• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.91-145
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• 2019

This study aims to reveal that Daesoon Jinrihoe Yeoju Headquarters Temple Complex is a sacred place of Gaebyeokgongsa (the Reordering Works of the Great Opening) through the logic of the energy of form in Feng-Shui studies. The Headquarters Temple Complex can illuminate the lamp of coexistence, emerge as a place for cultivation, and support the era of human nobility with Gucheonsangje (the Supreme God of the Ninth Heaven) as an object of faith. Virtuous Concordance of Yin and Yang, Harmonious Union between Divine Beings and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification with Dao are the mission statements of this great site. For this purpose, it is necessary to investigate the headquarters according to integral Feng-Shui Theory. Doing so can provide proof that the geographic location, landscape, yin-yang harmonizing, and flowing veins of terrestrial energy at Headquarters Temple Complex are all profoundly auspicious. At the same time, this data also allows further study into the interactions of dragon-veins, energy hubs, surrounding mountains, and watercourses, which reveal how Daesoon Jinrihoe Yeoju Headquarters Temple Complex promotes the basic works of propagation, edification, and cultivation and three societal works of charity aid, social welfare, and education for the purpose of global propagation, saving beings, and building an earthly paradise by reforming humanity and engaging in spiritual civilization. This must be done on site with proper Feng-Shui in order to open up the era of human nobility upon the Great Opening of the Later World. As the center of the religious order, Daesoon Jinrihoe, Yeoju Headquarter Temple Complex has the general Feng-Shui characteristic of Baesanimsu (a back supported by a mountain and a front facing water). Through discussing the Feng-Shui of Daesoon Jinrihoe's Yeoju Headquarters Temple Complex as the center of humankind's resolution of grievances for mutual beneficence, this study would explore growth-supporting land that delivers future rewards through Feng-Shui symbolism and the ethical practice of grateful reciprocation of favors for mutual beneficence. This exploration will reveal how the geographical features and conditions of the Yeoju Headquarters Temple Complex make it a place fit for spiritual cultivation. It is a miraculous luminous court surrounded by mountains, where auspicious signs in eight directions gather. Its veins of terrestrial energy harmonize with clean water energy as it is affectionately situated within its natural environment. Its location corresponds with the Feng-Shui theory of dragon-veins, energy hubs, surrounding mountains, and watercourses. Thus, with regards to the Feng-Shui of Daesoon Jinrihoe's Yeoju Headquarters Temple Complex, this study examines the flows of mountains and waters and focuses on how the site is based on the logic of Feng-Shui. More generally, the geographical features of the surrounding mountains are likewise examined. An analysis of the relationship between Poguk (布局) of Sasinsa (animal symbols of the four directions, four gods, including blue dragon of the east, red phoenix of the south, white tiger of the west, and black tortoise of the north) and the location will be provided while focusing on the Yeoju Headquarters Temple Complex. This study supports the feasibility of further Feng-Shui studies of the Yeoju Headquarters Temple Complex based on traditional geomancy books that focusing on Hyeonggi (Energy of Form) Theory.

• Journal of the Korean Institute of Landscape Architecture
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• v.25 no.1
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• pp.124-134
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• 1997

The primary purpose of this research is to scientifically investigate visual structure of Korean feng-shui at the level of village settlement. This study deals with Hahoi and Yangdong villages of which feng-shui is regarded highly fit to traditional feng-shui principles. Methodologically this research utilizes analytical tools of geographical information systems and statistical analysis methods, Visual structures of the villages'feng-shui are analyzed in terms of elevation, orientation, gradient of slope and relative dominance of visibility of major hills. A mathematical model is suggested to quantify facets of the villages'lung-shui with reference to slope trends. The quantitative analysis results indicate that both villages have good feng-shui. Hahoi village has an excellent feng-shui attributable to a near perfect harmony between water and terrain while Yangdong village has an effective feng-shui facet for conserving energy in terms of microclimate. Principles of fang-shui have potentials to be developed as a holistic planning and design language. Further in-depth research on feng-shui needed to accomplish this goal.

• Proceedings of the Korea Water Resources Association Conference
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• 2011.05a
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• pp.245-248
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• 2011

본 연구에서는 광주이씨 시조이신 이당 대감 (?-1369) 음택터의 공학적인 분석을 통하여 정성적 및 정량적인 평가를 시도하였다. 이당 대감은 고려말에 국자감 생원시에 합격되고 조선시대에 들어서 자헌대부 (資憲大夫) 이조판서 (吏曹判書)겸 지의금부사 (知義禁府事)에 증직되었으며, 이당 대감 음택터의 경우 조선시대 8대 명당 중 하나로 알려져 있다. 그리고 조선시대에 정승 5명, 대제학 2명, 청백리 5명, 공신 11명을 배출한 명문집안이다. 따라서 이당 대감 음택터의 혈장을 비롯하여 각 사격을 검토하여 광주이씨 문중의 발복을 음택터의 영향으로 평가내릴 수 있는 공학적인 분석의 정성적 및 정량적인 기준을 제시하고, 과연 조선시대 8대 명당 중 하나에 해당되는지를 검토하고자 한다.

