geomancy korea_s.nuedling

Sarah Nüdling Harmsstr. 35 24114 Kiel [email protected]

PUNGSU JIRI 풍수지리

The significance of GEOMANCY

in historic and modern Korea

Hausarbeit zur Grossen Exkursion nach Südkorea

September 2008

Eingereicht am 24.12. 2008

Geographisches Institut der CAU

Dozent: Prof. Dr. R. Hassink

Geomancy Compasses being sold by a street vendor in Korea

(Photograph by S. Nuedling 2008)

Geomancy in Korea Seite 2 von 21

Table of Content

1. Introduction - Why should we concern ourselves with Geomancy in Korea? 3

2. What is Geomancy? 5

2.1. Basic concept of Geomancy 6

3. How does Geomancy work? 7

3.1. Theory of Yin Yang, Five elements and Chinese cosmology 7

3.2. Methods of divination 8

3.3. The perfect spot 9

4. Origin of Geomancy in Korea 10

4.1. Interaction with Buddhism 10

5. Seoul - How the geomantic prime spot became the capital of Korea 11

6. Grave Geomancy - Why is the location of such importance? 12

6.1. Review of the gravesite 15

6.2. Social and environmental impacts of grave geomancy 15

7. Critical voices 15

7.1. Criticism of the people using geomancy 16

7.2. Criticism of the Geomancer and the practice of Pungsu Jiri 17

8. Experiences, discussions, results: the field trip 17

9. Literature 20


1.Introduction‐whyshouldweconcernourselveswithGeomancyinKorea?

In October 2006 Korea’s Ban Ki Moon was appointed secretary general of the UN. The 62-

year-old South Korean became a symbol for the country’s emergence in the landscape of

modern democracies.

Yet in the eyes of many Koreans his forthcomings not only stem from his own talent and

studies, but also are majorly attributed to the influences of what is known as Pungsu Jiri in

Korea. Pungsu Jiri is the Korean equivalent of what has become known throughout the

Western world as Feng shui1. Many Koreans still hold a strong believe in geomantic forces,

earthy energies that influence the living and the dead.

Ban Ki Mon‘s was -in a geomantic sense- lucky. His home village in central Korea is said to

be blessed by the perfect surroundings to channel the earth’s energy in a way that brings

success and fortune to its inhabitants.

1 Feng shui has the same meaning as Pungsu :„Study of wind a and water.“ In the following the term Feng shui will be used

when discussing the Chinese based art of Geomancy. Yet there is no clear boundary between the terms.

Fig 1: Burial grounds of Ban Ki Moon‘s ancestors overlooking the village

(Source: Herald Tribune 2006)


“Feng shui tells us this is the perfect shape (of the surrounding mountains) for funneling

natural forces into the village”, says Ban Ki Moon’s cousin in an article in the Herald Tribune

in December 2006, “So we’ve known for three centuries that a great man would merge here.

Now he has finally come.”

His success is not only attributed to the place of his birth, but also to the harmonious

placement of his ancestor‘s gravesite.

In the first two months following Ban‘s selection by the UN more than 2000 practitioners of

Geomancy visited the small village, eager to discover the origin of its blessing. They analyzed

the situation of his family grave, equipped with Geomancy compasses and other divination

tools. (“Ancient and modern South Korea meeting the man chosen to lead the UN” in Herald

Tribune, Dec 2006)

This incident is just one example of the consisting importance of the ancient art of Pungsu Jiri

even in modern day Korea.

Prof. Hong Key-Yoon, a native Korean holding a lecturer post at Auckland University goes

much further when stating, “In fact, geomancy has been one of the most important elements

regulating the cultural behavior of Koreans.” (Yoon, 2006, p.4). His book “ The Culture of

Fengshui in Korea” published in 2006 is one of the few books in English that approach the

topic on Geomancy scientifically. Due to the scarcity of scientific research on this topic this

paper is largely based on his work.

Pungsu Jiri is a concept of energetic connection between humans and their environment

varying largely from a Western or even Christian perspective. It is clearly intertwined with

Buddhist, Confucianist and Daoist views. All of these spiritual views have played a significant

role in the development of the Korean society. And even though Korea is changing at a fast

pace, these principles are still building the foundation of the society at large. We can thus

through studying Geomancy find an approach to understanding some basic principles of

Korean society.

