Sarah Ndling Harmsstr. 35 24114 Kiel sarah.nuedling@gmail.

com

PUNGSU JIRI

Geomancy Compasses being sold by a street vendor in Korea

The significance of GEOMANCY in historic and modern Korea Hausarbeit zur Grossen Exkursion nach Sdkorea September 2008 Eingereicht am 24.12. 2008 Geographisches Institut der CAU Dozent: Prof. Dr. R. Hassink

(Photograph by S. Nuedling 2008)

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Table of Content

1. Introduction - Why should we concern ourselves with Geomancy in Korea? 2. What is Geomancy? 2.1. Basic concept of Geomancy 3. How does Geomancy work? 3.1. Theory of Yin Yang, Five elements and Chinese cosmology 3.2. Methods of divination 3.3. The perfect spot 4. Origin of Geomancy in Korea 4.1. Interaction with Buddhism 5. Seoul - How the geomantic prime spot became the capital of Korea 6. Grave Geomancy - Why is the location of such importance? 6.1. Review of the gravesite 6.2. Social and environmental impacts of grave geomancy 7. Critical voices 7.1. Criticism of the people using geomancy 7.2. Criticism of the Geomancer and the practice of Pungsu Jiri 8. Experiences, discussions, results: the field trip 9. Literature

3 5 6 7 7 8 9 10 10 11 12 15 15 15 16 17 17 20

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1.IntroductionwhyshouldweconcernourselveswithGeomancyinKorea?

Fig 1: Burial grounds of Ban Ki Moons ancestors overlooking the village (Source: Herald Tribune 2006)

In October 2006 Koreas Ban Ki Moon was appointed secretary general of the UN. The 62year-old South Korean became a symbol for the countrys 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 Mons was -in a geomantic sense- lucky. His home village in central Korea is said to be blessed by the perfect surroundings to channel the earths energy in a way that brings success and fortune to its inhabitants.

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.

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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 Moons cousin in an article in the Herald Tribune in December 2006, So weve 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 ancestors gravesite. In the first two months following Bans 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 earths 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 earths 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 five 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

Fig 2:The Taegukgi- South Korean Flag showing an adaptation of the yin-yan symbolism ( Source: Koreanet.org)

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)

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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).

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
Fig 3: The Bagua with the eight directions (Source: Rossbach, p 240)

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)

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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 geomancers 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 Koreas 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 Tosons 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)

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.
Fig 5: Naesosa Temple with its surrounding mountainscape: photographed from the Black Turtle, the Northern mountain. (Photograph by Malte Bukowski, 2008)

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.SeoulHowthegeomanticprimespotbecamethecapitalofKorea
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.

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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 Kings 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 kings 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)
Fig 6: Geomancy map of Seoul from the Choson Dynasty (Source: Yoon, 2006, p.236)

6.GraveGeomancyWhyisthelocationofsuchimportance?
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

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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 filial 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 childrens concern with their parents 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 afterlife. 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 its 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.
Fig 8: The royal tombs on Gyeongju. Mcuh wealth and poser is represented through their size. (Photograph by Malte Bukowski)

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

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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 peoples 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 ancestors 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 ancestors 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

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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 understand. (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 citys boundaries. Back in the days another geomancer had suggested that a holy rock close to the Sanshin mountian spirits
Fig 10: Prof David A Mason tlaking about Korean history at Sajik Park (Photograph by S. Nuedling)

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 vendors: 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 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.

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9.Literature

Anders, Conrad (1988): Korea, Mnchen 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 aliveBelief 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, Mnchen

Internet:

Mason, David A (2008):Pungsu Jiri-Koreas 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)