• Journal of the Korean Geographical Society
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• v.36 no.4
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• pp.343-355
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• 2001

Geomancy (feng-shui in Chinese and Pungsu in Korean) has had a significant impact on the Korean culture and is still practiced by many Koreans. This art is thought to have originated from the early Chinese people's search for an ideal site for preparing a cave dwelling. Ever since geomancy was introduced to Korea, it has been a crucial factor in the development of the Korean cultural landscape and the Korean geomentality. The current tendency of avoiding research into geomancy by the Korean geographers might have developed from their desire to avoid wrongly labeling themselves as geomancers and their discipline as geomancy studies. The geographer\`s aim of studying geomancy is not to prove the truthfulness of geomantic doctrines, but is to document and explain the impact of geomancy on the Korean culture.

• Journal of architectural history
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• v.18 no.6
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• pp.65-84
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• 2009

This study was to analyze the philological character of Huangdizhaijing(黃帝宅經). Huangdizhaijing is a first stage scriptures of YangzhaiFengshui(陽宅風水) which is the firstly mentioned book in Sikuquanshu(四庫全書). Huangdizhaijing is an obligatory book to read to understand the palace of ancient dynasty as well as general housing of people. Huangdizhaijing measured housing conditions divided into Yangzhai(陽宅) and Yinzhai(陰宅). The contents succeeded traditional Yangzhaiguan(陽宅觀) which values direction(方向) and Jiri(吉日). Thatis, classifying Yangzhai into 24 directions based on Qi of YinYang(陰陽之氣) theory, general contents of Huangdizhaijing explains regulatory rules and propitious day in accordance with the Yangzhai mathematical principles and archaeology through Jixiongshenshalun(吉凶神煞論). Huangdizhaijing includes the kernel of understanding the chinese architect system and housing culture because it describes close reciprocal influences between man and house. It seems that the author of Huangdizhaijing is not the emperor but he was represented by descendants who systemized the idea of Huangdizhaijing in Yangzhai shu(陽宅書). Being there many of documents presented by emperor like Huangdineijing(黃帝內徑), It is counted that the reason of the representing emperor is to show off its origin has long and authoritative history. It seems that the preserved period of writing Huangdizhaijing is Tang(唐) dynasty, but counting that various Yangzhaishu prevailed, Huangdizhaijing's contents has much in common with Dunhuangben(敦煌本), and it valued Menfazhidu(門閥制度) of Weijinnanbeichao(魏晉南北朝) dynasty, the many of the contents of Huangdizhaijing should be formed before Tang dynasty. The exiting editions of Huangdizhaijing could be divided into generally 8 kinds:(1) Zhengtongdaocangben(正統道藏本) (2)Yimenguangduben(夷門廣牘本) (3)Jindaimishuben(津逮秘書本) (4)Shuofuben(說?本) (5)Gujintushujichengben(古今圖書集成本) (6) Sikuquanshuben(四庫全書本) (7)Xuejintaoyuanben(學津討原本) (8)Dunhuangben(敦煌本).

• Journal of the Korean association of regional geographers
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• v.9 no.4
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• pp.437-460
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• 2003

It is recorded that the orignal Nam-Suk Bridge is constructed at the first year of Oh-Bong(B.C. 57). But I believe that it can be back to the 19 year of Jin-Hung King(AD. 558) by discovered bibliographies. The Nam-Suk Bridge is improved and remodelled from past to the late of Zosun dynasty by the development of walled city of Chongju. By the late of Gojong Empire, the Nam-Suk Bridge has stone post and monument of Nam-Suk Bridge. Because the alternations of Mu-Sim River channel, heavy floods, extension of built, up area and Japanese unconcern, the stone post and monument of Nam-Suk Bridge is lost approximately by 1910s and Nam-Suk Bridge is completely buried by the early 1930s. The Mu-Sim Hiver has negative aspects from past to the Japanese rule but has increasingly the positive aspects after the liberation of Korea. We must reconstruct these buried cultural resources to highlight the cultural identity of Chongju City.

• Journal of architectural history
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• v.19 no.1
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• pp.51-70
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• 2010

