Jan , 2004

精神靈藥還是心靈速食

撰文/ 建築雜誌 總編輯 金光裕
風水
I在台灣執業的建築師應該是沒有人不碰到風水的,在設計的過程中,業主總是會要把設計讓風水先生檢驗,而且對風水先生, 往往超過對建築師的專業尊重,而風水先生有比較上道的,在展現他的功力之時,猶不忘記與人為善,把建築的設計肯定幾下,而高明的更是能夠看得 懂設計中的好處和意圖,順水推舟得讓業主覺得又安心又覺得設計費花得值得,中焉者則只是硬套些招數,樑下放支竹子 (撐高) ,開門要對準水口的方位 (如附近的河,甚至於淡水河口) ,令台灣有許多的「斜門」建物,有路煞者則要燒三柱香, 所以常看到莫名其妙立了三根旗竿,下焉者將似是而非的江湖術語當做上方寶劍,抓住業主趨吉避兇,才至於病急亂投醫的心理,害得建築師還要大改 設計,而這些術語往往把「氣」、「穴道」、「陰陽五行」、「左青龍右白虎」等術語東拉西扯,有時又扯上姓名、方位、時辰,令人聽得左支右絀, 如墮五里霧中,其實都是似是而非,想當然爾的無稽之談與陳腔濫調,比如房子一定要後面比前面大,才能聚財,比如有稜有角,高人一等,位於路沖等的明顯位置一定不好,甚至於到了全不合理的狀況,對於合理的使用,環境狀況等全無關切,其實完全違反了風水用來協調環境的目的。

風水在過去十年間甚至成為日本以及美國加州時髦人士的流行,這當然是時髦的成份居多,有如憲二教授的文章所述,在幾年間就會成了明日黃花,但是風水在華人社會卻流傳數千年不衰,無論是改朝換代,西潮東漸,機械文明,電子時代,它都不曾減損其在民間的力量,而且無論是對三六九等,智愚不肖,除非是全無接觸,一旦遇上了幾乎是風行草偃,十分的具有說服力。

如今也有人將風水說成無比珍貴的老祖宗智慧遺產,甚至把陰陽比之於電腦的0與1,DNA的正反旋,以證明我們早就掌握了宙間的精髓,也有人把它的目的比之於當紅的綠建築先趨,我們卻認為,風水最值得我們了解處,其實不是它蘊藏著多少的宇宙真理,也不是它可以成為放諸四海皆準的綠建築原則,反而是它在華人世界無遠如屆,綿遠流長的影響力,它也不只於是個古老的認識與調整環境的學問,因為它與道教的氣、穴道、陰陽五行、占卜算命、民間信仰,糾纏得難解難分。

有朋友的老父突然夜夜「活見鬼」,不得安寧,朋友素以鐵齒著稱,但不堪老父日夜驚心膽跳,只好到處求助,終於找到了一個法師,道場在台北市郊工業區邊上的一間皮屋內,法師自稱是「陰陽兩界的調解人」,也一眼看出老人的問題,他與糾纏老人的冤親債主溝通,原來竟是老人年輕時的舊情人,在老人返大陸探親時跟上了他,這段情除了老人誰也不知道,事實上老人也是經過法師的細述才想起來,法師為老人化解了這段冤孽,朋友卻成了道場的座上客,而道場內三教九流,科技業者,醫生,財經界的,與餐廳老闆,泥水工,圍著法師卜兇問吉,拜神祈福,朋友也見識了許多靈界稀奇古怪之事,法師如有原始部族裡的巫師,而參加通靈聚會,而這許多人如此切身之事無從化解,卻在此地找到了庇護,許多參拜者說法師是有求必應,但是朋友說並沒有發生在自已身上,但是無論如何,他每次去道場,都感覺得到了放鬆與舒解,甚至有心理安定的效果,與他在美國工作時看心理醫生,具有類似的效果,據他的描述,似乎法師與道場竟然重現了Paz所說的營火晚會。