It is my aim to portray the significance that Pungsu Jiri has had throughout Koreas history,

but also which role it plays on the peninsula today. During the field trip to Korea we met

people from various backgrounds, who provided us with information on historical and

contemporary issues in Korean society. Pungsu Jiri appeared in different contexts., all of

which will be discussed whenever appropriate and more concentrated in Chapter 8.


First though, I will start with an introduction to the basic concepts of Geomancy, then talk

about the historic development in Korea. In the history of Korea the choosing of the capital of

Seoul is a classic example of the earlier use of Pungsu Jiri as portrayed in Chapter 5. Chapter

6 will then deal with grave geomancy, the most popular form of Pungsu Jiri application in

Korea today. Then I will reflect some critical voices and conclude with the findings during the

field trip.

2.WhatisGeomancy?

According to Yoon 2006 Geomancy can best be defined as „the unique and highly

systemized ancient Chinese 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.”(Yoon, 2006, p. 4.)

This definition shows the complexity of the topic. Geomancy is not a science, as we know it,

yet it is a „systemized art“. There is a great discussion on the evaluation of such mystical arts,

but with the exception of some scholars they are largely denied any status within the

scientific community.

First though the different terms need clarification:

The word Geomancy is actually derived from “Gea” (Greek: earth soul) and “mantein” (Greek:

interpret, also reading an oracle) (Gehringer, 1998, p. 13). Here the mystical origin can clearly

be seen. The word Geomancy is used to describe various culturally different forms of

interpreting and using the earth’s energies.

The term Feng shui translates as “Study of wind and water”. The original Feng shui was most

likely developed out of the pure need to live in accordance with the natural forces. Life in

ancient China demanded a great protection from winds and rain floods. Feng shui was most

likely developed as a semi scientific approach to dealing with these natural impacts. (Yoon,

2006, p. 3f).

As we look more and more into its applications, we will find that many geomantic “rules”

mentioned can easily be explained with common sense or basic geographical understanding.

For example: According to Feng shui a house is best located facing south and being

sheltered to the North by high mountains. With cold northerly winds and the obvious need for

maximum sunshine this fact can easily be comprehended without any knowledge of


Fengshui. Yet there is much more to Geomancy, it being a mystical art largely based on

intuition. (Mason, 2000, p.1)

“There is no concept equivalent to geomancy in the West, nor can it be understood in terms

of any Western notion”, says Yoon further, stating that it is „not a science, nor a religion or a

superstition.“ (Yoon 2006, p. 311). Some of these more mystical aspects will be explained in

the following.

2.1. Basic concepts of Geomancy

Geomancy is based on the belief, that the earth’s energy flows through everything, living and

non-living. This flow of energy called Chi differs from place to place according to the natural

and man-made features present. Through careful observation and the use of other methods

the trained Geomancer can find places suitable for different purposes. Typically the purpose

will either be the building of a house or a burial ground.

A short introduction to some basic concepts of Chi will prepare for a better understanding:

• The energy of a place can be either auspicious, blessed (wang) and healthy/untained

(son) or decaying (shoe) and rebounding (yok). The first two are the best places for

houses and graves, whereas the later bring misfortune, which can only be fought with

devoutness and good intentions. A temple built in such a spot can have a positive

effect on the flow of energy. (Anders, 1988, p. 277).

• The energy of a place can change with time. (Mason, 2000, p.2)

• Human intervention can have devastating effects on the flow of energy in a place.

• There are geomantic prime spots, defined by a certain arrangement of mountains and

water.

• Good people find good spots- this often stated connection will be further discussed in

Chapters 4 and 7 (Yoon, 2006, p 201ff)

Feng shui aims at optimizing the flow of energy in a place. Harmony and balance between

people and their surroundings are its main goal. (Rossbach, 2000, p. 11ff). Geomancy as it is

practiced in Korea does not differ from these goals, yet the areas it is applied to slightly differ.


Where Feng shui in its Chinese and Western application focuses a lot on building structures

and interior design, its main popularity in Korea is in finding burial grounds, but also

auspicious sites for houses and official building. In Pungsu and its development throughout

history a great emphasis on the spiritual energies of mountains can be observed. Often it is

closely related to mountain worship. (Mason, 2000, p.1)

3.HowdoesGeomancywork?

In the introduction the ever-present Chi energy was mentioned. It is the energy that holds all

things together, the energy that flows through the Dao, the wholeness of the universe.

Without Chi there is no life. Next to this concept the idea of Yin and yang is essential to an

understanding of Feng shui.