Hushoujing(狐首經) is Fengshui documents traditionally known to be written by Baihe(白鶴) of Han(漢) dynasty, which is hardly known in Korea. Baihe, the author, like Qingwuzi(靑烏子) has no evident personal background in history. There is a copy known to be written by Baihe of Han dynasty included in Dilitongyiquanshu(地理統一全書), which was published in 1628. The editor is known as Yuxiangtou(余象斗) from Fujiansheng(福建省) Jianyangxian(建陽縣) the same home town as Zhuxi(朱熹)'s. In contents and system, Hushoujing has the deep(profound) relationships between Qingwujing(靑烏經) and Zangshu(葬書), which attracts attention nowadays. Studying the relationships between Qingwujing, Zangshu and Hushoujing is the realm which requires systematic approach. Another reason for Hushoujing's attraction in Fengshui research lies in the contents related with Liqilun(理氣論). Mentioning Xingqilun(形氣論), Hushoujing also includes the explanation of Chinese compass needle, Deshui(得水) and Pokou(破口), and it is directly connected with the main theme of Liqilun. Hushoujing reveals a view point that both Xingqi(形氣) and Liqi(理氣) are important. Accordingly this means that we can understand Liqilun more clearly through studying Hushoujing. It is clearly recorded in the documents of Song(宋) dynasty that there was odd notes documents of Hushoujing as well as mentioning it. Therefore it is very likely that Hushoujing had been written before Song dynasty. Being contained in Huxianshengyinyangbeiyong(胡先生陰陽備用), Dilicanzanxuanjixianp oji(地理參贊玄機仙婆集), Dilitongyiquanshu, Lidaidilizhengyimishuershisizhong(歷代地理正義秘書二十四種), Xingjiaershizhong(形家二十種), 5 kinds of Hushoujing's copies are descended. The contents of Hushoujing are also introduced in documents of sejong period in The Annals of the Choson Dynasty. This means that Hushoujing is the geographical books prevailed representatively in early years of Choson Dynasty and studying Hushoujing is indispensible to studying Fengshui history or Chinese compass(羅盤) as well as deep understanding of Fengshui theory.

• Journal of architectural history
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• v.18 no.2
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• pp.27-45
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• 2009

This study was to analyze the philological character of Qingwujing(靑烏經). Qingwujing is the oldest and representative documents of FengShui, especially famous for FengShui XingQi(形氣) theories. In spite of is fame, a systematic research for Qingwujing was not yet fulfilled up to now in Korea. In is the main reason why have to research the philological character of Qingwujing. The results from this research were described as following. Qingwujing(靑烏經) as knows of Qingwujing's writer is very famous already in Han 한(漢) dynasty for his accurate FengShui methods. His FengShui thories getting more powerfyl from WeiChen(魏晉) to Tang(唐) dynasty. In Tang(唐) dynasty Qingwujing was abolished by government rulers, but it recovered and retouched by some scholars from Tang(唐) and Song(宋) dynasty. In the process, the block book of Qingwujing were changed for four or five kinds. Qingwujing's block books of Ming(明) dynasty are Yimenguangdu(夷門廣牘), Xiaoshisanjing(小十三經), Jujiabibei(居家必備), and Shuofu(說郛). It's block books of Qing(淸) dynasty are Gujintushujicheng(古今圖書集成), Sikuquanshu(四庫全書), Xuejintaoyuan(學津討原), and Ershierziquanji(二十二子全集). It's block book of Choson(朝鮮) dynasty is KyujangKak(奎章閣). Among them distinctive characters been founded, but the basic contents and theories are almost same. In Korea, Qingwuzi's FengShui theories were confirmed in Silla(新羅) dynasty, and it recoreded in Soongboksa inscription written by Choi-CheeWon. Qingwu(靑烏) or Qingwuzi were known for a great FengShui master of a FengShui standing theories in Koryeo(高麗) and Choson dynasty among royal families and the aristocratic classes. And Qingwujing was a representative FengShui theory book in wh0.1ole period of Choson dynasty. Now for understanding traditional FengShui theories, we have to understand the main FengShui theories on Choson dynasty at first. For understanding Choson FengShui, the study on philological character of Qingwujing is the basic works. If those works fulfilled successfully, we can understand FengShui theories and FengShu itself more correctly.

• Journal of the Korean association of regional geographers
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• v.11 no.3
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• pp.367-380
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• 2005

This paper aims to investigate the characteristics of house site selection and its expression of building through manuscript of Taegdanggip which was authored by Lee-sik in the middle of Chosun dynasty. Its results are summarized in the following. Firstly, as a Confucianist, Lee-sik selected his ancestor's grave site as well as his house site by means of divination sign. And then he interpreted the characteristics of the location from feng-shui perspective. Secondly, he built Taepoongdang(literally 'pond and wind house') as his house for retirement based on a trigram from the Book of Changes. He reflected the divination sign in consturcting his house Taekpoongdang. Finally, the location of Taekpoongdang and Baekagog village was well suitable to feng-shui theory.

• Journal of the Korean Geographical Society
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• v.38 no.1
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• pp.70-86
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• 2003

This study aimes to describe the forms and characteristics of Myungdang tomb sites in Andongs Area by conducting field trips and analyzing on topographic maps. Most Myundang sites are concentrated around hills, mountains, and tributaries that collectively are located in a northern parts of Nakdong river. The river and the mountain, which the principle of Pungsu, so called Jangpung and Duksu, is applied to, constitute the various forms. They provide the sites with physical settings for Myungdang that can be said to commonly retain such properties as semi-openness, multi-surroundedness, stability, harmony, balance. It can be further argued that those properties of Myungdang sites offer criteria for human settlement and sustainable land development in the current world.