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Sarah Nüdling Harmsstr. 35 24114 Kiel sarah.nuedling@gmail.com
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)
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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
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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)
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“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.
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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
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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.
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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)
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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
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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)
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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)
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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)
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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)
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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
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“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)
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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)
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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
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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
Geomancy in Korea Seite 18 von 21
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)
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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)
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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.
Geomancy in Korea Seite 21 von 21
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)
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