By Ole Bruun
Feng Shui has been recognized within the West for the final one hundred fifty years yet has often been considered as a primitive superstition. throughout the glossy interval successive regimes in China have suppressed its perform. even though, within the previous couple of many years Feng Shui has turn into a world non secular circulate with expert institutions, hundreds of thousands of titles released at the topic, numerous web content dedicated to it and thousands of clients. during this e-book Ole Bruun explains Feng Shui's chinese language origins and meanings in addition to its more moderen Western interpretations and worldwide attraction. in contrast to the abundance of renowned manuals, his creation treats chinese language Feng Shui as an instructional topic, bridging faith, heritage and sociology. person chapters clarify: • the chinese language religious-philosophical history • chinese language makes use of in rural and concrete parts • the background of Feng Shui's reinterpretation within the West • environmental views and different concerns
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Additional info for An Introduction to Feng Shui (Introduction to Religion)
And of special relevance in the present context, a new profession of burial specialists emerged, presumably very similar to the later feng shui masters. Zhu Xi’s philosophy and Neo-Confucianism in general was both a consequence of and a response to the increasing dominance of Buddhist, Daoist and Yin-yang studies at the time, often in highly popular forms. Old-style Confucianism – keeping a scholarly distance from ghosts, spirits and metaphysics while emphasizing education, ritual and etiquette – was simply losing out to the more colourful, speculative and emancipating philosophies of the alternative traditions.
Both western and Chinese texts support the assumption that very little happened in the evolution of feng shui philosophy during the entire period after the Song dynasty, comprising the dynasties of Yuan (1271–1368), Ming (1368–1644) and Qing (1644–1911). Many texts suggest that the number of poorly versed diviners grew, to the dismay of both government and the literate class. One example is an anonymous text from Late Song to the Early Ming period called Twenty-four Difficult Problems, which deplores the scores of practitioners who ‘absurdly match longevity, the receiving of favours, becoming an official and imperial prosperity with good and evil spirits and good and ill fortune, consequently causing the lucky not to be buried and those buried not to have good fortune’.
In a manual for local magistrates from the seventeenth century, the scholar Huang Liuhong clearly draws the line. He complains that ‘there is no lack of charlatans who take advantage of human psychology and hoodwink people by saying they can bring riches, power, long life and blessings to believers by some magic formula’ (Huang L. 1984: 552). ’ A locality with a large population is endowed with a huge amount of the spirit. Digging indiscriminately without considering the contours of the land can break the dragon vein, which is inauspicious for the inhabitants.