• Journal of Distribution Science
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• v.4 no.1
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• pp.161-173
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• 2006

The most important two decision-makings which a retail store owner face require which place of the store should geographically be established and which stock should be properly placed on the shelves. The problem of geographic positioning is the decision-making for the store's positioning and stock arrangement within the retail store is the decision-making for the placement store. In order to determine the positioning, the expected area should be analyzed so that the analysis of commercial area can usually be implemented in accordance with retail marketing strategy and therefore the sized of the potential market for example each distric's clientele, competition and, a municipal community's regulations, could be evaluated. But I contend that with only the size of potential market does not give an adequate answer to the problem of a store's positioning. Through the estimation of commercial are in combination with feng-shui, the theory of divination based on topography, the store's position could be selected, taking a positive energy, Gi. This thesis is the starting point of these trials. In the long run, the actual analysis of the study should be continued in a more scientific, systematic, statistical way.

• Journal of the Korean Geographical Society
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• v.48 no.6
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• pp.967-977
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• 2013

This study aims to analyze the core contents of classical geomancy, and compromising the contemporary interpretation. Also it empahsizes the scientific aspects of reinterpretation. The cores are 'JiGi' and 'Balbok'(Positive change in fortune), followed by subjective methodology, which give a provision about right Pungsu place. Although there are weaknesses in terms of geomancy, scholars searching for classical geomancy have scientific ideas including traditional ecology and adative strategy. Traditional ecology with supported natural science becomes ecological science, and the adaptive strategy is to search for more physiologically comfortable place. These two reinterpretations give new perspective and subjects which lead to traditional view of nature or symbolic system. The subjects could have relationships with health or living a long life or heal.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.5
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• pp.453-464
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• 2021

The purpose of this study is to analyze the effects of geographic and Feng Shui characteristics of Gwanggyo New City on residential satisfaction and whether residential value has a significant medium effect. It is meaningful to present theoretical, institutional, and practical implications of this research as basic data. According to the results of our analysis of questionnaires completed by residents of Gwanggyo New City, geographic and Feng Shui characteristics showed a significant positive effect on residential value and satisfaction and a significant mediating effect on residential value. Rather than professional Feng Shui factors, general geographical factors have a relatively larger influence on residential value and residential satisfaction, identified as a more significant factor for ordinary residents. Study findings are valuable as basic data in order to suggest institutional and practical implications for policy design to develop cities and improve residential satisfaction.

• Industry Promotion Research
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• v.8 no.3
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• pp.163-174
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• 2023

Simgok Seowon was established to honor Jo Gwang-jo, who is a scholar and politician in the mid-Joseon period. It is located in a propitious site based on Feng Shui. Its Jusan is Mugokeumseongchae(武曲金星體) with Wonhwahyul(圓窩穴), and its Ansan is Tamrangmokseongchae(貪狼木星體). It is a Jehyang(祭享)-centered Seowon that sets a Jehyang place in Hyeolcheo. Around the Sadang(祠堂), the Four gods including Jwacheongryong(左靑龍) Woobackho(右白虎), Jujak(朱雀), and Hyeonmu(玄武) protect the Hyeolcheo(穴處) well. It is a typical central axis symmetrical spatial arrangement where everything is located centered on Sawoo(祠宇). It is a type of Jeonhakhumyo(前學後廟) that arranges the main hall at the front of buildings and places the Sadang that is a Jehyang place at the back of Sadang. To the left side of the Sadang, Yeonji(蓮池) was created by applying the principles of Cheonwonjibang(天圓地方), which serves as Yusik(遊息) area with functions to adjust microclimate and to extinguish fires. Feng Shui plays an important role when determining orientation, direction, and location of the buildings. Therefore, it could be regarded as realizing the aesthetic spirit of Cheoninhabil(天人合一) to compose the Feng Shui-oriented spatial arrangement by recognizing accurately the relationship between nature and human being depending on topography, wind, water flow, and point of the compass.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.1-19
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• 2013

