User:Pldx1/Cast

Feng Shui analysis of a 癸山丁向 site,
with an auspicious circle

Pldx1/Cast
Chinese name
Traditional Chinese	風水
Simplified Chinese	风水
Literal meaning	"wind-water"
Transcriptions Standard Mandarin Hanyu Pinyin fēngshuǐ
Korean name
Hangul	풍수
Hanja	風水
Transcriptions Revised Romanization pungsu

Feng shui (Chinese: 風水), also known as Chinese geomancy, was initially a traditional practice originating from ancient China, which claims to use energy forces to harmonize individuals with their surrounding environment. The term 'feng shui' literally translates as "wind-water" in English, and is a cultural shorthand taken from a passage of the Book of Burial written by Guo Pu.

Historically, feng shui was widely used to orient buildings—often spiritually significant structures such as tombs, but also dwellings and other structures—in an auspicious manner. Depending on the particular style of feng shui being used, an auspicious site could be determined by reference to local features such as bodies of water, stars, or the compass.

History

Dubious or obvious

• Until the invention of the magnetic compass, feng shui relied on astronomy to find correlations between humans and the universe.

A feng shui spiral at LA Chinatown's Metro station... EARLY ???

• The history of feng shui covers 3,500+ years before the invention of the magnetic compass. It originated in Chinese astronomy. Some current techniques can be traced to Neolithic China, while others were added later (most notably the Han dynasty, the Tang, the Song, and the Ming).

Time line

• carbon 6700 BC to 5600 BC. Banpo phase of Yangshao; Jiangzhai, east of Xi'an, Yellow River ; disc. 1953

• 5800 BC to 5400 BC. Dadiwan. Gansu and Shaanxi. 5900 BC to 5200 BC. At the site: Dadiwan (5900–5200 BC), Yangshao (c. 4800–2900 BC), Changshan (c. 2900–2800 BC)

• c. 5000 BC to 3000 BC. Yangshao culture ; provinces of Henan, Shaanxi and Shanxi, along the Yellow River ; disc. 1921 by Johan Gunnar Andersson (1874–1960).

• c. 4700 BC to 2900 BC. Hongshan culture (紅山文化) ; Inner Mongolia to Liaoning, along the Liao river ; disc. 1908 by Torii Ryūzō in 1908

• 1046 BC to 771 BC. Western Zhou (西周)
• 770 BC to 256 BC. Eastern Zhou (東周)

Origins

• Yangshao and Hongshan cultures provide the earliest known evidence for the use of feng shui.

• 4000 BC (date ?), the doors of Banpo dwellings aligned with the asterism Yingshi just after the winter solstice—this sited the homes for solar gain.

• During the Zhou era, Yingshi was known as Ding and used to indicate the appropriate time to build a capital city, according to the Shijing.

• Dadiwan (c. 3500–3000 BC), a late Yangshao site, includes a palace-like building (F901) at the center. The building faces south and borders a large plaza. It stands on a north–south axis with another building that apparently housed communal activities. Regional communities may have used the complex.

• Puyang (around 4000 BC). A grave that contains mosaics— actually a Chinese star map of the Dragon and Tiger asterisms and Beidou (the Big Dipper, Ladle or Bushel)— is oriented along a north–south axis.

• The presence of both round and square shapes in the Puyang tomb, at Hongshan ceremonial centers and at the late Longshan settlement at Lutaigang, suggests that gaitian cosmography (heaven-round, earth-square) existed in Chinese society long before it appeared in the Zhoubi Suanjing.

• Hanshan, around 3000 BC. A Cosmography that bears a striking resemblance to modern feng shui devices and formulas appears on a piece of jade unearthed here. Archaeologist Li Xueqin links the design to the liuren astrolabe, zhinan zhen, and luopan.

• Beginning with palatial structures at Erlitou, all capital cities of China followed rules of feng shui for their design and layout.

• During the Zhou era, the Kaogong ji (Chinese: 考工記; "Manual of Crafts") codified the rules of feng shui.

The carpenter's manual Lu ban jing (魯班經; "Lu ban's manuscript") codified rules for builders.

Graves and tombs also followed rules of feng shui, from Puyang to Mawangdui and beyond.

From the earliest records, the structures of the graves and dwellings seem to have followed the same rules.

Early instruments and techniques

• The astronomical history of feng shui is evident in the development of instruments and techniques.

• According to the Zhouli, the original feng shui instrument may have been a gnomon.

• Chinese used circumpolar stars to determine the north–south axis of settlements. This technique explains why Shang palaces at Xiaotun lie 10° east of due north.

• In some of the cases, as Paul Wheatley observed, they bisected the angle between the directions of the rising and setting sun to find north. This technique provided the more precise alignments of the Shang walls at Yanshi and Zhengzhou.

• Rituals for using a feng shui instrument required a diviner to examine current sky phenomena to set the device and adjust their position in relation to the device.

• The oldest examples of instruments used for feng shui are liuren astrolabes, also known as shi. These consist of a lacquered, two-sided board with astronomical sightlines. The earliest examples of liuren astrolabes have been unearthed from tombs that date between 278 BC and 209 BC.

• Along with divination for Da Liu Ren the boards were commonly used to chart the motion of Taiyi through the nine palaces. The markings on a liuren/shi and the first magnetic compasses are virtually identical.

• The magnetic compass was invented for feng shui and has been in use since its invention.

• Traditional feng shui instrumentation consists of the Luopan or the earlier south-pointing spoon (指南針 zhinan zhen)—though a conventional compass could suffice if one understood the differences.

• A feng shui ruler (a later invention) may also be employed.

Foundational concepts

Definition and classification

Feng shui is one of the Five Arts of Chinese Metaphysics, classified as physiognomy (observation of appearances through formulas and calculations). The feng shui practice discusses architecture in terms of "invisible forces" that bind the universe, earth, and humanity together, known as qi.

The goal of feng shui as practiced today is to situate the human-built environment on spots with good qi, an imagined form of "energy". The "perfect spot" is a location and an axis in time.

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, which the feng shui practitioner would assist with for a fee. The primary underlying value was material success for the living.

According to Stuart Vyse, feng shui is "a very popular superstition." Feng shui is classified as a pseudoscience since it exhibits a number of classic pseudoscientific aspects such as making claims about the functioning of the world which are not amenable to testing with the scientific method.

