The five neung of Silla's King Park Hyukgeose

The five neung of Silla’s King Park Hyukgeose

In Tap-dong, Gyeongju-city, there is neung of the King Park Hyukgeose, who was the originator of Park family. In 69 AD, Sano relatives chiefs gathered with their disciples in the hill of Alchuan, had discussions about their plans to establish a country and enthrone their King. At that moment, near the well called Najeong in Yangsan, there was a strange light was coming from the sky, and it had a form of a white horse which got down its knees and bowed. When they went there, there was a huge egg, and a baby came out from the egg. When they washed him in Dongchuan(stream), there was a light shining in the baby’s body, and birds and beasts danced. Thus, the baby was born from the egg was called Park Hyukgeose.

The baby was raised by Sobeolgong or Sodaedori, a chief of Goheochon at the time. When Hukgeose was at age of thirteen, he became the King and the King’s title became Geoseogan or Geoseolhan. The country was named Seonabeol, Seorabeol, Seobyeol, Sarah, and Sano, and later became Silla. In 53 A.D., he brought Alyoung as a wife, in around 37 AD, he built Kyeongsung and called it Keumsung and in around 32 AD, he built a room in Silla Kumsung. In around 28 AD, Naknang invaded the country, but they withdrew themselves saying that it is a country of morality.

Hyukgeose died after being upon the throne for 61 years, and it is said that seven days later, his dead body fell down from the sky and got scattered. When the Queen demised and people was trying to bury her, a big snake showed up and interrupted them.

           The five neung of Silla’s King Park Hyukgeose

        The five neung of Silla’s King Park Hyukgeose

Nation's forefather Dangoon's neung

Nation’s forefather Dangoon’s neung

‘Dangoon is the first King of Gojoseon which is origin of our nation. He is also called Dangoonwanggum or Danwungchunwang. Dangoon is a grandson of Hwanin who’s the Emperor of the heaven, and he is son of Hwanwoong. He established Dangoon Joseon in B.C. 2333, in capital of Asadal.

“In ancient times, Hwanwoong who was a child of a concubine of Hwan- in. He aspired to human society to save human beings. His father considered his intension and made him to rule over the human beings by giving him three Chunbuins. Hwanwoong lead three thousands of men in his company and came down to Sindansoo where was the mountaintop of the mountain Taebaek, called that place as Sinsi. He was the Hwanwoongchunwang. He commanded Pungbaek, Woosa and Wonsa, ruled over humans by taking charge of over 360 human businesses such as agriculture, dictation, diseases, punishment, goodness and badness. At that time, a bear and a tiger, stayed in a cave asked him to make them into human beings. Hwanwoong gave them fistful of divine wormwood and 20 pieces of garlic, and told them that if they eat those things and never see sunlights for 100 days, they could turn into humans. The bear and the tiger restrained themselves eating those things inside the cave, the bear turned into a female human in 21 days, but the tiger could not into a human because the tiger lost its patience and got out of the cave. The bear woman prayed under the Sindansoo to have a child as no one wants to marry her. So Hwanwoong turned into human being for a moment and married her. The bear woman gave birth too a child after that, the child was Dangoonwanggum.

Wanggum established the capital in Pyeongyang castle in the year of Gyeongin, which was the year that 50 years later from the Tang dynasty’s first Emperor(Yo) came to the throne, and called the country as Joseon for the first time. Later, he changed the capital to Asadal in mountain Baekak, it is also called mountain Gunghall or Geummidal. Dangoon was being in the throne for 1,500 years, and installed Gija to the King of Joseon in the year of Gimyo, when the King Ho of the Ju dynasty came to the throne. Dan- goon moved to Jangdanggyeong for a while and came back to Asadal later, became the God of a mountain. He was 1,908 years old at the time.”

This story is the birth myth of our nation which is recorded in Samgu- kyoosa, tells us the opinion that Dangoon was a son of bear, and it is the most influential opinion. Originator’s myth in ancient asian tribes has bear worship ideology. Dangoon is the forefather of our nation who found our nation, and the God as well. There is many Dangoonjeon which worshipping the forefather of our nation in many part of the country. The worship developed into Daejonggyo which made Dangoon to the object of worship. Gaechunjeol was a religious ceremony but the government made it to national holiday after the independent. The first year of Dangoon calendar became B.C. 2333, usage of the Dangoon calendar was suspended from 1st Jan 1962, and after that we use A.D.

Newly reconstructed Neung of Dangoon is located in Daebaksanrok, Munheung-ri, Gangdong-gun, Pyeongyang-si, the Dangoon couple buried in the room which made of stones, inside the neung.

Nation's forefather Dangoon's neung

Nation's forefather Dangoon's neung

Yangtaek's the theory of divination based on topography

Yangtaek’s the theory of divination based on topography

In the theory of divination based on topography, we call the house that people living as Yangtaek, and call tomb of died as Eumtaek. Eumtaek and Yangtaek could deal with 24 directions, Jwa means the position of the place, Hyang means where it heads to. Yangtaek divided into Dongsataek and Seosataek, the composition of the house should put the importance on the gate, main room and kitchen, place them to auspicious direction. Dongsataek means Imjagye, Gapmyoeul, Jinsonsa and Byeongohjungjwa, and Seosataek means Jukganin, Migonsin, Gyeongyoosin and Sulgunhae’s Jwa. However, Yangtaek also need to inspect Pagu in the theory of divination based on topography just like Eumtaek, confirm the auspicious direction and unauspicious direction before selecting Jwa. And then, place the gate, front door, main room door and kitchen door heading to auspicious direction, and it is best to make the gate and doors heading Chundukpa or direction of the God’s virtue. Next Dongsataek should place the gate heading direction of the same 12Jwa, Seosataek is also the same. In Yangtaek, if you live in a house where the gate and doors heading Hwangchunsal, the power of the family will be weakened. Nowadays, people does not build a house or a building by inspecting auspicious direction, but build it based on the ground itself. However in old days, when people build a house, they built it to auspicious direction, make doors, dig a well. We could realize that they inspected strife and conflict of Eum-Yang and five elements which based on the theory of divination based on topography when we look at a old house.

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It is assumed that our country adopted the theory of divination based on topography, which is also called as the theory of Gamyeo or the theory of Jiri Docham, in the period of three states. And we can assume that the theory spreaded widely with highly accumulated academic knowledge and real experiences in the end of the United Silla. When the United Silla entered to its declining period, the theory of Docham became strong, the interest of the people concentrated on the new coming dynasty and the capital city. When Goryeo established by Taejo Wanggun, the theory became the public welfare of the whole country.

The period of Goryeo can be called as the period of the theory of divination based on topography with the buddhism. The people thought that all the rise and fall of a person or country is decided by the right or wrong of the virtue of the land. Taejo wrote ‘Hunyosipjo’ before he demised, in order to make it as principle of governing to his descendants. The book vividly shows the theory.

