Компас» — это коллекция более поздних техник фэн-шуй, основанных на восьми направлениях, каждое из которых, как говорят, обладает уникальной ци. Он использует Luopan , диск с формулами в концентрических кольцах вокруг магнитного компаса.

В ветку «Компас» входят такие техники, как « Летящая звезда» и « Восемь особняков» .

Западные формы фэн-шуй

Более поздние формы фен-шуй упрощают принципы, пришедшие из традиционных ветвей, и сосредоточены в основном на использовании багуа .

Метод стремлений

Стиль фэн-шуй « Восемь жизненных устремлений» — это простая система, которая координирует каждое из восьми основных направлений с определенным жизненным устремлением или положением, таким как семья, богатство, слава и т. Д., Которые исходят от правительства восьми устремлений Багуа . Жизненные устремления иначе не являются геомантической системой.

Список конкретных ветвей фен-шуй

Ти Ли (Ветка формы)

Популярные методы «форм» Синши Пай (形勢 派)

• Luan Tou Pai,巒 頭 派, Pinyin: luán tóu pài, (анализ окружающей среды без использования компаса)
• Xing Xiang Pai,形象 派или形像 派, Pinyin: xíng xiàng pài, (Формы изображений)
• Синфа Пай,形 法 派, Пиньинь: xíng fǎ pài

Лиици Пай (отделение компаса)

Популярные методы Liiqi Pai (理 气派) «Компас»

Метод Сан Юань ,三元 派(Пиньинь: sān yuán pài)

• Формация Восьми Врат Дракона ,龍門 八 法(Пиньинь: lóng mén bā fǎ)
• Сюань Конг ,玄空(методы времени и пространства)
• Сюань Конг Фэй Син 玄空 飛星(методы определения времени и направления летающими звездами)
• Сюань Конг Да Гуа ,玄空 大 卦(«Тайный указ» или отношения 64 гуа)
• Сюань Конг Ми Цзы ,玄空 秘 旨(Указ о таинственном космическом секрете )
• Сюань Конг Лю Фа ,玄空 六法(Таинственные Шесть Техник Пространства)
• Цзы Бай Цзюэ,紫白 訣(Фиолетовый белый свиток)

Метод Сан Хе ,三合 派(анализ окружающей среды с помощью компаса)

• Доступ к методам дракона
• Ба Чжай ,八 宅(Восемь особняков)
• Ян Гун Фэн Шуй ,楊 公 風水
• Водные методы ,河洛 水 法
• Местное объятие

Другие

• Дом Инь по фен-шуй ,陰宅 風水(фэн-шуй для умерших)
• Четыре столпа судьбы ,四柱 命理(форма гемерологии)
• Цзы Вэй Доу Шу ,紫微斗數(Астрология Пурпурной Звезды)
• И-Цзин ,易經(Книга перемен)
• Ци Мэнь Дун Цзя ,奇門 遁甲(Техники побега из таинственной двери)
• Да Лю Жэнь ,大 六壬(Гадание: Большая Шесть Небесной Ян Воды Ци)
• Тай И Шэнь Шу ,太乙 神 數(Гадание: Метод магических вычислений Тай И)
• Выбор даты ,擇 日(Выбор благоприятных дат и времени для важных событий)
• Китайская хиромантия ,掌 相 學(чтение судьбы по хиромантии)
• Китайское чтение по лицу ,面相 學(чтение судьбы по лицу)
• Основные и второстепенные блуждающие звезды (созвездия)
• Пять фаз ,五行(взаимосвязь пяти фаз или wuxing )
• BTB Черная (шляпа) тантрическая буддийская секта (западные или современные методы, не основанные на классических учениях)
• Символический фэн-шуй ( методы нью-эйдж фэн-шуй, которые защищают замену символическими (духовными, соответствующими представлениями пяти элементов) объектами, если природная среда или объект / объекты недоступны или жизнеспособны)
• Метод Пирса по фен-шуй (иногда произносится: фон Шуэй) Практика сочетания ударов с успокаивающей расстановкой мебели для содействия миру и процветанию.

