• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.35-78
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• 2020

This study aims to reveal the overall Fengshui figuration and geomantic features of Daesoon Jinrihoe's Geumgangsan (Mt. Geumgang) Toseong Training Temple Complex from the Hyeonggi (Energy of Form) Theory in Fengshui. This study first looked at the mountain landscape viewable from the surface, examined the influence of Qi (Energy) flowing inside it, comprehended the flow of its vitality in terms of its strengths and weaknesses, and gauged the depth of the energy produced from mountain streams to determine fortune and misfortune. There is a special significance to this site due to Sangje's teaching that "⋯ it will be prosperous with 12,000 Dotonggunja (Dao-empowered Sages)," and it is also known as a efficacious grounds for cultivation among ascetics due to it housing the royal mausoleum of Dojeon (interpreted by some as Maitreya). Concerning this, this study explores the geomantic symbolism and growth-supporting land of Geumgangsan Toseong Training Temple Complex as it corresponds to Fengshui theory, and in keeping with this, the topography and conditions are likewise examined. The mountain range and its energy pathways (veins) harmonize with the pure water energy coming from the East Sea. The mountain terrain of Mount Geumgang, and the geomantic location, topography, and energy pathways that influence Daesoon Jinrihoe Geumgangsan Toseong Training Temple Complex are all explored. The Baekdudaegan Mountain Range extends through Mount Geumgang to Sinseonbong Peak, and one range extends to Geumgangsan Toseong Training Temple Complex whereas the other range extends through Sangbong Peak down to Misiryeong Valley and Mount Seorak. Thus, this study demonstrates that Daesoon Jinrihoe has always strongly considered the relationship between its temple complexes and their surrounding environment. The order has always selected locations that exhibit optimal conditions which suit the construction of sacred spaces. The determinations in this paper were made through an academic approach that drew upon various theories of Fengshui while examining Daesoon Jinrihoe's Geumgangsan Toseong Training Temple Complex. The in-depth analysis was specifically based on Hyeonggi Fengshui. At the same time, this study also looked into the surroundings of Geumgangsan Toseong Training Temple Complex. In particular, the mountains and flow of nearby bodies of water were comprehensively examined to show how the surrounding topography corresponds to the principles of Fengshui. An integral approach combining all major theories of Fengshui revealed that Geumgangsan Toseong Training Temple Complex starts from Sinseonbong Peak, and its energy flows through the main mountain range, going through numerous geographical changes of yin and yang. When the range flows down, the water flows accordingly, and where the water whirls, the mountains are shaped accordingly. Eventually, this energy reaches Geumgangsan Toseong Training Temple Complex. From the organic relationship between mountains and bodies of water, which can be said to be the essence of the order of nature, it can be judged that the most prominent geomantic feature of Geumgangsan Toseong Training Temple Complex corresponds to traditional theories of Fengshui in that it forms a configuration wherein optimal water energy supports the Virtuous Concordance of Yin Yang and harmonizes the Blue Dragon with the White Tiger.

• Journal of Distribution Science
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• v.10 no.5
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• pp.29-36
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• 2012

This paper aims to establish a Fengshui-based marketing model that companies engaged in selling dwelling spaces can utilize to increase their sales. The study is based on an investigation of appraisal statements and analysis techniques used in Fengshui. The Fengshui marketing model can be used for corporate advertising, sales promotions, public relations events, and for framing an overall marketing strategy according to changing consumer demand. As a sales promotion strategy, it can be used to influence consumer psychology and behavior. Although this study is limited to the all-pervasive advertising and marketing of houses by construction companies under installment plans, the Fengshui marketing method can also be used for the sale of store locations, space for product display, and so on. Initially, I analyze living spaces according to traditional Fengshui theory, and subsequently apply the modern method to study topographical space structures and geomagnetism disturbances. I present a standard form for writing the Fengshui appraisal statement based on the objective analytical method of Fengshui. With its shortcomings remedied, the appraisal statement can lead to high-quality advertising and increased valuations because it is based on objective data analysis and systematic evaluation of houses. In brief, I have designed the Fengshui marketing model as a sales promotion technique for the housing industry. I believe this study will contribute to the application of Fengshui in the housing industry's sales promotion efforts through high-quality advertising. Future research should evaluate Fengshui marketing in the housing industry based on case studies. Research questions to be addressed could include how Fengshui marketing has affected installment sales of houses and how Fengshui architectural practices affect general well-being. These studies would help propagate Fengshui marketing by validating its effectiveness. In addition, case studies should be undertaken to consider the practical applications of Fengshui marketing, how it can contribute to maximizing a company's image and profits, and how it can promote customer satisfaction.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.190-217
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• 2012

