• Journal of the Korean association of regional geographers
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• v.17 no.3
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• pp.259-269
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• 2011

The meaning of fengshui was another cultural ecological environment in the pre-modern in Korea. Village residents made interrelations with village natural environment by the medium of the geomantic landscape. The functions of cultural ecology through the village fengshui are as follows: the spatial location, the population inflow, the regulation of the community's production or construction or land-use, the adjustment of the environmental carrying capacity, the environmental management, the forming of the collective environmental perception and attitude. Village fengshui is a cultural adaptation strategy to the local environment for the village residents. Fengshui can be evaluated as a traditional cultural ecological way and knowledge system for keeping sustainable village environment in East Asia.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.4
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• pp.70-80
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• 2012

There isn't much of discussion about survey of traditional Korean garden with a perspective of Pungsu. Strictly speaking, it is difficult to list the names of gardens in which Pungsu theory is applied. But it is necessary to study in depth the Korean garden in mountain in relation with Pungsu. The reason is as follow; First, Pung-su and gardening both reflect man's responsive attitude and approach toward nature. Second, selecting a site for a garden requires aesthetic eyes to consider the harmony with the surrounding landscape and its compositions, where the perspective of Pungsu can play as an important component at work. Third, Pungsus complementary function justifies the correlation between Pungsu and Korean gardens. Gardens can be viewed as a solution to complement negative elements of Pungsu on site. This article tries to study the relationship between Pungsu and Korean garden in mountain in terms of Pungsu aesthetics. In Kosan Yoon Sun-Do's Buyong-dong garden, excavated perspectives of Pungsu aesthetics are fell into two categories; the spatial frame based on Pungsu topography and the dimension of enjoyment through visual angles between essential points. The former can be said as Pungsu topography as a mental image which was constructed by selected points and given Pungsu meanings; the latter is visual angles between those points by which make it possible to see and enjoy in comfortable sights. In such way making and enjoying Buyong-dong garden with full of Pungsu oriented meanings and aesthetics, Kosan Yoon Sun-Do enjoyed and sublimated his experience in nature into art.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.2
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• pp.55-62
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• 2016

In this paper, Fengshui Theory Analysis Eunpyeong-New Town. The analysis frame is man and nature integrated, suit one measures to local conditions, analysis of macro environment site selection, analysis of micro environment site selection, analysis of traffic lines, orientations of residential analysis. The result is as follows: The analysis of the macro environment site selection of Eunpyeong-New Town at Northwest Mountain shape is open, so in the winter exposure of the northwest there is wind. Therefore, according to Fengshui there is a bad pattern formation. Analysis of the macro environment site selection has four animal frames seperated into two districts. The result is district one has "bad" ground. District two uses Bibo to restore small brooks so the formation has "good" ground. Finally, we use Fengshui of Bibo to propose solutions.

• Journal of the Korean Institute of Rural Architecture
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• v.11 no.3
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• pp.45-52
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• 2009

This study is about the co-relationship between the directional orientation of the houses and the geometric direction in the Korean traditional villages. The major mountain in the back of the village and the front mountain ranges give the most important influence for the direction of the houses. This paper, therefore, tries to identify how the houses of villages facing South-west direct the orientation. The village, where the natural environment face the South-west village, solves the problem by facing major direction rather than one all direction. All houses observe and respect the circumstance of geomantic surrounding to the extant that almost no houses revise its direction without any geomantic reference. This kind of research let us know the relationship between the natural direction, the direction of geomantic surrounding, and the direction of houses in traditional Korean villages.

• The Journal of Korea Institute of Information, Electronics, and Communication Technology
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• v.7 no.2
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• pp.92-99
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• 2014

There have been many existing researches on buildings of Yangtaek that applies Hyeongki Feng Shui, but not enough case studies on buildings applying Hyungong Feng Shui. In this study, which is located in Jongno-gu, Seoul applying Hyeonggohg Feng Shui A, B, C of the building you want to study the case. The result is as follows: first, the A building turned out to have the longest earth phase among the selected buildings. This also means the A building has the longest good luck. Second, the four Shape 'Wangsanwanghyanng' were identified Building A and B buildings. This means those buildings have a good feng shui, facing water with mountains at the back. Third, the Good or bad of the buildings judged by the Yeeki feng shui turned out to be "good". This result shows that those buildings have been well-formed in time and space with a good feng shui, and they are considered to have a great development in corporate growth.

