Dragon Veins (Chinese: 龙脉) are a concept in Feng Shui.[1] It refers to channels of energy flowing through mountain ranges.[2] They are underground channels of Qi.[3] According to some traditional religions, it is forbidden to destroy them, as this may cause negative consequences or disturbances.[1] It has developed a metaphorical meaning of any critical infrastructure in the modern day such as the Qinghai–Tibet railway.[4]

The 1857 Feng Shui observation diary identified several sites in the Makija Hamlet, Okinawa, such as Uinu Utaki and Nuru Dunchi, believed to be connected to these dragon veins.[5]

Qi forces vary in quality and quantity and move through the earth along "veins", referred to as "longmai" or "dragon veins". These veins concentrate at nodal points known as "caverns". While the forces are intangible, the network of veins can be inferred from topographical features.[6]

After death people are often buried next to Dragon veins[7]

History

During the Tang era (618-907), an "inspector of qi" or geomancer was sent by the court to the southwest in search of locations with "royal qi," a term indicating sites of special significance. This geomancer discovered the Coiled Dragon Mountain, which was believed to pulsate with a high concentration of "royal qi." Subsequently, the emperor directed people to settle in the area. Legends state that as the Baoning region developed, the mountain's features were shaped, and water sprang from it as if it were blood. The mountain's topography played a crucial role in defining the Baoning area, with the Coiled Dragon Mountain guarding its northern entrance. Geographically, the Dragon vein of the Coiled Dragon Mountain was central to the region's fengshui, a concept in which mountains or watersheds are believed to pulse with vital energy or "qi."[8]

The Coiled Dragon Mountain's name draws from the geomantic image of a coiled Xuanwu, a Chinese mythological figure visualized as a serpent wrapped around a tortoise. This figure is associated with the northern direction and the water element. The mountain held particular geomantic importance, with the Pavilion of Lingering Illumination positioned at the end of the Dragon vein.[8]

This mountain's significance was recognized in imperial times, especially during the Ming dynasty. The Pavilion of Lingering Illumination, located on the mountain, became an emblem of its powerful geomantic influence, and was supported by imperial patronage. Local elite and officials celebrated the shrine's geomantic powers and general significance, linking it to larger Chinese cosmological beliefs. For instance, some scholars believed the mountain was connected to the Dragon veins of the Kunlun Mountains, a legendary location in Central Asia. During certain examination periods, scholars would visit the mountain's shrine hoping for academic success, and provincial officials acknowledged the shrine's societal contributions.[8]

Prominent poets, like Xie Jialin from the Qing era, lauded the shrine's stature, acknowledging its imperial support and the presence of a significant religious figure. They believed the shrine held particular importance for the local community.[8]

Taiwan

In pre-twentieth-century Taiwan, this geomantic practice influenced how the environment was perceived and treated. For instance, excavation activities that might disrupt a dragon vein were seen as detrimental. In 1815, a large-scale excavation in communal territories near the county seat was protested for damaging the landscape's "dragon body". Another case from 1895 illustrates a land lease that expressly prohibited coal mining due to its potential to harm the dragon vein; here, the justification was geomantic, not economic.[6]

Cases also highlighted the community's interest in preserving geomantically efficacious land. A market near Danshui in 1867 saw community leaders seek an official ban on excavation of a dragon vein, as they believed it brought prosperity to the town. While there were tensions between geomantic considerations and utilitarian or economic approaches to the land, there were instances of compromise. An 1857 land deed, for example, allowed the use of a geomantic site for vegetable farming but prohibited its conversion into rice paddies. This illustrates an effort to balance both the geomantic significance and economic use of the environment.[6]

Effect on archaeology

During his archaeological endeavors in Indochina, Olov Janse encountered a tomb in Hoà-chung village believed by locals to be under the protection of a dragon, representing a dragon vein. Initially skeptical of these beliefs, Janse came to understand the site's cultural significance. To gain excavation permissions, he engaged with local traditions and assured the community that his team would respect the dragon vein by limiting their excavation depth. Consequently, the villagers granted him the necessary consent.[9]

References

  1. 1 2 https://keatschinese.com/china-culture-resources/the-basic-principles-of-chinese-feng-shui/
  2. ↑ "Feng Shui site selection: where the dragon stops: Anne Hansley suggests an ancient formula for auspicious home siting. - Free Online Library". www.thefreelibrary.com. Retrieved 2023-05-17.
  3. ↑ "Dragons of the East and West : Feng Shui for Modern Living". 2019-02-04. Retrieved 2023-10-17.
  4. ↑ "What is Dragon Vein? It is said that China has 3 large dragon veins". laitimes. 2022-01-09. Retrieved 2023-05-17.
  5. ↑ Chen, Bixia; Nakama, Yuei (2011). "A Feng Shui landscape and Tree Planting with explanation based on Feng Shui Diaries: A case study of Mainland Okinawa, Japan". Worldviews. 15 (2): 168–184. doi:10.1163/156853511X577475. ISSN 1363-5247. JSTOR 43809440.
  6. 1 2 3 Tsu, Timothy (1997). "Geomancy and the Environment in Premodern Taiwan". Asian Folklore Studies. 56 (1): 65–77. doi:10.2307/1178788. ISSN 0385-2342. JSTOR 1178788.
  7. ↑ Kipnis, Andrew B. (2021). "Of Souls and Spirits". The Funeral of Mr. Wang. University of California Press. pp. 111–128. ISBN 9780520381971. JSTOR j.ctv2rb761z.12. Retrieved 2023-10-18. {{cite book}}: |website= ignored (help)
  8. 1 2 3 4 Brown, Tristan G. (2019). "A Mountain of Saints and Sages: Muslims in the Landscape of Popular Religion in Late Imperial China". T'oung Pao. 105 (3/4): 437–491. doi:10.1163/15685322-10534P06. ISSN 0082-5433. JSTOR 26846140. S2CID 211665547.
  9. ↑ Källén, Anna; Hegardt, Johan (2021), "Euphoria: Indochina, October 1934–May 1935", The Archaeologist In-Between, Olov Janse, 1892–1985, Kriterium, pp. 140–179, ISBN 978-91-7061-305-0, JSTOR j.ctv26qjj9f.12, retrieved 2023-10-18
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