3.1. Theory of Yin Yang, Five elements and Chinese cosmology

The concept of Yin and Yang has influenced all

aspect of Chinese life. Its importance in Korea can be

seen in the symbolism on the Korean flag, an adaptation

of the symbol with four elements from the I-Ching2

surrounding it. (See Fig 2).

The basic doctrine states that all things and events in

the world are products of two forces named yin and

yang. Yang represents the sky, the father, the male,

positivity, strength, hardness, brightness and constructiveness. Yin on the other side

represents the earth, the mother, the female, negativity, weakness, softness, darkness,

wetness and destructiveness. Yang is movement, Yin is tranquility. When Yang is at its peak,

Yin arises and vice versa. Furthermore Yin and Yang bring forth the f ive elements, namely

water, fire, wood, metal and earth. Each element is closely related to one of the forces, fire

and wood being yang elements, water and metal being yin elements. The earth is considered

neutral. A slight confusion might occur since the earth is described to be presenting yin

energy before. One finds various such illogical aspects when studying Fengshui/Pungsu. As

already stated though, Fengshui/Pungsu Jiri is not a science nor does it claim to be one.

2 The I-ching is one of the most ancient of Chinese books. Called the “Book of Changes” it describes various mystical ap-

proaches and philosophies, part of which is the theory of the five elements. (Rossbach, 2000, p. 13)

Fig 2:The Taegukgi- South Korean Flag showing

an adaptation of the yin-yan symbolism

( Source: Koreanet.org)


Furthermore the origins of most of these concepts are obscure. It is not known whether the

theory of five elements was developed at the same time as the theory of yin and yang or

integrated later. (Yoon, 2006, p. 57ff).

Each element represents certain characteristics, a direction, a colour and a stage in life, even

body parts. For example fire has the colour red, the direction south, it is a symbol of youth

and activities such a s fighting, dispersion, growth and prosperity. Therefore according to

Feng shui the Southern side of a building is best used for outgoing activities, rather than say

meditation.

Another aspect that plays a part in geomancy is cosmology. Here it is again the ancient

Chinese cosmology with its set of zodiac signs that form the basis. Each of the twelve

zodiacal signs is connected with an element as well a direction.

There is not one methods used by all practitioners of Fengshui/Pungsu Jiri. In the following a

short description of some methods and tools commonly used will be given. (Yoon, 2006, p.

60ff)

3.2. Methods of divination

The main goal when hiring a Geomancer is to locate an auspicious place where vital energy,

a from of Chi, accumulates. All geomantic methods are about finding such a place and the

appropriate use for it. (Leaving aside those that are about improving places with little vital

energy - for example with the placement of a temple) One needs to consider landforms,

watercourses and cosmological directions to succeed. According to Zangshu3 or Book of

Burial, probably the most important book on Geomancy and most likely the oldest Chinese

book, the acquiring of water is of upmost importance

followed by the calming of wind. Both aspects are

largely due to the arrangement of the surrounding

mountains and so many texts on Geomancy focus on

the position of mountains. (Yoon, 2006, 67ff).

3 The Zangshu or Book of Burial by Guo Pu (276-324). A full translation by Stephen L. Field, Ph.D. can be found at

http://www.fengshuigate.com/zangshu.html


Foremost a geomancer will observe and eventually draw a geomantic map of the landscape.(

See fig 6 for such a map of Seoul). In the course of the observation the landforms are often

personified. A mountain might be a “sleeping cow” or “a phoenix rising up to the air”. These

terms are not only used descriptively, but have a connection with either yin or yang and one

of the five elements. (Yoon 2006, 70f).

The most common tool a geomancer

will use is the Bagua, a geomancers

compass. (See Fig. 3 and for a real photo of Baguas being sold in Korea fig 12)

The directions are subdivided into eight direction. Their arrangement is based on the eight

trigrams of the I-Ching. As already mentioned the main directions are connected with four of

the five elements, the others each have characteristics of their own. The Bagua will serve as

an orientation in placing a house or a burial ground within a landscape. It is said that people

have one of the eight trigrams assigned to them in accordance with their birth year.

(Rossbach, 2000, 239f) There are many more methods and tools, such as a dowsing rods

or throwing soil and analyzing its falling patterns. Most of the methods are far beyond

scientific proof.

