The Theoretical Origin of Fengshui Judgment

Feng Shui is roughly divided into Xing Fa (Situation) School and Li Qi School. The former is mainly based on the situation of mountains and rivers to judge the good or bad of Fengshui in tombs or homes; the latter mainly uses the number and position of the eight trigrams, plus the symbolic meaning and signs of astrology, the theory of the calendar, the theory of numerology, and the numerology. Emphasis on the abstract orientation to judge whether the house is good or bad. The Xingfa School can be described as the origin of Fengshui and the orthodox of geography, and the Li Qi style does not reject the basic principles of the Xingfa School. In comparison, the good and bad judgments of the Xingfa school are closer to science and the reality of life, while the good and bad judgments of the liqi style contain more feudal cultural thoughts and folk taboo culture.

Roughly speaking, the main theoretical sources of good and bad feng shui are the way of heaven and earth (yin and yang), the harmony of the three talents of heaven, earth and man, and the phenomena of law and heaven.

Earth, "Cheng Qi" (gathering Qi, Qi) theory, gossip to change reasoning, discerning the position of position, Confucian philosophy of life and aesthetics, numerology and other Chinese traditional alchemy culture and traditional folk taboo culture. The main analysis tools are gossip, yin and yang, five elements, astrology, calendar, numerology, date selection, etc., which constitute a set of application system with strict logic system and indicator system for determining good and bad luck. From a broad perspective, its main theoretical sources or origins are mainly reflected in six aspects:

The first is to reflect the ancient Chinese cosmology and the relationship between heaven, earth, and man, emphasizing the unity of heaven and man, surpassing the heavens and stars, and the law of the heavens and the earth.

"Historical Records • The Book of Heavenly Officials" said: "The stars are born in the earth, mastered in the sky, arranged in the wrong place, each has its own affiliation, in the wild elephant things, in the court officials, in the people and things." This kind of thought has influenced future generations for thousands of years. Reflected in the judgment of good and bad feng shui, those who correspond to the heavenly stars and their distribution and movement are good; those who disobey are bad. The most typical is that the 28 constellations in ancient Chinese astrology are assigned to the four major directions of east, west, south, and north, forming the four-image images of East Green Dragon, West White Tiger, South Suzaku, and North Xuanwu. In reality, a very common phenomenon in town planning is to align the central axis of the city with the Big Dipper and the Eighth Star.

The hexagrams have corresponding meanings. For example, the imperial city of Beijing is called the Forbidden City, the place where the emperor handles government affairs and residence is called Qianqing Palace (dry is heaven and father), and Kunning Palace is the queen's middle palace (kun is earth and mother). This kind of philosophical philosophy of universe life that integrates the relationship between heaven and man into architecture and human settlements has become the primary criterion for judging good and bad, which is unique to China. Such cases are endless. According to Yu Xixian's research, Changsha City, Wenzhou City, etc. are all like this.

The second is to reflect the characteristics of China's geology and geography, that is, the general trend of mountains and rivers and the structure of the trend.

From "Yugong", "Shan Hai Jing" to "Shui Jing Zhu", the general geography of China's mainland is described as the division pattern of the three major dragons, that is, they all originate from Kunlun Mountain and go north to Beilong by the Yalu River, the Yellow River, Zhonglong between the Yangtze River and Nanlong from the south of the Yangtze River to Fujian and Guangdong, the whole terrain gradually decreases from west to east. Relying on the prefectures, prefectures and counties where the branch dragons derived from the three major dragons merge, the places that conform to the general trend of the dragon vein and the small geomorphic environment are called the treasures of fengshui. For example, Beijing relies on the Beilong Taihang Mountain to the north of the Zhilongyan Mountain Range, and the West Mountain of Beijing is the treasured land of the dragon's veins. In Fengshui, according to the trend characteristics of the mountains of the Chinese mainland, the dragon veins are divided into positive, contrarian, and side trends. The dragon veins that conform to this general trend are true dragons and can be formed.

True acupuncture point, otherwise, it may be a sick dragon or a dead dragon, and the true acupuncture point cannot be formed.

For another example, China has a continental monsoon climate, and there are many disturbances from north, west, and northwest winds, so the residential building advocates sitting north facing south. "East goes down to the west, rich and wealthy heroes." The houses that are high in the west and low in the east can withstand the wind from the west, so auspicious; while the houses that are low in the north and high in the south are affected by the north wind, which is obviously inconvenient to live in, so it is evil.

The third is in line with the theories of gossip, yin and yang, and five elements.