This research has studied the building awareness of Nu-Jeong that a view of nature and aesthetic consciousness to unite the nature are inherent by considering Nu-Jeong of scholars who left fame and wealth behind and retired to hermitage in the backwoods in the 16~18 Century. This is to clarify correlation with leaving nature as it is, namely, an ideal state that scholars at the time would enjoy, through landscape awareness accepted into Nu-Jeong literature. In addition, this research has tracked the ideologic flow that acts on space formation by clarifying Korean unique meanings inherent to Nu-Jeong's cultural landscape. As a suggestion for this, the interpretation through 'Pungsu location Nu-Jeong name's analysis Nu-Jeong literature analysis', etc. was tried, so its integrated conclusion is as follows. It is not a chance that scholars of Joseon have left numerous literature works singing the nature. They already had huge interest and knowledge on the nature, and achieved active poetic exchange by sublimating the praise of nature as literature. Nu-Jeong, which was a place of exchange like this, had cleanliness of the nature and ideological purity as an oppositional space on turbid political realities. The Nu-Jeong literature drew the nature into a literature space as it is, without doing abstraction or ideation on the nature. The owner of Nu-Jeong exclusively possessed such natural landscape in grim and independent postures, so it provided a clue of Nu-Jeong cultural landscape that this research aimed to discuss. Scholars who aimed to raise wide and large vigor filled in between the sky and earth got to convince that people are born from the nature, grow in the nature and finally return to the nature. What people are born from the nature and finally return to the nature is just consistent with Taoistic and Zhua-ngzi thoughts denying human work, and leaving nature as it is or nature itself remained intact which is an ideal state. The construction at the time is a vessel containing the spirit of the times of the era. This thesis has proved that the Nu-Jeong culture of scholars located on the central line of Korean landscape was the flower of Joseon's scholar culture by interpreting it semantically.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.5-34
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• 2022

The purpose of this study is to investigate the unique contrasting landscape characteristics of imperial tombs of Qing dynasty by examining the characteristics of facility layout in which location, Feng shui, and siblings are harmonized with the 12 Qing Dynasty Hwanggyeongchim. Through literature surveys, field observation and interviews, videos and drawing comparison, and inductive contrast analysis, the contrasting landscape characteristics of imperial tombs in the Qing Dynasty were analyzed by classifying them into natural environment, location, Feng shui, and formal esthetics. As a result, the characteristics of the location type and the layout plan of the Qing dynasty imperial tombs were derived from the analysis of Feng shui shape, axis extension distance along the midaxial line, the width of the ridge, the formality of the facility layout according to the difference between the height of the starting point and the end point, the leftward direction of the tomb, and the space ratio of the 'entry space' - 'ritual space' - 'burial mound space', etc. In addition, it was possible to derive the facility arrangement characteristics of tombstones through the analysis of the types and the arrangement order of tombs facilities, as well as the distribution, quantity and types of stone figures, while also revealing some contrasting characteristics different from those of the Ming Dynasty. In addition, it was confirmed that the spatial division effect through the water system and the view effect of the view from the midaxial line and the vista are the representative view effect found in the Qing Dynasty imperial tombs along with the density contrast.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.1
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• pp.18-39
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• 2016