Qi (ch'i)

A traditional turtle-back tomb of southern Fujian, surrounded by an omega-shaped ridge protecting it from the "noxious winds" from the three sides

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 Qing dynasty Wu Yuanin said that vital qi was "congealed qi", which is the state of qi that engenders life. The goal of feng shui is to take advantage of vital qi by appropriate siting of graves and structures. Some people destroyed graveyards of their enemies to weaken their qi. Among them, Wu Zetian against some rebels (684), Yuan destroying Emperor Lizong's grave , the Tianqi Emperor against Nurhaci (1622), Chiang Kai-shek against Mao Zedong (1930)

Polarity

Polarity is expressed in feng shui as yin and yang theory. Polarity expressed through yin and yang is similar to a magnetic dipole. That is, it is of two parts: one creating an exertion and one receiving the exertion. Yang acting and yin receiving could be considered an early understanding of chirality. 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 (or pa kua) loom large in feng shui, and both predate their mentions in the Yijing (or I Ching). The Lo (River) Chart (Luoshu) 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:

• East: The Azure Dragon (Spring equinox)—Niao (Bird 鳥), α Scorpionis
• South: The Vermilion Bird (Summer solstice)—Huo (Fire 火), α Hydrae
• West: The White Tiger (Autumn equinox)—Mǎo (Hair 毛), η Tauri (the Pleiades)
• North: The Black Tortoise (Winter solstice)—Xū (Emptiness, Void 虛), α Aquarii, β Aquarii

The diagrams are also linked with the sifang (four directions) method of divination used during the Shang dynasty. The sifang is much older, however. It was used at Niuheliang, and figured large in Hongshan culture's astronomy. And it is this area of China that is linked to Yellow Emperor (Huangdi) who allegedly invented the south-pointing spoon (see compass).

Traditional feng shui

Traditional feng shui is an ancient system based upon the observation of heavenly time and earthly space. Literature, as well as archaeological evidence, provide some idea of the origins and nature of feng shui techniques. Aside from books, there is also a strong oral history. In many cases, masters have passed on their techniques only to selected students or relatives. Modern practitioners of feng shui draw from several branches in their own practices.

Form Branch

The Form Branch is the oldest branch of feng shui. Qing Wuzi in the Han dynasty describes it in the Book of the Tomb and Guo Pu of the Jin dynasty follows up with a more complete description in The Book of Burial.

The Form branch was originally concerned with the location and orientation of tombs (Yin House feng shui), which was of great importance. The branch then progressed to the consideration of homes and other buildings (Yang House feng shui). ****

The "form" in Form branch refers to the shape of the environment, such as mountains, rivers, plateaus, buildings, and general surroundings. It considers the five celestial animals (phoenix, green dragon, white tiger, black turtle, and the yellow snake), the yin-yang concept and the traditional five elements (Wu Xing: wood, fire, earth, metal, and water).

The Form branch analyzes the shape of the land and flow of the wind and water to find a place with ideal qi. It also considers the time of important events such as the birth of the resident and the building of the structure.

Compass Branch

The Compass branch is a collection of more recent feng shui techniques based on the Eight Directions, each of which is said to have unique qi. It uses the Luopan, a disc marked with formulas in concentric rings around a magnetic compass.

The Compass Branch includes techniques such as Flying Star and Eight Mansions.

List of specific feng shui branches

Ti Li (Form Branch)

Popular Xingshi Pai (形勢派) "forms" methods

• Luan Tou Pai, 巒頭派, Pinyin: luán tóu pài, (environmental analysis without using a compass)
• Xing Xiang Pai, 形象派 or 形像派, Pinyin: xíng xiàng pài, (Imaging forms)
• Xingfa Pai, 形法派, Pinyin: xíng fǎ pài

Liiqi Pai (Compass Branch)

Popular Liiqi Pai (理气派) "Compass" methods

San Yuan Method, 三元派 (Pinyin: sān yuán pài)

• Dragon Gate Eight Formation, 龍門八法 (Pinyin: lóng mén bā fǎ)
• Xuan Kong, 玄空 (time and space methods)
• Xuan Kong Fei Xing 玄空飛星 (Flying Stars methods of time and directions)
• Xuan Kong Da Gua, 玄空大卦 ("Secret Decree" or 64 gua relationships)
• Xuan Kong Mi Zi, 玄空秘旨 (Mysterious Space Secret Decree)
• Xuan Kong Liu Fa, 玄空六法 (Mysterious Space Six Techniques)
• Zi Bai Jue, 紫白訣 (Purple White Scroll)

San He Method, 三合派 (environmental analysis using a compass)

• Accessing Dragon Methods
• Ba Zhai, 八宅 (Eight Mansions)
• Yang Gong Feng Shui, 楊公風水
• Water Methods, 河洛水法
• Local Embrace

Others

• Yin House Feng Shui, 陰宅風水 (Feng Shui for the deceased)
• Four Pillars of Destiny, 四柱命理 (a form of hemerology)
• Zi Wei Dou Shu, 紫微斗數 (Purple Star Astrology)
• I-Ching, 易經 (Book of Changes)
• Qi Men Dun Jia, 奇門遁甲 (Mysterious Door Escaping Techniques)
• Da Liu Ren, 大六壬 (Divination: Big Six Heavenly Yang Water Qi)
• Tai Yi Shen Shu, 太乙神數 (Divination: Tai Yi Magical Calculation Method)
• Date Selection, 擇日 (Selection of auspicious dates and times for important events)
• Chinese Palmistry, 掌相學 (Destiny reading by palm reading)
• Chinese Face Reading, 面相學 (Destiny reading by face reading)
• Major & Minor Wandering Stars (Constellations)
• Five phases, 五行 (relationship of the five phases or wuxing)
• BTB Black (Hat) Tantric Buddhist Sect (Westernised or Modern methods not based on Classical teachings)
• Symbolic Feng Shui, (New Age Feng Shui methods that advocate substitution with symbolic (spiritual, appropriate representation of five elements) objects if natural environment or object/s is/are not available or viable)
• Pierce Method of Feng Shui ( Sometimes Pronounced : Von Shway ) The practice of melding striking with soothing furniture arrangements to promote peace and prosperity

Contemporary uses of traditional feng shui

A modern "feng shui fountain" at Taipei 101, Taiwan

Landscape ecologists often find traditional feng shui an interesting study. In many cases, the only remaining patches of Asian old forest are "feng shui woods", associated with cultural heritage, historical continuity, and the preservation of various flora and fauna species. Some researchers interpret the presence of these woods as indicators that the "healthy homes", sustainability and environmental components of traditional feng shui should not be easily dismissed.

Environmental scientists and landscape architects have researched traditional feng shui and its methodologies.

Architects study feng shui as an Asian architectural tradition.

Geographers have analyzed the techniques and methods to help locate historical sites in Victoria, British Columbia, Canada, and archaeological sites in the American Southwest, concluding that Native Americans also considered astronomy and landscape features.

Believers use it for healing purposes though there is no empirical evidence that it is in any way effective, to guide their businesses, or create a peaceful atmosphere in their homes. In particular, they use feng shui in the bedroom, where a number of techniques involving colors and arrangement achieve comfort and peaceful sleep. Some users of feng shui may be trying to gain a sense of security or control, such as by choosing auspicious numbers for their phones or favorable house locations. Their motivation is similar to the reasons that some people consult fortune-tellers.

