By Ole Bruun

Feng Shui has been identified within the West for the final one hundred fifty years yet has usually been considered as a primitive superstition. throughout the sleek interval successive regimes in China have suppressed its perform. in spite of the fact that, within the previous few a long time Feng Shui has turn into a world non secular flow with specialist institutions, millions of titles released at the topic, numerous web pages dedicated to it and hundreds of thousands of clients. during this booklet Ole Bruun explains Feng Shui's chinese language origins and meanings in addition to its more moderen Western interpretations and worldwide attraction. not like the abundance of renowned manuals, his advent treats chinese language Feng Shui as an educational topic, bridging faith, background and sociology. person chapters clarify: • the chinese language religious-philosophical historical past • chinese language makes use of in rural and concrete components • the heritage of Feng Shui's reinterpretation within the West • environmental views and different matters

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Extra resources for An Introduction to Feng Shui (Introduction to Religion)

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Thus he was killed because he refused to lie about the outcome of his divination. The story of his immortalization further goes that three days after his burial, people saw him on the street in Nanzhou, wearing casual clothes and talking to acquaintances. Wang Dun did not believe this and had his coffin dug up, only to find it empty. Guo Pu had learned the technique of transcending corporeal existence. He was later deified and became known as the God of Water as well as the founding patriarch of feng shui.

One of the first English language accounts of feng shui from 1838 sums up the supposed influence of pagodas on agricultural production and the prosperity and success of the people. It has a translation of a placard posted in the same year by the gentry in Canton: A brief history of feng shui 35 Fellow-countrymen! The region of country southeast of the provincial city, on account of its water-courses, has an important influence on the fortunes of the inhabitants. From an examination of old records it appears, that the pagoda on Pachow, and the adjacent temple dedicated to the monsters of the sea, were built in the twenty-fifth year of Wanleih (1598); and that the pagoda of Cheihkang, and the temple there consecrated to the god of letters, were founded in the reign of Te¨enke (about 1621); all these structures have had a most happy influence on every thing around them, causing the number of literati to be very numerous, and the productions of the soil most abundant.

Also, the imperial court had a long row of standard guides made, trying to sort out orthodox from unorthodox divination. One such guide from the seventeenth century is the Qin ting xie zhi pian fang shu, which still remains the basis for popular almanacs on Taiwan (Huang Y. 1991: 17). But is it really true that cosmology was stagnant, or is it partly owing to common prejudices against the intellectual production in late imperial China? It is a matter of fact that Zhu Xi’s learning remained authoritative in the state examination system throughout most of this period, and that little foreign influence could be detected in the indigenous cosmology throughout much of the same period, but such facts accounted more for stability in the outer framework than for the inner dynamics of the tradition; we know very little of how and on what types of occasion it has been applied or the social contexts it has addressed during this vast expanse of historical time.

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