法師拜的主神是瑤池金母,他相信這個信仰是淵遠流長,可能甚至源於中還是在母系社會的上古時期,如周文王就曾西赴瑤池會見西王母,而道教一支其實包納百川,所以拜的神很雜,它像一條永不衰竭的長河,時而潛入地下,時而飛散上了天空,但是卻會突然成型,成了暴發的洪水,朋友相信從黃巾賊,白蓮教,乃至於洪秀全的太平天國,義和團,都是這股潛伏在民間的民俗信仰偶爾失控的結果。

朋友也為我求了一個保平安的符,上面龍飛鳳舞的一行字中,我只看得懂最後一個「令」字,朋友有研究,唐朝時自中亞傳到中國的基督教,曾經風行一時,長安至今還有「大秦(羅馬)景教流行中國碑」(其實當時流行的基督教是中亞一系,一度被教廷識為異端),但是後來遭到佛教的排擠,朝廷下令禁教,稱為「會昌滅法」,基督教潛入地下,化身為道教,有日本學者教據,流傳的一些呂洞賓將水變酒,救人疾病的傳奇,其實都是耶蘇行止的轉化,而畫的符,都是當時敘利亞文書寫的禱告詞,而這種書法也一直流傳到他給我的這張符上。

也許就是這種兼容並包的特性,這些民俗信仰得以歷久及彌新,以極為俚俗平易的文字,故事,敘述,擺飾,開枝散葉,而且對三六九等的人士都有親和和召力,而風水,也是結合了地理環境規劃與技術,魔術,信仰,為自我的存在論述等許多層面的結合,它是一種類科學,類藝術,類心理學,它是自遠古傳下,未經分化的謎團,它既沒有分化成專門的學問,也保留著兼容並蓄的特性,各自表述的空間,它是不分族群不分階層的共同語言與對話,它具有原始的生命力與凝聚力,它是屬於民俗層次的文化資產與共通的意識底層,過濾掉江湖術士的瑣碎招數和誆語,了解到它是源於中國北方農業社會的生活條件的限制,它或許可以我們更了解潛意識中對環境與安定感的特質,有如精鋉文化需要由民俗文化中尋找生命力,甚或需要將這兩種文化的壁壘打碎再融合,我們或許有機會創造出具有文化特生的空間與環境觀。

本文轉載自建築雜誌2004 Jan/Feb第077號18~21頁
在此特別感謝建築雜誌與總編輯金光裕先生不吝此文刊載於tbdc網站

精神靈藥還是心靈速食

撰文/ 建築雜誌 總編輯 金光裕
風水
I在台灣執業的建築師應該是沒有人不碰到風水的,在設計的過程中,業主總是會要把設計讓風水先生檢驗,而且對風水先生, 往往超過對建築師的專業尊重,而風水先生有比較上道的,在展現他的功力之時,猶不忘記與人為善,把建築的設計肯定幾下,而高明的更是能夠看得 懂設計中的好處和意圖,順水推舟得讓業主覺得又安心又覺得設計費花得值得,中焉者則只是硬套些招數,樑下放支竹子 (撐高) ,開門要對準水口的方位 (如附近的河,甚至於淡水河口) ,令台灣有許多的「斜門」建物,有路煞者則要燒三柱香, 所以常看到莫名其妙立了三根旗竿,下焉者將似是而非的江湖術語當做上方寶劍,抓住業主趨吉避兇,才至於病急亂投醫的心理,害得建築師還要大改 設計,而這些術語往往把「氣」、「穴道」、「陰陽五行」、「左青龍右白虎」等術語東拉西扯,有時又扯上姓名、方位、時辰,令人聽得左支右絀, 如墮五里霧中,其實都是似是而非,想當然爾的無稽之談與陳腔濫調,比如房子一定要後面比前面大,才能聚財,比如有稜有角,高人一等,位於路沖等的明顯位置一定不好,甚至於到了全不合理的狀況,對於合理的使用,環境狀況等全無關切,其實完全違反了風水用來協調環境的目的。