‘The temples were established by Dosun, considering right or wrong of the mountain and stream. He says “If you establish temples in the place where I haven’t chosen, it hurts the virtue of the land, so the operation of the country will not be long.’” <Article 2>

‘I have made this great achievement with the Eumwoo of Samhan Sancheon. Seogyeong has right virtue of the water, so it is the foundation of our country’s vein, and became the land of the great achievement and all generations. So you ought to stay there in every 4Jungwol(Jungwol=2,5,8,11th months) for over a 100days, and achieve peace of the country.’ <Article 5>

‘Outside of Gongju river where is the south of Chahyeon, the shape of mountain and the shape of the land are all running opposite, so the people’s mind will be the same.’ <Article 8>

According to these, the Kings of the country substantially conducted Gyeongrun by the theory of divination based on topography, and the theory gradually became public belief. So the interest on the place of their house and the tombs spreaded, and specialists on this field came out. Professional books became popular such as Donsunbigi, Dosundapsanga, Songakmyeongdanggi and Sinjibisa, and the name of the occupation called Jirieup which is the professionals on the theory of divination based on topography came into being, and it became a subject on the state examination. In Japgwa of the state examination, there was Jirieup, and if someone passed this exam, he is secured to a government position of expert.

The theory of divination based on topography cannot be ignored even in the Joseon dynasty when they worshipped confucianism.

The theory of divination based on topography was already included in the Siphak which was set as the entire academic field in Taejong period, and the specialist of the theory of divination based on topography could have a position in the government as there were Eum Yang gwa in Japgwa of the state examination, because there were Eum Yang gwa such as astronomy, Geography, Myeonggwa study in Yejeon Jegwa of Gyeonggukdaejeon. People who passed the exam used to work in Gwansanggam. The professional books for the examination of Chosi and Boksi were Cheongogyeong, Geumnanggyeong, Myeongsanron, Jirimungyeong, Euiryong, Gamryong, Chakmaekbu, Hosunsin and Dongrimjodam.

Joseon’s academic field were dominated by Jeongjuhak, Seongrihak and Yehak. Those studies came into bloom and consolidated its position as the national government theory. In contrast with that, the theory of divination based on topography was assumed to be declined but actually it was not. From national scale, the theory of divination based on topography came down to the family scale, it joined with the funeral culture. In the confucian point of view which weighs real life more than the life after death, the theory of divination based on topography ought to be abolished as a superstition. However, the theory of divination based on topography joined with the confucian theory of devotion to the parents and worshiping ancestors, so it lead the funeral culture.

It is the rightful duty as a descendant and also the devotion to the parents, that people enshrining their Josun which is one’s root and family’s origin to the auspicious land of virtue. As the confucians who were penetrated in scholar spirit participated in the funeral culture, the theory of divination based on topography could have healthy notions.

The proposition is ‘Only who accumulated virtue could have effect of the auspicious land’. Even though they were buried in the auspicious land, if they or their ancestors have not accumulated virtue, they thought the auspicious land will turn into unauspicious land.

They believed that they have to accumulate their virtuous deeds in ordinary times for descendants’ prosperity as there was widely spreaded thoughts that ‘Mostly really good place is hidden by the heaven, and concealed by the land, and wating for the man of virtue.’ (Gaejinhyeoljeuk, Cheonjangjibi, Idaeyudeukjiin). This is originated from the lessons in Yeokgyeong, that ‘There must be a auspicious occasions for the descendants, in the family that accumulated virtuous deeds.’ (Jeoksunjiga, Pilyuyeogyeong)

Yiyeon Jang Young Tae, the vice president of Seonggyungwan is a sincere scholar. He has been studying geography from long time ago. He studied by finding masters, and untiringly trained by the actual field researches. He devoted himself to the study of confucian studies in order to refine the profound principles of Wuihak. When his study reached to a state, he started to explore the mountains and streams. Not only domestic, but also his exploration reached to the China, Japan, Mongol, and even UK and US. He paid his respect to the famous wise scholars’ grave wherever he went to, and researched its geographical advantages. The fruition of the efforts is this book. Perhaps this book is the first definitive edition in the field and it is a vast complete book. I would not hesitate to recommend this book to anyone.

in Muja Cheongmyeongjeol, from Bulyeokmuije

The president of Seonggyungwan, Choi Geun Deok

Introduction

Introduction

Feng Shui(geographical, psychological, philosophical, mathematical, aesthetic and astrological concepts in relation to space and energy flow) is one of the most useful studies in our lives but not familiar to human being. From the past, Feng Shui has been developed with most closely related to Korean culture. Nevertheless, only few know what it is exactly. This is because people acknowledge it is useful in every aspects of our lives, but do not delve into the subject to find its scientific grounds due to the social prejudice which they regard it as a form of superstition.

Since it has a long history, Feng Shui is rather considered as the oriental study than korean study. In addition, it is generally believed that the study originated in China. As described in Cheong-O-Kyoung & Keum-Nam-Kyung(the books designed for the study of Feng Shui), Feng Shui is developed in China and later delivered to Korea. Even though there is not a record in history which clearly describes its origin, some argue that Feng Shui is the product of Dong-EE tribe, in the northern part away from Chinese continent and Korean peninsular in the past. However, every perspective regarding Feng Shui, whatsoever, it has a considerably long history along with the theory of Eum and Yang & the Five Elements.

By seeking to achieve harmony of Ki(life energy of the Universe) between human and nature, Feng Shui represents the principal and method to be attuned with the flow of Ki in human lives and fortune. Fundamental to Feng Shui is the idea that Eum and Yang & five elements underlie all matter and creature in the universe. They are complementary and need each other to exist and flourish. The constantly changing interactions among them give rise to the infinite variety of patterns in life. Thus, the purpose of Feng Shui is to achieve harmony so as to live together to exist and flourish by studying the flow of life energy between human and nature.

According to Feng Shui, spaces can be divided into Eum-Taek and Yang-Taek in Chinese word. Eum-Taek refers to the grave of ancestor and Yang-Taek refers to the house for the living people. It is very crucial to build house for the living people in accordance with the flow of Ki in nature. It is also important to determine the right place for gravesite for ancestors because it is considered as not only filial piety to ancestors but also the Feng Shui of the cemeteries affect their living descendants in many aspects of lives.

I, as the author of this book, believe that Feng Shui is applied not only to Korea. Since the ups and downs or fortune and misfortune in life can be discovered by examining the interactions between human and nature in accordance with the theory of Feng Shui, Feng Shui may be applied to the East and the West as well as Korea. I believe that the reliability and its scientific characteristics of Feng Shui can be verified when its practicability is accepted worldwide by applying it to all the world including the East and the West.