The study pertains to reviewing and discussing of the master plan of the main buildings in the palaces of Joseon Dynasty regarding on a Feng Shui concept that has been implemented on the palace axis that is originated from the main mountain. Gyeongbokgung (景福宮) Palace is located on the northwest coner of Hanyang (漢陽) and on the tip of the main mountain which is in contrast a quite distinguishable from the location of the Fobidden city in Beijing located in the middle of a vast basin. Changdeokgung (昌德宮) Palace as well is also located on the tip of Eungbong (鷹峯), a part of Samkaksan (三角山) mountain, of which the locations were designed for the palaces to receive the benevolent force from the main mountain. The same concept was also applied to appointing the ideal location of the maJor buildings such as Jungjeon (正殿: The throne hall), Pyunjeon (便殿: The king's office) and Chimjeon (寢殿: The king and queen's residence) in the palace that must receive the benevolent force from the qui stream also originated from the main mountain, as such that the buildings have in close relationship with the king. Amisa (蛾眉砂) had been considered as an important geographical milestone of the estate where the palace is located, especially as the guiding landmark for other buildings that must be on the land axis. The land axis with the Amisa as the starting point attributed the Feng Shui as an important measure that determines the location and the shape of other buildings. The buildings location was appeared as having the conceptual buildings location as 'front office-back bedroom building (前朝後寢)' and 'three gates-three sectors (三問三朝)' as per the Rites of Zhou (周禮). On both palaces, Amisa is located on the benevolent point of the land, and the king's bed room buildings are located near the Amisa. The main offices were located on the south of the king's bed room buildings. By practicing this type of concept, consequently the king can receive the pure benevolent force first. In the case of the clearly distinguished locations of the buildings in Gyeongbokgung Palace, Chimjeon, Pyunjeon and Jungjeon were located on the same main qui stream. However, in Changdeokgung Palace where scattered qui stream is observed, the buildings are located on the scattered qui stream. The study found that the type of location of Jungjeon receives least amount of benefit from the Feng Shui but reflects primarily the king's authority rather than order and formality of the space.

• Proceedings of the Korea Water Resources Association Conference
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• 2009.05a
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• pp.79-83
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• 2009

천변저류지는 침수시 피해가 큰 도시지역을 보호하기 위하여 도시구간의 상류 특정구간을 저류공간으로 이용하여 홍수를 조절하는 방법이다. 천변저류지는 하도흐름에 직접적인 영향을 미치기 때문에 주어진 규모 대비 첨두홍수량 조절효과가 다른 홍수방어대책에 비해 크다고 알려져 있어 유역종합치수계획이나 풍수해저감종합계획 등에서 상당히 자주 주요 검토대상이 되고 있다. 이와 관련하여 GIS를 이용한 천변저류지의 가용입지를 조사하는 방법론 등은 상당한 진보를 이루었으나 이렇게 조사된 다양한 입지들 중에서 특정 보호대상 도시를 기준으로 가장 홍수조절 효과가 크고 경제성이 높은 입지를 판단하는 것은 다양한 수문조건과 이에 대한 정밀한 모의가 필요하므로 상당히 어려운 문제가 된다. 이때 천변저류지의 입지가 보여주는 위치와 규모를 이용하여 개략적으로 홍수조절 효과를 미리 판단할 수 있다면 상위계획단계에서 우선순위 등을 검토할 경우의 개략적인 해석수단으로 유용하게 쓰일 수 있다. 본 연구에서는 SWMM 모형을 이용해 홍수유출 및 하천수리 해석을 연계하여 수행하는 방법론을 통해 천변저류지의 홍수조절효과를 모형화하였다. 이때, 다양한 조건에서의 천변저류지의 위치 및 용량에 따른 홍수조절효과를 모의함으로써 주어진 입지에 따른 최적 홍수방어계획을 수립할 수 있는 기준을 도출할 수 있었다.

