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.