[Editor’s Note] Seoul is not just a space but a vast landscape of human geography layered with history, people, power, wealth, myths, and feng shui. Jo Han-kyu, a philosophy professor at the University of Caroline in the U.S. and former president of the Segye Ilbo, shares hidden stories of Seoul that the 2030 generation should know in the Aju Economy Newspaper. From Insubong and Yeoseongbong to Namseongbong, the carved Buddha of Inwangsan, and the royal energy-infused rocks, to the auspicious sites of wealth and spaces for success, he presents a new human geography of Seoul that transcends typical cultural explorations, weaving through feng shui, classical texts, and historical narratives in the AI era.
Why Dobongsan? Where does the '道' in Dobongsan come from? What does it signify? Why did Jeongam Jo Gwang-jo and Uam Song Si-yeol, who sought to embody the Confucian '道', frequently visit Dobongsan? What is the background of figures like Ham Seok-heon, Kim Soo-young, and Kim Geun-tae, who pursued the '道' of democracy and established their roots here? The true meaning of Dobongsan will reveal itself.
The 'Digital Dobong Cultural Encyclopedia' explains the origin of the name Dobongsan: "It is said that the name 'Dobong' was given because a large rocky path forms the entire mountain, and there is a theory that it was named because temples like Cheonchuksa and Hoeryongsa paved the way for the founding of the Joseon Dynasty. There is a legend that the prosperity of the Joseon Dynasty is due to the energy of Dobongsan." This interpretation holds some validity, but it is merely superficial.
The 'I Ching' states, "一陰一陽之謂道 (The way is the alternation of yin and yang)." The '道' is found in the energy that alternates between yin and yang. According to Nam Hoe-geun in his 'Lectures on the I Ching', "Everything in the universe is 一陰一陽. For example, where there is a man, there must be a woman." Similarly, if the '道' of Dobongsan is that '道', then there must be an alternation of '一陰一陽'. Naturally, Dobongsan embodies '一陰一陽', represented by Yeoseongbong (Women's Peak) and Namseongbong (Men's Peak). Yeoseongbong (一陰), Namseongbong (一陽), Dobongsan (道)... it is a truly exquisite composition of '一陰一陽之謂道'.
Namseongbong is none other than Uiam. The name Uiam (牛耳岩, 542m) is derived from the peak's resemblance to a cow's ear. It was named during the Japanese occupation. It is said that it looked like a cow's ear from the area around Bukhan Mountain Uiyuk, where there was a cattle market, but it is hard to see how it resembles a cow's ear. At one time, it was also called Gwaneumbong (觀音峰) because the rock was said to resemble the Bodhisattva of Compassion praying towards the Buddha, which also seems awkward. Naming every mountain with a Buddhist name does not make sense. It is more reasonable to call it Samobong (紗帽峰) because it resembles the hat worn by officials during the Joseon Dynasty. However, from the courtyard of Won'tongsa, located just below Uiam, it is clear that Uiam symbolizes a massive male figure. All three large rock peaks are symbols of a robust man. Uiam (hereafter referred to as Namseongbong) is undoubtedly a 'Men's Peak'.
Won'tongsa (圓通寺) is a direct temple of the Jogye Order located just below Namseongbong, which consists of three towering rock peaks extending from the energy vein of Dobongsan to Samgaksan. It is said that Doseon Guksa founded Won'tongsa in 863 after seeing this place as a great land. The term 'Won'tong' (圓通) means 'absolute truth is universally accessible.'
Won'tongsa is a site of great fortune, flanked by Suraksan to the left and Samgaksan to the right, overlooking the Han River. Just before founding the Joseon Dynasty in July 1392, King Taejo Lee Seong-gye prayed for 100 days in the natural cave of Nahanjeon. On the last day of his prayer, he reportedly had a dream. In the dream, he became a heavenly minister and paid homage to the Supreme God. When he relayed this dream to the monk Muhak, the monk advised that heaven had approved the revolution and that action should be taken immediately. Lee Seong-gye then went to Kaesong and initiated a coup, seizing control from the Goryeo Dynasty.
Prior to this, Lee Seong-gye had prayed to become king while visiting famous sites and temples across the country. Key prayer locations included:
After winning the Battle of Hwangsan in 1380, Lee Seong-gye prayed for three days at the site of Doseonam, where it was said that Goryeo's founder Wang Geon prayed for 103 days at the age of 17 to become king. It is said that a celestial being descended and shouted 'Seong-su manse' three times, indicating he would become king. After founding Joseon, Lee Seong-gye renamed Doseonam to Sang-i-am (上耳庵). There is also a stele he inscribed called 'Samcheongdong' (三淸洞). According to the Yongbi Eocheonga, Lee Seong-gye also had a dream at Eunsusa on Mai Mountain in Jinan, where a mountain spirit appeared and told him to rule the land with a golden ruler. The dream of receiving a golden ruler signifies a revelation that one will become a king.
He also prayed for 100 days at the Taegyo altar below the Sambulam on the east side of Gumsan Boriam. He received a response from the mountain spirit, who promised to wrap the entire mountain in silk, hence the name Gumsan (錦山). At Hwaemun Mountain in Sunchang, he prayed for 100 days while looking at the nearby Oksoebong. On the night of the 100th day, the mountain spirit appeared and said, "Your sincerity is admirable, and I grant you permission. However, it is not the time for you to become a great leader, so you will be a king without subjects. Therefore, do not seek to be a ruling king but a serving king by donating to this temple."
