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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Feng shui | 2/6 | https://en.wikipedia.org/wiki/Feng_shui | reference | science, encyclopedia | 2026-05-05T09:19:51.449274+00:00 | kb-cron |
From at least the Han dynasty, feng shui was formally integrated into Chinese imperial governance, with court officials conducting geomantic assessments for the siting of palaces, capital cities, and imperial tombs. The practice reached its institutional peak during the Ming (1368–1644) and Qing (1644–1912) dynasties, when the Qintianjian (欽天監, Imperial Astronomical Bureau) employed specialists in feng shui alongside astronomers and calendar-makers. Major imperial projects including the Forbidden City and the Ming tombs were designed in accordance with feng shui principles, with the Forbidden City's north–south axial alignment and the placement of the artificial hill of Jingshan to its north reflecting classical geomantic conventions. The imperial court's control over geomantic knowledge served both practical and political functions, as the proper siting of state structures was understood as a demonstration of the ruling dynasty's claim to the Mandate of Heaven.
=== Later history === After the Song dynasty, divination began to decline as a political institution and instead became an increasingly private affair. Many feng shui experts and diviners sold their services to the public market, allowing feng shui to quickly grow in popularity. During the Late Qing dynasty, feng shui became immensely popular. Widespread destitution and increasing government despotism led to feng shui becoming more widely practiced in rural areas. The Qing dynasty attempted to crack down on heterodoxy following the White Lotus Rebellion and Taiping Revolt, but feng shui's decentralization made it difficult to suppress in popular and elite circles. Under China's Century of Humiliation, feng shui began to receive implicit government encouragement as a method of colonial resistance. Through the militarization of the countryside, the local gentry used feng shui to justify and promote popular attacks against missionaries and colonial infrastructure. This allowed local elites and government officials to bypass foreign extraterritoriality and maintain local sovereignty. This, in addition to the cultural aspects of feng shui, made the practice a powerful expression of demarcation between foreign and Chinese identities. Following the rise of Communist China, religion and traditional cosmology were suppressed more than ever, in the name of ideological purity. Decentralized heterodoxies, like feng shui, were best adapted to survive this period. As a result, feng shui became one of the only alternative forms of thought within the Chinese countryside. Feng shui experts remained highly sought after, in spite of numerous campaigns to suppress the practice. It was only after China's reform and opening up that feng shui would see a complete resurgence. As economic liberalization promoted social competition and individualism, feng shui was able to find new footing due to its focus on individualism and amoral justification of social differences.
== Foundational concepts ==
=== Definition and classification === Feng shui views good and bad fortune as tangible elements that can be managed through predictable and consistent rules. This involves the management of qi, an imagined form of cosmic "energy." In situating the local environment to maximize good qi, one can optimize their own good fortune. Feng shui holds that one's external environment can affect one's internal state. A goal of the practice is to achieve a "perfect spot", a location and an axis in time that can help one achieve a state of shū fú (舒服) or harmony with the universe. 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. For a fee, a Feng shui practitioner would identify suitable locations for the living and the dead to achieve shū fú. The primary underlying value was material success for the living.
=== Qi (ch'i) ===
Qi (气, pronounced "chee") 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.
=== Polarity === 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. 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. 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.
=== Bagua (eight trigrams) === Eight diagrams known as bagua loom large in feng shui, and both predate their mentions in the I Ching. The Lo (River) Chart was developed first, 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. 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. In Yaodian, the cardinal directions are determined by the marker-stars of the mega-constellations known as the Four Celestial Animals: