现代风水精鉴

With the World Feng Shui Conference organized by the American Feng Shui Association held in the United States, Austria, and Germany, the ancient Chinese practice of "Feng Shui," a blend of cultural and scientific humanistic studies, has made new strides across various countries. In Europe and the United States, Feng Shui assessment services for residential and commercial buildings have been integrated into the overall planning of architectural designs, playing an increasingly important role in daily commercial activities.

In fact, as early as the 1970s, Feng Shui had already gained popularity in Europe and the United States. With the global spread of the Chinese diaspora, this aspect of Chinese culture has been disseminated abroad and embraced by local cultural circles. The spread of Feng Shui in Europe and America, when analyzed from social and cultural perspectives, can be attributed to the scientific nature of Feng Shui itself. As a human phenomenon and folk cultural observation, human geography has long conducted parallel explorations of this topic, particularly through "sensory geography," which includes detailed studies of this area.

"Sensory geography" and "behavioral geography" are fields of study that emerged and became active in Western geography in the early 1980s. Sensory geography, a science that studies human reactions to various geographies, emphasizes understanding the sensory perception processes of different resident groups, as well as the sensory characteristics of planners, travelers, and those living in specific environments. Behavioral geography studies the actions and decision-making processes of different groups and social strata in relation to their geographic environments. It not only examines local residents' behaviors but also focuses on the planning behaviors of decision-makers, such as those involved in business location selection.

The ancient practice of Feng Shui has been revitalized in the new century. In ancient China, it played an important role in both palace architecture and common dwellings, guiding the public through subtle influences and spiritual direction, rooted in sacred beliefs. Reviewing the history of Chinese architecture, Feng Shui was never relegated to the sidelines; rather, it continually guided architectural practices throughout history. Ancient Chinese architecture, along with its associated culture, has gained global recognition, with examples like the Confucius Temple in Cologne, Germany, and the Shōtō-ji Temple in Japan.

In modern society, excessive focus on wealth and material benefits, along with the endless pursuit of sensory pleasures, has led to increasing social tension and an imbalance in individual well-being. These issues now threaten further harmonious development for humanity. In response, intellectuals in the West have begun to take notice and seek solutions. They have turned their attention to the East, hoping to find answers in ancient Eastern texts. In the East, ancient cultures gave rise to civilizations and brilliance, with valuable wisdom and cultural phenomena that influenced the customs and beliefs of the Chinese people for thousands of years, attracting global attention. By shedding any potentially negative influences and offering modern interpretations, the study of such cultural phenomena can benefit humanity in understanding how to better manage the relationship between individuals and their environments.

Feng Shui, an ancient Chinese practice for harmonizing humans with nature, developed into a system based on the principles of "Heaven and Man as One" and "Human-Nature Harmony." Given the increasing destruction of the natural environment, finding ways to harmonize human-nature relations is particularly relevant today, especially in a world where material wealth is abundant but spiritual imbalance persists.

The key task of contemporary Feng Shui research is to preserve its core principles while adapting them for the modern world. This involves discarding outdated aspects while embracing the wisdom that can guide us toward a more balanced and harmonious existence. The benefits of Feng Shui extend beyond material wealth, just as "psychotherapy" or "psychoanalysis" may not provide direct material gains but ultimately contribute to spiritual harmony. Once individuals achieve this inner balance, their work and life naturally progress, resulting in material benefits as well, demonstrating that there is no inherent conflict between these two aspects.

There are two key aspects of work required for Feng Shui today:

1. Strengthening theoretical research. As the Chinese proverb goes, "To strike iron, the iron must first be hard." From my experience, studying the works of early Feng Shui scholars reveals that those whose theories are coherent are often also well-versed in Chinese medicine. This is no coincidence, as both medicine and Feng Shui are rooted in an understanding of the environment. Environmental factors, whether psychological, physical, or even societal, can lead to various forms of illness, whether mental, spiritual, or organic. The key lies in understanding the relationship between individuals and their environments.

2. In terms of sociological guidance, beauty, as well as benefit and prosperity, are universally sought after. The classical gardens of Suzhou, widely regarded as beautiful, exemplify Feng Shui principles. They not only serve as a practical model for Feng Shui but have also contributed greatly to the local economy over the years.