Lee Seong-gye also prayed at various locations, including Hwaeryongsa on Dobongsan and Cheonbosan Hwaeamsa in Yangju. However, the only place where he personally encountered the Supreme God was the cave of Namseongbong. This is not unrelated to the fact that the shape of Dobongsan resembles a crown, embodying the energy of a sovereign. Thus, officials during the Joseon Dynasty flocked to this site. Notable figures include Jo Hyun-myeong and Seo Myeong-kyun, who served as prime ministers during the reign of King Yeongjo. In front of the Yaksa Hall at Won'tongsa, there is an inscription called 'Sang-gong-am' (相公岩), which commemorates the dream in which Lee Seong-gye encountered the Supreme God.
In any case, Won'tongsa was the premier prayer site in the Hanyang area during the Joseon Dynasty. Records indicate that in 1472, a rain ritual was performed at a large rock cave in Dobongsan based on the words of an old man. "An old man came to the Seungjeongwon and said, 'There is a large rock cave in Dobongsan, and if a ritual is performed and firewood is burned, it will surely rain.' The officials reported this, and the king immediately ordered the inner official Jo Jin to go there and perform the ritual."
Dobongsan has three large caves: one under Seon-inbong, one under Obong, and one under Namseongbong. Among these, the most effective prayer site is the cave under Namseongbong, known as Nahanjeon. It is presumed that the rain ritual during the reign of King Seongjong was also conducted in this cave. In my view, it is the top prayer site in Seoul. The royal energy of Dobongsan extends toward Samgaksan, vigorously rising through the three Namseongbongs, merging heavenly energy with earthly energy, allowing for profound realizations. Therefore, it is interpreted that Lee Seong-gye's dream of encountering the Supreme God occurred in this cave due to its strong royal energy.
After having this dream, Lee Seong-gye finally decided to use force. When he set out to attack the Ming Dynasty's Liaodong in May 1388, he hesitated to use force until he returned from Wihwa-do, deposing King U and seizing power. He did not immediately ascend to the throne but instead supported King Chang and King Gongyang, playing the role of a behind-the-scenes power broker. This indicates that he preferred to inherit the throne naturally rather than through a coup.
Thus, after returning from Wihwa-do, Lee Seong-gye gathered the new military forces and allied with the radical faction of the new scholar-officials centered around Jeong Do-jeon to promote a natural transfer of power. However, a smooth transfer of power proved difficult. At one point, Jeong Mong-ju, who had been a reformist alongside Lee Seong-gye, believed that reforms could be achieved within Goryeo and strongly opposed the revolution. Ultimately, Lee Seong-gye and Jeong Mong-ju parted ways, and the strong backlash from Jeong Mong-ju's faction put Lee Seong-gye's faction in a precarious position. Consequently, Lee Seong-gye's concerns deepened. What was heaven's will?
In the fourth year after returning from Wihwa-do, in 1392, Lee Seong-gye prayed for 100 days in the cave below Namseongbong. After much contemplation regarding the use of force, he encountered the Supreme God in a dream and found the answer. The first step was the assassination of Jeong Mong-ju through his son, Lee Bang-won, on May 4, 1392.
As a result, Lee Seong-gye argued that King Gongyang was unfit for the throne, leading to a coup that replaced the Wang family with the Lee family. He successfully executed the revolution based on the logic of 'deposing the false king and establishing the true lineage.' On July 17, 1392 (lunar calendar), Lee Seong-gye received the royal seal and ascended to the throne at Suchang Palace in Kaesong, proclaiming the founding of Joseon.
Additionally, to legitimize the power grab through the logic of 'deposing the false and establishing the true,' he reconstructed the revolution's founding myth. The preface of the 'History of Goryeo' records: "Our founder, King Gangheon (太祖 康獻大王), was bestowed with bravery and wisdom from heaven, renewed his virtuous deeds daily, spread sacred military achievements, pacified the chaos, comforted the people, seized the mandate of heaven, and ascended to the throne to establish the nation."
King Sejong also compiled the epic 'Yongbi Eocheonga,' which celebrated the deeds of six generations of his ancestors, including Mokjo, Ikjo, Dojo, Hwanjo, Taejo, and Taejong, distributing it to the people. This was an effort to historicize the myth. The myth appears right at the beginning: "The six dragons of Haedong rise, and with every deed, they receive heavenly blessings, just like the ancient sages."
The phrase about the six dragons soaring into the sky is rooted in the symbolism found in the 'I Ching' regarding the hexagram of Qian. It is said that in the dream Lee Seong-gye had in the cave, he saw the Supreme God riding a golden chariot led by six dragon horses. The number six in the hexagram's six lines matches the six dragon horses in the dream.
Thus, the legend surrounding the cave of Won'tongsa became a crucial element in mythologizing the founding of Joseon. Lee Seong-gye likely frequently recounted the story of his dream of encountering the Supreme God to his children, including Lee Bang-won, and his officials. This is closely tied to the relocation of the capital.
* This article has been translated by AI.
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