Western criticism from the past

Matteo Ricci (1552–1610), one of the founding fathers of Jesuit China missions, may have been the first European to write about feng shui practices. His account in De Christiana expeditione apud Sinas tells about feng shui masters (geologi, in Latin) studying prospective construction sites or grave sites "with reference to the head and the tail and the feet of the particular dragons which are supposed to dwell beneath that spot". As a Catholic missionary, Ricci strongly criticized the "recondite science" of geomancy along with astrology as yet another superstitio absurdissima of the heathens: "What could be more absurd than their imagining that the safety of a family, honors, and their entire existence must depend upon such trifles as a door being opened from one side or another, as rain falling into a courtyard from the right or from the left, a window opened here or there, or one roof being higher than another?"

At the start of the Boxer Rebellion, Westerners were criticized for purposely violating the basic principles of feng shui in the construction of railroads and other conspicuous public structures throughout China.

Victorian-era commentators on feng shui were generally ethnocentric, and as such skeptical and derogatory of what they knew of feng shui. In 1896, at a meeting of the Educational Association of China, Rev. P.W. Pitcher railed at the "rottenness of the whole scheme of Chinese architecture," and urged fellow missionaries "to erect unabashedly Western edifices of several stories and with towering spires in order to destroy nonsense about fung-shuy".

Criticism

Confirmation bias

Evidence for the effectiveness of feng shui is based primarily upon anecdote, allowing the well known confirmation bias. This bias is illustrated in the following case study (main land China, 1996)

When we built this house in 1988 we invited a specialist. But after we moved here the family did not fare well. We were often sick and many of our animals died... I thought I could remedy the situation myself by fetching a large slab of stone in the mountains and placing it in front of the entrance so that money did not flow out of the house so easily. But it didn't help. Then I thought that the stone was too close to the entrance, so I moved it 50 feet down into the garden in front of the house. And since, we have not had any misfortunes and all is well.

The full story is about two failures not followed by a third one. Describing it as a success is typical of the phenomenon.

Critical analysts have described it thus: "Feng shui has always been based upon mere guesswork".

Haruspex haruspicem

The case against divination is not something recent, and the Cicero's remark "mirari quod non rideret haruspex haruspicem cum vidisset" (How Can They Keep from Laughing) is ever actual, even if this remark is more about the diviners themselves than about divination proper. Here are some quotes from some practitioner's sites:

~ They all seek to cash in while misleading the unsuspecting, taking full advantage before the unin-formed consumer wises up and begins to question the myriad inconsistencies.

~ The faux schools of feng shui are often linked with Life Aspirations or Black Hat Sect Tantric Buddhist feng shui theory. Developed during the 1970s and 1980s respectively, these commercialized schools [describe themselves] as “modern” or “Western” schools.

~ This present state of affairs is ludicrous and confusing. Do we really believe that mirrors and flutes are going to change people's tendencies in any lasting and meaningful way? ... There is a lot of investigation that needs to be done or we will all go down the tubes because of our inability to match our exaggerated claims with lasting changes.

How many larks in this lark pie?

In the West, Feng Shui is advertized as a practice by geomancers trained in the ancient traditions of Chinese wisdom. But more often than not, Feng Shui is written only on the packaging, and what is really sold to the customer is just cheap, “one size fits all” numerology. This can be compared to the well-known Leipziger Lerche (songbird pie): what you got nowadays under this name is a small pie with shortcrust dough, a marzipan filling, and a cross made in the top. But you won’t find any trace of a songbird inside it.

The same occurs for the Ba Zhai (八宅 Eight Mansions) recipe as revisited on Moran's book. It can be summarized as:

Let $X$ be your year of birth. Use $n=(x-5)\mod 9$ if you are a woman, and $n=(11-x)\mod 9$ otherwise.

Let $(x,y,z)$ be the three digits of the $n$-th trigram (Luoshu order). Use them to scramble the trigrams of the Eight Directions according to $\Phi :\left[{\begin{array}{c}x\\y\\z\end{array}}\right]\mapsto \left[{\begin{array}{cccccccc}1-x&1-x&x&x&x&1-x&1-x&x\\y&1-y&1-y&y&y&y&1-y&1-y\\z&1-z&1-z&z&1-z&1-z&z&z\end{array}}\right]$

This tells you the directions to live, to work, to sleep, and to avoid. You can even do the same with your house and your significant other. In other words, the real product sold to the consumer is not a 4000 years old wisdom, but an unexplained $3\times 8$ matrix.

Some other criticisms

• Feng shui can turn into a double edged sword. It was said that Zhu Yuanzhang became the first Ming emperor because his father was buried in a feng shui place. After that, Feng Shui became a heart disease for the emperor's dignitaries. Because, if Feng Shui really had such a big effect, there would not be only one piece of Feng Shui treasure land that can be used for the emperor. If others buried their parents in such a treasure land of Feng Shui, shouldn't they be the emperor?

• The compass branch of feng shui relies upon the compass to give accurate readings. However, critics point out that the compass degrees are often inaccurate as fluctuations caused by solar winds have the ability to greatly disturb the electromagnetic field of the earth. Determining a property or site location based upon Magnetic North will result in inaccuracies because true magnetic north fluctuates.

• Today, feng shui is practiced not only by the Chinese, but also by Westerners and is still criticized by Christians around the world. Many modern Christians have an opinion of feng shui similar to that of their predecessors:

It is entirely inconsistent with Christianity to believe that harmony and balance result from the manipulation and channeling of nonphysical forces or energies, or that such can be done by means of the proper placement of physical objects. Such techniques, in fact, belong to the world of sorcery.

• Users are often offered conflicting advice from different practitioners. Feng shui practitioners use these differences as evidence of variations in practice or different branches of thought.

• The recent attempts to "modernize" feng shui in order to sell it better in the West has been branded as pseudo-science in the West and as "modern-day’s pursuit of easy (or lazy) quick-fixes to happiness has dramatically altered the blueprint of this thousands of years old ancient wisdom, and mutated it into a fashionable fad made for comedy TV" in the East.

Contemporary practice by country

Mainland China

After the founding of the People's Republic of China in 1949, the state's ideology officially considered feng shui as a "feudalistic superstitious practice" and a "social evil". Accordingly, feng shui was discouraged and even banned outright at times.

During the Cultural Revolution (1966-1976) feng shui was classified as one of the so-called Four Olds that were to be wiped out. Feng shui practitioners were beaten and abused by Red Guards and their works burned.

Nevertheless, after the death of Mao Zedong and the end of the Cultural Revolution, the official attitude became more tolerant, even if restrictions on feng shui practice are still in place in today's China.