In this perspective, I made explorations into the graves of celebrity's ancestors worldwide and put them in pictures. Furthermore, I analyze them in the perspective of Feng Shui. This is just the beginning. When you seek to occupy a place, you should look into Yong-Hyul-Sa-Su〔Dragon’s spot(a spot where influences to one's fortune converge) and mountain & water around the spot〕and analyze its direction, energy flow emitted from the direction and inauspicious spot to determine in synthetical judgement. I hope that Feng Shui become applicable to all the world through this book. Furthermore, I would like to inform that Feng Shui is not merely a form of superstition but practically useful applicable science and that it can be extended to the study for the harmony between human and nature. The pictures of the graves of the celebrity’s ancestors in the world herein can be references for younger researchers when they attempt to apply Feng Shui to worldwide. By representing these examples, I hope that studying Feng Shui is activated applicable to every area of the world as well as to Korea so as to make systematic theory of Feng Shui.

After I have made explorations into a number of graves of celebrity’s parents, grand parents, great grand parents and great-great grand parents of four generation for a long time, I confirmed that noble families, in most of time, bury their great grand parents and great-great grand parents in auspicious sites for grave. It is obvious that those family who bury their ancestors in auspicious sites for grave by considering the future will have good children and happy life. I hope that such conclusion of mine be a good lesson for many researchers.

I would lkie to appreciate to a doctor of literature Do-am You Poong Yeon and a professor Ha-san Lee Jong Bok who gave me advice for editing my manuscript helping me out for publishing ‘The Burial Custom in the World’. I do not know how to express my thanks.

2008. 8.

Master Yi-yeon Young-tae Jang

The secret of the theory of divination based on topography

The secret of the theory of divination based on topography

There are lots of stories about the theory of divination based on topography in our country, and also, there are many books and secrets about that. It is true that people tried to promote prosperity of their descendants by meeting famous visionary and get auspicious land, now as in old times. But to get auspicious land, they have to accumulate lots of virtuous deeds when they alive, their descendants must have done devotion to their parents, and have to meet famous visionary. It can be said that those three condition must form a trinity in order to get a auspicious land. In getting a propitious site for a grave, one should use righteous methods, or observe reasona bleness. One should never take wrong actions like invading other's mountain where their ancestors are buried. The great nature have no say, honest, and the geometry(wind, water, land) is boundlessly profound. So it is ordinary not to know the provision of the nature. Things recorded here are especially unauspicious cases picked from the secret book which imparted from old times. The reason is that I believe that if we know how to avoid unauspicious land, we also could find auspicious land as well. First of all, in order to find auspicious land, we need to inspect closely on the Hwangchunsal. There will be no problem if we do not violate Hwangchunsal by inspect closely on Dragon’s water and mountains around the place. If the place could be called as auspicious land because of Chundukpa or Chundukjwa or Chundukbungak, there will be a man of virtue in great-grandson or great- great-grandson. If Samhappa realized, it could be better auspicious land, and if Saengwangjwa realized, a hero will be born. but If wrong actions are involved and one gets a propitious site for a grave from virtue of Providence, it never comes into effect. Even though you buried your ancestor in auspicious land, if the burial day is not auspicious day, you should choose an auspicious day and reconstruct the tomb in order to have the hidden virtue. The thing you must care extraordinarily is that even though the tomb is destructed, you should never reconstruct it on any day not picking a auspicious day.

The secret of the theory of divination based on topography

Summary of the theory of divination based on topography preface

Summary of the theory of divination based on topography Preface

Developed in many countries such as our country, Japan and China, The theory of divination based on topography is based Eum Yang and five elements. It is a theory that established from believing the spirit of lands has indivisibility with our human being’s existence. Therefore, whether you believe it or not, we have been holding funeral services by choosing a place and set a right direction when people dies. So it is a proof that we accept the theory unconsciously as a human being looking for a place to be buried or ask to their descendants to find it when they enter into their old age. Then, what the theory is about and when it appeared to the world, and how it was developed? We going to see the summary of those fundamental questions.

1. Definition of topography (the divination based on topography)

Pungsu is short for Jangpungdeuksu. Things such as air, sunlights, and water are absolute and essential element for every living creatures exist on the earth to continue its existent and produce the life. Therefore living creatures continue their existence by maintaining their life and propagating in the environment where has the right condition. Considering these truth, we human beings would have looked for a place where has good sunlight, wind blows calmly, enough of water and lots to eat. So the place should be right place to spend hot summers or freezing winters, and there should not be typhoon or flood. To say in the theory of the divination based on topography, human beings should choose the place where ‘shields the wind’, ‘place where easy to get water’. Therefore as we say topography these days, the Yangtaek topography which is to live conveniently, would come first than the Eumtaek topography which is to find a place of tomb after die. As we looking for those many conditions, for the back side of a village or back side of a house, we naturally have chosen Baesan(mountain at the back), Imsu(clear water flowing in the front). I assume that the words Left blue dragon and Right white tiger were made because the mountain range should embraces a village or a house. And also, I assume that they called a mountain which is located far beyond across the river, as Ansan. Such Yangtaek topography, developed Eumtaek topography as human beings start to desire or wish to be buried in a good place as well when they die. Then a visionary appeared who has extraordinary knowledge in this field, many stories about famous topography visionary or stories of auspicious land that energy of the land suddenly turned to fortunate, have handed over the generations.

2. Principals of the theory of divination based on topography

The principals of the theory of divination based on topography divided into Ganyongbup, Jangpungbup, Deuksubup, Jeonghyeolbup, Jwahyangbup, Hyeonggukron, etc., analyzing through these methods, we can roughly understand essence of the theory.

1) Ganyongbup(rule)

Yong(dragon) here is a term of topography which means the real visible mountain, the progress of checking the goodness or badness of flow of Yongmaek, from Josan to Hyeoljang is called Ganyongbup. In topography, the saying that a superior man of ability will be born if the mountain is good, and inferior man will be born if the mountain is bad. It says the importance of a mountain straightforwardly. As Yong starts from Josan, Ganyongbup should be explained from the Josan. As Jupi of Song country said in his ‘Dapsanbu’ that ‘Every mountains are the descendants of the mountain Gonryun, and every waters are court officials of the Eastern sea’. Every Yong in the world starts from famous mountain and it is assumed that mountains are connected by main range of the mountain or side branches of the mountain. This Yong can be widely divided into three, South Yong started from Min mountain and was put between Jang river and the South sea, Middle Yong started from Seoryeong and was put between Hwangha and Jang river and North yong started from the mountain Gonryun and was put between Aprok river and Hwangha. The Yongmaek stretched to our country is the range of this North Yong, the opinion that it stretched from the mountain Gonryun seems the most reasonable. However in Korean topography, we used to make the mountain Baekdu as Josan. Thus, employing mountain Gonryun or mountain Baekdu as its origin, comes from a purpose to elevate the value of Yongmaek because it can have higher value as the origin of the energy is from ethereal place. And also it could stress the connection of the Yongmaek. Therefore, when visionaries choosing lands, the meaning of mountain Jojong and mountain Taejo are differentiated. The kinds of Yong are Jeongyong and Bangyong, Jinyong and Gayong, Guiyong and Cheonyong etc.

