A compendium of philosophy, customs, and healing traditions
As I continue to dig through my library of Asian-themed books, this one stuck out to me. It’s not a book about religion, per se, at least not to the extent that H.G. Creel’s Chinese Thought (1953) was. This book instead is a far more approachable dissection of the actions and habits of Chinese people that stem from their beliefs.
One problem I found with this book is that it deals with China’s diaspora way more than China itself. In fact, due to China’s relatively closed-door stance in 1983, Frena Bloomfield might never have even set foot in mainland China for her research, instead focusing on other nations to which the ancient Chinese had moved. Singaporeans, Taiwanese, Hong Kongers, and the restaurant owners in San Francisco all might find their roots in China proper, but they might not all appreciate being called “Chinese” as often as they are in this book—at least back in 1983. I could be wrong on that.
Bloomfield’s writing is definitely engaging, as she fills these pages with anecdotes and personal stories from her travels and research. As a British journalist stationed in Nepal who then spent 8 years in Hong Kong and otherwise traveling the region, she’s certainly an inquisitive soul—willing even to engage in openly demonic activities all for the sake of exploring some of the lesser known beliefs stemming from Chinese religions.
The following is a brief summary of most chapters from the book, or at least what I learned from them.
Introduction
As mentioned above, Bloomfield spent most of her time in Hong Kong, though she also conducted research in Taiwan and Singapore searching for the “ancient metaphors” of their belief system. Her fault was that she assumed that Communism, in its efforts to equalize everyone and shed itself of the old Imperialist ways, had swept away all belief from China proper. Not so! Traditions continued to thrive in China. (xvii) Of this, she concedes:
Since centuries of war and famine, had not destroyed the tradition, it was unlikely that the advent of Communism would do so. (xviii)
This of course begs the question in my mind: Then why not highlight Christianity as well? Christianity existed in China for hundreds of years, and any argument that “it came from the outside” would have to handle to same silly argument for Buddhism (imported from India). Christianity in fact has thrived under Communism, both when the nation was closed (consider “the blood of the martyrs”) and when the nation re-opened. To ignore such a massive belief system in a book about beliefs is to announce an agenda, in my opinion. Anti-Christianity has always been a thing.
Another quote I pulled from this introduction was this insightful take from her acupuncture teacher:
You westerners like to take things apart to find out how they work, but we Chinese like to look at the whole picture, to see where everything fits. (xiii)
Chapter 1 – The Invisible People
From the very beginning, we understand that this book is about the average Chinese person, whether in Asia or the West—though as noted above, not “the average Chinese person” in China. It is not an exhaustive book, nor one meant to describe scholars and ancient Chinese beliefs, but rather the daily belief system of the average Chinese person and how that system orders each person’s actions. I loved this summary statement from Bloomfield:
Set aside the words of Confucius and the philosophy of Taoism, and it becomes clear that the real religion of the ordinary Chinese is involved with the pursuit of worldly success, the appeasement of the dead, and the spirits, and the seeking of hidden knowledge about the future. (3)
Scholars might want to describe Chinese beliefs as “respect for the dead or ancestors” or “love for family,” it really just comes down to fear. The average Chinese person who never reads the Classics still follows the teachings of the Classics, not out of love or “because my parents do,” but mainly out of fear of how the spirits would react if they don’t. (3-4) I’d argue as a Christian that this is an unhealthy fear and not akin to “the fear of the Lord,” which instead is the recognition of His power and authority which results in submission, obedience, and fleeing from evil (Prov 3:7-8). In fact, peruse these wonderful passages that describe the joy that comes with the fear of the Lord:
- Proverbs 10:27 – “The fear of the Lord prolongs life”
- Proverbs 9:10 – “The fear of the Lord is the beginning of wisdom”
- Proverbs 14:26-27 – “In the fear of the Lord one has strong confidence, and his children will have a refuge. The fear of the Lord is a fountain of life, that one may turn away from the snares of death.
- Proverbs 22:4 – “The reward for humility and fear of the Lord is riches and honor and life.”