Современное использование традиционного фэн-шуй

Ландшафтные экологи часто находят традиционный фэн-шуй интересным исследованием. Во многих случаях единственными оставшимися участками азиатского старого леса являются «леса фен-шуй», связанные с культурным наследием, исторической преемственностью и сохранением различных видов флоры и фауны. Некоторые исследователи интерпретируют присутствие этих лесов как индикаторы того, что «здоровые дома», устойчивость и экологические компоненты традиционного фэн-шуй не должны быть легко сброшены со счетов.

Ученые-экологи и ландшафтные архитекторы исследовали традиционный фэн-шуй и его методологии. Архитекторы изучают фэн-шуй как азиатскую архитектурную традицию.

Географы проанализировали приемы и методы, помогающие найти исторические места в Виктории, Британской Колумбии, Канаде и археологические памятники на юго-западе Америки, и пришли к выводу, что коренные американцы также учитывали астрономию и особенности ландшафта.

Верующие используют его в лечебных целях, хотя нет никаких эмпирических доказательств того, что он каким-либо образом эффективен, чтобы направлять их бизнес или создавать мирную атмосферу в их домах. В частности, они используют фен-шуй в спальне, где ряд техник с использованием цвета и композиции обеспечивает комфорт и спокойный сон. Некоторые пользователи фэн-шуй могут пытаться обрести чувство безопасности или контроля, например, выбирая благоприятные номера для своих телефонов или благоприятное расположение дома. Их мотивация аналогична причинам, по которым некоторые люди обращаются к гадалкам .

В 2005 году Гонконгский Диснейленд признал фэн-шуй важной частью китайской культуры, сдвинув главные ворота на двенадцать градусов в своих планах строительства. Это было среди действий, предложенных проектировщиком архитектуры и дизайна Walt Disney Imagineering, Wing Chao . В Сингапурском политехническом институте и других учреждениях профессионалы, включая инженеров, архитекторов, агентов по недвижимости и дизайнеров интерьеров, ежегодно проходят курсы фэн-шуй и гадания, некоторые из которых становятся консультантами по фэн-шуй на неполный или полный рабочий день.

Критика

Традиционный фен-шуй

Маттео Риччи (1552–1610), один из отцов-основателей миссий иезуитов в Китае , возможно, был первым европейцем, написавшим о практиках фэн-шуй. Его отчет в De Christiana Expeditione apud Sinas рассказывает о мастерах фэн-шуй ( геологи , по-латыни), изучающих предполагаемые строительные площадки или места захоронения «со ссылкой на голову, хвост и ноги конкретных драконов, которые, как предполагается, обитают под этим местом. «. Как католический миссионер, Риччи жестко критиковал «непонятную науку» геомантии наряду с астрологией как еще одно superstitio absurdissima язычников: «Что может быть более абсурдным, чем их представление о том, что безопасность семьи, почести и все их существование должны зависеть от таких мелочей, как дверь открывается с той или иной стороны, как дождь, падающий во двор справа или слева, окно, открытое здесь или там, или одна крыша выше другой? »

Комментаторы викторианской эпохи по фен-шуй, как правило, были этноцентричными и поэтому скептически и пренебрежительно относились к тому, что они знали о фэн-шуй. В 1896 году на собрании Образовательной ассоциации Китая преподобный П. У. Питчер высказал недовольство «гнилостью всей схемы китайской архитектуры» и призвал товарищей-миссионеров «беззастенчиво возводить западные здания в несколько этажей и с высокими шпилями по порядку. Разрушить чушь про грибок-шуй «.

После основания Китайской Народной Республики в 1949 году фэн-шуй официально считался «феодалистической суеверной практикой» и «социальным злом» в соответствии с идеологией государства и не поощрялся, а временами даже полностью запрещался. Фен-шуй оставался популярным в Гонконге, а также в Китайской Республике (Тайвань) , где традиционная культура не подавлялась.

