This paper aims to explore the actual state of geomancy (pungsu, 風水) in the early 15th century and examine perceptions of geomancy from various perspectives by investigating the process of establishing the “Pungsuhak (風水學)” organization. In the seventh month of the 15th year of King Sejong (世宗)'s reign (1433), a debate arose in the court over the auspicious site of Gyeongbok-gung (景福宮) Palace, initiated by the geomancer Choi Yang-seon (崔揚善). This led to a geomantic debate in the court, reigniting the controversy over the mountain pass next to Heolleung (獻陵), which had been raised but remained unresolved in the 12th year of Sejong's reign (1430). Despite opposition from his officials, King Sejong ordered scholars from the Jiphyeonjeon to study geomantic texts to resolve the issues. He formalized the scholars' research duties by assigning them official titles and establishing the “Pungsuhak” organization. The establishment of “Pungsuhak” faced considerable opposition. The key points of contention were threefold: first, that geomancy should not be discussed in royal lectures; second, that geomancy was not a subject worthy of the king's personal study; and third, that the Jiphyeonjeon should not be engaged in the study of geomancy. King Sejong countered these objections by citing Zhu Xi (朱熹)'s example, arguing that discussing geomancy was not beyond the scope of a Confucian scholar's duties, and he proceeded with the research through the “Pungsuhak” organization. At the time, two other organizations oversaw geomancy: the Seoun-gwan (書雲觀), an administrative body, and the Yin-Yang Studies (陰陽學) of the Ten Schools (十學), an organization responsible for education and examinations. However, when the geomantic debate arose, Sejong chose not to utilize these existing organizations but instead established the “Pungsuhak” organization, entrusting the scholars of Jiphyeonjeon with the study of geomancy. Consequently, the geomancy departments within the Seoun-gwan and Yin-Yang Studies remained in a disadvantaged position.