風水在過去十年間甚至成為日本以及美國加州時髦人士的流行,這當然是時髦的成份居多,有如憲二教授的文章所述,在幾年間就會成了明日黃花,但是風水在華人社會卻流傳數千年不衰,無論是改朝換代,西潮東漸,機械文明,電子時代,它都不曾減損其在民間的力量,而且無論是對三六九等,智愚不肖,除非是全無接觸,一旦遇上了幾乎是風行草偃,十分的具有說服力。

如今也有人將風水說成無比珍貴的老祖宗智慧遺產,甚至把陰陽比之於電腦的0與1,DNA的正反旋,以證明我們早就掌握了宙間的精髓,也有人把它的目的比之於當紅的綠建築先趨,我們卻認為,風水最值得我們了解處,其實不是它蘊藏著多少的宇宙真理,也不是它可以成為放諸四海皆準的綠建築原則,反而是它在華人世界無遠如屆,綿遠流長的影響力,它也不只於是個古老的認識與調整環境的學問,因為它與道教的氣、穴道、陰陽五行、占卜算命、民間信仰,糾纏得難解難分。

有朋友的老父突然夜夜「活見鬼」,不得安寧,朋友素以鐵齒著稱,但不堪老父日夜驚心膽跳,只好到處求助,終於找到了一個法師,道場在台北市郊工業區邊上的一間皮屋內,法師自稱是「陰陽兩界的調解人」,也一眼看出老人的問題,他與糾纏老人的冤親債主溝通,原來竟是老人年輕時的舊情人,在老人返大陸探親時跟上了他,這段情除了老人誰也不知道,事實上老人也是經過法師的細述才想起來,法師為老人化解了這段冤孽,朋友卻成了道場的座上客,而道場內三教九流,科技業者,醫生,財經界的,與餐廳老闆,泥水工,圍著法師卜兇問吉,拜神祈福,朋友也見識了許多靈界稀奇古怪之事,法師如有原始部族裡的巫師,而參加通靈聚會,而這許多人如此切身之事無從化解,卻在此地找到了庇護,許多參拜者說法師是有求必應,但是朋友說並沒有發生在自已身上,但是無論如何,他每次去道場,都感覺得到了放鬆與舒解,甚至有心理安定的效果,與他在美國工作時看心理醫生,具有類似的效果,據他的描述,似乎法師與道場竟然重現了Paz所說的營火晚會。

法師拜的主神是瑤池金母,他相信這個信仰是淵遠流長,可能甚至源於中還是在母系社會的上古時期,如周文王就曾西赴瑤池會見西王母,而道教一支其實包納百川,所以拜的神很雜,它像一條永不衰竭的長河,時而潛入地下,時而飛散上了天空,但是卻會突然成型,成了暴發的洪水,朋友相信從黃巾賊,白蓮教,乃至於洪秀全的太平天國,義和團,都是這股潛伏在民間的民俗信仰偶爾失控的結果。

朋友也為我求了一個保平安的符,上面龍飛鳳舞的一行字中,我只看得懂最後一個「令」字,朋友有研究,唐朝時自中亞傳到中國的基督教,曾經風行一時,長安至今還有「大秦(羅馬)景教流行中國碑」(其實當時流行的基督教是中亞一系,一度被教廷識為異端),但是後來遭到佛教的排擠,朝廷下令禁教,稱為「會昌滅法」,基督教潛入地下,化身為道教,有日本學者教據,流傳的一些呂洞賓將水變酒,救人疾病的傳奇,其實都是耶蘇行止的轉化,而畫的符,都是當時敘利亞文書寫的禱告詞,而這種書法也一直流傳到他給我的這張符上。

