Appendix A: Geomancy
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Appendix A: Geomancy This appendix serves primarily to illustrate some of the complexities that make up highly systematized expert systems of interpretation, and will also help fill some gaps in the English literature on geomancy. There are very few discussions of the experts' system of geomancy. There are several nine teenth-century accounts (e.g., DeGroot, 1897; Eitel, 1873). Feuchtwang (1947b) is the most complete study, and Freedman (1966, 1969) remains the most important theoretically. Needham (1954-, vol. 2) and Porkert (1974) give some of the theoretical underpinnings of the system. The most important sources, however, remain the many handbooks pub lished for use by geomancers. These include modern discussions of geomancy (e.g., Kong, 1977; Lin, 1977; Nanhai, 1976; Wang, 1968), as well as tradi tional sources (which I consulted in Jiang, 1967; Wang, 1976; and Ye. 1973). In addition, I consulted several professional geomancers. This appendix summarizes some of the basic techniques of geomancy, emphasizing aspects not usually discussed outside the geomancy manuals. Geomancy traditionally constitutes one of the Five Arts (Wu Shu), which include fate-calculation (ming), divination (bu), reading appearances (xiang (including face-reading, palm-reading, and geomancy), medicine (yi), and meditation (shan, literally 'mountains'). A few sources classify geomancy as shan rather than xiang, and ignore meditation entirely. A shared theory based on the five phases unites the Five Arts. The geomancer's goal is to determine the qi or 'configurational energy' of a site. (I rely on Porkert (1974) for definition of terms, although I do not always adopt his ponderous translations.) Qi is an active force. and its movements can be seen in its effects on the mountains and streams of Earth. The geomancer examines the shapes and movements of mountains and water in order to determine the flow of qi through conduits (mo. literally 'veins'). Chinese medicine looks at the flow of qi in the veins, nerves and other conduits of the body. Geomancers look at the flow of qi in mountain ranges, watercourses and other geographical conduits. Geomancy functions because certain conduits connect lineal relatives, and the qi flowing through the Earth can be controlled to flow through the conduit of descent. The term 'dragon' (long) or 'dragon-vein' (long mo) is sometimes a synonym for geographical conduits, although it refers often only to mountain chains. The problem posed to the geomancer is how to identify the characteristics of the invisible, impersonal qi. Is the qi of a site propitious or dangerous? Is it strong and concentrated or weak and dispersed? How does it relate to the qi of the clients and of the time period? The geomancer approaches his analysis by dividing every site into four aspects: (1) the mountain chain (shan long, literally 'mountain dragon'); (2) the site, sometimes called the 'den' (xue, more properly, any point of a conduit where qi can be tapped; it also refers to acupuncture points), sometimes called the 'direction' (xiang, when referring to the direction it faces), and sometimes called the 'mountain' (shan, when referring to the 173 174 Geomancy direction directly opposite the xiang); (3) water (shui); and (4) other moun tains, hills, boulders, etc. (sha). Either or both of two techniques determine the characteristics of a site. The first is the physical form (xing) of the hills and streams at a site. The second is the cosmological principles (/i), like the five phases, which invisibly influence the qi of a site. I discuss each technique below. Ideal sites are not always available, and the geomancer must compensate by using a third technique - fa ('methods', Hokkien huat). This may involve physically reshaping the site, but more often demands non-geomantic techniques. This is, in fact, the realm of the Taoist, and is not part of the standard body of geomancy. Forms Analysis of the physical form of a site follows the same principles as analysis of the physical form of a person's face or hand. At the most basic, certain shapes relate to the system of five phases ( wu xing) - the very structured system of abstract categories that characterizes nearly everything in geo mancy, and that I introduced when I discussed Taoism (see Figure 4.1). Among their many associations are a set of five shapes that correlate with the shapes of physical objects: Wood is narrow and rounded, Fire is pointed, and so on (see Figure A.1). The shapes of the five phases are not considered accurate enough to analyze all mountains, and most geomancers rely on two other systems. Feuchtwang (1974b, pp. 121-6) describes one, called the Method of the Twelve Staves (Shi'er Zhangfa, attributed to Yang Yunsong). The other, called the Nine Stars (Jiu Xing; they are associated with the stars of the Big Dipper plus two nearby stars), is a variation on the five phases. Five of the Stars are equivalent to the five-phase shapes. and the other four are combina tions. Each of the Nine Stars subdivides into various numbers of subsidiary shapes (Figure A.2 show the subtypes for one of the stars). Similar schemes exist for the classification of the shapes of water courses (see 'Gui Hou Jing' in Jiang, 1967). Geomancers sometimes also borrow non-geomantic terms to describe the shape of a site. Objects may resemble an official's cap, a writing-brush stand, the character for 'king', a carp, a fishnet, and so on (DeGroot. 