Во время Культурной революции (1966–1976) фэн-шуй был отнесен к так называемым « четырем старым», которые должны были быть уничтожены. Красногвардейцы избивали и оскорбляли практикующих фэн-шуй, а их работы сжигали. После смерти Мао Цзэдуна и окончания Культурной революции официальное отношение стало более терпимым, но ограничения на практику фэн-шуй все еще действуют в сегодняшнем Китае. Сегодня в КНР незаконно регистрировать консультацию по фен-шуй как бизнес, также запрещена реклама практики фэн-шуй. Практикующие фэн-шуй часто подвергались репрессиям на основании «пропаганды феодальных суеверий», например, в Циндао в начале 2006 года, когда городское управление бизнеса и промышленности закрыло художественную галерею, превращенную в практику фэн-шуй. Некоторые чиновники, консультировавшиеся по фен-шуй, были уволены и исключены из коммунистической партии.

В материковом Китае 21 века менее одной трети населения верят в фэн-шуй, а доля верующих среди молодых городских китайцев, как говорят, еще ниже. Китайские ученые, которым разрешено исследовать фэн-шуй, являются антропологами или архитекторами по профессии, изучающими историю фэн-шуй или исторические теории фэн-шуй, лежащие в основе дизайна исторических зданий. В их числе Цай Дафэн , вице-президент Университета Фудань . Обучение для того, чтобы практиковать фэн-шуй, по-прежнему считается табу. Тем не менее, сообщается, что фэн-шуй приобрел приверженцев среди должностных лиц Коммунистической партии, согласно комментарию китайских новостей BBC в 2006 году, и с начала экономических реформ в Китае число практикующих фэн-шуй растет.

Современный фен-шуй

После визита Ричарда Никсона в Китайскую Народную Республику в 1972 году фэн-шуй стал популярным в Соединенных Штатах и с тех пор был заново изобретен предпринимателями Нью Эйдж . Критики, однако, обеспокоены тем, что большая часть традиционной теории была потеряна при переводе, не была должным образом рассмотрена, осуждена или даже осуждена. Роберт Т. Кэрролл резюмирует то, во что превратился фэн-шуй в некоторых случаях:

… фэн-шуй стал аспектом украшения интерьера в западном мире, и предполагаемые мастера фэн-шуй теперь нанимаются за изрядные суммы, чтобы указывать таким людям, как Дональд Трамп, в какую сторону должны висеть его двери и другие вещи. Фен-шуй также стал еще одной «энергетической» аферой Нью-Эйдж с множеством метафизических продуктов … предлагаемых для продажи, чтобы помочь вам улучшить свое здоровье, максимизировать свой потенциал и гарантировать выполнение некоторой философии печенья с предсказаниями.

Скептики утверждают, что доказательства его эффективности основаны в основном на анекдоте, и пользователям часто предлагаются противоречивые советы от разных практиков, хотя практикующие фэн-шуй используют эти различия как свидетельство вариаций в практике или различных направлений мысли. Критические аналитики описали это так: «Фен-шуй всегда основывался на простых предположениях».

Традиционный фен-шуй полагается на компас, чтобы дать точные показания. Однако критики отмечают, что градусы компаса часто неточны, поскольку колебания, вызванные солнечными ветрами, могут сильно нарушить электромагнитное поле Земли. Определение местоположения собственности или участка на основе магнитного севера приведет к неточностям, поскольку истинный магнитный север колеблется.

Другие скептически относятся к длительному влиянию фен-шуй. Один критик назвал нынешнее положение дел «смехотворным и сбивающим с толку», задав вопрос: «Действительно ли мы верим, что зеркала и флейты изменят склонности людей каким-либо долговременным и значимым образом?» Он призывает к дальнейшим исследованиям, иначе «мы все пойдем по трубам из-за нашей неспособности сопоставить наши преувеличенные заявления с устойчивыми изменениями».

Практикующие фэн-шуй в Китае считают суеверных и коррумпированных чиновников легкой добычей, несмотря на официальное неодобрение. В одном случае, в 2009 году, должностные лица округа в Ганьсу по совету практикующих фэн-шуй потратили 732 000 долларов на то, чтобы доставить 369-тонную «скалу духа» в округ, чтобы предотвратить «невезение».

Фэн-шуй критикуют христиане всего мира. Некоторые утверждали, что «совершенно несовместимо с христианством полагать, что гармония и равновесие являются результатом манипулирования и направления нефизических сил или энергий, или что это может быть достигнуто посредством правильного размещения физических объектов. Фактически, такие методы , принадлежат миру волшебства.

