• Journal of the Korean Institute of Rural Architecture
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• v.25 no.4
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• pp.17-24
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• 2023

This study is about the traditional house of Kim Myeong-Gwan, the founder of Gwangsan Kim clan(光山金氏) and the 30th grandson of Heunggwang, the 49th king of the Unified Silla Dynasty. He sought a place to take refuge due to a plot and built a house in Jeongeup, adjacent to Yeonsan or Nonsan, Chungcheong-do, which is the home of the Gwangsan Kim clan. The location of old houses was analyzed through Hyeongselon(形勢論) and hyeongguklong(形局論) of Pungsu theory. The results of fengshui analysis of the house through fengshui literature that was presumed to have been used at the time are as follows.The dragon(龍) shows an auspicious condition in which the dragon vein is well connected from its roots in the Honam vein to Guksabong Mountain on Josan Mountain, Bibongsan Mountain on Sojo Mountain, and Mt. Changhasan reaching Jusan Mountain. Hyeol(穴) is a type of Wahyeol(窩穴) and is a Hwalwa(濶窩). Hyeolseong(穴星) is a Jeongche-Hyeolseong(正體穴星) and is a Suseong Hyeol(水星穴). HyeolJung(穴證) and Hyeolgi(穴忌) have the conditions to create hyeol. As for Sa(砂), the height of Hyeonmu(玄武) is not that high, but the Jujak(朱雀) is relatively high, the left blue dragon(左靑龍) is complemented by the outer blue dragon(外靑龍), and the right white tiger(右白虎) does not sufficiently surround the house. To compensate for this, Bibosu trees(裨補樹) were planted at the time of the construction of the house. As for the Water element, it appears to be auspicious as it approaches the old house in the form of a curve, but it has the disadvantage of not sufficiently surrounding the house, so an artificial pond is dug as a Bibo Pungsu(裨補風水). Through this study, it was found that Pungsu was applied as an important consideration factore in selecting the location of the house, and that Pungsu was not just a theory but had a practical effect in preserving the life and property of the family under the risky circumstances of the time.

• Journal of the Korean Institute of Rural Architecture
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• v.21 no.2
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• pp.19-26
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• 2019

Pungsu theory is important one in the site selection and lay-out of traditional Korean village and house. In this aspect, Study with a view of Pungsu theory might be used as a proper method for understanding the traditional architecture in Korea. In this context, this study analyzes the Jeong, Dong-Ho's house which is designated no. 19 as an important folk cultural heritage, located in Jigok Ochu-gil 133-62, Godeok-myon, Yesan-gun, Chungnam province. The analysis of the site and space lay-out is carried out by Yong(Dragon), Hyoel(Auspicious Spot), Sa(Sands), Su(Water) aspects of the Pungsu(Fengshui) Hyungsei-ron. The house is depending upon soft dragon vein connecting with a earth type rear mountain. It looks southeast direction, Gonjwasonhyang(乾坐巽向). The hyeolseong(穴星) has classical venus shape, and there is no faults relatively. The Sasinsa condition is almost perfect that right blue dragon and left white tiger surround the hyeol with 3-4 layers and the facing mountain covers the front open area. The water flowing from inside of left and right mountain is joined in front of the house so it could stop flowing out of vital energy. Bibo forest(裨補樹) is placed properly to protect the easy disclose of water outlet. The house is well organized western house(西四宅) by analysis of Dongseosataek-ron(東西四宅論). Through the analysis, I found that the house has good Pungsu(Fengshui) environment fitted with Pungsu Hyungsei-ron. The house composed of small thatched roof is enclosed several times by low hills of back, left and right side. So it is believed that the site might be carefully evaluated by Yong, Hyoel, Sa, Su of Hyeongsei-ron for knowing whether the site condition could minimize the demage by strong winds and protect from the winter cold wind and secure water for drinking and farming and then selected. The method of Pungsu for evaluating the geographical condition of surrounding of a site is used as a traditional site analysis method for evaluating the suitability of long-term well and safe residence.