" Book of Changes " is the ancestral classic of Chinese traditional culture, in which the theory of gossip is broad and profound, and it has become one of the theoretical sources of all applied cultures (fang skills) in ancient China. Since ancient times, China has regarded the duality of yin and yang as the first way to explain the origin of everything and the evolution and development of things. The so-called "one yin and one yang is the way" is also. Therefore, everything that conforms to the path of yin and yang is auspicious, and the rebellion is guilty. In feng shui, where there is only one yin and yang, such as a tree in front of the door, it is a fierce image; and those who "take the vitality" by copulating between yin and yang, then It is auspicious elephant. Anger is the result of the fusion of yin and yang. The dragon veins can only melt into the real feng shui holes in the place where there is life, and the place where the qi is dead and exhausted, the natural feng shui is not good. "The Burial Sutra" lists five kinds of things that are not suitable for burial

Fierce mountains: Tongshan (referring to a bald mountain without vegetation), broken mountain (the ridge is intermittent, blocking the movement of vitality), stone mountain (there is no soil as flesh and blood, naturally not vital), and the mountain (the mountain crosses from the cemetery) Then, the anger passes through the tomb and cannot congregate), Dushan (the place where the anger is located at the intersection of the mountains, Dushan naturally cannot be angry, so it cannot be buried), all because the yin and yang cannot rush and mate to produce vitality.

The five elements-the five elements of gold, wood, water, fire and earth were regarded by ancient Chinese philosophers as the most basic elements that constitute everything. The theory of mutual generation of the five elements and mutual restraint has naturally become the basic analysis tools of ancient alchemy such as Fengshui and numerology. The situation that accords with the five elements intergrowth is naturally auspicious, and vice versa is bad. For example, in feng shui, the straight water is like wood. If it hits the golden water directly, it will be a big evil. It can be said that gossip, yin and yang, and five elements are the most basic, core, and most profound analysis and application tools of Feng Shui. The development and prosperity of Li Qi and Feng Shui rely mainly on these three magic weapons.

Fourth, it embodies Confucian philosophy and traditional Chinese aesthetics.

Fengshui's view of good and bad comprehensively embodies traditional Chinese philosophy and Confucian ethics and aesthetics. For example, it is required to be surrounded by

Love, Zhou is round, avoid going straight and shooting straight. The "Qing Lang Cape Sutra" explains the relationship between the dragon and the sand and the landscape image formed by it: "The dragon is the monarch's way, and the sand is the minister's way; the king must be above, and the minister must be below; There is no surly heart in the line; the cloth show is strange, and there are auspicious signs in the list; the city is the city far away, and the case is close to it; the eight winds use it as a guard, and the water mouth uses it as a pass." "Buried Jingyi" "It said: "It protects the caves, does not let the wind blow, embraces sentiment, does not force or pressure, does not fold or flee, such as the snaking cloud and green dragon, the white tiger taming, the basaltic head hanging down, and the red bird dancing." Specifically, it is. , Xuanwu hanging head means that the hillside autonomous peak gradually descends, as if it means accepting the burial of the dead, so it is auspicious; on the contrary, the main mountain is high and there is no gentle slope extending to the Fengshui Cave, and it is regarded as unwilling to accept the deceased to be buried here. , Of course not lucky. Suzaku Xiangwu means that the shape of the mountain in front of the acupuncture point should be pretty and graceful, and the water should be gentle and smooth, as if it is affectionate for the acupuncture point. Otherwise, Suzaku will be listless and squat in front of the acupuncture point, or will fly away, which is naturally a fierce elephant.

The geomantic pattern, shape, space composition, etc. also directly reflect the aesthetic interest under the guidance of Confucianism. In terms of architectural ethics, Confucianism pays attention to the thoughts of the ruler and the ministers, and the order of elders and children, which has naturally become one of the core values of feng shui evaluation

One. For example, in the courtyard, it is emphasized that the upper room is tall and the wing rooms are arranged in order on both sides; the good side should be tall and the bad side should be low and so on. For another example, the Chinese people's aesthetics emphasizes perfection, correctness, unconventional, unreasonable, unassuming, and unpretentious. Therefore, in the shape and inner shape of the house, Feng Shui requires "the front is low and the next is high, and the world is a hero." The rear is low, the young and old are in a coma", and the terrain is "inadequate in the Ziwu (Note: Guide North), and it is a big evil."

For another example, Chinese traditional culture emphasizes modesty and subtlety, so it admires the peaks and turns, and the meaning is sentimental. Like a courtyard house, first enter from the southeast gate and then turn to the center to bypass the Zhaobi and Chuhuamen. This is auspicious; but for the unobstructed and unobstructed landscape The pattern is condemned to be bad.