This study tries to review 'Sakuteiki(作庭記)', the Book of Garden Making, compiled at the end of the 11th Century during the Heian Period of Japan, from the East-Asian perspective. 'Sakuteiki' is a Garden Theory Book, the oldest in the world as well as in Asia, and it contains the traditional knowledge of Japanese ancient garden culture, which originated from the continent(Korea and China). Traditional knowledge related to East-Asian garden culture reviewed in this paper is "Fungsu Theory"(風水, Asian traditional ecology: Fengshui in Chinese; Fusui in Japanese), stemmed from the culture to seek sound and blessed places to live in. Viewed from modern landscape architecture, the Fungsu Theory corresponds to ecology(science). The Fungsu Theory was established around the Han Dynasty of China together with the Yinyangwuxing(陰陽五行) Theory and widely used for making human residences including gardens. It was transmitted to Japan via Korea as well as through direct transaction between Japan and China. This study reinterprets garden design principles represented in Sakuteiki, which were selected in 5 key words according to the Fungsu Theory. The 5 key words for the Fungsu Theory are "the place in harmony of four guardian gods(四神相應地)", "planting trees in the four cardinal directions", "flow of Chi(氣)", "curved line and asymmetry", and "mountain is the king, water is the people". Garden design principles of "the place in harmony of four guardian gods(四神相應地)" and "planting trees in the four cardinal directions" are corresponding to "Myeongdang-ron(明堂論, Theory of propitious site)". The place in harmony of four guardian gods mentioned in Sakuteiki is a landform surrounded by the flow of water to the east, the great path to the west, the pond to the south, and the hill to the north. And the Theory originated from Zhaijing(宅經, Classic of dwelling Sites) of China. According to this principle, the city was planned and as a miniature model, the residence of the aristocrat during the Heian period was made. At the residence the location of the garden surrounded by the four gods(the flow of water, the great path, the pond, and the hill) is the Myeongdang(明堂, the propitious site: Mingtang in Chinese; Meido in Japanese). Sakuteiki explains how to substitute for the four gods by planting trees in the four cardinal directions when they were not given by nature. This way of planting originated from Zhaijing(宅經) and also goes back to Qiminyaoshu (齊民要術), compiled in the 6th Century of China. In this way of planting, the number of trees suggested in Sakuteiki is related to Hetu(河圖) and Luoshu(洛書), which are iconography of Yi(易), the philosophy of change, in ancient China. Such way of planting corresponds to that of Yongdoseo(龍圖墅, the villa based on the principle of Hetu) presented in Sanrimgyeongje (山林經濟), an encyclopedia on agriculture and living in the 17th Century of Korea. And garden design principles of "the flow of Chi(氣)", "curved line and asymmetry" is connected to "Saenggi Theory(生氣論, Theory of vitality)". Sakuteiki explains the right flow of Chi(氣) through the proper flow and the reverse flow of the garden stream and also suggests the curved line of the garden stream, asymmetric arrangement of bridges and stones in the garden, and indented shape of pond edges, which are ways of accumulating Chi(氣) and therefore lead to "Saenggi Theory" of the Fungsu Theory. The last design principle, "mountain is the king, water is the people", is related to "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory. Sakuteiki explains the meaning of garden through a metaphor, which views mountain as king, water as the people, and stones as king's retainers. It compares the situation in which the king governs the people with the help of his retainers to the ecological phenomena in which mountain(earth) controls water with the help of stones. This principle befits "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory which explains landform on the analogy of social systems, people, animals and things. As above, major garden design principles represented in Sakuteiki can be interpreted in the context of the Fungsu Theory, the traditional knowledge system in East Asia. Therefore, we can find the significance of Sakuteiki in that the wisdom of ancient garden culture in East-Asia was integrated in it, although it described the knowhow of a specific garden style in a specific period of Japan.

• Journal of the Korean Institute of Rural Architecture
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• v.2 no.3
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• pp.77-84
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• 2000

Kurye-gun, which Hwaeomsa temple is located, has huge scale's geographical characteristics, such as mountains, rivers and open fields. This is really blessing area because of Som-jin river at the bottom of Ghiri mountain and open fields, which this situation is very difficult. The location of Hwaeomsa temple is an end of The Baek-Doo Mountains and very important spot(where influences to its geometric converge) of the theory of feng-shui. On exposure logic of the Korean traditional theory of feng-shui, the organization in Ga-Ram of Hwaeomsa temple is inconsistent with representative theory and analyzing system. So, this is one of successful examples with the theory of feng-shui because exhalation from the earth and water was organized well with accuracy.

• Proceedings of the Korea Water Resources Association Conference
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• 2017.05a
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• pp.148-148
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• 2017

본 연구에서는 합성개구레이더(Synthetic Aperture Radar, SAR) 인공위성 영상을 활용한 풍수해 피해지역 감지 기법을 제안하고자 한다. SAR 인공위성 자료를 분석하여 풍수해 피해 중 지반의 변화량 및 변화양상 감지를 분석하였다. 연구지역은 울릉도 전역이며, 2016년 8월 30일 제 10호 태풍 라이언록에 의한 피해를 분석하였다. SAR Interferometry(InSAR) 기법을 적용하여 홍수 전, 후의 지반 변화량을 분석하였다. 분석결과의 정확도를 파악하기 위해 분석결과를 실제 피해사례 및 피해 사진 등과 비교, 분석하여 검증을 실시하였다. 검증결과, 정성적인 지반변화 및 변화양상은 판별되었으나, 정량적인 지반변화량 파악은 어려운 것으로 나타났다. 현재 국내지역에 대해 InSAR 기법을 적용하여 홍수 전, 후의 지반변화 감지를 적용해본 사례가 많지 않은 실정이며, 본 연구는 국내지역에 대해 InSAR 기법을 적용하여 풍수해 피해감지를 하였다는 의미가 있다.