As soon as 1996, geomancy was back and flourishing again, at least in rural localities. Feng Shui is used not only about graves and new houses construction, but also regarding to diseases, newborn babies, business affairs, etc. In a case study, Bruun notes that:

The liberalization of the health sector meant that medical personnel no longer were assigned to work in rural areas... All doctors in Longchuan have moved to the cities... the local health clinic has been abandoned. Rural people now have to travel to an urban hospital to see a doctor.

Earlier, when health care was publicly provided in villages and treatment was inexpensive, most people were likely to see a doctor first and then a geomancer only if the cure did not work. Now the sequence has changed, especially for the lower-income group of peasants.

It remained illegal in the PRC to register feng shui consultation as a business and similarly advertising feng shui practice was banned. Some communist officials who had previously consulted feng shui were terminated and expelled from the Communist Party. Moreover there have been frequent crackdowns on feng shui practitioners on the grounds of "promoting feudalistic superstitions" such as one in Qingdao in early 2006 when the city's business and industrial administration office shut down an art gallery converted into a feng shui practice. Learning in order to practice feng shui is still somewhat considered taboo in today's China.

Nevertheless, a number of Chinese academics are permitted to research on the subject of feng shui, such as anthropologists or architects by profession, studying the history of feng shui or historical feng shui theories behind the design of heritage buildings, such as Cai Dafeng, the Vice-President of Fudan University.

In 2006, a debate organized by Shandong Qilu Tai on the topic: is Feng Shui a science or a superstition, gave a third for science, while a BBC Chinese news commentary of the same year reported that feng shui has gained adherents among Communist Party officials. In fact, Feng shui practitioners in China find superstitious and corrupt officials easy prey, despite official disapproval. In one instance, in 2009, county officials in Gansu, on the advice of feng shui practitioners, spent $732,000 to haul a 369-ton "spirit rock" to the county seat to ward off "bad luck".

As a result, the number of feng shui practitioners is increasing since the beginning of Chinese economic reforms .

Greater China

Feng shui remained popular in Hong Kong, and also in the Republic of China (Taiwan), where traditional culture was not suppressed.

In 2005,Hong Kong Disneyland acknowledged feng shui by shifting the main gate by twelve degrees in their building plans. This was among actions suggested by the planner of architecture and design at Walt Disney Imagineering, Wing Chao, in an effort to incorporate local culture into the theme park.

At Singapore Polytechnic and other institutions, professionals including engineers, architects, property agents and interior designers, take courses on feng shui and divination every year, a number of them becoming part-time or full-time feng shui consultants.

U.S.A.

After Richard Nixon journeyed to the People's Republic of China in 1972, feng shui became marketable in the United States and has since been reinvented by New Age entrepreneurs for Western consumption. This has resulted into "a multi-billion-dollar industry, affecting millions of people. It has medical, health, architectural, building construction, town planning, interior design, and divination components ref= chap13, p. 1

As summarized by Robert T. Carroll, the product sold ranges in the "bigger-faster-cheaper" category, and "feng shui has become an aspect of interior decorating in the Western world and alleged masters of feng shui now hire themselves out for hefty sums to tell people such as Donald Trump which way his doors and other things should hang. Feng shui has also become another New Age "energy" scam with arrays of metaphysical products...offered for sale to help you improve your health, maximize your potential, and guarantee fulfillment of some fortune cookie philosophy.

Practitioners of "Chinese" forms of feng shui are concerned that with the passage of time much of the theory behind it has been lost in translation, not paid proper consideration, frowned upon, or even scorned. On the contrary, Emmons has described this process as some form of social justice. Many of the higher-level forms of feng shui are not easily practiced without having connections in the community or a certain amount of wealth because hiring an expert, altering architecture or design, and moving from place to place requires a significant financial outlay. This opened the way to less expensive forms of feng shui, including hanging special (but cheap) mirrors, forks, or woks in doorways to deflect negative energy.

Beside of being characterized as "fast-food fengshui", this Western fengshui also encounters a characterization of pseudo-science, since it uses a large set of bogus assertions about modern science. According to Matthews **** to be continued****

In a general context where:

~ In the early 1970s, it was estimated that there were 200,000 practicing astrologers in the United States and reportedly there were 5 million Americans spending $ 200 million per year on astrological consultations (Manolesco, 1973). More recently, a 2016 Gallup poll indicate that 25% of adults in the USA give credence to astrology and variously indulge it

~ A 1995 study of Ohio science teachers found 40% favoured teaching creationism in biology as a genuine alternative to Darwinian theory. A 2008 study found that 13% of US biology teachers reject evolution in favour of creationism . Moreover, the general public opinion was 13% in favor of scientific evolution, 30% in favor of an evolution "guided by God" and around 50% in favor of a direct creation, in the most recent period.

~ A 1995 study at the University of Texas revealed 60% of students believed that communication with the dead was possible. A 2005 US Gallup poll of 1002 citizens (with a sampling error of 3%) showed that 40% of US citizens believed in ESP, 32% believed in ghosts, and 30% believed in telepathy (Musella 2005).

the Five Classics of Feng Shui remained on the bookshelves,

The stage magician duo Penn and Teller dedicated an episode of their Bullshit! television show to criticise the construal of contemporary practice of feng shui in the Western world as science. In this episode, they devised a test in which the same dwelling was visited by five different feng shui consultants, all five producing different opinions about said dwelling, by which means it was attempted to show there is no consistency in the professional practice of feng shui.

---

More recent forms of feng shui simplify principles that come from the traditional branches, and focus mainly on the use of the bagua. The Eight Life Aspirations style of feng shui is a simple system which coordinates each of the eight cardinal directions with a specific life aspiration or station such as family, wealth, fame, etc., which come from the Bagua government of the eight aspirations. Life Aspirations is not otherwise a geomantic system.

See also

• Bagua
• Book of Burial
• Chinese spiritual world concepts
• Four Symbols
• Five elements
• Green Satchel Classic
• Huoheian
• Luopan
• Tung Shing (Chinese almanac)
• Shigandang
• Ley line
• Tajul muluk
• Vastu shastra

Sources

to be rescued

• "Feng Shi. Zhongguo zhaoqi xingxiangtu yanjiu". 自然科學史硏究 (Zhiran kexueshi yanjiu) [Research on the History of Natural Science] (2). 1990.

Rescue 1990: chinese title, translation and link are to be found.

• Wu Yuanyin, "Tsang ching chien chu [The Canon of Interment]", Tse ku chai chung ch'ao, volume 76, p. 1a

Rescue 2900 Chinese title, chinese work, and a link are to be found

• "Beware of Scams Among the Genuine Feng Shui Practitioners". Jiugu861sohu.blog.sohu.com. Retrieved 2012-05-14.

Rescue 2012. Missing author, and an alive link

books from the past

• Guo Pu. "The Zangshu, or Book of Burial". Professor Field's Fengshui Gate. Translated by Field, Stephen L. Archived from the original on 2020-05-21., often used by academic sources.