Дуэт сценических фокусников Пенн и Теллер посвятили одну серию своей чуши! телешоу с критикой толкования современной практики фэн-шуй в западном мире как науки . В этом эпизоде ​​они разработали тест, в котором одно и то же жилище посетили пять разных консультантов по фэн-шуй, все пятеро высказали разные мнения об указанном жилище, с помощью чего была предпринята попытка показать, что в профессиональной практике фэн-шуй нет последовательности. .

Фен-шуй может потребовать социального влияния или денег, потому что эксперты, изменения архитектуры или дизайна, а также перемещение с места на место обходятся дорого. Менее влиятельные или менее обеспеченные люди теряют веру в фен-шуй, говоря, что это игра только для богатых. Другие, однако, практикуют менее дорогие формы фэн-шуй, в том числе вешают специальные (но дешевые) зеркала, вилки или вок в дверных проемах, чтобы отклонять негативную энергию.

Смотрите также

использованная литература

Источники

Книги

• Аллан, Сара (1991). Форма черепахи: миф, искусство и космос в раннем Китае . SUNY Нажмите. ISBN 978-0-7914-9449-3.
• Кэмпбелл, Уоллес Х. (7 февраля 2001 г.). Земной магнетизм: экскурсия по магнитным полям . Эльзевир. п. 2. ISBN 978-0-08-050490-2. Письменные записи показывают, что китайский компас Si Nan уже был изготовлен между 300 и 200 годами до н.э. и использовался для выравнивания конструкций, чтобы они были магически гармоничны с естественными силами Земли.
• Ченг, Цзянь Цзюнь; Фернандес-Гонсалвеш, Адриана (1998). Китайский компас фен-шуй: пошаговое руководство .
• де Гроот, Ян Якоб Мария (1892). Религиозная система Китая . Э. Дж. Брилл., разные годы, т. I-II-III-IV-V-VI
• Го Пу. « Зангшу, или Книга захоронения » . Ворота Фэншуй профессора Филда . Перевод Филд, Стивен Л. Архивировано 21 мая 2020 года..
• Лэнг, Кеннет Р. (2011). Кембриджский путеводитель по Солнечной системе (2-е изд.). Издательство Кембриджского университета . ISBN 978-1-139-49417-5.
• Льюис, Марк Эдвард (июнь 2006 г.). Строительство космоса в раннем Китае . Suny Press. ISBN 978-0-7914-6608-7.
• Лю, Ли (2004). Китайский неолит: пути к ранним состояниям . Издательство Кембриджского университета. ISBN 978-0-521-81184-2.
• Лу, Хуэй-Чен (2002). Сравнительный анализ западного экологического дизайна и фэн-шуй для жилых участков . OCLC  49999768 .
• Мальи, Джулио (2020). Священные пейзажи Императорского Китая: астрономия, фен-шуй и небесный мандат . Springer Nature. ISBN 978-3-030-49324-0.
• Мэтьюз, Майкл Р. (2018). «Фэн-шуй: образовательные обязанности и возможности» . В Мэтьюз, Майкл Р. (ред.). История, философия и преподавание естественных наук: новые перспективы . Наука: философия, история и образование. Чам, Швейцария: Springer. п. 31. ISBN 978-3-319-62616-1.
• Мэтьюз, Майкл Р. (2019). Фен-шуй: учение о науке и лженауке . Чам, Швейцария: Springer. ISBN 978-3-030-18822-1. OCLC  1109957069 .
• Моран, Элизабет; Джозеф Ю; Вал Бикташев (2002). Полное руководство идиота по фен-шуй . Pearson Education . Проверено 21 июня 2021 года .
• Нгуен, Фил Н. (2008). Фен-шуй для любознательных и серьезных . 1 . Xlibris Corporation . ISBN 978-1-4691-1882-6.