Lastly, from a scientific perspective, I must provide a true and verifiable introduction to Feng Shui to establish its legitimacy and counter any skepticism. Of course, elements of Feng Shui that are considered superstitions are indeed a part of its organic framework and are valuable for sociological study.

In the early 1980s, scientist Qian Xuesen, in his discussion of Qi Gong, proposed that human sciences should explore the concept of "Human-Heaven Observation"—the study of the relationship between humans and their environment or the universe. Learning and understanding Feng Shui is not difficult, but the key is to always ask "why?" Many Feng Shui scholars focus on the practical aspects of the theory, which can be immediately applied to solve practical problems, but without a theoretical understanding, these practices can lead one astray. This is why critical analysis and rational inquiry are vital to the study of Feng Shui. As the renowned philosopher and international I Ching Society president, Professor Cheng Zhongying, has said, scholars should approach Feng Shui with rational analysis rather than simple rejection, and aim to integrate practical applications with modern cultural currents. This approach allows Feng Shui's valuable lessons on ecological life and human-environment harmony to remain relevant in today’s world.

Conclusion: From its inception, Feng Shui has perhaps always contained elements deemed "superstitious," but these aspects have gradually been interpreted by modern science, guiding humanity toward a realm of benefit, beauty, and happiness. As an ancient discipline that integrates interdisciplinary and humanistic concepts, its potential for bridging Eastern and Western philosophies is profound. Understanding this mystery, from national strategies to the daily environments of our homes, can bring about transformative change. Heaven and Earth are one, and by aligning with this principle, we can harmonize our surroundings for a balanced and prosperous life.

本书将东西方风水文化与环境科学的各种实用方法融会贯通,在‘周易’的架 构下,用通俗易懂的语言,图文并茂地对传统风水学作了精辟细微的阐述。

作者简介:《现代风水精鉴》作者董斌,名斌,字墅评,又名叔平。环境文化学学者。《风水大师》杂志特邀撰著人。“泛资源理论”和“知识信息吸盘理论”创始人。

二零零二年,现代 环境 景观 生态 堪舆 学者董斌执笔的《现代风水精鉴》在台湾武陵出版社有限公司出版以来,广被海外大学院校和专家学者作为正式学术著作在学术要求最严谨的博士、硕士论文和专著中引用,赢得学术界的首先肯定和民间的良好评介,包括在社科学术杂志发表的论文中引用该书有关建筑景观生态和建筑风水方面理论、国际建筑景观会议引用书中有关建筑与风水理论,该书受到各界良好评价,现居加拿大的杰出科普作家陶世龙说评价作者“表现了负责任的态度”,武林出版社社长林先生、总编辑陈女士给予了相当高的学术评价。

现略述该书的杂志和个人论著引用情况,以资益世。

内容梗概

《现代风水精鉴》是作者2002年度的力作,他的研究得到了国际易经学会主席 成中英 教授的赏识,被该会接纳为会员;同时被美国风水学院聘为特邀研究员。2009年8月与成中英教授在西安交通大学会面 ^[1]董斌先生承担国际环境生态学院 科研项目 环境决策管理学 学术教育计划 学术总监 。

本书将东西方风水学文化与环境科学的各种实用方法融合贯通,在《周易》的架构下,用通俗易懂的语言,图文并陈地对传统风水学做了精辟细微的阐述,并通过广义风水的调理,增进生命和生活的质量,使本我与环境更加和谐,更重要的是对生命和生存质量改进所助益。

他认为风水的功用是如何为新世纪人的生活,更重要的是对生命和生存质量的改进有所助益,通过[广义风水]的调理,增进生命和生活质量,他认为风水的影响是长期和潜伏现存的,正如他在书中对[广义风水]所下的定义。他在书中从广义的方面对风水学与边缘学科进行了细致的论述,认为风水学是一系统性的关于人自身本我、本我与环境之间关系的边缘科学,只有有智慧的人才能理性的加以认识,而他自身也必将与环境更加谐和。为使他的研究成果能为更多的人士服务,并使深层次风水边缘学科的医易实用功用为海内外人士注重,他希望更多的人能通过学习和掌握,进而创造良好的风水环境,促进身体健康、家庭美满和事业辉煌。