Chapter 2 – Feng Shui: Chinese Earth Magic
Rather than being at the very roots of Chinese identity, this concept of feng shui was developed by Wang Chi in the Sung dynasty. It involves qi (breath), li (laws), so (mathematic principles), and yin (the phenomena of nature and the outward forms of the physical world). (9)
Feng shui practitioners (called “Geomancers” in English) use the art of geomancy to study numbers, directions, colors, and geographical elements to determine what is good and what is bad. They use many books, but the most important classic is the I Ching or The Book of Changes. Included in this are the trigrams (as seen on the cover of the book) which represent compass points. They also use a special tool, the geometric compass called the Lopan. (23-24) Their 8-sided mirror is also an important tool in Hong Kong used to reflect away bad fengshui.
Bloomfiled expounds on how Westerners can understand the benefits of feng shui. Essentially, a geomancer gives good advice on how people can improve their fortunes, and this builds optimism in a person or a family. As a result, fortunes might actually change, simply because people expect them to, are optimistic for them, and thus pursue them. (28)
Chapter 3 – Gods, Ghosts and Spirits, or What the Chinese Really Believe
Bloomfield’s focus remains on the common folk in this chapter, people who truly do have a mishmash of gods, either local or nationally known. Some believe in reincarnations and most believe in possession. Even though not all believe in the afterlife, they respect tradition and don’t mind placing some “psychic insurance” around the house, particularly in the form of a home altar. Bloomfield summarizes:
It is rather the [mixture] of animism, Tao-Buddhist scraps and patches, folk-myth and magic and long centuries of supernatural practices that is now the religion of the Chinese. (31)
Chapter 4 – The Festive Year
This chapter covers many main holidays that Chinese celebrate around the world and some of the practices they enjoy throughout. I read this chapter during Chinese National Day, and even during this, they still set off firecrackers to scare off the evil spirits. Sometimes at 1am, much to my chagrin.
Of the Chinese New Year, Bloomfield writes:
The household gods, and especially the God of the Kitchen, suddenly receives special attention at this time. It is the Kitchen God who will report up to heaven on the escapades of the family throughout the year, so his lips are smeared with honey, to ensure that his words about the family will be sweet. While he is away in heaven, his image is turned to face the wall.
I’ve never yet read Amy Tan’s book The Kitchen God’s Wife, but this chapter has at least made me curious to check it out.
Chapter 4 – Talking to Spirits: The Art of the Chinese Medium
This was a pretty fascinating chapter which describes willful possession and talking to spirits. On pages 86-88 for example, Bloomfield describes the local rituals in which people climb ladders made from sharp swords or pierce their lips and cheeks with swords or walk on fire without injury, all thanks to open spirit possession. Such practices are still in effect, particularly during “local festivals,” even where I live. Occasionally I’ll meet a man with scars in his cheeks from sword piercings, and I’ve seen footage of everything described here. Included in that footage is also a throbbing, shaking possession that passes from one bystander to the next, which evidences that it’s not just a show put on by performers but is a living, demonic ritual for everyone in attendance.
To be candid, I have contemplated visiting theses festivals myself, though I obviously fear what effect my presence would have. Would taking the Spirit of Christ that indwells me into the darkest corners of the more demonic traditions during the height of their festivals be wise? Alone? Attending would not likely be evangelistic in nature, but it would certainly prove disruptive. I don’t know if it’s fear or wisdom that keeps me away.
One super helpful insight from this chapter came on pages 69-70, where Bloomfield describes why Chinese people tend to avoid helping victims of an accident. It’s not so much that they’re careless or afraid of getting sued, but rather that they fear the vengeful spirits of the victims who be upset with their interference. They also might fear stopping Fate, and thus being responsible for that person‘s life by saving it, if in fact that person was supposed to die. Peter Hessler once mentioned Chinese indifference following an accident, and I have noticed the same. While this explanation might not be the final answer, it certainly does make a lot of sense.