• Патон, Майкл Джон (2013). Пять классиков феншуй: китайская духовная география в исторической и экологической перспективе . Лейден: Брилл. ISBN 978-90-04-24986-8.. Включает переводы классического архетипического захоронения Цин У ; Внутренняя глава погребальной книги уходит своими корнями в древность ; Классика размещения домов желтого императора ; Двадцать четыре сложные задачи ; Тайно переданная классика водяного дракона .
• Портер, Дебора Линн (январь 1996 г.). От потопа к дискурсу: миф, история и поколение китайской беллетристики . SUNY Нажмите. ISBN 978-0-7914-3033-0.
• Пуро, Джон (2002). «Фен-шуй» . В Шермере, Майкл (ред.). Скептическая энциклопедия лженауки . ABC-CLIO. ISBN 978-1-57607-653-8.
• Риччи, Маттео; Николя Триго (1953). Китай в шестнадцатом веке: журналы Мэтью Риччи, 1583-1610 . Перевод Луи Джозефа Галлахера. Случайный дом., длина = 616 стр. ## 71
• Маттео Риччи (1617). Николя Триго (ред.). De Christiana Expeditione Apud Sinas . Gualterus.
• Пел, Ларри (2004). Факты и мифы фен-шуй . Перевод Сильвии Лам. Американский институт фэн-шуй (www.amfengshui.com). п. 75. ISBN 978-0-9644583-4-5., длина = 150 страниц
• Скиннер, Стивен (2008). Руководство по компасу фен-шуй: сборник классического фен-шуй . Золотой клад . ISBN 978-0-9547639-9-2.
• Сунь, Сяочунь; Кистемакер, Джейкоб (1997). Китайское небо во время Хань: созвездия звезд и общество . БРИЛЛ. С. 15–18. ISBN 978-90-04-10737-3.
• Сунь, Сяочунь (2000). «Пересечение границ между небом и человеком: астрономия в Древнем Китае». Астрономия в разных культурах . Наука через культуры: история незападной науки. 1 . С. 423–454. DOI : 10.1007 / 978-94-011-4179-6_15 . ISBN 978-94-010-5820-9.
• Свец, Фрэнк Дж. (2002). Наследие Луошу: 4000 лет поисков значения магического квадрата третьего порядка . ISBN 978-0-8126-9448-2.
• Цанг, А. Катат (2013). «Проблемный перевод». Обучение изменению жизни: подход к обучению и развитию стратегий и навыков . Университет Торонто Пресс. ISBN 978-1-4426-1401-7. JSTOR  10.3138 / j.ctt2ttqpq .
• Вайс, Стюарт (2020-01-23). Суеверие: очень краткое введение . Издательство Оксфордского университета. п. 86. ISBN 978-0-19-255131-3.
• Ван, Айхэ (2000). Космология и политическая культура в раннем Китае . Издательство Кембриджского университета. ISBN 978-0-521-02749-6.
• Вернер, ETC (1922). Мифы и легенды Китая . Лондон, Бомбей, Сидней: George G. Harrap & Co. Ltd. ISBN оттиска Dover 0-486-28092-6
• Уитли, Пол (1971). Поворот четырех четвертей: предварительное исследование происхождения и характера древнего китайского города . Издательская компания «Алдайн». п. 46. ISBN 978-0-85224-174-5.
• Сюй, Чженоао; В. Панкеньер; Яотяо Цзян (2000). Восточноазиатская археоастрономия: исторические записи астрономических наблюдений Китая, Японии и Кореи . Серия книг Института космического пространства Земли. CRC Press. ISBN 978-90-5699-302-3., length = 440, Review = https://physicstoday.scitation.org/doi/full/10.1063/1.1445553
• Чжан, Ли (2020). «Взращивая счастье». Тревожный Китай: внутренняя революция и политика психотерапии (1-е изд.). Калифорнийский университет Press. ISBN 978-0-520-34418-1. JSTOR  j.ctv125js0p .

Тезисов

• Чен, Биксиа (14 марта 2008 г.). Сравнительное исследование пейзажа деревни фен-шуй и деревьев фен-шуй в Восточной Азии (диссертация). ЛВП : 10232/4817 .
• Сюй, июнь (30 сентября 2003 г.). Рамки для анализа участков с акцентом на фен-шуй и современные принципы экологического дизайна (тезис). hdl : 10919/29291 .