• Cicero (44BC). Falconer, William Armistead (ed.). de Senectute, de Amicitia, de Divinatione. Harvard University Press (1923).{{cite book}}: CS1 maint: numeric names: authors list (link).

• de Groot, Jan Jakob Maria (1892). The Religious System of China. E.J. Brill., various years, vol I-II-III-IV-V-VI

• Dukes, Edwin Joshua (1912). "Feng Shui". In Hastings, James (ed.). Encyclopedia of Religion and Ethics. T & T Clark, Edinburgh. Tome 5, p. 833-835.{{cite encyclopedia}}: CS1 maint: ref duplicates default (link) # 87. the Cosmogony (Chinese) article is a must !!!

• Paton, Michael John (2013). Five Classics of Fengshui: Chinese Spiritual Geography in Historical and Environmental Perspective. Leiden: Brill. ISBN 978-90-04-24986-8.{{cite book}}: CS1 maint: ref duplicates default (link), length=444 pages.

Includes translations of Archetypal burial classic of Qing Wu; The inner chapter of the Book of burial rooted in antiquity ; The yellow emperor's classic of house siting; Twenty four difficult problems; The secretly passed down water dragon classic.

• Ricci, Matteo; Nicolas Trigault (1953). China in the Sixteenth Century: The Journals of Matthew Ricci, 1583-1610. Translated by Louis Joseph Gallagher. Random House., length=616 pages ## 71

• Matteo Ricci (1617). Nicolas Trigault (ed.). De Christiana expeditione apud Sinas. Gualterus.

• Werner, E. T. C. (1922). Myths and Legends of China. London Bombay Sydney: George G. Harrap & Co. Ltd.{{cite book}}: CS1 maint: ref duplicates default (link) Dover reprint ISBN: 0-486-28092-6

books (recent)

• Allan, Sarah (21 February 1991). Shape of the Turtle, The: Myth, Art, and Cosmos in Early China. SUNY Press. ISBN 978-0-7914-9449-3.{{cite book}}: CS1 maint: ref duplicates default (link)

• Bruun, Ole (2008). "Feng shui in the context of Chinese popular religion". An Introduction to Feng Shui. Cambridge University Press. doi:10.1017/cbo9780511800931.003. ISBN 978-0-511-80093-1.{{cite book}}: CS1 maint: ref duplicates default (link)

• Campbell, Wallace H. (7 February 2001). Earth Magnetism: A Guided Tour through Magnetic Fields. Elsevier. p. 2. ISBN 978-0-08-050490-2. Written records show that a Chinese compass, Si Nan, had already been fabricated between 300 and 200 BE and used for the alignment of constructions to be magically harmonious with the natural Earth forces.{{cite book}}: CS1 maint: ref duplicates default (link)

• Campion, Nicholas (2016). Astrology and Popular Religion in the Modern West. Routledge. ISBN 9781138261624.{{cite book}}: CS1 maint: ref duplicates default (link), length= 264 pages

• Cheng, Jian Jun; Fernandes-Gonçalves, Adriana (1998). Chinese Feng Shui Compass: Step by Step Guide. Jianxi Science and Technology Publishing House. ISBN 978-7539014302.

• Lang, Kenneth R. (2011). The Cambridge Guide to the Solar System (2 ed.). Cambridge University Press. ISBN 978-1-139-49417-5.{{cite book}}: CS1 maint: ref duplicates default (link)

• Lewis, Mark Edward (June 2006). The Construction of Space in Early China. Suny Press. ISBN 978-0-7914-6608-7.{{cite book}}: CS1 maint: ref duplicates default (link)
• Liu, Li (2004). The Chinese Neolithic: Trajectories to Early States. Cambridge University Press. ISBN 978-0-521-81184-2.

• Magli, Giulio (2020). Sacred Landscapes of Imperial China: Astronomy, Feng Shui, and the Mandate of Heaven. Springer Nature. ISBN 978-3-030-49324-0.{{cite book}}: CS1 maint: ref duplicates default (link)

• Porter, Deborah Lynn (January 1996). From Deluge to Discourse: Myth, History, and the Generation of Chinese Fiction. SUNY Press. ISBN 978-0-7914-3033-0.{{cite book}}: CS1 maint: ref duplicates default (link)

• Skinner, Stephen (2008). Guide to the Feng Shui Compass: A Compendium of Classical Feng Shui. Golden Hoard. ISBN 978-0-9547-6399-2.{{cite book}}: CS1 maint: ref duplicates default (link)

• Sun, Xiaochun; Kistemaker, Jacob (1997). The Chinese Sky During the Han: Constellating Stars and Society. BRILL. pp. 15–18. ISBN 978-90-04-10737-3.

• Sun, Xiaochun (2000). "Crossing the Boundaries Between Heaven and Man: Astronomy in Ancient China". Astronomy Across Cultures. Science Across Cultures: The History of Non-Western Science. Vol. 1. pp. 423–454. doi:10.1007/978-94-011-4179-6_15. ISBN 978-9-4010-5820-9.

• Swetz, Frank J. (2002). The Legacy of the Luoshu: the 4,000 year search for the meaning of the magic square of order three (2nd(2008) ed.). ISBN 978-1-5688-1427-8.

pages given could be relative to the 1st ed., not to the 2nd. To be checked.

• Tsang, A. Katat (2013). "Problem Translation". Learning to Change Lives: The Strategies and Skills Learning and Development Approach. University of Toronto Press. doi:10.3138/j.ctt2ttqpq. ISBN 978-1-4426-1401-7.{{cite book}}: CS1 maint: ref duplicates default (link)

• Vyse, Stuart (2020-01-23). Superstition: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-255131-3., lenght=152 p.

• Wang, Aihe (2000). Cosmology and Political Culture in Early China. Cambridge Studies in Chinese History, Literature and Institutions. Cambridge University Press. ISBN 978-0-5210-2749-6., length= 256 pages

review at https://www.jstor.org/stable/23732097

• Wheatley, Paul (1971). The Pivot of the Four Quarters: A Preliminary Enquiry Into the Origins and Character of the Ancient Chinese City. Aldine Publishing Company. p. 46. ISBN 978-0-85224-174-5.{{cite book}}: CS1 maint: ref duplicates default (link)

• Xu, Zhenoao; W. Pankenier; Yaotiao Jiang (2000). East-Asian Archaeoastronomy: Historical Records of Astronomical Observations of China, Japan and Korea. Earth Space Institute Book Series. CRC Press. ISBN 978-9-0569-9302-3., length=440,

review at https://physicstoday.scitation.org/doi/full/10.1063/1.1445553

• Zhang, Li (2020). "Cultivating Happiness". Anxious China: Inner Revolution and Politics of Psychotherapy (1 ed.). University of California Press. ISBN 978-0-520-34418-1.{{cite book}}: CS1 maint: ref duplicates default (link)

Theses

• Lu, Hui-Chen (2002). A Comparative analysis between western-based environmental design and feng-shui for housing sites (M.S. thesis). California Polytechnic State University. OCLC 49999768.