也許就是這種兼容並包的特性,這些民俗信仰得以歷久及彌新,以極為俚俗平易的文字,故事,敘述,擺飾,開枝散葉,而且對三六九等的人士都有親和和召力,而風水,也是結合了地理環境規劃與技術,魔術,信仰,為自我的存在論述等許多層面的結合,它是一種類科學,類藝術,類心理學,它是自遠古傳下,未經分化的謎團,它既沒有分化成專門的學問,也保留著兼容並蓄的特性,各自表述的空間,它是不分族群不分階層的共同語言與對話,它具有原始的生命力與凝聚力,它是屬於民俗層次的文化資產與共通的意識底層,過濾掉江湖術士的瑣碎招數和誆語,了解到它是源於中國北方農業社會的生活條件的限制,它或許可以我們更了解潛意識中對環境與安定感的特質,有如精鋉文化需要由民俗文化中尋找生命力,甚或需要將這兩種文化的壁壘打碎再融合,我們或許有機會創造出具有文化特生的空間與環境觀。

本文轉載自建築雜誌2004 Jan/Feb第077號18~21頁
在此特別感謝建築雜誌與總編輯金光裕先生不吝此文刊載於tbdc網站

Campfire or spiritual fast food?

by Gene K. King, Editor-in-chief

Feng-Shui

I believe that on architect practicing in Taiwan can claim to have escaped the constraints and demands of Feng-Shui, mostly at the request of his clients. It is particularly irritating that many clients accord more respect to the opinions of Feng-Shui masters and hustlers than to those of architects. Feng-Shui practitioners vary tremendously in competence and attitude. There are more compromising ones who understand the intentions of good design and only try to complement the design with some Feng-Shui adjustments. Average Joes, however, apply packaged tricks to every site and project. For example, the place bamboo branches under structural beams so as to reduce the burden on residents. They orient main-entry doors toward a “mouth of water,” which results in awkwardly angled doorways. If there are roadways running or curving toward a building, do not be surprised to see three flagpoles standing in front of it, like three incense sticks. The worst practitioners manipulate the psychological needs of their clients and confuse them with all kinds of “technical” terms such as “Chi”, “Yin and Yang”, “Five Phases”, “dragon at left and Tiger at right”, with factors such as name , orientation, or hour, compelling clients to accept as necessary absurd adjustments that render a building unlivable. Feng-Shui practices usually display very little common sense. For example, the rear of a building must be larger than the front so as to accumulate fortune; sharp edges are discouraged, as are any features-location, height-that makes a building overly conspicuous. Practitioners have no respect for reasonable uses and surrounding conditions, which work directly against the purpose of Feng-Shui-that is, go harmonize with the existing environment.

Feng-Shui became a popular trend several years ago in California and Japan, one with perhaps a relatively short life span beyond the present. But in Chinese society, these beliefs have never loosened their grip. Changing dynasties, Western cultural influence, and the advent of the technological and electronic age have done little to decrease the impact of Feng-Shui on our vernacular world. It is a pervasive, even contagious force throughout almost all segment of society, regardless of class, intelligence, or occupation.

Some hardcore cultural patriots suggest that Feng-Shui a remarkable legacy, demonstrating that the Chinese grasped the quintessence of the cosmos many centuries age. They suggest that the concept of Yin and Yang is such a fundamental trust that it has appeared in the basic digits of computer programming, 0 and 1, and in the two strands present in DNA. Others have proposed that Feng-Shui is at the vanguard of sustainable design. We consider Feng-Shui important not because it may provide us with universal laws of sustainable design, nor because it constitutes an everlasting influence on Chinese Society. It has been particularly influential since it meshed with Chi, acupuncture, collateral pressure point, fortune telling, and deity worship.