Статьи и главы

• Бургиньон, Эрика (2005). «Геомантия». В Джонс, Линдси (ред.). Энциклопедия . 5 . Детройт, Мичиган: Справочник Macmillan USA. С. 3437–3438.
• Беннетт, Стивен Дж. (1978). «Узоры неба и земли: китайская наука прикладной космологии». Китайская наука . 3 : 1–26. JSTOR  43896378 .
• Чен, BX; Накама, Ю. (2004). «Краткое изложение истории исследований китайского фен-шуй и применения принципов фен-шуй к проблемам окружающей среды» (PDF) . Кюсю Дж. Фор. Res . 57 : 297–301.
• Чен, Цигао; Фен, Я; Ван, Гонглу (май 1997 г.). «Здоровые здания существовали в Китае с древних времен». Внутренняя и искусственная среда . 6 (3): 179–187. DOI : 10.1177 / 1420326X9700600309 . S2CID  109578261 .
• Коди, Джеффри В. (1996). «Удивление гармонии: иностранные миссионеры и здания в китайском стиле, 1911–1949». Architronic . 5 (3): 1–30. OCLC  888791587 .
• Эммонс, Чарльз Ф. (июнь 1992 г.). «Гонконгский фэн-шуй: популярное волшебство в современной городской среде». Журнал народной культуры . 26 (1): 39–50. DOI : 10.1111 / j.0022-3840.1992.00039.x .
• Хванбо, Альфред Б. (2002). «Альтернативная традиция в архитектуре: концепции фен-шуй и его непрерывная традиция». Журнал архитектурно-планировочных исследований . 19 (2): 110–130. JSTOR  43030604 .
• Джонсон, Марк (весна 1997 г.). «Проверка реальности по фен-шуй» . Ци Журнал . 7 (1).
• Калиновский, Марк (1996). «Использование 28 Сю в качестве подсчета дней в раннем Китае». Китайская наука (13): 55–81. JSTOR  43290380 .
• Калиновский, Марк; Брукс, Филлис (1998). «Тексты Синдэ из Мавандуй». Ранний Китай . 23 : 125–202. DOI : 10.1017 / S0362502800000973 .
• Комжати, Луи (2012). «Фен-шуй (геомантия)». В Юргенсмейере, Марк; Крыша, Уэйд Кларк (ред.). Энциклопедия мировой религии . 1 . Лос-Анджелес, Калифорния: Ссылка SAGE. С. 395–396.
• Лай, Чуэн-Ян Давид (декабрь 1974 г.). «Модель фэн-шуй как показатель местоположения». Летопись Ассоциации американских географов . 64 (4): 506–513. DOI : 10.1111 / j.1467-8306.1974.tb00999.x .
• Лу, Су-Джу; Джонс, Питер Бланделл (январь 2000 г.). «Дизайн дома по фамилии по фен-шуй». Журнал архитектуры . 5 (4): 355–367. DOI : 10.1080 / 13602360050214386 . S2CID  145206158 .
• Мах, Йео Б. (2004). «Жизнь в гармонии со своей средой: христианский ответ на„Фэн — шуй “ ». Азиатский богословский журнал . 18 (2): 340–361.
• Марафа, Лаваль (декабрь 2003 г.). «Объединение природного и культурного наследия: преимущества ландшафтных ресурсов фен-шуй». Международный журнал исследований наследия . 9 (4): 307–323. DOI : 10.1080 / 1352725022000155054 . S2CID  145221348 .
• Март, Эндрю Л. (1968). «Оценка китайской геомантии». Журнал азиатских исследований . 27 (2): 253–267. DOI : 10.2307 / 2051750 . JSTOR  2051750 .
• Черногория, Марсия (2003). «Фен-шуй: новые измерения в дизайне». Христианский исследовательский журнал . 26 (1).
• Нельсон, Сара М .; Matson, Rachel A .; Робертс, Рэйчел М .; Рок, Крис; Стенсель, Роберт Э. (2006). «Археоастрономические свидетельства вуизма на территории Хуншань в Нюхеляне» . Журнал материальной культуры Восточной Азии . S2CID  6794721 .
• Панкенир, Дэвид В. (1995). «Космополитический фон Небесного мандата». Ранний Китай . 20 : 121–176. DOI : 10.1017 / S0362502800004466 .
• Парк, КП .; Furukawa, N .; Ямада, М. (1996). «Исследование пространственной композиции народных домов и деревень на Тайване для геомантии (фэн-шуй)» . Журнал Архитектурного института Кореи . 12 : 129–140.
• Сиу-Ю Лау, Стивен; Гарсия, Ренато; Оу, Инь-Цин; Квок, Ман-Мо; Чжан, Инь; Цзе Шэнь, Шао; Намба, Хитоми (декабрь 2005 г.). «Устойчивый дизайн в его простейшей форме: уроки живых деревень, построенных из земляных домов Фуцзянь». Структурное обследование . 23 (5): 371–385. DOI : 10.1108 / 02630800510635119 .
• Ванг, Бо-Чул; Ли, Мён Ву (13 ноября 2006 г.). «Принципы планирования ландшафтной экологии в корейском фен-шуй, лесных массивах и прудах би-бо». Ландшафтная и экологическая инженерия . 2 (2): 147–162. DOI : 10.1007 / s11355-006-0014-8 . S2CID  31234343 .
• Сюй, Пинг (1998). « „ Фэн-шуй“Модели Структурированные Традиционные Пекин двор Дома». Журнал архитектурно-планировочных исследований . 15 (4): 271–282. JSTOR  43030469 .
• Сюй, Пин (21 сентября 1997 г.). «Фэн-шуй как ключ к разгадке: определение паттернов доисторического ландшафта на юго-западе Америки». Пейзажный журнал . 16 (2): 174–190. DOI : 10,3368 / lj.16.2.174 . S2CID  109321682 .
• Чжуан, Сюэ Инь; Горлетт, Ричард Т. (1997). «Лес и сукцессия лесов в Гонконге, Китай». Журнал тропической экологии . 13 (6): 857–866. DOI : 10.1017 / S0266467400011032 . ЛВП : 10722/42380 . JSTOR  2560242 .