• Chen, Bixia (14 March 2008). A Comparative Study on the Feng Shui Village Landscape and Feng Shui Trees in East Asia (Thesis). hdl:10232/4817.

• Xu, Jun (30 September 2003). A Framework for Site Analysis with Emphasis on Feng Shui and Contemporary Environmental Design Principles (PhD thesis). Virginia Polytechnic Institute and State University. hdl:10919/29291.

Articles and Chapters

• Bourguignon, Erika (2005). "Geomancy". In Jones, Lindsay (ed.). Encyclopedia of Religion. Vol. 5. Detroit, MI: Macmillan Reference USA. pp. 3437–3438. ISBN 978-0-0286-5733-2. *****

http://paulbourguignon.com/writing/Bourguignon%20CV5.htm

Bourguignon, E. (2005). Geomancy. In L. Jones, M. Eliade & C Adams (Eds.), Encyclopedia of Religion (p. 513). Detroit, MI: Macmillan. (Reprinted from Death, afterlife and the soul, pp. 191–192, by L. E. Sullivan, (Ed.), 1987, New York, NY: MacMillan)... ???

• Bennett, Steven J. (1978). "Patterns of the Sky and Earth: A Chinese Science of Applied Cosmology". Chinese Science. 3: 1–26. JSTOR 43896378.{{cite journal}}: CS1 maint: ref duplicates default (link)

• Berkman, M. B.; Pancheco, J. S.; Plutzer, E. (May 2008). "Evolution and creationism in America's classrooms". PLOS: Biology. 6 (5): 0920-0924.{{cite journal}}: CS1 maint: date and year (link)

• Chen, B. X.; Nakama, Y. (2004). "A summary of research history on Chinese Feng-shui and application of feng shui principles to environmental issues" (PDF). Kyusyu J. For. Res. 57: 297–301.{{cite journal}}: CS1 maint: ref duplicates default (link)

• Chen, Qigao; Feng, Ya; Wang, Gonglu (May 1997). "Healthy Buildings Have Existed in China Since Ancient Times". Indoor and Built Environment. 6 (3): 179–187. doi:10.1177/1420326X9700600309. S2CID 109578261.

• Chou, Yi-liang (March 1945). "Tantrism in China". Harvard Journal of Asiatic Studies. 8 (3/4). Harvard-Yenching Institute: 241-332.

• Cody, Jeffrey W. (1996). "Striking a Harmonious Chord: Foreign Missionaries and Chinese-style Buildings, 1911–1949". Architronic. 5 (3): 1–30. OCLC 888791587.{{cite journal}}: CS1 maint: ref duplicates default (link)

• Denyer, Nicholas (1985). "The case against divination: an examination of Cicero's "de divinatione"". Proceedings of the Cambridge Philological Society (31(211)). Cambridge University Press: 1-10.{{cite journal}}: CS1 maint: ref duplicates default (link)

• Emmons, Charles F. (June 1992). "Hong Kong's Feng Shui: Popular Magic in a Modern Urban Setting". The Journal of Popular Culture. 26 (1): 39–50. doi:10.1111/j.0022-3840.1992.00039.x.

• Hwangbo, Alfred B. (2002). "An Alternative Tradition in Architecture: Conceptions in Feng Shui and its Continuous Tradition". Journal of Architectural and Planning Research. 19 (2): 110–130. JSTOR 43030604.{{cite journal}}: CS1 maint: ref duplicates default (link), Sheffield and MIT.

• Kalinowski, Marc (1996). "The Use of the Twenty-eight Xiu as a Day-Count in Early China". Chinese Science (13): 55–81. JSTOR 43290380.{{cite journal}}: CS1 maint: ref duplicates default (link)
• Kalinowski, Marc; Brooks, Phyllis (1998). "The Xingde Texts from Mawangdui". Early China. 23: 125–202. doi:10.1017/S0362502800000973.

• Komjathy, Louis (2012). "Feng Shui (Geomancy)". In Juergensmeyer, Mark; Roof, Wade Clark (eds.). Encyclopedia of Global Religion. Vol. 1. Los Angeles, CA: SAGE Reference. pp. 395–396. ISBN 978-0-7619-2729-7.{{cite encyclopedia}}: CS1 maint: ref duplicates default (link)

• Lai, Chuen-Yan David (December 1974). "A Feng Shui model as a Location Index". Annals of the Association of American Geographers. 64 (4): 506–513. doi:10.1111/j.1467-8306.1974.tb00999.x.{{cite journal}}: CS1 maint: ref duplicates default (link)

• Lu, Su-Ju; Jones, Peter Blundell (January 2000). "House design by surname in Feng Shui". The Journal of Architecture. 5 (4): 355–367. doi:10.1080/13602360050214386. S2CID 145206158.

• Mah, Yeow B. (2004). "Living in harmony with one's environment: a Christian response to 'Feng Shui'". Asia Journal of Theology. 18 (2): 340–361.{{cite journal}}: CS1 maint: ref duplicates default (link)

• Marafa, Lawal (December 2003). "Integrating natural and cultural heritage: the advantage of feng shui landscape resources". International Journal of Heritage Studies. 9 (4): 307–323. doi:10.1080/1352725022000155054. S2CID 145221348.{{cite journal}}: CS1 maint: ref duplicates default (link)

• March, Andrew L. (1968). "An Appreciation of Chinese Geomancy". The Journal of Asian Studies. 27 (2): 253–267. doi:10.2307/2051750. JSTOR 2051750.{{cite journal}}: CS1 maint: ref duplicates default (link)

• Montenegro, Marcia (2003). "Feng Shui: New Dimensions in Design". Christian Research Journal. 26 (1).{{cite journal}}: CS1 maint: ref duplicates default (link)

• Nelson, Sarah M.; Matson, Rachel A.; Roberts, Rachel M.; Rock, Chris; Stencel, Robert E. (2006). "Archaeoastronomical Evidence for Wuism at the Hongshan Site of Niuheliang". Journal of East Asian Material Culture. S2CID 6794721.
• Pankenier, David W. (1995). "The Cosmo-political Background of Heaven's Mandate". Early China. 20: 121–176. doi:10.1017/S0362502800004466.{{cite journal}}: CS1 maint: ref duplicates default (link)

• Park, C-P.; Furukawa, N.; Yamada, M. (1996). "A Study on the Spatial Composition of Folk Houses and Village in Taiwan for the Geomancy (Feng-Shui)". Journal of the Architectural Institute of Korea. 12: 129–140.