• Journal of the Korean Geographical Society
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• v.42 no.5
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• pp.761-768
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• 2007

Humans have been searching for more comfortable places for centuries. The comfort concept which is related with vitality in Pungsu is closest to science. The comfort concept was introduced as being based upon measurable human physiological and psychological reactions. Two classification nomograms, the comfort index and the wind effect index were identified. The Pungsu concept can be applied in America, and one of them is North Cemetery located in the town of Hampton in northeastern Connecticut not far from Storrs campus, the University of Connecticut. The human reaction to comfort not only physiologically but also individually is various in various climate region. It is important to search for more comfortable places or to make up for less comfortable places with Pungsu as the adaptive strategy for the comfort.

• 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.

• Journal of the Korean Institute of Rural Architecture
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• v.24 no.4
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• pp.125-132
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• 2022

It can be seen that Traditional house of Jeong Si-yeong is located in a place where Saenggi(good energy), which is important in Pungsu(Feng Shui), can be gathered and that energy can be properly maintained. According to the theory of feng shui, a place that is not easily exposed by the surrounding mountains and is well protected by the strong wind was selected, and the main room was placed on the south side so that the sunlight was adequate while facing the north, so that you can live a comfortable life for a long time. Located on such a relatively well-hidden site, it is a location that can cope well with the invasion of Japanese invaders through the sea in the past, and even today, it is seen as a reasonable base that can be properly protected from strong sea winds in reality. On the other hand, if we look at the Hyungguk theory, it was a house built in the late Joseon Dynasty, and we could see the hidden hopes of the nobles at the time. The mountain behind the house is a haebok-type with a crab lying on the seashore, and what the crab symbolizes is the past national exam for official. Considering that the name of the place where the house is located is also Oyat(cucumber tree)-ri, where many cucumber trees closely related to the royal family of the Joseon Dynasty were planted, it seems that the family wished for prosperity by producing many Sadaebu(upper class gentry) in the past and forming a good relationship with the royal family.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.12
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• pp.8394-8399
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• 2015

The paper studies on the site and space composition of Lee Ha-Bock's traditional thatched roof house. The house is located at a site with back to the mountain and facing the water and the rear and front mountains formulate a shape of Myungeonhyung(a sleeping dog figure) with HyungGug theory of Pungsu. The house has ㄱ shaped Anchae, ㅡ shaped Sarangchae and Gwangchae. Those are formulate ㅁ lay out followed the land form. Through the research I found the house shows a typical traditional farmhouse in the middle of Korea of Josen period. Nowadays there are many large Giwajip(tile roofed house) of Josen period is remained but only a few thatched-roof house is lived. In this situation, the house has considerable architectural values as a traditional thatched roof house.

• Journal of architectural history
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• v.29 no.2
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• pp.75-88
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• 2020

There are stone sculptures diversely shaped in several parts of Gyeongbokgung. Geunjeongjeon is a place where the stone sculptures are intensively placed among the various palace buildings of Gyeongbokgung, and it is more important because it contains the phases of the age of the dynasty and the symbolism of governing philosophy. What can be seen in the structure of auspicious animal sculptures is based on the form of instinctive thought that the heavenly and human order systems are in an organic correspondence with each other, especially with regard to astronomical events such as Samwon Sasin 12jisin 28su. The parts that have been interpreted only in Sasin and 12jisin in the interpretations such as wild dogs, Gyoryong, camels, wolves, and apes were able to clarify the contents by revealing the form of 28su. In particular, as Beopsu Ssangbeopsu at the corner may be related to the guardian deity who governs water, called Yimun, Chimi, and Chimun, it is one of Bibo's ways to protect the palace that was vulnerable to fire. In addition, the shape of the existing 28su placed Dambi, but Ha Woldae at the Geunjeongjeon was assumed to have a camel statue and a planned arrangement of double meaning with the Bibo form of Pungsu Sasinsa, and it is also a feature of the arrangement of Woldae at the Geunjeongjeon. The actual composition of auspicious animals at the Nambogye of Geunjeongjeon was in the order of Haechi, wild dogs, horses and Jujak, and the contents of "Gyeongbokgung Construction Daily Record" were in the order of Haechi, horses, wild dogs, and Jujak. As to different composition layouts, based on the contents of the "Gyeongbok palace Construction Daily Record", the composition of Samjae Cheonjiin (天地人) was interpreted differently from the conventional interpretation of the arrangement of Woldae. All of these forms are associated with defense systems in the four directions and have become animal representations of each direction. The auspicious animal statues placed on the railing of Geunjeongjeon Woldae can be seen as reflected in a single building with the three dimensional personality that includes Pungsu's Bibo personality with the symbolic meaning that reveals the centrality as Jeong Jeon, the nation's best politics let alone the ideological system of the ancient astronomical of the East called Men Heaven Unity.

