The land we are living on has its own geographical features depending on the location and its surroundings. The idea of Feng-Shui best describes the theories related to the land we reside. Villages inhabited by people are interpreted by YangGiFengShui(陽氣風水) theory and the standard of its interpretation differs according to the size of the topography around. Location of a family residence or a small country village is not necessarily to be of a big scale, but the condition of the location is significant in that it could control the fortune of the people reside in. Once residential location is settled, it is not so easy to relocate the position that the initial choice of the residential site is very important.
In this thesis, the notion of Feng-Shui would be understandable in terms of the conditions of locations. It would be a significant work to figure out what and how the methods of Feng-Shui theory had applied to preserve a traditional village such a noble and prosperous. This thesis empirically analyzes the conditions of locations of three traditional villages named Mygol, Otgol and Inheung in Daegu city according to the Feng-Shui theory. Over the course of this study, some of the traces of Bibo have been found as well as the geographical weak points where Bibo has not yet been used. This study proposes a realistic Bibo Feng-Shui methods that best suit the old and new areas found as Bibo places since this method, I believe, could certainly provide the clues of understanding the harmony between human beings and nature.
First, Myogol village is surrounded by thick and low elevated mountains all around and it forms a unique situation with only one narrow entrance. This village is referred to as a strange place as one located inside cannot see outside and the one outside cannot see what is inside of the village since the tails of Blue Dragon and White Tiger has been formed ideally. Therefore, Myogol village had been considered to be an appropriate hiding place where Suncheon Park Clan secluded in order to keep off a misfortune of political disturbance from the outside. With respect to Feng-Shui theory, this ground is interpreted as the conditions of EunGeoJiJi(隱居之地), PiNanJiJi(避難之地) and CheonJangJiBi(天藏地秘).
The Blue Dragon and White Tiger of Myogol village forms thick and rich GeumHyeongChe(金型體) and ToHyeongChe(土型體) as they go inward toward BonSinLyong(本身龍) which stretched out from the JuSanLyong(主山龍). White Tiger of HaengLyong(行龍) created AnSan(安山) of GeumHyeong(金型) facing JuSan(主山) as it becomes HoeLyong(回龍). Therefore, the Mygol village is interpreted as a GukSe(局勢) of YangMyeong(陽明) and HuDeok(厚德) as well as a rising place of wealth and honors.
The left side of the entire village of Myogol is JaJwaOHyang(子坐午向) and this can be interpreted as the best orientation of GilGyeok(吉格) to receive the most CheonGi(天氣). Also, the village has well formed the scale of SanSuChiHab(山水聚合) in accordance with YangGiFengShui(陽氣風水) striking a balance between the mountains around. As a whole, Myogol village is determined to be a HyeolSang(穴象) of WaHyeolHyeong(窩穴形) in the condition of a WaHyeolHyeong(窩穴形) and the AnSan(安山) becomes HabKuk(合局) of EumYang(陰陽) as a GeumHyeong(金型). Overall topography of the village has the condition of TaekJiSamYoGyeol(宅地三要訣); 背山臨水, 前低後高, 前窄後寬) and this concludes that the village is the YangGiJi(陽氣地) of GilGyeok(吉格) comprised of JangPoongDeugSuKuk(臟風得水局) in the land of BiSanBiYa(非山非野).
SuSe(水勢) of Myogol village does not always flow such as a stream, but from the aspect that the water from JiDangSu(池塘水), Blue Dragon and White Tiger of NaeMyeongDang(內明堂) and the valley of white gathers into NaeMyeongDang(內明堂) and flows around the Blue Dragon turning it into a GilSu(吉水).
In a dimension of YangGi(陽氣), a trace of Bibo and a flaw have been found in the area of the shoulders of White Tiger and Blue Dragon. Although the YukGakJeong(六角亭) in the area of the GeonBang(乾方) of the shoulder of White Tiger serves as a primary Bibo, it is necessary to plant a bamboo and pine trees in order to soften the killing wind from the north west of Nak-Dong river and have comfort energy flows. As for the Blue Dragon, there was a house comprised of 99 compartment, but there only remains the trace of a building resulting from the flows of the killing wind. In spite of the bamboo forest around, it is not well formed enough to shield the fierce wind and therefore, it is considered to be a necessary measure to supplement the forest by planting oak and pine trees in order to keep the warmth and to preserve the prosperity of the village. As for the tail of the White Tiger, Bibo method was suggested to the open area of the SuGu(水口) which resulted from the cutting edge in 2014, and now the area is well formed with pine trees and becomes natural with its surroundings.