• Journal of the Korean Geographical Society
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• v.40 no.5 s.110
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• pp.491-513
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• 2005

The Republic of Korea is planning to build the now Multi-functional Administrative city (NMAC). The purpose of this paper is to suggest the conceptual framework for this new city that relies on the Korean geomancy, oriental viewpoint on man and nature relationship, particularly in Korea. According to the Geomancy which could conceptualize the human-environment relationship in the site, the overall landscape image of the city could be symbolized by two flying crane with three Taegueks. In transforming the overall landscape image to urban form, two diamonds which means eternity and strength arises from the western spatial viewpoint, as means to protect and harmonize the human, land and mountain relationship in this site and the symbolic meaning of this site as generative and sacred place in Korean people's mind. On the one hand, through juxtaposing of the two diamonds a geometric structure shows up, on the other hand the main axis of the city could be established from two crane and three Taegueks. On the North-South axis from the core of the symbolic green axis, symbolic things will be located, and the administrative offices will be Placed on the East-West axis. Peripherals of the central axis also play a role in developing overall land use from image. The buildings and residents could be arranged and located according to undulations and this is based on the oriental theory of geomancy. We can build cultural amenities on the head part of the crane and on the core area.

• Korean Journal of Heritage: History & Science
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• v.52 no.3
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• pp.130-145
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• 2019

The palaces in South Korea are largely divided into primary palaces (法宮) and secondary palaces (離宮). In the early Joseon period, the primary palace was Gyeongbokgung Palace, and the secondary palace was Changdeokgung Palace. Additionally, there is the concept of imperial palaces (正宮). Gyeongbokgung Palace was the primary palace and the imperial palace. The topography of Gyeongbokgung is based on Mt. Baegak, which is the symbol of royal authority. The location of the palaces was chosen to highlight the king's dignity and authority. The three gates and three courts (三門三朝) were positioned on a straight line based on one axis along the ridge of Mt. Baegak to establish the legitimacy, hierarchy, and unity of the kingship. The secondary palace was built according to the demands of the king and the royal family or the political situation. It was created as a royal living space; thus, creating independent and diverse spaces along multiple axes. The primary palace was chosen to be built on the terrain of Yang, and the secondary palace was chosen to be built on the terrain of Yin; the criteria for laying buildings in the palace areas had to be different. The most important point in the formation of Joseon palaces was that the secret vital energy for the king (王氣) originated from the sacred mountain. Important elements of the palace were the secret vital energy chain of feng shui (風水氣脈) and the forbidden stream (禁川). The secret vital energy chain of feng shui was the gateway to the secret vital energy for the king, and the forbidden stream was a method of preventing the king from leaving the palace grounds. Gyeongbokgung Palace, which is on typical feng shui terrain, faithfully reflects the principles of feng shui. On the other hand, the secondary palace was built on incomplete and irregular feng shui terrain. Feng shui was part of the nature and the geography of the ruling classes in the Joseon Dynasty. By examining their geography, I believe that the perfection of traditional culture inheritance and restoration can be improved.

• Journal of the Korean Institute of Landscape Architecture
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• v.40 no.2
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• pp.49-63
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• 2012

The popular landscape paintings in Jaseon Dynasty had become the prototypes of the paradise of people and played the essential role in making the typical types of garden in those times. The representative types of the paintings include , , and etc. They made ways to produce the typical types of Joseon landscape gardens such as 'Dowon Type Gardens', 'Gugok Type Gardens', 'Prospect Type Gardens' and 'Gilji Type Gardens' etc. The types of garden above showed their landscape characteristics corresponding with the types of painting respectively. The 'Dowon Type Gardens' mostly located at the mountain valley showed enclosed landscape suited for refuge it corresponds with the composition of . The 'Gugok Type Gardens' mostly located at the long and winding valley composed of sequential sceneries with open and enclosed views corresponding with the composition of . The 'Prospect Type Gardens' located mostly m the hilly sites holds open views contrasting with the earlier types, and activated with the influence of . The 'Gilji Type Gardens' influenced by extended their territory beyond the main garden and made the vicinity areas, including the whole village, a paradise in respect with feng shui. Most of the garden types in Joseon Dynasty have alternated the bipolar characteristics of Prospect and Refuge in time and area respectively.