• 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.

• Proceedings of the KGS Conference
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• 2002.05a
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• pp.95-98
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• 2002

본 연구는 안동지역에 있어서 이른바 명당이라고 하는 음택 풍수 경관을 조사하여 그 형태와 특징을 살펴보고자 하였다. 안동문화원에서 펴낸 $\boxDr$안동의 분묘$\lrcorner$ 에 나오는 분묘를 대부분 조사하고 이를 형기론적 입장에서 형국으로 분류하였다. 태백산에서 소백산을 잇는 낙동정맥 살의 문수산(1206m)에서 하나의 지맥이 남쪽으로 흘러 태자산, 박달산, 오적산, 학가산(870m), 보문산(643m), 검무산(331m)을 이루어내어 안동의 서쪽 산줄기를 형성하며, 태백산에서 백병산, 일월산, 주방산(주왕산), 보현산, 황학산, 오산으로 이어지는 산줄기가 우측을 이루어내어, 이들 우백호와 좌청룡이 안동군 풍천면의 구담리에서 마주하게 된다. 그 사이로 안동군, 예안현 등이 입지하였다. 이러한 안동의 산세에 따라 낮은 구릉, 완만한 사면 및 높은 배후 산지가 전개되며 낙동강 본류와 지류가 흘러 다양한 형국이 나타나게 된다. 안동의 경우는 날짐승(봉, 학, 꿩), 꽃(모란, 연꽃, 칡넝쿨), 길짐승(닭), 들짐승(거북, 뱀), 물건(등잔, 가마솥, 밥상), 용, 달 등이 33개가 나타난다. 이들의 분포를 살펴보면 크게 낙동강 본류 이북 쪽에 집중한다. 이들 명당은 고도 상으로 해발고도 200미터 부근에 대부분 입지한다. 무릇 명당이란 안산과 조산을 넘어 득수가 잘 이루어져야 하므로 낙동강 본류를 중심으로 하고 그 지류를 향하여 분포하는 것은 당연하다 이들 명당의 형태와 공통된 특징을 살펴본 결과 명당은 반개방성, 중첩성, 안정성, 조화성, 균형성의 5가지 특징이 나타나는 곳이다. 이러한 명당의 특징은 태조산, 중조산, 소조산를 거쳐 주산 아래 산이 겹겹이 에워싸게 되고, 계곡물의 여러 줄기가 합수하고 물이 역류하지 않으며 잘 감아도는 곳으로 표현할 수 있다 이러한 명당의 기본적인 원리는 장풍(藏風)과 득수득파(得水得破)이다. 장풍과 득수란 '국'(局), 즉 산줄기와 수계로 이루어진 일정한 범위 속에 만물이 생태계 속에서 살아가는 모습인 '체형(體形)'의 의미가 나타나야 한다는 것이다. 그러나 이러한 의미는 시대에 따라 달라질 수 있는 것이다.

• 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 architectural history
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• v.18 no.3
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• pp.27-44
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• 2009

In Korea, the direction of houses are typically determined by considering the directional orientation and shape of the mountain range rather than ignoring the geographical feature of the mountain range. Traditional villages of Korea are known to have very particular ways of adopting the geomantic surroundings of natural environment. This is very true especially have a high mountain in the back and a lower mountain in front. At the same time, most of the houses tend to prefer south as a man direction so that they can receive more sun light. However, if the mountain range faces north, it will not be easy to determine the directional orientation of houses. This paper, therefore, tries to identify how the houses of villages facing north, direst the orientation. This, the northern village, solves the problem by facing all direction rather than one major direction. The houses of the villages facing north, tend to revise the direction by changing the back mountain(주산) or front mountain(인산) that helps them change the direction towards he range of eastern or western direction. As a result, the houses tend to the direction towards east and wes compared to north and south. The directional orientation of houses was clearly distributed or concentrated by depending of the shape and directional orientation of the mountain range. This kind of research let us know the relationship between the natural north direction, the direction of geomantic surrounding, and the direction of houses in traditional Korean villages.

• 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.