1897, gives several examples, and Feuchtwang. 1974b has a more systematic discussion). Lists of these shapes occur in some geomancy manuals, but there is no established system. Choice is limited only by the whimsy of the geomancers. These terms, however. tend to be secondary descriptions of sites that already fit more standard categories. The shape of the entire mountain range can also be analyzed. It is best if all the phases occur in the order of mutual creation; it is bad if only one phase appears and the range never changes. Mountain ranges may be lively, with many peaks and valleys, or they may be smooth and quiet. The qi may meander slowly along a range with many curves, or it may charge down a straight chain of mountains. As with the relationships among the five phases, balance is a crucial goal. The mountains and the water should have a lively Figure A.l Forms: The Five Phases EARTH FIRE WATER WOOD METAL HANDS FACES MOUNTAINS [J~ OJ ...... Source: Song, 1973, pp. 47-52 ()! 176 Geomancy Figure A.2 Main Variants of the Star Lu Cun Source: Ye, 1973; Juan 1, p. 7 flow, but not be too rambunctious. A yang mountain chain should have a yin site, and vice versa. A mountain that comes from the right should meet water that comes from the left. If the qi is quiescent, the grave should be shallow to take advantage of most of its energy. If it is lively, the grave should be deeper. Where the qi is straight and powerful, the dwelling or grave should Geomancy 177 be off center to avoid its force. Where the qi is weak and meandering, it should be in the center of the conduit to tap all the force. Principles The geomancer's compass is the key to discerning the cosmological correla tions (/i) of a site. These devices consist of concentric rings around a central magnetic compass. The rings inscribe a wooden circle, which can be rotated around the compass to allow them to be aligned with the magnetic South. (Chinese take South as their focus instead of North.) Each direction then correlates with a five-phase value, and with a whole host of ther cosmologi cal principles. Thus, for example, a geomancer can use the compass to assign a five-phase value to the direction of the gravesite, and to each of the prominent land forms and watercourses in the area. None of the five phases is good or bad by itself, although all have specific properties. The quality of a site depends on how they interact through the order of mutual creation (xiang sheng) and the order of mutual destruction (xiang ke) (see Figure 4.2). Geomancers combine these interactions to create much more complex struc tures than the Taoists use. Thus, for example, if a mountain has character istics of both Metal and Fire, it is probably unlucky because Fire destroys Metal. Metal and Earth would be good, because Earth creates Metal. The amounts of the phases must always be balanced; none should overwhelm the others. In some cases, for example, where Metal is overpoweringly strong, Fire may be a lucky influence because it controls Metal's strength. This same situation may be complicated further by the presence of Water, which also helps to control Metal because (1) it creates Fire which destroys Metal, and (2) Metal is weakened because it creates Water and thus sacrifices some of its own power. Geomancy is highly structured - no phase can be understood without reference to the others. Yin and yang, the five phases, and all the rest are impersonal forces that act on the world. In medicine their balance causes health or illness, in geomancy it causes success or failure. The forces it discusses are invisible and generalized away from concrete objects, and the relations and implications of yin and yang, the five phases, and all the rest are meaningful regardless of the particular material situations in which they occur. The concepts of geomancy are also systematically interrelated with each other. The various systems of classification it includes had separate origins, but are now united into a single theoretical scheme. Much of the Western literature mentions a Jiangxi [Kiangsi] school of geomancy based on Forms, and a Fujian school based on Principles.