• (The)Study of the Eastern Classic
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• no.49
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• pp.73-107
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• 2012

Yeoheon Jang Hyeongwang(1554-1637), one of the greatest Mid-Joseon Confucianists did systematic studies on universe and nature. It can be considered that he inherited the academic tradition of Cho Sik (曺植) and Jeong Gu(鄭逑) and followed their steps of fengshui (風水) and compilation of geographical records. His living and thought and deserve researching with regard to geographical studies. This paper attempts to analyze Yeoheon's recognition of geography in general. In other words, I shall prove that his view of geography is Neo-Confucian. At the same time, I shall discuss how he named people's residence, how he understanded the Joseon territory, what he thought about fengshui, and what significance the complication of geographical records by his disciples had. Yeoheon considered that land is composed of water, fire, earth, and rock, and understanded the land according to the theory of Zhouyi (周易). He analyzed geographic environments by the system of Zhouyi. His study of geography is basically intended for practical use, and as a result is necessary for people to choose where to live and where to cultivate. In his opinion, it is essential to divide the land of the Joseon by means of geographical differences in order to help people to find a better place to live. We can see his Confucian view from the fact that he placed a greater emphasis on human beings over nature. Therefore, the practical use for humans is the first priority in his study of geography. Meanwhile, he considered nature itself as only the object of study. He realized the vitality of life by making a close observation of nature and attained the mind of the Heaven and Earth in a detached way. He, as a follower of Neo-Confucianism, enjoyed the land by feeling comfortable with his present status and by being satisfied with himself. He put his Confucian view of universe and world into practice in his life. As a part of his efforts, he named his residence and surrounding natural environments with the polar star and 28 stars, and accordingly they are reconstructed in a system of universe. The Confucian tradition of dongcheon gugok (洞天九曲) starting with Zhu Xi's administration of wuyi jiugu (武夷九曲) was widely prevalent during the Joseon period, but Yeoheon's system of organizing places is original. His sense of naming places reflects his ideas of following his predecessors, comparing natural objects to human emotions, and desiring to live in retirement. Yeoheon understanded the Joseon territory with comparison of the Chinese land. He expressed his knowledge in the form of changing geographical features of a district, appreciating natural beauty, locating towns, and being familiar with a region, and proposing his own climatology and view of the reality. His recognition of the Joseon territory resolves itself into the following several points. He regarded the Joseon territory as one organism, and considered the territory to be composed of ki (氣) as Neo-Confucianists usually do. In addition, he understanded not only natural environments but also towns from a perspective of the fengshui and adopted a comparative methodology in dividing regions. He also applied climatology to analyze persons and customs. He employed the methodology of fengshui from the comprehensive theory of the Yijing. It is because he was influenced by Cho Sik and Jeng Gu. Yeoheon chose dwelling places for people, or gave advice on several places of his hometown relying on his knowledge of fengshui. When it comes to his theory of fengshui, he agreed with the theory of topography with regards to the fengshui of tombs, but criticized the custom of delaying funerals in order to turn fortune in one's favor. In addition, he accepted that it is necessary to complement a town by creating forests around it. We need to pay attention to the fact that Yeoheon's disciples complied several geographical records. It proves that they inherited the tradition of "valuing practical use and governing on behalf of the people" from Cho Sik and Jeong Gu. Yeoheon put a great emphasis on geographical records and encouraged his disciples to compile them. In other words, he emphasized that they, as administrator or intellectual, need to be erudite in the history and custom of a region where they have lived, and have to establish a standard to encourage or warn people in the region while considering the geographical records. His opinion functioned as a guideline for his successors to compile geographical records later. This paper only analyzed several facts with regard to Yeoheon's knowledge of geography and an academic tradition concerning the study of geography. In the future, I shall discuss how his predecessors and successors understanded geography and how the tradition of compiling geographical records was transferred and developed between them. I believe that this study will contribute to establishing the history of geography, which the Joseon Confucianists researched for a long time but we have not paid an enough attention to until now.