Another part of this chapter deals with “marriages for the dead.” Bloomfield writes:
The big question that most outsiders have about ghost marriages is “why?” Why would the dead be married off by their families?… Marriage is a very important part of that [pattern of life on earth], affecting the continuance of the family, which survives despite death. (78-79)
While this explanation might be sufficient for some, it’s not for me. Instead, I think that Satan just loves to attack some of the more obvious doctrines of Jesus—not merely worship of the dead and honor to the spirits or willing possession, but also the clear statement from Jesus that “the dead don’t marry.”
Chapter 5 – Magical Arts: Spells and Exorcisms
This chapter is filled exorcism and even voodoo-type stuff. The most common example I see in Asia are the sacrifices made at the scenes of accidents, where people hope to rid the area of the wandering dead. People also make sacrifices at the opening of new buildings to rid them of any spirit that wants to bring harm. My own extended family currently make such sacrifices, so these exorcisms are certainly still alive and well.
Chapter 6 – Healing: Mastering the Life Force
This was a harder chapter to read, not because of the writing but because of the content. The life force described here is the enigmatic “qi” that Western scientists don’t understand but most Chinese believe it. This is where you might hear about meridians, the importance of pressure points, and the concepts behind the otherwise innocent foot massages and Tai Qi.
Bloomfield explored this stuff openly, willingly inviting spirit possession and the forceful manipulation of her own qi. She writes about “sensations” and “feeling the life force” exuding from certain people or in certain places where worship had taken place. This most certainly is what she calls “spiritual power,” but most certainly not what she says the Western Christians call “faith in God.” (112)
No matter the culture, these spiritual forces are real, and they are demonic—not because I’m one to blame everything on demons, but because this world is Satan’s domain, and when a person or community invites him and his minions in, they come! So if you, like Bloomfield, ever meet a person or place that gives you “prickling of the skin…fear, powerful feelings, [and a] heavy atmosphere,” (113) don’t think, “Oh this person must have strong qi“; instead recognize you’re in the presence of demonic powers far outside your control. Then flee—unless, of course, you’ve donned the full Armor of God and are willing to stand your ground.
I also found it crazy that Bloomfield would write about qi:
“It is really not correct to call this faith healing. It has nothing to do with faith.” (116)
I think it has everything to do with faith, just not faith in God or the Truth. Her further discussions about Fox Fairies and occult practitioners exorcising spirits with crucifixes and rosaries (120-121) were incredibly disturbing to me. That the author chose to join in on the sessions even more so.
Chapter 7 – Reading Fate: Chinese Methods of Fortune Telling
Chapter 8 – The Almanac
Chapter 9 – The Sweet and Sour of Etiquette
Reading this chapter made it feel like a foreigner needs to step on eggshells around Chinese people, since seemingly every act or word brings bad luck! Thankfully Chinese people are kind enough to overlook the faux pas of foreigners, or at least to kindly inform them if their actions were offensive.
Chapter 10 – Food and Drink: Harmony Fuel
I enjoyed this chapter and reviewing some of the Chinese concepts about food that I read long again in Why The Chinese Don’t Count Calories by Lorraine Clissold (2008). But I loved this ancient nugget of wisdom from the Emperor Shen Neng, who supposedly discovered tea. It’s a new bucket-list recipe:
If you take a thousand-year-old bat, dry it and turn it into powder which you then eat, you will live for 40,000 years. (192)
Chapter 11 – Triad Societies: Chinese Secret Societies
What I thought would be my favorite chapter of all was the only unreadable section of the book. It was all about the Triad’s mysterious origins (i.e. contradictory speculation and hearsay) based upon secret mythology and numerology. There were few facts in this chapter.
Conclusion
Overall, I found this book to be a fascinating look at the actions and behaviors of China’s diaspora nearly 50 years ago. These behaviors do find their roots in ancient Chinese beliefs, and most are still practiced today by “the average Chinese”, at least in some muted form.
In reviewing the spiritism especially, I’m reminded that no matter the location or culture on might find himself:
We [Christians] wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Eph. 6:12)
©2025 E.T.