• Siu‐Yiu Lau, Stephen; Garcia, Renato; Ou, Ying‐Qing; Kwok, Man‐Mo; Zhang, Ying; Jie Shen, Shao; Namba, Hitomi (December 2005). "Sustainable design in its simplest form: Lessons from the living villages of Fujian rammed earth houses". Structural Survey. 23 (5): 371–385. doi:10.1108/02630800510635119.

• Whang, Bo-Chul; Lee, Myung-Woo (13 November 2006). "Landscape ecology planning principles in Korean Feng-Shui, Bi-bo woodlands and ponds". Landscape and Ecological Engineering. 2 (2): 147–162. doi:10.1007/s11355-006-0014-8. S2CID 31234343.

• Xu, Ping (1998). "'Feng-Shui' Models Structured Traditional Beijing Courtyard Houses". Journal of Architectural and Planning Research. 15 (4): 271–282. JSTOR 43030469.

• Xu, Ping (21 September 1997). "Feng-shui as Clue: Identifying Prehistoric Landscape Setting Patterns in the American Southwest". Landscape Journal. 16 (2): 174–190. doi:10.3368/lj.16.2.174. S2CID 109321682.

• Zhuang, Xue Ying; Gorlett, Richard T. (1997). "Forest and forest succession in Hong Kong, China". Journal of Tropical Ecology. 13 (6): 857–866. doi:10.1017/S0266467400011032. hdl:10722/42380. JSTOR 2560242.

Blogs, columns, etc

• Field, Stephen L. (1998). "Qimancy: Chinese Divination by Qi". Archived from the original on 2017-02-23.{{cite web}}: CS1 maint: ref duplicates default (link)

• 胡星斗 (Hu Xingdou) (2002-08-30). "方术之国" [Kingdom of Alchemy]. newmind40.com. Archived from the original on 2016-03-04.

• Monaco, Emily (2016-03-09). "Bought for a Song: The Story of Germany's Fabled Lark Pie". Paste.{{cite web}}: CS1 maint: ref duplicates default (link)

• Tao, Shilong (2005-12-14). "风水，帝王权贵的烫手山芋" [Feng Shui, a hot potato for emperors and nobles]. people.com.cn., rescued from http://culture.people.com.cn/GB/27296/3941393.html

• Vierra, Monty (March 1997). "Harried by "Hellions" in Taiwan". Skeptical Inquirer.{{cite web}}: CS1 maint: ref duplicates default (link)

• Vyse, Stuart (May 2020). "Superstition and Real Estate". Skeptical Inquirer.

• "司马南与巨天中在齐鲁台关于风水辩论的思考" [Thoughts on Feng Shui Debate between Sima Nan and Ju Tianzhong in Qilutai]. 2006-07-06. Archived from the original on 2008-02-15.

• "Chang Liang (pseudonym), 14 January 2005, What Does Superstitious Belief of 'Feng Shui' Among School Students Reveal?". Zjc.zjol.com.cn. 2005-01-31. Archived from the original on 2012-03-06. Retrieved 2012-05-14.

• "Earth's Inconstant Magnetic Field". NASA Science. 2003-12-29. Retrieved 6 February 2012.

Country specific aspects

Traditional China

• 陳久金 (Chen Jiujin); 張敬國 (Zhang Jingguo) (1989). "含山出土玉片圖形試考 (Hanshan chutu yupian taxing shikao)" [A preliminary analysis of the iconography in the jade fragments from the excavation site in Hanshan]. 文物 (Wenwu) [Cultural Relics, Beijing]. 4: 14–17.

• 殷涤非 (Yin Difei) (May 1978). "西汉汝阴侯墓出土的占盘和天文仪器 (Xi-Han Ruyinhou mu chutu de zhanpan he tianwen yiqi)" [The divination boards and astronomical instrument from the tomb of the Marquis of Ruyin of the Western Han]. 考古 (Kaogu) [Archaeology, Beijing]. 12: 338–343.

• 嚴敦傑 (Yan Dunjie) (May 1978). "關於西漢初期的式盤和占盤(Guanyu Xi-Han chuqi de shipan he zhanpan)" [On the cosmic boards and divination boards from the early Western Han period]. 考古 (Kaogu) [Archaeology, Beijing]. 12: 334–337.

• +684 "武则天挖坟焚尸真相：迷信风水镇压反臣" [The truth about Wu Zetian digging graves and burning corpses]. 星岛环球网, 文史 [Sing Tao Global Network, Culture and History]. Archived from the original on 2009-12-23. Retrieved 2013-12-12.

• 1280 "丧心病狂中国历史上六宗罕见的辱尸事" [Six rare humiliation incidents in Chinese history]. Archived from the original on 2007-08-17. Retrieved 2013-12-12. rem: 考古(Kaogu)=Archaeology

• 1622 Hong Feng (2013-12-12). "房山金陵探寻" [Exploring Fangshan Jinling (Beijing’s earliest and largest imperial tomb)]. Archived from the original on 2014-12-05. {{cite web}}: |archive-date= / |archive-url= timestamp mismatch; 2013-12-12 suggested (help)

• 1627 倪方六(Ni Fangliu ) (October 2009). 中国人盗墓史（挖出正史隐藏的盗墓狂人） [The history of Chinese tomb robbers]. 上海锦绣文章出版社 (Shanghai Jinxiu Articles Publishing House). ISBN 987-7-5452-0319-6. {{cite book}}: Check |isbn= value: invalid prefix (help). The "Ming Sizong robbed Li Zicheng's ancestral grave" section can be read at 凤凰网读书频道. ifeng.com. Archived from the original on 2016-02-03. Retrieved 2013-12-12. rem: the 23-feb-2010 capture is still alive

• 1930 "蒋介石挖毛泽东祖坟的玄机" [The mystery of Chiang Kai-shek digging Mao Zedong's ancestor's grave]. 中华命理风水论坛 [Chinese Numerology and Fengshui Forum]. 2010-06-13. Archived from the original on 2010-06-20.

Mainland China

• 1996 Bruun, Ole (July 1996). "The Fengshui Resurgence in China: Conflicting Cosmologies Between State and Peasantry". The China Journal (36). The University of Chicago Press, The Australian National University: 47-65.{{cite journal}}: CS1 maint: date and year (link) CS1 maint: ref duplicates default (link)

• 2001 "風水迷信"困擾中國當局" [Feng Shui Superstitions Troubles Chinese Authorities]. BBC News. 9 March 2001. Retrieved 2012-05-14.

• 2005 "Fengshui Program Stumbles Amid Disputes". China Daily. 2005-09-15.

• 2006 Jiang Xun (11 April 2006). "透視：從"巫毒娃娃"到風水迷信" [Focus on China: From Voodoo Dolls to Feng Shui Superstitions] (in Chinese). BBC Chinese service. Retrieved 2012-05-14.{{cite news}}: CS1 maint: ref duplicates default (link)

• 2006 Tao, Shilong. "Tao Shilong, 3 April 2006, The Crooked Evil of 'Feng Shui' Is Corrupting The Minds of Chinese People". Archived from the original on 2008-02-15. Retrieved 2007-09-25.

