中国风水信仰形成于汉魏六朝时期，表现在其理论体系的基本形成与官方信仰地位确立两个方面。首先，宅法、墓法、厌胜符镇术等吉凶推演模式在汉魏六朝时期逐步臻于完善，并与阴阳五行学说结合，形成了比较完整的理论解释系统：一是《日书》中有关宅居的种种禁忌得到强化，宅居的形制和方位被赋予了“五行”属性，从而建立了以“五行生克”为核心的“五音”吉凶推演模式；二是墓法的兴起和丧葬吉凶观念的膨胀，风水术实现了以宅法为主到以墓法为核心的转变，“行营高敞地”、“四灵”、“冈阜之气”及“五音”，成为墓地选择的基本方法；三是作为“宅兆既凶”的补救，厌胜、符镇之法成为风水术的重要组成部分。 总之，建立在“同气相感”基础上的阴阳五行说，方位与干支相配合的观念，尤其是五行生克思想，为风水术提供了具体的吉凶推演模式，使其与主流文化相结合，标志着理论体系的基本形成，并决定了后世风水术发展的基本走向。 再者，汉魏六朝风水术理论体系的逐步完善，成为社会生活中宅居、冢墓吉凶意识发酵的催化剂；术士的风水活动及佛、道二教对风水术的吸收与移植，则进一步强化了人们的风水观念。这一时期，出现了两个互为因果的发展趋势：一是风水信仰阶层的逐渐上移，集中表现为以王充、王符、阮侃、嵇康为代表的知识精英关于风水信仰的批驳和辩护，这是汉魏时期知识精英对风水信仰的自发性反思。“宅无吉凶”的玄学命题，既是东汉社会批判思潮的自然延续，也是风水信仰官方地位得以确立的必要的理论思辨准备。二是风水信仰官方地位的确立，表现为宋明帝泰始四年颁发的《改葬崇宪太后诏》，这是风水信仰阶层不断上移的制度体现。它在历史上首次以诏书形式确立了风水信仰的官方地位，是风水术自身演进与风水信仰不断膨胀的的必然结果，也是这一时期思想文化领域神秘主义因素不断强化的产物。隋唐时期的风水信仰，无论是具体的术数还是观念，应该更多的是承继南朝，而非北朝，为这一历史时期思想文化研究中的“北统”、“南统”争论，提供了一个新的观察视角。

This dissertation probes into the belief of Feng-shui in the Han-wei and Six Dynasties. It is during this period which the theory and the official belief status of Feng-shui in ancient China came into being.Firstly, House ,tomb fortunetelling method and the Yan-sheng(A way to have an influence on the fortunet) , formed the basic framework of Feng-shui in this period, gradually reaching perfect, introjected the Yin-yang and the Five Elements theory, and beccame fully interpreting system: First, the taboo of house in the Day Book(日书) had been greatly strengthen, the shape and the orientation of the house are endow with the characteristic of the Five Elements, hereon, establish the systemic theory of Five-tone(五音) method to predicate the good or ill luck, based on the interpromoting or damage relation in Five Elements; Second, with the flourishing of tomb fortunetelling method, Feng-shui has benn given priority to the method of tomb, “Burying in the tall and spacious land”, “the Four Spirits”,“the Vitality fo the mound and ridge”, “Five-tone” were the basic method to choose graveyard; Third, the Yan-sheng, as a supplement of Feng-shui, assumed to influence the ill luck of the house or tomb sign.In conclusion,Symboling the systemic theory of Feng-shui ,the Yin-yang and Five Elements theory, orientation, combination of the Heavenly Stems and Earthly Branches, especially the interpromoting or damage relation in Five Elements, provided the basic method of Feng-shui in Han-wei and Six Dynasties.In addition, the development of the Feng-shui theory in Han-wei and Six Dynasties, activated the general public's consciousness of house and tomb fotunetelling. Professor of geomancy’s propaganda, Buddhism and Taoism’s accepting, strengthen the belief of house and tomb fortunetelling in the public. It appeared a tendency in reciprocal causation: the belief of Feng-shui had been accepted by the superior stratum , the best example is the criticizing and defending about the Feng-shui in the works of Wang Chong, Wang Fu , Ruan Kan and Ji Kang. Debating on the Residence fortunetelling between Ruan Kan and Ji Kang, as a proposition of New Taoist in the Wei and Jin Dynasties, naturally developed the social criticizing thoughts in the Eastern Han Dynasty. On the other hand ,Feng-shui belief had procured the official status,The Decree on the Reburial of Empress Dowager Chongxian (n.d.), issued in the 4th year of Taishi of Emperor Ming (ruled 465-471 AD) of the Song Dynasty during the Southern Dynasties (420-589 AD), was the first decree to establish Feng Shui as a royal belief. Feng Shui as a burial belief centering on the choice of burial place was thereafter accepted as an important piece of supplementary evidence for the divinity of imperial power, and hence facilitated rulers’ seizure and maintenance of power. The decree was a result of the spread of Feng Shui beliefs among royal families, which reflected a process by which Feng Shui as a popular belief gradually found its way to the upper classes. Feng Shui was introduced from the Southern Dynasties to the Northern Dynasties (386-518 AD) in the Liang Dynasty (502-557 AD), and finally developed into an institutionalized official belief in the Sui and Tang Dynasties. This provides a new view on disputing South-unification or North-unification of culture.