Блоги и онлайн

• Кэрролл, Роберт Т. «Фен-шуй» . Словарь скептика . Проверено 14 мая 2012 .
• Вьерра, Монти (март 1997 г.). «Преследуемые« Геллионами »на Тайване» . Скептический вопрошатель .
• Вайс, Стюарт (май 2020 г.). «Суеверие и недвижимость» . Скептический вопрошатель .

Интернет

• Брандмайер, Вернер. «Фен-шуй» . Институт фен-шуй . Архивировано из оригинала на 2011-07-13 . Проверено 9 июля 2021 . практикующий, обратился к биолокации.
• Чунг Нгам Фунг, Джеки (2007). «История фен-шуй» . Архивировано из оригинала на 2007-09-27.не очень архивировано. К тому же приговор, подлежащий доказыванию, скорее недействителен.
• Филд, Стивен Л. (1998). «Циманси: китайское гадание с помощью Ци» . Архивировано из оригинала на 2017-02-23.
• Пенн; Кассир (07.03.2003). «Фен-шуй / Вода в бутылках» . Фигня!.
• «Чан Лян (псевдоним), 14 января 2005 г., в чем проявляется суеверная вера школьников в« фен-шуй »? » . Zjc.zjol.com.cn. 2005-01-31. Архивировано из оригинала на 2012-03-06 . Проверено 14 мая 2012 .
• «Непостоянное магнитное поле Земли» . НАСА Наука. 2003-12-29 . Проверено 6 февраля 2012 года .
• «蔡达峰 — Цао Дафэн» . Fudan.edu.cn. Архивировано из оригинала на 2012-05-09 . Проверено 14 мая 2012 .
• «Курс фен-шуй набирает популярность» . Asiaone.com. 2009-02-06 . Проверено 14 мая 2012 .
• «Знание фен-шуй» . phongthuytamnguyen.com. 2021-09-21 . Проверено 14 мая 2012 .