• 2006 Chen, Xintan (2006-01-19). "工艺品店改看"风水" 刚一开张就被市南工商查处" [Art Gallery Shut by the Municipality's Business and Industrial Department After Converting to 'Feng Shui' Consultation Office, Banduo Daoxi Bao, Qingdao]. Archived from the original on 2006-04-26.

• 2013 Levin, Dan (10 May 2013). "China Officials Seek Career Shortcut With Feng Shui". The New York Times.

• "蔡达峰 – Cao Dafeng". Fudan.edu.cn. Archived from the original on 2012-05-09. Retrieved 2012-05-14.

Greater China

• 2005 Holson, Laura M. (25 April 2005). "The Feng Shui Kingdom". The New York Times.. Centered on HK Disney

• 2009 "Feng Shui course gains popularity". Asiaone.com. 2009-02-06. Retrieved 2012-05-14.

• 2010 Moore, Malcolm (2010-12-16). "Hong Kong government spends millions on feng shui". The Daily Telegraph. London.{{cite news}}: CS1 maint: ref duplicates default (link)

Old Korea

• 강관식 (Gang Gwansik) (December 2006). "謙齋 鄭敾의 天文學 兼敎授 出仕와 <金剛全圖>의 天文易學的 解釋" [A Study on the duties of Gyeomje Jeong Seon (謙齋 鄭敾, 1676–1759) as extraordinary Professor in Astronomy and the Interpretation of the <General View of Geumgang Mountain 金剛全圖> from the Viewpoint of the Science of Astronomy-Divination(天文易學)]. 미술사학, Misulsahakbo, Reviews on Art History. 27: 137–194. Retrieved 24 November 2014.

• linked at KCI

• Jorgensen The Foresight of Dark Knowing: Chŏng Kam Nok and Insurrectionary Prognostication in Pre-modern Korea. Translated by Jorgensen, John. Hawai'i University Press. 2018. ISBN 9780824875381., 451 pages

• Karlsson, Anders (2001). "Challenging the Dynasty: Popular Protest, Jeonggamnok and the Ideology of the Hong Gyeongnae Rebellion". International Journal of Korean History. 2: 253–277.

• Kim Tak 김탁 (2005). 정감록 새 세상을 꿈꾸는 민중들의 예언서 [Jeonggamnok: Prophecy Book of People Dreaming of a New World]. 살림출판사 (Salim Publishing House). ISBN 9788952204431., 313 pages.

• Yang Seung-mok 양승목 (2016). "조선후기 십승지 론의 전개와 '살 곳 찾기'의 향방" [A Study on the Unfolding of Sipseungji Theory During the Late Joseon Period and the Course of 'Finding a Place to Live']. 한국한문학연구 (Korean Literature Research) (63). The Korean Society of Chinese Literature: 97–133. doi:10.30527/klcc..63.201609.004.

• Yoon, Hong-key (2014). "Geomancy and social upheveals in Korea" (PDF). European Journal of Geopolitics. 2: 5–23.

• Yoon, Hong-key (2018). P'ungsu: A Study of Geomancy in Korea. SUNY Press. ISBN 978-1-4384-6869-3.{{cite book}}: CS1 maint: ref duplicates default (link), length=444 p.

U.S.A

• Carroll, Robert T. "Feng Shui". The Skeptic's Dictionary. Retrieved 2012-05-14.

• Dunning, Brian. "Feng Shui Today". Skeptoid.com. Retrieved 30 October 2016.

• Dunning, Brian. "All About Astrology". Skeptoid.com. Retrieved 30 October 2016.

quote: Astrology is pre-scientific. It was developed millennia before we knew about the actual fundamental forces in nature, thus it makes no claims to having a basis in any real science. That's good, because appealing to any of the real forces in nature would be implausible;

• Kelly, IW (1982). "Astrology, cosmobiology and humanistic astrology". In Patrick Grim (ed.). Philosophy of science and Occult. State Univer. of New York Press Albany, NY. pp. 47--68. ISBN 9780873955737., length= 336 pages.

• Matthews, Michael R. (2018). "Feng Shui: Educational Responsibilities and Opportunities". In Matthews, Michael R. (ed.). History, Philosophy and Science Teaching: New Perspectives. Science: Philosophy, History and Education. Cham, Switzerland: Springer. p. 31. ISBN 978-3-319-62616-1.

• Matthews, Michael R. (2019). Feng shui: teaching about science and pseudoscience. Cham, Switzerland: Springer. ISBN 978-3-030-18822-1. OCLC 1109957069.

• Penn; Teller (2003-03-07). "Feng Shui/Bottled Water". Bullshit!.

• Zimmerman, Michael (1997-10-16). Science, Nonscience, and Nonsense: Approaching Environmental Literacy. Johns Hopkins University Press. ISBN 978-0801857744.{{cite book}}: CS1 maint: date and year (link) CS1 maint: ref duplicates default (link), length= 220 pages

Haruspex haruspicem

• Bentley, Robyn. "The Different Schools Of Feng Shui".

• Brandmaier, Werner. "Feng Shui". Institute of Feng Shui. Archived from the original on 2011-07-13. Retrieved 2021-07-09. practitioner at Portland ME, turned to dowsing.

• Johnson, Mark (Spring 1997). "Reality Testing in Feng Shui". Qi Journal. 7 (1).{{cite journal}}: CS1 maint: ref duplicates default (link)

The second part of the article is not reproduced on the new website.

• Laird, Janene (2019-02-09). "How To Choose A Feng Shui Consultant". fengshui.net.{{cite web}}: CS1 maint: ref duplicates default (link)

• Moran, Elizabeth; Joseph Yu; Val Biktashev (2002). The Complete Idiot's Guide to Feng Shui. Pearson Education. Retrieved 21 June 2021.{{cite book}}: CS1 maint: url-status (link), length xxii+406 pages

• Sang, Larry (2004). Feng Shui Facts and Myths. Translated by Sylvia Lam. American Feng Shui Institute (www.amfengshui.com). ISBN 978-0-9644-5834-5.{{cite book}}: CS1 maint: ref duplicates default (link), length=150 pages

• Stone, Jen (2018-05-04). "Ancient vs Modern Feng Shui: How the Western Evolution of Happy Got Classical Feng Shui All Wrong". fengshui.net.{{cite web}}: CS1 maint: ref duplicates default (link)

{{Amulets and Talismans}} {{New Age Movement}} {{Pseudoscience}}

Category:Aesthetics Category:Architectural theory Category:Chinese gardening styles Category:Chinese words and phrases Category:Divination Category:Environmental design Category:Geomancy Category:New Age practices Category:Pseudoscience Category:Superstitions Category:Taoist cosmology Category:Taoist divination Category:Types of garden