TITLE : FENG SHUI.

FOREWORD

Until recently, much of the extensive literature written on Feng Shui (or Chinese methods of Geomancy) have been of course, in Chinese. These date from the first records on Feng Shui that go back to at least the fourth century B.C. In this regard Lillian's research here is a most welcome addition to the fast growing body of literature on Feng Shui written in English.

The basic originating idea in Feng Shui is that if the house of the living and the tombs of the dead were not properly positioned, then evil effects of the most serious kind would affect the inhabitants of the house and the descendents of those whose bodies lay in the tombs. Conversely, good siting would favour their health, wealth and happiness.

Adjustments to gain the desired harmony depended on local topography, since every place had features of landscape that would modify the local influence of the chi of Nature. The shapes of the hills and valleys, the directions of streams and rivers, being the outcomes of wind and water, were the most important, but the heights and forms of buildings, the directions of roads and bridges, were also considered significant factors. Moreover, since the forces and nature of invisible currents were held to be modified from hour to hour by the position of the heavenly bodies, so their aspects as seen from the locality concerned had also to be considered. Siting is of vital importance. However bad siting could be remedied by corrective physical or symbolic adjustments.

How is the modern man to respond to Feng Shui ?

If seen from the Western point of view, Feng Shui is essentially a pseudo science. The reason being that the principles of Feng Shui can only be partly explained by modern scientific principles (ie through the "hypothetical-deductive method" of empirical discovery that is the mathematisation of hypotheses about nature and relentless experimentation). The other significant extent of its principles, methodology and divination are explained by a composite system of astrology, superstitions, common sense and intuitive means that could again vary according to the Feng Shui master in question. The adjective "pseudo" here is not derogatory but refers to those aspects of Feng Shui that cannot be explained by modern scientific means. We have to regard it as part science and part aesthetic.

For the Chinese it is often distressing to find that most Westerners, the people belonging to the Euro-American civilisation, to be subconsciously inclined to congratulate themselves, feeling with some self satisfaction that after all, it was Europe, and its extension into the Americas which developed modern science and technology. On the contrary, if world history were to be comprehensively rewritten from a global perspective it will become evident to all that although the Chinese did not develop modern science and technology, the Western World owes certainly more than half of its basic inventions and discoveries upon which the "modern world" rests, to China (Needham et al).

For a true perspective, the technological world today has to be seen as a product of both East and West, and to an extent which until recently no one had ever imagined. It is certainly timely for the Chinese contribution to modern science and technology to be recognised and acknowledged. In this regard the pseudo science of Feng Shui is one of a multitude of aspects of Chinese science and civilisation which deserves greater attention today. It has relevance by virtue of its perceived pervasiveness in influencing the well being of its proponents, and for its scientifically important ecological and bioclimatic design implications. Here Lillian's research, her extensive compilation of Feng Shui's concepts, interpretations and anecdotes serves to contribute in part to this advancement of knowledge of ancient Chinese civilisation for the benefit of today's contemporary society.

Feng Shui's emphasis on harmony with nature has great personal interest especially in relation to my own early doctoral research and to my current ongoing R&D which is designing and planning buildings in relation to the ecology and climate of the place. In this regard I have found that many of the interpretations and prescriptions in Feng Shui can be explained by modern ecological land use planning principles (eg McHarg et al) and by the studies carried out on the bioclimatic bases for the design of buildings (eg Olgay and Olgay; Koenigsberger; et al). These approaches to design lead to operationally passive low-energy and low-environmental impact buildings, and it is certainly an area of design that the Chinese had pioneered through Feng Shui.

The other usefulness of Lillian's research here is that it brings together holistically several aspects of Chinese civilisation such as the concepts of Yin Yang, the I Ching, the theory of the Five Elements, the Pak Kua etc. It also relates these ancient principles to today's contemporary urban environment where buildings take the place of topography when trying to identify "green dragons and white tigers", and where man made roads, telephone poles and eaves of roofs represent deadly "poison arrows". Surely these interpretations did not exist then in ancient times ? These have to be the culmination of recent advancements in this field by contemporary Feng Shui experts. For the ambitious reader, it is crucially important to reiterate Lillian's caution. Her book is to serve as a primer, albeit a detailed one, to the topic and for a personal understanding of Feng Shui. It is by no means a D-I-Y practice manual for the Wannabee-Feng Shui master. Most certainly, Lillian advises that to become a Feng Shui "professional" involves years of study of original literature and practice; and that for anyone seeking serious advice, a professional Feng Shui master must be consulted.

As with all things metaphysical, belief in Feng Shui raises the interesting point about dependency. There are some who absolutely refuse to consult a Feng Shui master for the reason of being dependent on them. The explanation given is that if they find, after consultation, success results, then clearly in times of despondency and misfortune, the Feng Shui Master has again to be consulted. Feng Shui can then become a hook that makes the seeker dependent on the Feng Shui master. Clearly there are those who believe that life should best be left to the tribulations of its own devices, to forthright human endeavours or to other religious recourse. However there will also be many who will not tempt fate and seek to take all precautionary measures as simply good insurance.