Разное

Традиционный Китай

• 陳久 金 (Чэнь Цзюцзинь); 張敬國 (Чжан Цзинго) (1989). «含山 出土 玉 片 圖形 試 考 (Ханьшань чуту юпянь налогообложение сикао)» [Предварительный анализ иконографии нефритовых фрагментов с раскопок в Ханьшане].文物 (Вену) [ Культурные реликвии, Пекин ]. 4 : 14–17.
• 殷涤非 (Инь Дифэй) (май 1978 г.). «西汉汝阴侯墓出土的占盘和天文仪器(Xi-Han Ruyinhou мю chutu де zhanpan он Tianwen Yiqi)» [гадание доски и астрономический инструмент из гробницы маркиза Ruyin Западной Хань].考古( Каогу) [ Археология, Пекин ]. 12 : 338–343.
• 嚴敦傑 (Ян Дуньцзе) (май 1978 г.). «關於 西漢 初期 的 式 盤 和 占 盤 (Гуанью Си-Хань чуци дэ шипан хэ чжанпан)» [На космических досках и досках для гаданий из раннего периода Западной Хань].考古 (Каогу) [ Археология, Пекин ]. 12 : 334–337.
• «武则天 挖坟 焚尸 真相 ： 迷信 风水 镇压 反 臣» [Правда о Ву Цзэтянь , копающем могилы и сжигании трупов].星 岛 环球 网, 文史[ Глобальная сеть, культура и история Sing Tao ]. Архивировано из оригинала на 2009-12-23 . Проверено 12 декабря 2013 .
• «丧心病狂 中国 历史 上 六 宗 罕见 的 辱 尸 事» [Шесть редких случаев унижения в китайской истории]. Архивировано из оригинала на 2007-08-17 . Проверено 12 декабря 2013 .
• Хун Фэн (12 декабря 2013 г.). «房山 金陵 探寻» [Изучение Фаншань Цзиньлин (самая ранняя и самая большая императорская гробница в Пекине)]. Архивировано из оригинала на 2014-12-05.
• 倪 方 六 (Ni Fangliu) (октябрь 2009 г.).中国 人 盗墓 史 （挖出 正史 隐藏 的 盗墓 狂人） [ История китайских грабителей гробниц ]. 上海 锦绣 文章 出կ (Шанхайское издательство статей Цзиньсю). ISBN 978-7-5452-0319-6.. Раздел «Мин Сизонг ограбил могилу предков Ли Цзычэна» можно прочитать на凤凰网 读书 频道. ifeng.com . Архивировано из оригинала на 2016-02-03 . Проверено 12 декабря 2013 .
• «蒋介石 挖 毛泽东 祖坟 的 玄机» [Тайна Чан Кайши, раскапывающего могилу предка Мао Цзэдуна].中华 命理 风水 论坛[ Форум китайской нумерологии и фэншуй ]. 2010-06-13. Архивировано из оригинала на 2010-06-20.

Пост-1949 Китай

• 2001 «風水迷信»困擾中國當局» [Фэн — шуй Суеверия Аварии китайские власти]. BBC News . 9 марта 2001 Проверено. 2012-05-14 .
• 2006 Цзян Сюнь (11 апреля 2006 г.). «透視 ： 從» 巫 毒 娃娃 «到 風水 迷信» [В центре внимания Китай: от кукол вуду до суеверий фэн-шуй] (на китайском языке). Китайская служба BBC . Проверено 14 мая 2012 .
• 2006 Тао, Шилонг. «Тао Шилонг, 3 апреля 2006 г., Кривое зло« фен-шуй »развращает умы китайцев » . Архивировано из оригинала на 2008-02-15 . Проверено 25 сентября 2007 .
• 2010 Мур, Малкольм (16 декабря 2010 г. ). «Правительство Гонконга тратит миллионы на фэн-шуй» . Дейли телеграф . Лондон.
  
• 2013 Левин, Дан (10 мая 2013). «Китайские чиновники ищут ярлык для карьеры с помощью фэн-шуй» . Нью-Йорк Таймс .

Соединенные Штаты Америки

• 2005 Холсон, Лаура М. (25 апреля 2005 г.). «Королевство фен-шуй» . Нью-Йорк Таймс ..

Викискладе есть медиафайлы по теме фэн-шуй .

Поищите фэн-шуй в Викисловаре, бесплатном словаре.