导论

在欧美国家,住宅和商业建筑的风水评估服务已融汇在建筑平面设计的整体规划之中,并在日常的商业活动中起着越来越重要的指导作用。

其实,早在七○年代,风水早已风靡欧美,随着华人在世界各地的生根繁衍,他们将这种中国文化散布在异域,并为当地人文圈接纳。这种风水现象在欧美的传播,究其社会原因和人文根源,是风水本身存在的科学性,作为一种人文现象和民俗文化观,人文地理学早已对它进行了异曲而同工的部分探索,并在「感应地理学」中进行了某些细致的研究。

「感应地理学」与「行为地理学」是上世纪八○年代初建立并活跃在西方地理学界的一门科学。研究人们对不同地理的反应特性、形成过程及相互关系的科学称为「感应地理学」,它着重研究不同居民集团对环境的感应认识过程,也研究规划决策人、旅行者,生活在特殊环境下的感应特点。研究不同集团、阶层,对不同地理环境的行为、决策的科学称为「行为地理学」,它不仅研究各地居民的行为,还着重研究决策人的规划行为,例如企业经营的区位选择行为。

古老的风水学说,在新世纪的今天焕发了新的生机。这一传统而新颖的文化,在中国的古代,曾扮演过重要的角色,无论是皇宫建筑,还是村舍民宅,他以神圣的信仰对民众起着潜移默化和精神牵引与指示的作用。

综观中国建筑史,从来没有将风水留置一个角落,但风水却一直在指导着历代的建筑,中国的古建筑伴随着古文化响誉环宇,并如星星般点缀在世界各地,比如德国科隆的孔庙、日本的招提寺等。

现代社会人们过份注重金钱和物质利益,无止境的追求物欲的满足和感官的享受,造成社会关系日益紧张和自我身心失衡。这些问题已开始影响和威胁着人类进一步的和谐发展,西方的有识之士已开始注意这一问题,并试图找出解决问题的途径。他们把目光投向东方,企图在古老的东方典籍里寻觅完美的答案。在东方,古老文化曾经造就了古老的文明和古老的辉煌。某些有价值的、曾经产生过生存的智慧和影响华夏先民几千年风俗观念的人文现象,已引起世人的足够重视。扬弃其可能导致的消极影响方面,并给予现代意义的阐释和发挥,对于人们更好的处理自身和环境,自身的身心关系如何协调互动,都将有所裨益。

风水,这一用来协调人与自然的中国古代方术,在古代已形成了一定的体系,它建立在「天人合一」、「人天和谐」的理念上,对处在人类赖以生存的自然环境日益遭到破坏的今天,如何协调人与自然的关系,如何在物质生活已十分丰富的今天解决心灵失衡的问题上,亦不无裨益。

秉遵学说理念,如何弃其糟粕,取其精华,让旧的学理为新世界新时代新观念的现代人接受进而受益,是我们今天研究风水的唯一要点,也是使风水学理成为一种学说理念的基石。受益与否,并不单指在物质上的,譬如「心理治疗」或「精神分析」并未让人获得物质上的好处,但最后都要给人一种心灵的和谐,心灵和谐了,工作生活才能正常进行,才能进而得到物质上的利益,这两者之间并不存在不可调和的矛盾。

对于风水,现今需要做两方面的工作:

其一是进行和加强学理上的研究。中国一句古谚说的好:「打铁先须本身硬。」以我的经验,研究先贤风水学理的著作,只要学理上行得通的,作者本人一定精通中医学说。医易相通,环境的好坏反应到人身上的首先就是病,不管心理病、精神病,还是器质性的病,都是环境的病,有居住环境的病,区域环境的病,也有营卫环境的病,小到与环境的协调等,大到甚至国家、国体、国政,也存在着环境的问题。

天人合一是什么?天就是干,就是行政,就是领导。人是什么?人是天的要素,国的要素,天人合一,国家才能长治久安。为什么这样说呢?以食的环境的病而言:好的环境令人心情愉快,胃口大开,食物的情况也是食环境的要素,这食物含维生素多少?氨基酸多少?坏的食物则是食环境恶劣的标志。但你要是把再好的、营养含量再高的食物拿到「气场」不好的环境去吃,比如有人生气的环境、细菌孳生的环境、乌烟瘴气的环境、让心情不愉快的环境,也是会消化不良甚至要生病的。其它情况类推。