• Journal of Korean Historical Folklife
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• no.44
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• pp.39-70
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• 2014

"Seonweon Bogam" was made for the purpose of delivering information on the tomb of members of the royal family of the Joseon Dynasty. Accordingly, it covered all of Sando making a pictorial expression of the tomb. But its value has been doubted as it is roughly expressed and different from the picture of the actual scene. But "Seonweon Bogam" is the only book that covers Sando of all the kings of the Joseon Dynasty but contains the elements making it possible to estimate the possibility that the original Sando might be used in making Sando. Accordingly, it is a high time to make an in-deep study of this. This study attempted to investigate Sando included in "Seonweon Bogam" with a focus on the expressive style. For this purpose, it sought to analyze seven elements such as the exposure, the legend, locational information, direction, waterway and road, expression on water and Fengshui(風水) terminology. As a result, the following conclusion was drawn: Sando concerning the tombs of members of the Joseon Dynasty was continually made. It was made in two ways such as the way of drawing the scene on spot and the way of imitating the existing made material. And it could be estimated that there is a possibility that Sando of "Seonweon Bogam" might be copied by the figure with only a little expertise about Sando but on the basis of several materials about the existing Sando of the royal family.

• 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 Daesoon Academy of Sciences
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• v.41
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• pp.133-178
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• 2022

This study investigates if four propitious sites (四明堂, sa myeongdang) identified in Daesoon Jinrihoe's The Canonical Scripture correspond with the orthodox descriptions of dragon, energy hub, sand, and water (龍穴砂水, yong hyeol sa su) which are held by Fengshui as conditions necessary for that specific designation. In this study, these conditions, based on the shape of the site-formations, were observed via through on-site surveys and the application of the theories presented by traditional books on Fengshui. First, the dragon veins (龍脈, yongmaek) of the energy hub of the Five Immortals Playing Baduk (五仙圍碁穴 oseonwigi- hyeol) on Mount Hoemun in Sunchang consists of solid soil, is like a spiderweb, rises and lays prone, winds in every direction, and looks almost disconnected while actually remaining connected. Second, the Fengshui characteristics of the energy hub of Worship Held by Buddhist Monks from Abroad (胡僧禮佛穴, hoseungyebul- hyeol) on Mount Seungdal in Muan is that the branching feet (枝脚 jigak) support the mountain range by forming a valley to the left and right of the dragon veins that stretch from the peak of Mount Seungdal. Also, the direction-changing helm (橈棹 yodo) supports the mountain range solidly can be said to be well-developed. It is likewise noted that there is an excellent change in dragon veins in that exhibit curvature that spans being high, low, rising, and lying. This makes it appear as though the dragon is wriggling back and forth. Third, the state of the energy hub of Celestial Maidens Weaving Silk (仙女織錦穴, seonnyojikgeum-hyeol) on Sonryong Ridge in Jangseong County demonstrates overall harmony between mountain and water as it is near Mount Ju and Mount An and has a solid water outlet to which it is tightly fastened such that its energy does not leak out. Meanwhile, the positioning of its blue dragon of the east, red phoenix of the south, white tiger of the west, and black tortoise of the north is so intimate that its long flow can be said to be spinning. The Songryong Ridge area where energy hub was formed between soil and bedrock is the right land for a great favored location as it corresponds with Fengshui logic in an exemplary manner. Fourth, the Fengshui characteristics of the energy hub of Subjects Receiving the Imperial Command (群臣奉詔穴, gunshinbongjo-hyeol) at Baerye-jeon Field in Taein can be described as embracing the village snuggly as it centers around Mount Wangja, and its blue dragon and white tiger respond to each other. Additionally, a clear distinction between host and guest is noticeable in the positions of Mount Ju and Mount An. The flowing body of water in front of the village wraps around that village as a Horizontal Water Formation (橫水局, hoengsuguk), and vigorous vapor from the earth draws breath as the yin-yang energy of the landscape courses through the earth. As dragon veins, the range of the mountain, are like the blood vessels within the human body and the dragon is compared to the limbs, the energy hub of Subjects Receiving the Imperial Command at Baerye-jeon Field in Taein can be identified as a favored location that was formed directly by the sky and earth.