Feng Shui emphasizes "beauty", the beautiful is good fortune, and the ugly is bad. If the mountains and rivers are broken, the vegetation is not growing, and the natural evil is exposed, who wants to live here? The water flows straight and straight, the flow is large and turbulent, and the scouring force is strong. It is easy to cause floods, and of course it is not suitable for living. Specific to the geomantic omen of small topography and landforms, as well as the good and bad judgments of topography and water potential, also reflect this aesthetic thought. For example, the terrain is broken and unbalanced, such as "probes, thorns, and upskirts" are all bad places; while jade belt, The shape of the imperial screen and the imperial seat is

Kyrgyzstan. In addition, for homesteads such as missing corners, deformities, sharp shapes, etc., the shape is incomplete, strict, and naturally lacking in beauty. It is reasonable to be condemned to be feng shui. There are also misfortunes about the trend of the current. Baji: One family, go and look back; second love, deep gathering and flow love; three times, reciprocating in a loop; four rings, embracing sentiment; five crosses, two waters meet; six locks, tightly bent; seven weaves, the mysterious Weaving; Eight knots, the water will be trapped. Eight evils: one wears, cuts through the chest; two cuts, cuts the veins and cuts the feet; three pulls, the heart of the sky is straight out, affecting the earth cattle; shooting all around, the water comes straight, shaped like an archery; five reverses, shaped like a bow; six Straight, come and go mercilessly; Qi oblique, fly away obliquely; Eight rush, flood rushes.

Fifth, Chinese traditional alchemy culture such as choosing a day by numerology.

Since ancient times, there has been a saying that "one fate, two luck, three geomantic omen, four accumulate yin skills and five readings". In this arrangement method, Feng Shui ranks third, and its good or bad luck is also subject to fate and fortune. Therefore, ancient feng shui classics emphasized that the dragon veins are good, the large pattern is good, and the homestead location is good, but if the day is not selected, the life hexagram and the house hexagram are incompatible, and the feng shui will become a fierce phenomenon. For example, the "Huangdi Zhaijing" says that building a house must conform to the time of the moon and the heaven. "Summary of Yangzhai" says, "Ru Xiu

In the wrong year and month, choose another lucky day to fix it. "It is true that content such as a certain month and a certain day that should not be grounded can be seen everywhere in Feng Shui writings. It is also this part of the content that adds a lot of feudal superstition to the fulfillment of Feng Shui's good and bad ideas.

Sixth is the folk taboo culture.

In ancient and modern times, both at home and abroad, folk taboo culture is a historical and cultural heritage that cannot be avoided and respected. Many taboos have become completely nonsensical furnishings today, but they are a crystallization and symbol of the wisdom and spiritual activities of the working people for thousands of years. Perhaps in those days, because of some painful lessons, people memorized these taboos unforgettable and passed them down from generation to generation; there were also many taboos that were variations of ancient sacrificial culture, such as memorials to the kitchen god and taboos; and some taboos were directly derived from common sense of life. And a reverence for unexplained natural phenomena. In this regard, we need to deal with it objectively and calmly, and we must not throw it away easily as a basin of dirty water.

For example, "The Encyclopedia of Yangzhai" says, "There are big trees in front of the door, and six animals have damaged countless", "Two trees in front of the door, and the woman hangs herself to death", "There are locust trees in front of the door, and ghosts can't reach the grave ", "The windows are open everywhere, "Wasting is poverty", "Big trees near Xuanxuan, continuous disease" and so on. These taboos can obviously also vaguely see the inconvenience and damage brought to life, and they are a kind of warning to future generations.

In addition, there is also the mutual influence between Chinese traditional architectural culture and Feng Shui, which also carries a strong sense of good and bad judgments. For example, the Luban ruler that everyone has heard of has a good and bad size.

Through the above analysis, we can see that the good and bad judgment system of Fengshui has the dual colors of deep historical culture and life practice. It is practical, safe, cultural and historical, which makes Fengshui good and bad judgments become a complex comprehensive evaluation system. Our sages have long put forward the concept of "back mountain and face water" and "mountain surrounded by water". Regardless of whether it is a yang house or a yin house, the starting point for choosing a location is mainly based on the consideration of "security" (safety, tranquility) and "uneasy" from the geographical environment.

Among them, it is inevitably mixed with a lot of mystery and feudal taboo cultural content, but it is precisely because of this that Feng Shui has a sense of weight and culture at the same time, it also has a sense of solemnity and sacredness. Yes, no matter what the reason

Because, what kind of psychology, as long as it can bring people's spiritual awe and peace, instead of bringing people's physical and spiritual harm, there are some taboos, and keeping vigilant against some evil phenomena, what's wrong?

Putting aside the veil of mystery, how to look at the good and bad feng shui in the final analysis, I believe everyone will have a basic and correct judgment.

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