3.3. The perfect spot

An auspicious site is typically a flat basin with protective range of mountains in the shape of a

horseshoe and a watercourse running

through it. As already mentioned

mystical names derived from Chinese

mythology play an important role in

characterizing landforms. The ideal

spot, called a myongdang in Korea, is

therefore described as follows. A high

rugged mountain in the North, called

the Black Turtle, a mountain to the

East called the Green Dragon, a mountain the

West called the White Tiger and a smaller

mountain as to allow for maximum sunshine the South. This southern hill is referred to as the

Red Phoenix. (See Fig 4). The ideal place has a river running through it. At the foot of the

main mountain the most auspicious site is found, traditionally called the geomancy cave.

Here a palace or a government building is best placed. (Yoon, 2006, p. 217)

Fig 4:The geomantically perfect spot: a myongdang

(Source: Rossbach, P. 54)

Fig 3: The Bagua with the eight directions

(Source: Rossbach, p 240)


There are various examples of houses, graves, temples and even cities built in such a

myongdang spot. A very famous one is Seoul, having been built according to a geomancer‘s

advice. And located directly in the geomantic cave of Seoul is Kyongbok palace. (Yoon,

2006, p. 225) More on Seoul and its placement can be read in Chapters 5 and 8.

4. Origin of Geomancy in Korea

The origin of Fengshui goes back to ancient Daoist China. The first record of Pungsu Jiri

goes back to a Master Toson-Guksa, a Korean Zen monk. In the late 900s he traveled

throughout China and studied different school of Fengshui. Upon his return he adapted his

knowledge to the Korean landscape and his own practice of Zen meditation. Before his time

there had been interest in Feng shui and it is known that at the beginning of the Silla dynasty

(57B.C- 935) some Koreans had studied Chinese Daoism and Feng shui, but no unique

Korean form was developed. (Mason, 2000, p. 2ff).

Master Toson is by far the best-known geomancer in Korean history. He was born in 827 in

South Cholla Province and had a strong influence on the development of the Korean

landscape. Toson developed a map of Korea‘s geomantic landscape with its energetic vein

called the Bakdu-Daegan. It is referred to as the power source of Korea, a line connecting all

major mountains of the island. The line should not to be disrupted for the sake of national

wealth and integrity. (Mason, 2000, p.3)

4.1. Interaction with Buddhism

Through Master Toson Pungsu Jiri was developed in close association with Buddhism. And

after him many Geomancer Monks followed. Toson advised the building of Buddhist temples

throughout the country to reinforce the flow of Chi energy. In Article 2 of Goryeo Taejo's4 Ten

Injunctions it even said that: “All Buddhist temples are built considering the auspicious and

inauspicious sites according to Monk Toson’s evaluation”. Especially under King Taejo of

Goryeo Pungsu was very much supported, financially and politically and with it the Buddhist

community. (Yoon, 2006, p.40)

4 King of the Goryeo Dynasty from 918-943. Not to be confused with King Taejo, founder of the Choson Dynasty. The later

forbid the building of new Buddhist monasteries and promoted (Neo) Confucianism. (Source: www.nationmaster.com)


Most famous Korean temples such as

Haeinsa, Tongdosa, Songwangsa,

Woljongsa, Chilbosa are all located in

the geomantically favourable

horseshoe landscape. (Yoon, 2006, p.

188) and as Yoon says:

„In a way Korean Buddhism adopted

Geomancy in choosing Buddhist

temple sites and Korean geomancy

adopted Buddhism in improving the

geomantic landscape. (Yoon, p. 189)

The Temple we visited in Southern

Korea, Nasosa Temple (see fig. 5),

fulfills the Geomantic requirements precisely, although no information on the geomantic

determination of the place could be obtained.

It was laid out with a great mountain in its back towards the North, ridges to each side and a

smaller mountain ridge to the South. Also it was facing the water in the South, in this case

the ocean.

Another connection between Buddhism and Pungsu Jiri can be found in the importance

ethical behaviour plays in Pungsu Jiri. The idea that only an ethical person is worth and will

find an ausipicious place is deeply rooted in Pungsu Jiri. A certain set of values can be made

out when studying geomancy folk tales, a set of rules that reflect the most important moral

issues in Buddhism. Just as much though can the long tradition of Confucianist ideas be

found in Pungsu Jiri, especially topics such as filial piety. More on its significance will be

described in Chapter 6. (Yoon, p. 190ff)

5.Seoul‐HowthegeomanticprimespotbecamethecapitalofKorea

In the Goryeo Dynasty the influence of Pungsu Jiri grew very strong and lead to heated

political debates. Even revolts where based on geomantic arguments.