Jeongyong is the straightforward range that receiving energy, gives stable and harmony feeling as mountains around it guards it like paying taxes. In this Jeongyong, we assume that there is Hyeol to give birth to faithful patriot, dignitaries, wise men of honor and dutiful son.

Bangyong is a mountain that tilted to one side and does not meet conditions of Jeongyong. The physical aspect of the mountain is declining, the shape of bowing head like sitting the other way round, or a servant go down his knees and looking up his master. This Yongsin is should be avoided.

Jinyong has graceful and magnificent Jojong mountain, Yongsin being full of life, Yongse’s stretches are graceful by piercing its center like pitching a tent, has Jigak and Yodo, has ups and downs so there are many changes, beautiful shapes and obvious Hyeoljang at Ipsumok, and a mountain has correct auspicious land and Ansan.

Gayong has Jojong, but the Chulmaek is not beautiful. Even though it pitched the tent, it cannot pierces to the center. It is ugly and has violent temper. It has Hyeoljang but it is not obvious at all. It has the Blue dragon and the White tiger but the Yongse is weak, not much of flesh but only bones. Maek is just fat and has no Gyeolin. It is unauspicious as it makes Gayeol.

Guiyong has unusual Jojong mountain and its parent mountain, the Maek came from the place is not escaping from the center. It has many changes, but it never loses Yong’s main body. This kind of Yong can be called as Guiyong, and mountains which do not meet these condition is called Cheonyong.

Except these, there are 12 Gyeok of Yongse. We only present their names and explanation is omitted.

(1) Saengyong (2) Sayong (3) Gangyong (4) Yakyong (5) Sunyong

(6) Yeokyong (7) Jinyong (8) Toiyong (9) Bokyong (10) Byeongyong

(11) Gupyong (12) Salyong

As stated above, 5 Gyeoks of Saengyong, Gangyong, Jinyong, Sunyong and Bokyong are auspicious, and 7 Gyeoks of Sayong, Yakyong, Toiyong, Yeokyong, Byeongyong, Gupyong and Salyong are unauspicious.

2) Jangpungbup

Jangpungbup is a theory of topography about the shape of land around auspicious land. In Jangseo, it says ‘Jangja must take live energy’. The live energy is assumed as coessential but in different bodies which is produced from Eum Yang Igi. Eum Yang Igi becomes wind if it is blown, becomes cloud if it goes up, becomes thunder if it gets angry, becomes rain if it goes down, and becomes live energy if it flows underground. Thus wind or live energy is Eum Yang Igi itself. However, the important energy like this is scattered if it takes wind, and stays if it touches water. Therefore, the method to make Jangja get live energy is called wind and water, Namely Pungsu(topography). Hence, they say ‘Pungsu’s method takes Deuksu(getting water) first, then the Jangpung (shielding wind)’. However the wind scatters the live energy which is generated on the ground. So that is why Jangpung is required as it embraces live energy, catches and keeps winds which has Eum Yang’s vitality. Once again, Jangpung means that mountains embraces around Hyeoljang, and making combining activity of Eum Yang Igi and live energy actively at the center.

3) Deuksubup

Deuksu(getting water) is essential element in Eum Yang’s combination, as Jangsseo says ‘Deuksu comes first, then Jangpung comes later’ like I stated in the foregoing paragraph. In Myeongsanron, Sansu(mountain and water) is Eum Yang as mountain and water are made up when Eum Yang Igi combines. Chunggi is made when Sansu help each other and Eum Yang makes harmony. It says ‘When Sansu is accumulated, Eum Yang can also be accumulated. When Eum Yang is accumulated, there could be live energy. So it is auspicious’. At this time, if the mountain is huge and the water is small, it is called ‘Dokyang’. If the mountain is small and the water is huge, it is called ‘Dokeum’. If the mountain does not have much of ups and downs, it is called ‘Goeum’, and if the water does not have much of deposition, it is called ‘Goyang’. Also, if the Eum Yang is not combined, it is unauspicious. Mountains are the higher the better, waters are the longer the better.

There is much simple theory in Hosunsin’s ‘Suron’ than a principal theory that explains Sansu’s role as Eum Yang. Precisely, ‘the mountain belongs to Eum as it is not moving, the water belongs to Yang as it moves. However, Eum has Chesang as its way and Yang usually changes, fortune and misfortunes are more clearly appears in the water’. Also, ‘Usually the mountain has same shape as human beings, and the water is same as human’s blood vessel. Human’s shape Saengjanggoyoung is from the blood vessels. Thus, as the human body’s healthiness depends on the blood vessels, Sansu also can be auspicious when the mountain and the water combines well.’ Therefore, generally the water’s fortune and misfortune against the mountain is in the mountain’s point of view, flowing from fortunate direction to unfortunate direction is good.

In ‘Eumtaekyogyeol’, it explains the relationship of Sansu as the relationship of male and female. ‘The mountain is Eum and the water is Yang. The mountain actually never moves so it is same as the way of wife, and the water actually moves around as the way of husband. When the way of wife and the way of husband harmonize well, descendants are brimful and live in splendor for generations. Like this, fortune and misfortune of the mountain depends on the method of water’. As we can see from every explanations above, the common thing is that the water is more active and direct than the mountain in Yong. However, the water should not be stirring but flowing slowly, and be Seongguk.

4) Jeonghyeolbup

Hyeol is the most important place of topography. In Eumtaek’s case, it is the place that a dead body contacts the ground directly to get the live energy. In Yangtaek’s case, it is the place that a resident spending most of their actual live and staying. As Juja says, ‘The method of Jeonghyeol can be compared to Gyeonghyeol in acupuncture, having fixed locations itself. So there should never be a single difference there’. The Gyeonghyeol here means the Gonghyeol which exists in human body’s Gyeongrak, it indicates the course of live energy running around the whole body. In topography, Yongmaek falls under the term.