至于住的环境的病,比如你的卧室、庭院、办公室,你生命里各有三分之一的时间耗在这三个地方,在这环境场中你要创出你的家庭、事业、前程。这三个地方都要拥有一个高能的、有效率的、让人心神交融的环境场,让生命的健康、家庭的美满、事业的辉煌达到和谐一致的平衡发展。

我们的衣、食、住、行都要和环境协调。环境是一个广义广量的名词,有心理环境,有物理环境,有人际环境,心、物、人要取得和谐,就离不开风水学,风水学是一门心身医学,更是一门心身物的科学,心身医学不包括「物」,物即环境,是广义的环境。西方的心身医学有它的弊病,它的「心」的医学和「身」的医学和物、身、心三者交融的医学是三个脚各走各的路,虽然「心」和「身」的医学很发达,但正如南辕北辙的故事,跑的越快发现的问题越多,这就是后现代社会人类普遍的困境。不出毛病尚可,出了问题就是惊天动地的大问题。

在发展中国家,财富的积累和普遍贫穷这两极化的问题要如何解决是首要之务,「心」的医学还很落后,更不要谈「心、身、物」的医学。认识「心、身、物」的医学需要智识水平普遍提高,而不单单是「智力」水平的提高。风水学说注重人,注重心,注重物。人即身,心即精神,物即环境。风水注重身、心、物的和谐发展,是为了未来人类拥有美好生活,西方有识之士从东方古典文化中发现的一颗明珠,一块宝玉,我叫珠玉拂尘。

其二,在社会学的理念上进行引导。美是人人向往的,利和益也是人人向往的。苏州的园林大家都说很美,它符合风水学说么?符合,并且可以作为一个风水学说实践的标本,也是最好的标本之一。它有利有益么?多少年来,苏州园林带给苏州的经济利益是有目共睹的。

最后,我还要从科学的角度对风水作一番介绍,给风水做一个货真价实、验明正身的名片,以免有斡旋之疑。当然,风水学中被视为迷信的东西,是其中的有机组成部分,从社会学的角度看,是有研究价值的。

上个世纪八十年代初,科学家 钱学森 曾在论述气功的文章中讲到,人体科学要研究「人天观」(指人和环境、人和宇宙的学问),学习和认识风水学并不很困难,万事就怕问为什么?很多的风水学者研究风水理论,注重的是现成的东西,现成的拿起来就可以消化,可以解决饥饿(实惠)的问题;但一门学说如果不从学理上认识它,就会导入歧途,歧路就会亡羊,大家就会说这是「伪学说」。更有一些学者,对于原文有勉强的曲解,这都是常识上的欠缺。哲学的辩证能带来一门学问「质」的飞跃,要多问几个「为什么?」易理哲学家,国际易经学会主席、东西方大学校长、美国夏威夷大学 教授 成中英 教授在易学的生活实用方面有独到的认识:

「学者们在没有对之好好进行了解之前显然不应持简单拒斥的态度,而应予以理性的分析和说明,使其种种实际应用能与现代文化的健康潮流相配合,相适应,从而仍能在现代世界中发挥积极的作用。因为若能从理性的方面对实用易学进行分析和说明,就可以发现,堪舆 风水 的方术中显然也包涵了对生命 生态,对天人整体的环境生态的很有价值的学说。」

结语

风水学说从诞生开始,也许就夹杂了许多「迷信」但这些所谓的迷信,却一步步被现代科学所诠释,并继而为人类整体和个体趋向利、美、乐的境界作着默默的引向,这时候,我们不得不反思,作为一门集科际与人文理念于一身的古老学说,为什么能够「中文西用」,并走向「中西汇流」?这是一种风水的玄机,在天人太极中作为太极组成的天人律动,是如此的重要,以至刻不容缓。明白了这一玄机,大至治国的人文方略,小至居家的日常环境,都可以改变、调理,天人本一体,浑然无物我,天运地运任施为,乾健坤容一太极。