The popularity of Pungsu Jiri lasted until far into the Choson Dynasty, even thought the

doctrine changed from Buddhism to Confucianism.

Fig 5: Naesosa Temple with it‘s surrounding mountainscape: photo-

graphed from the Black Turtle, the Northern mountain.

(Photograph by Malte Bukowski, 2008)


With the enthronement of King Taejo came the search for a new capital. The story of how

and why Seoul was chosen as the new capital reflects the importance of geomantic thought

in historic Korea.

It is said that the city of Hangyang, how

Seoul was formerly called was chosen as

the new capital in 1394 based on various

geomantic examinations. The story closely

documented in annals of King Taejo goes

as says that when King Taejo of the

Choson Dynasty was looking for a new

place he sent out geomancers to locate a

favourable spot. Seoul was not only a perfect

myongdang, but also had a prophecy in favor of it.

The prophecy once declared by the Famous

Master Toson said that Seoul would be the Capital of a King named Mr. Yi and that the

dynasty would last 500 years. King Taejo`s family name was Yi and after he had actually

picked Seoul, the Choson Dynasty lasted for around 500 years. (Yoon, 2006, p.182). More

on the choosing of Seoul as the capital can be read in Chapter 8.

In Seoul the architecture was laid out in accordance with geomantic principles. Kyongbok

Palace, with the King‘s Throne Hall, was situated in the Geomantic cave of Seoul, where

most energy is supposed to be flowing. The layout of the palace itself is a good example of

the use of directions for different purposes in a building. While the directions with yang

elements, South and East, were used for the throne hall and the living quarters of the male

members of the royal family, the quarters of the queens and king’s widow were located in the

North and West. (Anders, 1988, p.45)

Later the Blue House, where the Korean president resides was placed just behind the palace

to also benefit from the recognized power spot. (Mason, 2008 during field trip)

6.GraveGeomancy‐Whyisthelocationofsuchimportance?

As mentioned in the introduction the relevance of Pungsu Jiri in Korea today is mainly in the

field of grave geomancy. Even if in doubt of the concept of Geomancy the reader might agree

that the search for a favourable site for a house is somewhat logical. A house means shelter

Fig 6: Geomancy map of Seoul from the Choson

Dynasty (Source: Yoon, 2006, p.236)


and warmth. But why then is it of such importance to find an energetically positive place to

bury the dead?

The answer multifaceted:

The first is one closely connected with the Confucian idea of f i l ia l piety, a principle still

widely practiced in contemporary Korea. According to Yoon ”the act of filial piety (hyodo)

includes an unconditional obligation to have respect for parents, no matter how poorly the

children have been endowed by their parents.” (Yoon, 2006, p. 206). The children’s concern

with their parent’s gravesite and their wellbeing after death is seen as a sign of filial piety.

But even more basic to

understanding the popularity of grave

geomancy is the fact that most

Koreans believe in an afterl i fe. A

common believe mentioned in

connection with Shamanism is that a

person has three spirits. The spirits

are separated after death. One stays

in the body with the seven souls, one

goes to the God of the Afterworld, the

third one is preserved in a box to be

released after a time of

commemoration. (Grayson, 2002, p.

120f)

The belief in an afterlife is also shown in the rite to put ice and paper money with the

deceased when burying him or her and other forms of ancestor worship. (Lee, no date, p.

4 ff)

The ancestors are furthermore believed to pass on energy to the remaining family members

and it is not only for the benefit of the deceased that the selection of a favourable gravesite

with good energy becomes a task often involving a lot of effort, time and money.

Most geomancers will not explain how or why exactly this shift happens. They base their

explanation on the writings in The Book of Burial where it says:

Fig 7: A typical grave in the mountainside in Southern Korea:

the mountian in it‘s back migth just provide the right flow of Gi

(Photgraph by S. Nuedling 20089


“People receive their body from their parents. When the main body (dead body) acquires the

energy, the remaining body (living descendants) receives auspiciousness from the energy.

The scripture says that the energy induces spirit,

and then the auspiciousness is delivered to people

(living descendants) This is as if when a copper

mine collapses in the West, the spiritual bell (made

form the copper from the mine) rings in the east,

and when a chestnut trees bloom in spring,

chestnuts bud in the room. “ Guo Pu, (1875)

Zangjing, neipan (The Book of Burial, Inner Volume

quoted in Yoon, 2006, p. 69)

The energy present in the soil is called vital energy. It is absorbed by the bones of the

deceased and then passed on to the remaining parts of the family, as if they were connected

through an invisible string.