Gyeongrak is divided into Gyeongmaek and Nakmaek. Gyeongmaek means the thing which forms main line of the passage of blood energy, and Nakmaek means the thing which connects and communicates the Gyeongmaeks. This is a contrast with Jeongyong and Bangyong’s concept in topography. We call every points such as the Gyeongmaek comes out, pours out, passing through, going to and went in, as Gonghyeol, the physiological and pathological reaction appears on specific location among the courses of Gyeongrak which reacts against running phenomenon of Gihyeol. The Jeonghyeolbup which decides Hyeol in topography is the same as finding the location of Gonghyeol well, and analyze the origin of the disease in each organ and body, and analyzing the relationship with Gyeongmaek and Gonghyeol in acupuncture. Thus in order to be Jinhyeol, it has to be Jinyong or Saengyong, and Deuksoo must fit into the law. So it can be said that the Jeonghyeol is the moment that a painter pointing the last spot, finishing the paint.

5) Jwahyangron

Jwahyang means the direction that straightforward point of view in one’s back. When abbreviating the fundamental elements of topography organization into 4, like the mountain, water, direction and human, Jwahyangron is a method about the direction. Originally Jwahyang is the direction that observed from location of Hyeol, Jwa direction of Hyeol’s location which observed from the a direction that make Hyeol’s backside as Jwa, making Hyeol’s front as Hyang, Naeryong at the back on north and looking Ansan on the south, called Jajwa Ohyang. However, Jwahyang has different concept with direction. One point or location could have some directions, but deciding Jwahyang is only one. Investigated Hyangs until some point having Jwahyang is generated from absolute Hyang and the ground which depends on the movement of heavenly bodies and the solar cycle, and it is classified with counter Hyang which reflects social natures.

If the former is decided by the Sun which affects directly to the human living, or by climate conditions, the latter means the actual Hyang which is the place where opens the visibility geometrically. However in topography, Jwahyang takes complex form that cannot be belonged to one sort, this Jwahyangron is the most close field to the intrinsic attribute of topography.

The foundation which decides Jwahyang is a compass called Nagyeong or Paecheol. This Nagyeong was used from ancient China, and it is essential thing in topography. The name of the direction of Nagyeong is surely based on ‘Juyeok’, concrete about it is very complex. Precisely, it is classified by Cheonban, Jiban and Inban, plus 64Hyo and 60Gapja, arrange 28 su and allot Cheondosu there and make complex Bundo.

Among Nagyeongs, there is one which has 36 concentric circles, but mostly we use Nagyeong which has 6 to 9 concentric circles. And each concentric circles reflects that the Jwahyangron is very complex, but as we cannot use everything, we usually use 24 directions map only.

6) Hyeonggukron

Hyeonggukron is a method to survey the place generally, so it is easy to understand even though you do not know well about topography. However, it is not a precise method as the survey of the place can be recognized differently to different people, as the perspectives are all different.

As Hyeol is to be taken by the shape, there should be the necessity of the typical classification which can be distinguished directly with the eyes, about the fortune and misfortune when actually surveying and obtaining auspicious land. Therefore it is possible to recognize the large view of the land and fortune/misfortune of the land if we judge and analogize the shape of the mountain and water to the shape of the human or animals. Hyeonggukron reckons that the outer shape reflects corresponding nature and energy inside of it, as a principal. However it is not appeared well in the essential system of the topography. But is shouldn’t be concluded with the outer shapes. For example, a tiger looks similar with a lion, and a wild goose looks similar with the Phoenix. If there is small difference, we going to end up judging wrong. The difference between everything in the world is because the energy each thing has reflects the figure of the energy then it appears to shape. The way of thinking that we can find a thing’s original energy by the shape, is developed into this Hyeonggukron.

When judging the outer shape, there is a method called Osungbup, Osung here means the constellations of the sky. There is Osung in the sky and it is divided into constellations, there is Ohaeng on the ground and it is divided into Sancheon. Because of that, the energy running through the ground and the shape hanging on the sky, setting up human’s energy by judging the shape for energy. And Osung is based on Ohaengsul, indicates Geumseong, Mokseong, Suseong, Hwaseong and Toseong, Ohaeng indicates Su, Hwa, Mok, Geum and To. It starts from Su and Hwa which affects directly to maintenance of human’s life, goes to Mok and Geum which affects materials of human’s life, and finally goes to To which is the base of every materials. Hyeongguk can be compared to Human beings and animals by Osung, Mokseong and Hwaseong are compared to the shape of human beings, Geumsung is compared to the shape of birds, and Suseong is compared to Dragons and herds of snakes. In Hyeongguk divided like this, the names of Hyeongguk which falls under each of them are stated below.

(1) Human shapes

Oknyeojangdanhyeong, Oknyeogaehwahyeong,

Cheonnyeodeungcheonhyeong, Samnyeodongjwahyeong,

Janggundaejwahyeong, Janggunchuljinhyeong, Sunnindokseohyeong,

Sunningyeokgohyeong, Isundaegihyeong, Hoseungbaebulhyeong,

Uhongseolmanghyeong, Uhongsujohyeong

(2) Bird shapes

Yueohnongpahyeong, Geumguiphaehyeong, Youngguseongmihyeong,

Maenghochulimhyeong, Yanghosanggyohyeong, Akmabujeokhyeong,

Galmaeumsuhyeong, Bunchunmajehyeong, Chunmasipunghyeong,

Baeksangmaeahhyeong, Oktomangwolhyeong, Youngrahasuhyeong

(3) Animal shapes

Bibongguisohyeong, Ohbongjaengjuhyeong, Geumgeporanhyeong,

Bianhamrohyeong, Danbongjeonseohyeong, Geumahyoksuhyeong,

Biandojamhyeong, Bijotakmokhyeong, Sunhakhajeonhyeong,

Danbonghamseohyeong, Bongsoporanhyeong, Pyeongsanakanhyeong

(4) Dragon and Snake shapes

Biryonghamjuhyeong, Galyongsimsuhyeong, Jamyongipsuhyeong,

Changyongchulhahyeong, Biyongdeungchunhyeong, Banyongwanwolhyeong,

Hwangyongdoganghyeong, SSangyongnongjuhyeong, Jangsachukwahyeong,

Hwangsatoseolhyeong, Hunchobansahyeong, Sasaguaejihyeong

(5) Etc.