Second, Otgol village is surrounded by high mountains in three directional aspects like a folding screen, and its deep and narrow valley is comprised of JangBangHyang(長方向) of GyeJwaJeongHyang(癸坐丁向) forming its shape as JangGyeom(長鉗). The Blue Dragon and White Tiger reached out from JuSan(主山) seems to pose a strong embrace as a BonSinLyong(本身龍). Although it is not so fully enclosed by the ranges of mountains that the front is opened and the water runs straight down revealing flaws of good conditions of location, with respect to the overall SaSinSa(四神砂), it is considered to be as a wealthy place of GilGyeok(吉格).
The left side of the entire village of Otgol is JaJwaOHyang(子坐午向) and this can be interpreted as the best orientation of GilGyeok(吉格) to receive the most CheonGi(天氣). As as whole, Otgol village is determined to be a YuHyeolHyeong(乳穴形) in the condition of JangGyeom(長鉗) and the its overall topography coincides with TaekJiSamYoGyeol(宅地三要訣). However, it still lacks the factor of JeonChakHuGwan(前搾後寬) leaving the ambiguity of the border line between inside and out. In terms of SuSe(수세), the village is not abundant with water, but the water flowing from left and right gathers into the one pond in front of the village making the water be in a good condition.
There were two Bibo traces and two new topographical flaws during the study. There found a Bibo forest in front of the empty open entrance of the village for wind-shielding and a Bibo pond for the weak SuSe(水勢). In accordance with these Bibos, it is considered to be necessary to have a supplementary Bibo in front of the area where water flows out and Bibo trees such as pine tree in the back yard of the village where the tail of the mountain makes the wind unstable.
Third, Inheung village is covered by mountains in three directional aspects leaving only northwest open. Its wide and deep valley forms JangBangHyang(長方向) of SonJwaGeonHyang(巽坐乾向) and it is in the condtion of JangGyeom(長鉗). JuSan(主山) is in the form of rich GeumHyeongChe(金型體) and the Blue Dragon and White Tiger reached from JuSan(主山) creates a soft embracement as a BonSinLyong(本神龍). Although the short tails of the Blue Dragon and White Tiger forms the entrance to be opened revealing a flaw, it is determined to be a place of a rising wealth since the surrounding environment is rich, bright and soft as AnSan(안산) is IlJaMunSeong(一字文星) as a ToHyeongChe(土型體) and JoSan(朝山) is CheonMaSa(天馬砂).
The left side of the entire village of Inheung is GanJwaGongHyan(艮坐坤向). Although southward orientation is generally preferred in YangGiJi(陽氣地) since it takes the most CheonGi(天氣), in this case, the decision made with the flow of the topography is the best orientation. As a whole, the overall topographic condition of this village meets the factors of TaekJiSamYoGyeol(宅地三要訣) forming WaHyeolHyeong(窩穴形) in the condition of JangGyeom(長鉗). However, it lacks the elements of JeonChakHuGwan(前窄後寬) leaving an ambiguity of the borderline between inside and out. Water of this village is not so abundant as it lacks a big stream around, however the water flows steadily throughout the year embracing the entire village and therefore, it becomes a vivid GilSu(吉水).
Five Bibo traces and two new faulty locations have been found during this study. The Bibos utilized in JoSan(朝山) and the tower in fron of the village, and GwangGeoDang(廣居堂) and old trees at the tail of OeCheongLyong(外靑龍) and the pond in front of the village. They are all done in the right spot and it is an appropriate action. However, YongMaekBiBo(龍脈裨補) of pine tree forest from the shortening of the tail of White Tiger still needs a supplementary measure.
Backyard of the GwangGeoDang(廣居堂) where the wind reaches from the valley seems to be necessary to have a pine tree Bibo forest, as well as a E-DongBiBo(移動裨補) where excessive SuGi(水氣) remains.
In summary, each of the three traditional villages has its own topological and geological features as well as the motivation and background of its origin. In spite of the differences in many aspects, all the clans are well aware of the importance of Feng-Shui and they all utilize the principle of Bibo Feng-Shui in many ways to keep the good energy efficiently and avoid the negative energy from percolating around.
The idea of Feng-Shui theory is for us to coexist with nature. The importance of maintaining a place sustainable is possible only after the place is well formed that human
beings and nature could live together in a harmonious way. The fundamental topographical locations of the three traditional villages were relatively good with respect to the condition of location of Feng-Shui to begin with. Not all the locations, however, were perfect in their characteristics of coexistence between humans and nature, and they all utilized Bibo Feng-Shui in developing their villages prosperous. This reflects the fact that Bibo Feng-Shui has been playing a great role in our daily lives from old times. Although having a perfect environment is the most ideal when it comes to choosing a place to live, in real world this is not usually the case, and I hope this study could be used as a practical source of understanding the importance of creating environment friendly places with the use of Bibo Feng-Shui.