As already mentioned the vital energy is believed to be strongest in a certain landform, a

myongdang. Throughout Korea one will find

many tombs located in such a spot. All royal

tombs of the Koryo and Choson dynasty were

located by geomancers, and after a decline in

popularity during the colonial rule, the interest in grave geomancy returned in the late 70ties.

"A good grave site brings good luck to descendants. If you bury your dead ancestor in a

good place and take good care of it, you feel good. This is the most basic mentality for

Koreans," says Kim Soo Han, head of Korea Poongsu Association5. "Likewise a bad site

dooms a family, plagued by misfortunes." (Herald Tribune, 2006)

During our field trip the question came up of why the graves where placed as mounts (See

fig. 7 and 8) above the ground. A Korean guide working near the royal tombs in Gyeongju

explained that it was mainly due to symbolism and recognition. The royal graves are much

higher than the ones of commoners. (See fig. 8) It is a reflection of status, especially since the

number of things one takes with him is larger when you are wealthier.

5 The word Pungsu Jiri appears -like most other Korean terms and names- in various English spellings.

Fig 8: The royal tombs on Gyeongju. Mcuh wealth

and poser is represented through their size. (Pho-

tograph by Malte Bukowski)


6.1. Review of the gravesite

Based on the believe that an auspicious grave site flowing with vital energy will see that

energy transferred to the living descendants, misfortunes occurring after the burial might

suggest that the place had been chosen incorrectly.

In that case a review of the quality of the place will be prescribed. The coffin is dug up and

the condition of the body examined. Clear signs of an abundant flow of vital energy will be

that only the bones remain, being white and solid. If the bones have been decayed or have a

yellow colour, then these are signs showing that the place does not hold its promise. Other

hindrances to the flow of vital energy could be the disruption of the body through roots, water

or insects. Another phenomena yet unexplained are the shifting of a body in the grave. If the

body remained in its shifted position this would most likely bring early deaths to the

descendants. In any of these cases the body will most likely be moved to another more

promising place, and if necessary moved again - until a place is found that brings luck and

fortune to the family of the deceased. (Yoon, 2006, p. 121f)

6.2. Social and environmental impacts of grave geomancy

It is easy to imagine that with a long history of geomancy the capacity for auspicious

gravesites is not unlimited. In the past years, the acquiring of auspicious gravesites and the

hiring of a geomancer has therefore become somewhat of a luxury. It is mainly the rich and

powerful that will go through the hustle to find a fight for auspicious sites. (Yoon, 2006, p.

119ff) Having an auspicious site is a sign of upper class and a status symbol. Still today

there are court cases and family feuds over the placement of a burial ground.

Another problematic aspect is that of the environment. Until the Japanese rule no laws

regulated the placement of gravesites. The Korean hills are crowded with graves causing soil

pollution and making landscape planning very difficult. Driving around Korea you will see

mounts on almost every mountainscape and very few cemeteries. Campaigns to lower the

number of people being buried in the traditional tomb hills have brought some success: Of

Seoul’ s deceased in 2005 60% were cremated. Rising costs connected with auspicious

gravesites are also a hindrance to some. But still many people even take out loans to see

their relatives buried on a hillside. An often they hire a geomancer. (Yoon, 2006, p. 119)


7.Criticalvoices

Throughout history the practice Pungsu Jiri has been criticized from various backgrounds.

Generally the criticism can be divided into two groups: the criticism of the common people

using and believing in geomancy, and criticism directed towards the geomancers and the art

of Geomancy itself.