Geumbanokhogyeok, Jakyakbangaehyeong, Yeonhwachulsuhyeong,

Okdaejeonyohyeong, Hwarigeumdanhyeong, Maehwanakjihyeong,

Okbyeongjeosuhyeong, Pungchueinadaehyeong, Dohwanakjihyeong,

Bogumchulgaphyeong, Unryeonchowolhyeong, Jochunrapchokhyeong

3. Beginning and development of the theory divination based on topography

1) Trace of Chinese topography

The history of the theory divination based on topography is believed to be started from Bokhuissi who was the Emperor of ancient China, and Palguae of the King Moon of Ju dynasty. However, it is not known that who systemized the concrete theory. Normally, in the age of civil wars, the topographical notion was generated. It is believed that the ‘Cheongohgyeong’ which is wrote by Cheongohja of Han dynasty is the first book which recorded the established theory. Later, after the age of three kingdoms, Sangseo of Dongjin country Gwak Bak wrote a book called ‘Geumnanggyeong’, it explained about Jangpungdeuksu first, and explained that if Jangja takes the live energy, the energy goes to the descendants and could be prosperous. In the age of Nambukjo, the topography was developed more, and there were famous visionaries such as Suelseung Boji of Yang country, Sulsa Dohonggyeong, Sogil of Su country. Especially the Sogil wrote 8 books of Taekgyeong, and 6 books of Janggyeong. Taekgyeong here is about Gungtaek, and we can see that the method of choosing a grave land which is Eumtaek topography, and it is after the Yangtaek topography established which is about human’s residence and settlement. In Tang dynasty, Bok Eung Chun who wrote Sulsimbu, Jinsa Abogugong who wrote Dogyeong, Guksa Yang Gyun Song who wrote Chungnanggyong and was called as middle originator of topography, Jungmuncheon Roi Mun Jun, and Ilhaengsunsa who was believed to teach Dosun of our country, were famous. Next in Song dynasty, there were Jin Hui I who wrote Chungnanggyeongboju, and people like Ju Hui and Chae Mok Dang liked the topography. In Ming Dynasty, You Baek On, You Byeong Chung and You Gi were well known.

2) Trace of Korean topography

It is not specifically known that when the topography was handed over to our country from China, but it is believed that the topography was handed over to our country in earnest after Silla’s unification of the age of three kingdoms, as we exchanged cultures with the Tang dynasty. So as the common saying, it started from Okryongja Dosun(827~898) who was taught under Ilhaengsunsa of China, but we believe it came in to our country earlier than that time. Dosun of later Silla obtained approval from the originator Hye Cheol of Dongrisanpa which was one of the Sunmungusanpa, and found unique Seonmun himself. It is assumed that he was taught the topography by Hye Cheol as well.

Anyway Dosun wrote confidential documents such as ‘Okryongjajiriseol’ and left many stories about topography. It is true that he is the most influential man in this field of Korean topography. And I think the topography of Ilhaeng already imported there at the time as Ilhaeng is being said as well when we talk about Dosun.

In Goryeo dynasty, as Buddhism, topography and Docham ideology was the most influential trend of the ideology that lead the society. They always picked auspicious land when they construct a building, and picked auspicious land to bury dead bodies. In Joseon dynasty, a monk visionary such as Muhakdaesa, and Jeong Do Jeon were in charge of Juyeok. At that time, discussion about choosing main mountain or changing the capital were noisy until the age of the King Sejong. However, exclusion opinion of topography were rose among the confucian retainers, so topography degraded to a method about funeral ceremony among the commons. As a confucian scholar who was uncertain about topography, Dasan Jeong Yak Yong and Chojeong Park Je Ga wrote in their Mokminsimseo and Bukhakui, about baseless of topography and sharply remarked the damages of the fields and the mountains which caused by the burial grounds.

In modern times of civilization, the enlightenment party criticized topography more severely, asserted nothingness, abuse and waste of the field and the mountain in Independent newspaper from Independent society. They also asserted to abolish the customs of topography. However, uncertain theories like this are not criticizing intrinsically the theory of topography itself, but concentrated to criticizing the customs and the systems which is caused by topography.

4. Conclusion

Today, human knowledge is developed and the science civilization is endlessly developing as innumerable satellites playing tricks in the sky. However, why many people still want visionaries such as Dosunguksa or Muhakdaesa, and still looking for an auspicious land to bury their ancestors? To answer that in one sentence, it is because we have respect for our ancestors, filial devotion, and hope that desires prosperity of our descendants, deep inside of our hearts. Does the topography which confirms and trust miracle actions of energy of land, which cannot be explained with science or logics, has some mystery side of it over human beings? As the author explored King’s neungs or tombs of extraordinary persons in many years, the tombs where Jaehyeol is correct must has prosperity with their descendents. I do not think it is only because the descendents themselves put much of effort to be fortunate or they are simply just fortunate.

An auspicious land is not easy to get whether you want it. First of all, the person who will be buried must have done acts of virtue, and accumulated many virtuous deeds. As author explored, there was many more females than males buried in the auspicious land. As I thought about it to myself for reason, because females feeding and nurturing their children themselves, and at the same time, they make foods in the kitchen and make many people to eat it. What we should call that activity but accumulation of virtuous deeds? Also, as we can say that females are much better in feeding others or giving away clothes to others than males, so I think it must be accumulation of virtuous deeds. Second, the descendants must continue the generation, be dutiful to their parents and accumulate virtuous deeds.

Third, there's a saying from an ancient sage that the person who yield to the will of Providence rises in the life but the person who fly in the face of Providence goes to ruin. The same truth goes to the theory of divination based on topography. The unrighteous method used by a person seeking a propitious site for a grave includes obtaining other's mountainous district, which is famed for a propitious site for a grave, by power or the influence of money or taking decisive action to use other's grave stealthily with the owner of the grave unnoticed. For those who take those methods, a miracle from virtue of Providence never works. However, there are many cases in which after using other's grave stealthily, not knowing those principles, descendants die simultaneously or the family property goes bankrupt or a geomancer who recommends those actions faces an unnatural death. Therefore, keep these points in mind. Finally, we must meet a visionary who has conscience, and have studied orthodox topography. After those three conditions are acquired, if you put much of effort to looking for auspicious land, the heaven will help you. Sincerity moves heaven.

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It is assumed that our country adopted the theory of divination based on topography, which is also called as the theory of Gamyeo or the theory of Jiri Docham, in the period of three states. And we can assume that the theory spreaded widely with highly accumulated academic knowledge and real experiences in the end of the United Silla. When the United Silla entered to its declining period, the theory of Docham became strong, the interest of the people concentrated on the new coming dynasty and the capital city. When Goryeo established by Taejo Wanggun, the theory became the public welfare of the whole country.

The period of Goryeo can be called as the period of the theory of divination based on topography with the buddhism. The people thought that all the rise and fall of a person or country is decided by the right or wrong of the virtue of the land. Taejo wrote ‘Hunyosipjo’ before he demised, in order to make it as principle of governing to his descendants. The book vividly shows the theory.

