Feng Shui Talk -- China Folk Culture Series

Author: Wan Yan Shao Yuan
Publisher:
Publish Date: 2005-07-01
Features: Feng Shui is a concept that the Chinese pursue for an ideal living environment. This concept has varying degrees of influence on all related behavioral tendencies and cultural customs, which is precisely why we have included "Feng Shui" in the series of Chinese Folk Culture. However, there are a few points we should address upfront.
First, the controversial nature of Feng Shui. The 1980 edition of Cihai defined Feng Shui as: "Feng Shui, also known as Kan Yu, was a superstition in old China." Twenty years later, the revised edition of Cihai retained the basic description but removed the word "old" from "old China," acknowledging that Feng Shui remains an objective reality even today, fifty years after the founding of New China. This is the mainstream understanding in relevant academic fields. However, another group of scholars argues that Feng Shui is a comprehensive and systematic discipline, "enriched with scientific content" (Yu Jia, Fang Ren De: Scientific Perspective on Feng Shui, Chongqing Branch of the Science and Technology Documentation Press, 1989). If it is a superstition, it should be criticized and eliminated; if it is science, it should be promoted and spread. Yet now, some call it "superstition," while others call it "science." To discuss this topic amid such opposing views is like "two sisters cooking together"—the awkwardness is understandable. I have been involved with Feng Shui for many years and still do not believe it can be equated with the modern concept of "science." However, Feng Shui does contain many aspects that can be analyzed and explored, especially when examined as a cultural phenomenon, it still has "interesting" value—let’s just say it’s a scientific analysis of all things.
Second, the broad scope of Feng Shui. Some say it is a "study," absorbing achievements from various fields such as ancient Chinese philosophy, ethics, architecture, ecology, astronomy, calendar, geography, hydrology, meteorology, soil, health preservation, and aesthetics, embodying the aforementioned comprehensiveness and systematic nature. Others say it is a "technique," truly forming a complete structural system of shamanistic and alchemical practices, including celestial and terrestrial constellations, divination by observing atmospheric phenomena, talismans for prayers and exorcisms, (BaZi) for choosing auspicious dates, hexes for warding off evil, spiritual artifacts, destiny and time cycles, and the JianChu LiuRen Jing (a divination method). Clearly, regardless of which perspective one takes, to even attempt a comprehensive overview is beyond my limited abilities and the scope of this book. Given this, I can only simplify and focus primarily on Feng Shui from the perspective of folk culture, providing readers with a basic understanding.
Third, the obscurity of Feng Shui terminology. Feng Shui is based on the Book of Changes (Zhou Yi) and later integrated with various forms of esoteric culture, leading to a complex system of terminology. In the past, "Feng Shui masters" used this ambiguous and deliberately obscure "jargon" to deceive clients. Even some modern books claiming to study Feng Shui inherit this tradition, as if only by using such language can the mystery of Feng Shui be revealed or the author’s profound knowledge demonstrated—take, for example, someone who insists on calling salt "sodium chloride," lime "calcium oxide," or coal briquettes "black solid spherical combustible minerals" in daily life. For the sake of clarity, I have tried to use simple and straightforward language in this book. Lime is lime, coal briquettes are coal briquettes, and I have avoided elaborating on those seemingly profound and tangled concepts. Of course, plain language may fail to convey subtle nuances. Fortunately, the purpose of this book is not to engage in academic discussions among Feng Shui practitioners, and I believe most readers will understand.
Additionally, while this book avoids deep academic arguments, it still incorporates some research findings from experts based on my judgment of the topic. To enhance readers' understanding and reading interest, I have also included many illustrations. It should be noted that, except for the views and visual materials quoted with names, due to editorial constraints and the unavailability of photographers, many contributions remain unnamed. Here, I sincerely thank Jin Liang Nian, Zhang Xi Chang, Wang Quan Heng, Tang Zai Qing, Xiao Yong Jun, Zhang Jia Wei, Wu Rong Fang, and many other unnamed colleagues and friends.