7.1. Criticism of the people using geomancy

The criticism of the people using geomancy was often based on their extreme almost

fanatical behaviour and ruthlessness, when it came to geomantic concerns. Some of the

earliest critical voices came from a Confucian School known as the Sirhak or Practical

Learning School in the 17th century. At that time the courts were swamped with cases

concerning fights over gravesites and disrespected property rights. It is said, “about half the

fighting and assaults resulting in death were due to conflicts for graves.“ (Chong Yakyong,

Kukyo, Mokmin-simso, Criticism and Advice on Governing the People, 1969 in Yoon, 2006,

p. 42). People went through great length to acquire their desired gravesite, as shown in the

following extract:

“People who desire to bury their parents in auspicious places are violating property rights by

occupying grave sites in hills belonging to others and sometimes digging out the bones of

others` ancestors. (...) This kind of behaviour causes great resentment among the people and

leads to court litigations where all parties want to win the court case at any cost. In this

manner people waste all the wealth they have and ruin their lives, and may not succeed in

acquiring an auspicious gravesite in the end. This kind of behaviour brings misfortune instead

of blessing. Why has people’s behaviour come to this level of foolishness? (Chon Sun quoted

in Yoon, 2006, p. 42)

Even though ethical behaviour is said to be a regulatory aspect in finding an auspicious place,

one does not always see this ethical behaviour in the progress of obtaining the gravesite.

A more resent critical statement comes from Yoon 2006:

“The Korean grave geomancy is mainly for the benefit of the living descendants and future

generations.” (Yoon, 2006, p. 206) The belief that ones own fortune depends on the location


of one ancestor‘s graves, has taken some extreme forms. "I know a politician, a graduate of

Harvard University, who has moved his parents' graves eight times, almost once a year,

hoping that will bring him election or a cabinet post," says Jee Jong Hag, who runs a Pungsu

Jiri Web site, in an interview with the Herald Tribune in 2006.

7.2. Criticism of the Geomancer and the practice of Pungsu Jiri

The most general criticism towards the geomancer is that of unscientific work. The argument

that a geomancer might bring forth when a prophecy turns out untrue is that the person, for

whom the auspicious place had been selected was not worth the place or had destroyed the

flow of energy present. Here the argument, that only good people will get good spots comes

into play. This argument combined which the non-falsifiable truth of a mystical art leaves

much room for interpretation.

Today Pungsu Jiri has a noticeable influence on Korean politics. Prior to the 2002 presidential

election many of the candidates moved their ancestor’s grave to obtain maximum vital

energy. One of them was Kim Dae- Jung. He had his ancestors graves moved to an

auspicious place in Yong-in near Seoul and was then elected.

There is no determining as to whether moving of the grave prepared him better for the

upcoming election, but there is no doubt that the belief of many Koreans in Pungsu Jiri is

used in politics. „Geomancy is used to influence and sway public opinion,” says Yoon. (Yoon,

2006, p. 45) Kim Dukyu, another Korean author goes even further in saying that through the

use of geomancy in politics a heavenly determinism is being produced to fool people. “They

(the geomancers) attempt to spread rumors that so-and-so will become a king this time or

such-and-such a person is destined to e elected as the president, in order to influence the

people to accept a particular candidate as the one who has a heavenly mandate to become

the ruler of the country.” (Kim Dukyu, Hankuk Pungsu Jiri ui ho wa sil, Truth and False of

Korean Geomancy, 1995 quoted in Yoon, 2006,p. 45)

8.Experiences,discussions,results:thefieldtrip

The field trip revealed various aspects concerning the significance of Pungsu Jiri in Korea,

some of which have already been mentioned throughout the paper. Here I want to focus on

the conversations I had around Pungsu Jiri. Clearly a Pungsu Jiri is a term, that when

pronounced right, rings a bell in most people. A student from Seoul National University

named Yong Hoo Kim (See fig 9), 25 years of age, explained upon my asking that it was


mainly a thing he connected with his grandparents.

And that it was very much something of the past.

Further into our conversation though he revealed a

quite profound knowledge of geomantic principles.

He explained the meaning of the surrounding

mountains, emphasizing the importance of the fire

mountain (Gwan-ak) to the South of Seoul. He then

went on describing a legend according to which

the Southern gate of Kyongbok Palace had to be

protected against the high fire mountain.

And it is for obscure reasons connected

to this energy flow that the entrance sign

at the Southern gate is turned. He tried to

explain, but it soon became clear that

there was a fundamental lack in my

common sense concerning these issues.

In this first encounter I realized that there was some

truth to the statement that Pungsu Jiri has played a

great role in shaping the Korean society. And that an

understanding of it can open ways to an

understanding of Korean culture at large.

Later Yong Hoo Kim mentioned another aspect. Whenever he does well in school, his

parents say it is due to the good energy that his ancestors are providing. He seemed a little

frustrated since his achievements were belittled in the face of these higher forces. This

reminded me of the “heavenly determinism” mentioned in Chapter 7.2. in connection with the

political use of Pungsu Jiri.