A female ghost haunted the father of a friend of mine; he saw her every night and was losing his mind. My friend had shown very little religious interest before that incident, but felt obliged to help relieve his father’s incessant sufferings. He found a master who erected a small temple in d steel-shed in an industrial area outside Taipei city, the master calls himself a “mediator between the Yin and Yang worlds: and he pointed out the old man’s problem instantly. He communicated with the female ghost, and found out that she used to be the old man’s lover when they were young. She spotted him when he went back to visit their homeland in Mainland China and followed him back to Taiwan. Nobody else except for the old man knew of this affair, and the old man himself started to recall this affair when the master described the details to him. The master negotiated with the female ghost and resolved her relationship with the old man. As a result, my friend became a regular guest at the temple. He site around with people of all kinds, rich and poor, educated and uneducated, to decipher hallucinations and seek answers to the unknown. According to my friend, who is a bit of an information freak, the master is comparable to a tribal shaman. These ordinary folk ran into situations like the old man’s, and found relief in the master. Some claim that their wishes have come true through the master’s efforts. This has not happened to my friend, but nevertheless he feels relieved and relaxed every time he visits the master, more so than when he had visited his psychiatrist in the US. In his description, the session in the master’s house in comparable to the campfire gathering that Paz describes, where traditional narratives and beliefs are rehearsed and reapplied.

The master’s main object of worship is the Lady of the Western Heavens, the central deity of a branchy of Taoism. My friend believes this figure originated from very early times, when China was still a matrilineal society. The Lady of Western Heavens was once such important deity that, according to legend, King Zou Wen Wong traveled to visit her. Taoist beliefs are a conglomeration of vernacular cults and practices. Together these currents form an inexhaustible river, usually calm or flowing underground, sometimes gathering into violent outbursts and floods Rebellions of the Yellow Scarf during the Han Dynasty, the White Lotus cult in several periods, even the Taiping Tienguo revolution and Boxer’s Rebellion during the Ching Dynasty, can all be regarded as in stances where believers were organized into revolutionaries.

My friend kindly acquired an amulet for me; it is a vertical strip of paper with a line of very wild calligraphy in which I can decipher only the final character: “order”. My friend also has something to say about this: hi had found reliable research by a Japanese scholar, revealing that the inscription bears no relation to Chinese characters but is derived from ancient Syrian characters. It is said that Christianity was so popular in China during the Tang Dynasty that there still exists a plaque in Xian describing how popular “Da-chin (Roman) Christianity” once was. Actually the information was a bit off, since it was Nestorian Christianity, a Syria-based sect once pronounced heretical by Constantinople that reached China during this time. With the political ascent of Buddhism, Christianity was banned, and persecuted Christians were driven underground and forced to camouflage themselves as Taoists. A deity called Lu Tung-pin is said to have the power to raise the dead and turn water into wine-trans-formations of the story of Jesus Christ. All written incantations were actually prayers in Syrian characters, and have been passed down through almost 15 centuries, to the maker of this amulet that I now have.

These vernacular beliefs remain vital, perhaps because of their ability to coexist with other systems of thought, and perhaps because of their connection to colorful folkloric decoration. Feng-Shui is a conglomeration of environmental planning techniques, magic, ideology, and concepts of self related to cultural identity. It is a quasi-science, quasi-art, quasi-psychology that has been passed down as a corpus that transcends the boundaries of occupation, ethnicity, language, and class, and provides a common ground. The practices of Feng-Shui capture the collective imagination of a people. If we disregard the scams of hustlers and instead investigate Feng-Shui’s roots in an ancient northern Chinese agricultural society, while retaining an awareness of its limitations, we may begin to understand our own subconscious needs and how they may shape our environment. As high culture often draws vitality from popular culture, it is sometimes necessary to break the division and mesh the two. Feng-Shui just may help us to create a critical, culturally distinct vision to wards space and environment.

This article reprints from the 077th dialogue 2004 Jan/Feb at 18~21 page .
Specially thank the Dialogue and Gene K. King, Editor-in-chief is so generous printing this article to tbdc website.

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