• 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.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.67-88
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• 2011

Pungsu is an ancient logic that systemizes geography based on the Yin-Yang and The Five Elements Principle. It is defined as the unique and highly systemized ancient Eastern art of selecting auspicious sites and arranging harmonious structures such as graves, houses, and cities on them by evaluating the surrounding landscape and cosmological directions. Pungsu helps allegedly one improve life by receiving vital energy(Shengqi, 生氣)-energy flow that flows under the ground. It is traditional belief that the living lead their lives on the ground, indirectly receiving the energy coming out of the ground, whereas the dead are buried under the ground, allowing them to directly absorb energy from the ground, which makes Shengqi the dead receive bigger and more obvious than that the living receive. This energy absorbed by the dead from the ground was believed to be passed on to their descendants. This phenomenon is called "Induction of vital energy between Ancestors and Descendants". People searched for the sites which were believed to contain rich and positive vital energy flow. They also tried to bury their ancestors under such sites hoping to receive the Shengqi coming from underground which they believed would help them thrive and prosper. The efforts to locate the sites which have the most vital energy, auspicious sites or "Bright Yard(明堂)", are easily observed in Asia including China and Korea. The ultimate goal of searching for auspicious sites lies in human(whether alive or dead) receiving vital energy from the nature to enjoy happy lives. In choosing a place to live or to bury their dead ancestors, people tried to understand the energy flow of the site considering the factors related with mountain, water, and direction. If we take a closer look into the methods of finding auspicious sites, we can see that people have tried to see the outer conditions of lands, mountains and waters within the perfect harmony if possible. Auspicious site or Bright Yard is the site with those elements in perfect order and harmony, that is, it is the place which derives the most vital energy from the best order and harmony of nature. As this shows, an auspicious site symbolizes totality-the Self, and it seems to be projected to the land. It is believed to be an attempt that the reason why we try to find auspicious sites to internalize the totality that we projected to the outer world. Therefore, this auspicious site is what our foremost values, symbol of the Self, such as harmony, equilibrium, perfection, and uniqueness are reflected to the land. Through the process of finding such a site, we try to gain totality of psyche.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.8
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• pp.332-337
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• 2017

This study investigates the site and architectural space of Byung-Su Jo's traditional house on Yongyu Island in Incheon. The house is located on a peaceful, warm site that is well protected by surrounding mountains, such as Hyunmubong to the rear, Jwacheongyong to the left, Wubackho to the right, and Ansan in front. The house was designed with an open layout with a sarangchae and anchae. There is a spring on the left side of the sarangchae, and a stream auspiciously flows from the west to the east in front of the sarangmadang. The house generally faces south, but to avoid pressure by the height of Ansan in the south direction, it is slightly turned to the east. There is a wide, rectangular pond that covers the pungsu weak point of the empty open view between the right and left mountains. The sarangchae space is composed of front 6 Gan and side 3 Gan. The anchae space is also composed of front 6 Gan and side 3 Gan,and it has a typical L-shaped anchae layout for the middle region of Korea. There is no shrine in the backyard, where yongmag is descending from hyunmubong, and a jangdokdae is installed to the west direction of the anbang due to narrow and slope backyard space.