Another great input concerning the historic and contemporary meaning of Pungsu Jiri was

the meeting with David A. Mason. He is a Professor at Kyung Hee University and works as

an advisor to the Ministry of Culture and Tourism. His main interest is the study of the

shamanist traditions of Korea and he sees a great potential in reviving these traditions, also

for the benefit of Tourism.

His research focuses mainly on mountain worship in Korea, but since Geomancy and

mountain worship are often intertwined, he also an interested in Pungsu Jiri.

Fig 9: Student Yong Hoo Kim explained the threath

of the high Southern mountain in Seoul . And upon

my puzzled face tried to clearify things on paper.

Clearly Geomancy is not an easy thing to under-

stand. (Photograph by S. Nuedling, drawing by Yong

Hoo Kim)


During the trip with Prof. Mason along the old city walls up to Sanshin Mountain Spirit Shrine

on Mt Ingwansan we came upon various aspects concerning Pungsu Jiri.

First Mason clarified some aspects of the choosing

of Seoul as the capital.

„Around 600 years ago there was a Confucian

Revolution (speaking of the beginning of the

Choson dynasty) and they used Geomancy to

justify the moving of the capital. A Geomancer

called Muhak was sent out to find the perfect spot.

He was a seen as the inheritor to Toson Guksa.”

Mason further explained that the weakness of the

capital had always been the low mountains in the

East. Later there was a discussion around the city

wall, which runs just aside the shrine, leaving a

holy black rock outside the city’s boundaries. Back

in the days another geomancer had suggested that

a holy rock close to the Sanshin mountian spirits

shrine be outside the borders, whereas Muhak advised for it to be included. Muhak declared

that if the rock were included the empire would last 1000 years. King Taejo decided against

its inclusion, the walls left it outside. According to Muhak's prophecy the empire fell after

around 500 years. Such folk myths are still commonly told, showing the deep rootedness of

the belief in earth energies. Another encounter showed more of the „mainstream“ of Pungsu

Jiri. The rest stops along the highway in

Korea are quipped with various shops and

restaurants. On a few occasions I found

Geomancy Compasses being sold among

key chains and car utensils, old watches

and postcards. (See fig. 11) And also in the

collection at the rest stop vendor’s:

dowsing rods. Upon my interest the sales

man was quick at demonstrating how it

works and walked around his shop looking

for water flowing underneath the ground.

Fig 10: Prof David A Mason tlaking about Korean

history at Sajik Park (Photograph by S. Nuedling)

Fig 11: Geomancers Compass being sold at a street

vendor in Korea.

(Photograph by S. Nuedling 2008)


The only time I ever saw a Geomancy compass being used though was at a temple in

Gyeongju. An elderly man was kneeling in front of the temple entrance, with the compass in

front of him. For quite a while he was closely watching the needle on the compass and

readjusted his position accordingly. I would have like to ask him his opinion on the

discussions around Pungsu, and what actually it can be used for. But he spoke no English.

Within the coming year one might find either of these two scenarios happening: The practice

of Pungsu Jiri slowly dies out, with most of the knowledge dying with the elderly generation.

Or it sees a revival, promoted maybe -just like Shamanism- through a growing interest by

foreigners and a Korean movement to recultivate its traditions.


9.Literature

Anders, Conrad (1988): Korea, München

Gehringer, Petra (1998): Geomantie - Wege zur Ganzheit von Mensch und Erde, Stuttgart

Herald Tribune (2006): „Ancient and modern South Korea meeting the man chosen to lead

the UN”

Herald Tribune (2006): „Quest for perfect grave keeps Korean feud alive-

Belief in geomancy of tombs still strong“

Yoon, Hong-Key (2006): The Culture of Fengshui in Korea: an Exploration of East Asia

Geomancy, Plymouth

Grayson, James Huntley (2002): Korea -- A Religious History, London

Rossbach, Sarah (2000): Fengshui - Die chinesische Kunst des gesunden Wohnens,

München

Internet:

Mason, David A (2008):Pungsu Jiri-Korea’s system of Geomancy or Feng Shui (checked Dec

2008)

Lee Kwang Kyu (no date) : The concept of Ancestors and Ancestor worship in Korea, Seoul

(checked dec 2008)

Field, Stephen L. , Ph.D. (2008): Translation of the Zhangsu at

http://www.fengshuigate.com/zangshu.html (checked Dec 2008)

geomancy korea_s.nuedling

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