‘The temples were established by Dosun, considering right or wrong of the mountain and stream. He says “If you establish temples in the place where I haven’t chosen, it hurts the virtue of the land, so the operation of the country will not be long.’” <Article 2>

‘I have made this great achievement with the Eumwoo of Samhan Sancheon. Seogyeong has right virtue of the water, so it is the foundation of our country’s vein, and became the land of the great achievement and all generations. So you ought to stay there in every 4Jungwol(Jungwol=2,5,8,11th months) for over a 100days, and achieve peace of the country.’ <Article 5>

‘Outside of Gongju river where is the south of Chahyeon, the shape of mountain and the shape of the land are all running opposite, so the people’s mind will be the same.’ <Article 8>

According to these, the Kings of the country substantially conducted Gyeongrun by the theory of divination based on topography, and the theory gradually became public belief. So the interest on the place of their house and the tombs spreaded, and specialists on this field came out. Professional books became popular such as Donsunbigi, Dosundapsanga, Songakmyeongdanggi and Sinjibisa, and the name of the occupation called Jirieup which is the professionals on the theory of divination based on topography came into being, and it became a subject on the state examination. In Japgwa of the state examination, there was Jirieup, and if someone passed this exam, he is secured to a government position of expert.

The theory of divination based on topography cannot be ignored even in the Joseon dynasty when they worshipped confucianism.

The theory of divination based on topography was already included in the Siphak which was set as the entire academic field in Taejong period, and the specialist of the theory of divination based on topography could have a position in the government as there were Eum Yang gwa in Japgwa of the state examination, because there were Eum Yang gwa such as astronomy, Geography, Myeonggwa study in Yejeon Jegwa of Gyeonggukdaejeon. People who passed the exam used to work in Gwansanggam. The professional books for the examination of Chosi and Boksi were Cheongogyeong, Geumnanggyeong, Myeongsanron, Jirimungyeong, Euiryong, Gamryong, Chakmaekbu, Hosunsin and Dongrimjodam.

Joseon’s academic field were dominated by Jeongjuhak, Seongrihak and Yehak. Those studies came into bloom and consolidated its position as the national government theory. In contrast with that, the theory of divination based on topography was assumed to be declined but actually it was not. From national scale, the theory of divination based on topography came down to the family scale, it joined with the funeral culture. In the confucian point of view which weighs real life more than the life after death, the theory of divination based on topography ought to be abolished as a superstition. However, the theory of divination based on topography joined with the confucian theory of devotion to the parents and worshiping ancestors, so it lead the funeral culture.

It is the rightful duty as a descendant and also the devotion to the parents, that people enshrining their Josun which is one’s root and family’s origin to the auspicious land of virtue. As the confucians who were penetrated in scholar spirit participated in the funeral culture, the theory of divination based on topography could have healthy notions.

The proposition is ‘Only who accumulated virtue could have effect of the auspicious land’. Even though they were buried in the auspicious land, if they or their ancestors have not accumulated virtue, they thought the auspicious land will turn into unauspicious land.

They believed that they have to accumulate their virtuous deeds in ordinary times for descendants’ prosperity as there was widely spreaded thoughts that ‘Mostly really good place is hidden by the heaven, and concealed by the land, and wating for the man of virtue.’ (Gaejinhyeoljeuk, Cheonjangjibi, Idaeyudeukjiin). This is originated from the lessons in Yeokgyeong, that ‘There must be a auspicious occasions for the descendants, in the family that accumulated virtuous deeds.’ (Jeoksunjiga, Pilyuyeogyeong)

Yiyeon Jang Young Tae, the vice president of Seonggyungwan is a sincere scholar. He has been studying geography from long time ago. He studied by finding masters, and untiringly trained by the actual field researches. He devoted himself to the study of confucian studies in order to refine the profound principles of Wuihak. When his study reached to a state, he started to explore the mountains and streams. Not only domestic, but also his exploration reached to the China, Japan, Mongol, and even UK and US. He paid his respect to the famous wise scholars’ grave wherever he went to, and researched its geographical advantages. The fruition of the efforts is this book. Perhaps this book is the first definitive edition in the field and it is a vast complete book. I would not hesitate to recommend this book to anyone.

in Muja Cheongmyeongjeol, from Bulyeokmuije

The president of Seonggyungwan, Choi Geun Deok

Introduction

Introduction

Feng Shui(geographical, psychological, philosophical, mathematical, aesthetic and astrological concepts in relation to space and energy flow) is one of the most useful studies in our lives but not familiar to human being. From the past, Feng Shui has been developed with most closely related to Korean culture. Nevertheless, only few know what it is exactly. This is because people acknowledge it is useful in every aspects of our lives, but do not delve into the subject to find its scientific grounds due to the social prejudice which they regard it as a form of superstition.

Since it has a long history, Feng Shui is rather considered as the oriental study than korean study. In addition, it is generally believed that the study originated in China. As described in Cheong-O-Kyoung & Keum-Nam-Kyung(the books designed for the study of Feng Shui), Feng Shui is developed in China and later delivered to Korea. Even though there is not a record in history which clearly describes its origin, some argue that Feng Shui is the product of Dong-EE tribe, in the northern part away from Chinese continent and Korean peninsular in the past. However, every perspective regarding Feng Shui, whatsoever, it has a considerably long history along with the theory of Eum and Yang & the Five Elements.

By seeking to achieve harmony of Ki(life energy of the Universe) between human and nature, Feng Shui represents the principal and method to be attuned with the flow of Ki in human lives and fortune. Fundamental to Feng Shui is the idea that Eum and Yang & five elements underlie all matter and creature in the universe. They are complementary and need each other to exist and flourish. The constantly changing interactions among them give rise to the infinite variety of patterns in life. Thus, the purpose of Feng Shui is to achieve harmony so as to live together to exist and flourish by studying the flow of life energy between human and nature.

According to Feng Shui, spaces can be divided into Eum-Taek and Yang-Taek in Chinese word. Eum-Taek refers to the grave of ancestor and Yang-Taek refers to the house for the living people. It is very crucial to build house for the living people in accordance with the flow of Ki in nature. It is also important to determine the right place for gravesite for ancestors because it is considered as not only filial piety to ancestors but also the Feng Shui of the cemeteries affect their living descendants in many aspects of lives.

I, as the author of this book, believe that Feng Shui is applied not only to Korea. Since the ups and downs or fortune and misfortune in life can be discovered by examining the interactions between human and nature in accordance with the theory of Feng Shui, Feng Shui may be applied to the East and the West as well as Korea. I believe that the reliability and its scientific characteristics of Feng Shui can be verified when its practicability is accepted worldwide by applying it to all the world including the East and the West.

In this perspective, I made explorations into the graves of celebrity's ancestors worldwide and put them in pictures. Furthermore, I analyze them in the perspective of Feng Shui. This is just the beginning. When you seek to occupy a place, you should look into Yong-Hyul-Sa-Su〔Dragon’s spot(a spot where influences to one's fortune converge) and mountain & water around the spot〕and analyze its direction, energy flow emitted from the direction and inauspicious spot to determine in synthetical judgement. I hope that Feng Shui become applicable to all the world through this book. Furthermore, I would like to inform that Feng Shui is not merely a form of superstition but practically useful applicable science and that it can be extended to the study for the harmony between human and nature. The pictures of the graves of the celebrity’s ancestors in the world herein can be references for younger researchers when they attempt to apply Feng Shui to worldwide. By representing these examples, I hope that studying Feng Shui is activated applicable to every area of the world as well as to Korea so as to make systematic theory of Feng Shui.

