54 entries. Placement principles, the eight directions, the classical vocabulary of the tradition, and the objects used in practice — documented rather than promised.
Feng shui writing tends toward promises, which makes a plain reference unusual. What is collected here is the descriptive half: what the eight directions are called, what the classical terms mean, which objects belong to which context, and what principles practitioners of various schools actually cite when they disagree about a room. No entry claims that moving a desk produces a result.
The eight directions are the spine of most of this. Each has a traditional association — north with water and career, south with fire and recognition, and so on through the Bagua — and those associations are what most directional advice is ultimately derived from. Reading the direction entries first makes the object entries legible, since almost every object entry is indexed to a direction rather than to an outcome.
Where schools conflict the entry records the conflict. The compass school (理氣) reads timing and direction using formulas that shift year to year; the form school (形勢) reads landscape and shape and largely ignores timing. A practitioner trained in one can look at the other's recommendation and call it wrong, and both traditions are treated here as being what they are.
Objects are documented as belonging to contexts, not as instruments. A bagua mirror above a door, a fish tank near an entrance, a mountain painting behind a desk — each has a standard reading attached, and none of them is described here as doing anything beyond carrying meaning.
This database documents placement principles and the traditional vocabulary. It makes no claim that any placement changes an outcome, and nothing here is medical, financial or legal guidance.