By Ole Bruun
Feng Shui has been identified within the West for the final one hundred fifty years yet has in most cases been considered as a primitive superstition. in the course of the glossy interval successive regimes in China have suppressed its perform. even if, within the previous few many years Feng Shui has develop into a world religious circulation with specialist institutions, millions of titles released at the topic, numerous web content dedicated to it and hundreds of thousands of clients. during this publication Ole Bruun explains Feng Shui's chinese language origins and meanings in addition to its newer Western interpretations and worldwide charm. not like the abundance of renowned manuals, his creation treats chinese language Feng Shui as an educational topic, bridging faith, heritage and sociology. person chapters clarify: • the chinese language religious-philosophical heritage • 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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Feng Shui has been identified within the West for the final one hundred fifty years yet has commonly been considered as a primitive superstition. throughout the smooth interval successive regimes in China have suppressed its perform. although, within the previous couple of a long time Feng Shui has turn into an international non secular stream with specialist institutions, hundreds of thousands of titles released at the topic, numerous web content dedicated to it and hundreds of thousands of clients.
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Extra info for An Introduction to Feng Shui (Introduction to Religion)
Especially during the Six Dynasties, when Buddhism spread across China and was soon adopted by the state power, divination received a new impetus from the Buddhist cosmological concepts of ceaseless cycles of construction and destruction of the material world. While China was in a state of disunion, divination philosophy rose to a golden era and gave birth to many renowned figures in the various arts of divination, including the prophet Guan Lu, the historian and writer on supernatural powers Gan Bao and the outstanding scholar Guo Pu (276–324), the last commonly credited as the founder of modern feng shui.
All of these kinds of fortune-tellers are very fluent in speech . . They all have a very patronizing manner’ (Doolittle 1865: 339). It was only after the foreign occupation of Beijing (Peking) in 1860–2, however, that feng shui increasingly became an issue in the Chinese–foreign encounter. Foreign interests in opening the Chinese interior to traders, travellers and missionaries, as well as competition among the foreign powers, contributed to rising tension. The revolutionary impact of steam power in Europe served as a model for the foreigners’ vision of progress for China.
At the same time, Catholic and Protestant mission stations spread into every province of the empire, and their scope of activity also expanded rapidly, including churches, residences, schools, orphanages and small hospitals. Although their converts were too few to matter in the colossal Chinese population, they could still form small communities, enjoying certain social privileges and turning away from the Chinese order under some degree of foreign protection. The missionaries in China were reformers at heart; they called for the reform of Chinese thought and institutions through the adoption of what they saw as the salient elements of western civilization: science, technology and Christianity.