After I have made explorations into a number of graves of celebrity’s parents, grand parents, great grand parents and great-great grand parents of four generation for a long time, I confirmed that noble families, in most of time, bury their great grand parents and great-great grand parents in auspicious sites for grave. It is obvious that those family who bury their ancestors in auspicious sites for grave by considering the future will have good children and happy life. I hope that such conclusion of mine be a good lesson for many researchers.

I would lkie to appreciate to a doctor of literature Do-am You Poong Yeon and a professor Ha-san Lee Jong Bok who gave me advice for editing my manuscript helping me out for publishing ‘The Burial Custom in the World’. I do not know how to express my thanks.

2008. 8.

Master Yi-yeon Young-tae Jang

율곡 이이의 묘

율곡 이이의 묘(후손이 번창하지 못한 연유)

율곡 이이의 본관은 덕수이고 자는 숙헌(叔獻)이며 호는 율곡(栗谷), 석담(石潭), 우재(愚齋)이다. 증좌찬성 원수(贈左贊成 元秀)와 사임당 신씨의 아들로 명종 3년(1548) 강릉에서 출생하였고 성주목사 노경린(盧慶麟)의 딸과 혼인하였다.

신사임당이 흑룡이 집으로 날아 들어오는 꿈을 꾸고 율곡이 출생하여 아명을 현룡(見龍)이라 하였으며 산실(産室)을 몽룡실(夢龍室)이라 하여 현재까지 보존하고 있다.

율곡은 어머니에게 학문을 배워 명종 3년(1548) 13세에 진사시에 합격하였다.

명종 6년(1551) 16세 때 어머니가 졸하자 파주에 장례식을 치르고 3년간 시묘(侍墓)를 하였으며 명종 16년(1561) 26세 때 아버지가 졸하여 파주에 장례하였다.

금강산에 들어가서 1년 동안 불교 공부를 하고 하산하여 성리학에 전념하였으며 23세에 별시에서 천도책(天道策)를 지어 장원하고 전후 아홉 차례의 과거에 모두 장원하여 구도장원공(九度壯元公)이라 일컬어졌다.

명종 19년(1564) 호조좌랑(戶曹佐郞)에 임명되어 예조(禮曹), 이조좌랑(吏曹佐郞), 춘추기사관(春秋記事官), 좌부승지(右副承旨), 이조판서(吏曹判書) 등을 역임하였다.

선조 7년(1574) 39세에 만언봉사(萬言封事)를 올리고 다음해에 성학집요 (聖學輯要), 42세 격몽요결(擊蒙要訣), 45세 기자실기(箕子實記), 47세 인심도심설(人心道心說), 김시습전(金時習傳), 학교모범(學校模範) 등을 편찬하고 선조 17년(1584) 49세에 졸하여 파주 자운산에 장례하였다.

문묘에 배향되고 파주 자운서원(紫雲書院), 강릉 송담서원(松潭書院), 풍덕 구암서원(龜巖書院) 등 20여개 서원에 배향 되었다. 시호는 문성(文成)이다.

율곡의 후손이 번창하지 못한 연유는 율곡의 묘와 부모의 묘가 길지에 안장하지 못하였기 때문이다. 율곡의 묘는 묘좌(卯坐) 유향(酉向) 유파(酉破)이기 때문에 묘유(卯酉) 충(冲)을 하고 두 번째 부인 김씨는 황천살(黃泉煞)에 안장되어 있으며 세 번째 부인은 북한에 안장되어있다.

황천살(黃泉煞)은 2대가 안장되면 그 후손이 절손되는 예가 많은데 사망하여 황천살에 안장되면 망자의 자손이 사망하여 다른 지역에 안장하더라도 황천살에 안장되어 그 후손이 절손되는 예가 많이 있다.

황천살(黃泉煞)은 청오경(靑烏經)에 격팔상생법((格八相生法)으로 봉분을 조성할 수 있다고 되어있으나 사용해서는 아니 된다. 풍수지리학에서는 여러가지 기(忌)하는 것이 많이 있으나 그중에 제일 피해야 하는 것이 황천살(黃泉煞)이다. 그러나 요즈음도 황천살(黃泉煞)에 안장하는 사람들이 있다.

율곡 이이 선생의 후손은 현재 약 2백 명이고 율곡 선생보다 12년 후에 출생한 사계 김장생 선생의 후손은 현재 약 6만 5천 명이 된다. 필자는 유명인 100명의 4대 조상의 묘를 답사하여 본 결과 반드시 조상과 후손이 연관이 있다는 것을 확인하였다.

사계 김장생은 길지에 안장되어 있는 고조부모의 음덕으로 출생한 것으로 보며 본인이 길지에 안장되어 있고 손자역시 천덕의 길지에 안장되어 있다.

망자가 길지에 안장되면 그 후손이 사망하여 다른 지역에 안장하더라도 길지에 안장되는 예가 많이 있는데 그 연유는 음보의 덕으로 본다.

사람들은 조상을 반드시 길지에 안장하여야 하고 율곡 이이선생과 같이 한 지역에 묘를 조성하여서는 아니 된다. 만일 길지이면 같은 지역에 안장하되 망자의 생년에 맞추어 재혈하여야 한다.

율곡 이이 선생의 역장에 대하여 여러가지 설이 있으나 이지역에서 재혈를 잘하였으면 후손이 번창할 수 있었을 것이다. 사계 김장생 선생 부모도 역장으로 안장하였고 사계 선생 역시 7대 조모 위에 안장되어있다.

백두산 제천의례

백두산 제천의례

성균관 최근덕 관장과 성균관 부관장, 유교학술원 교수, 성균관 전례위원, 삼호다회 회원 등이 백두산에서 처음으로 제천의례를 거행하였다.

제천의례는 황천상제위(皇天上帝位)와 황지후지위(皇地后祗位), 단군왕검위(檀君王儉位), 대명지신(大明之神), 야명지신(夜明之神), 북두칠성 오성 이십팔숙주천성진위(北斗七星五星 二十八宿周天星辰位), 오악 사해위(五嶽四海位), 운사우사 풍백 우사위(雲師雨師 風伯雨師位), 오진 사독위(五鎭四瀆位)에 제사를 지내고 삼호다회 회장과 회원이 헌다를 올렸다. 오진(五鎭)은 백악산, 오대산, 구월산, 속리산, 백두산이고 사독(四瀆)은 낙동강, 한강, 대동강, 용흥강을 말한다.

천자만이 황천상제위에 제사를 지낼 수 있고 우리나라에서는 고종황제가 환구단에 제사를 지냈다.