Korean shrines are characterised by their spatial arrangement and individual structures and objects. They have sustained a sanctuary of belief and religious practice. As pilgrims perform spiritual exercises, shrines should be located amidst nature, where water and trees are intermingled, surrounded by sacred landscapes. Physically, the site rises higher from the gate to the main shrine, broadening its visibility in its architectural complex along the way. Cognitively, pilgrims follow the same spatial direction from a profane to a spiritual world. Hyeonchungsa Shrine in Asan (1706) is the shrine to Admiral Yi Sun-shin (1545-1598), who saved the country from Japanese invasion in the Imjin War. In 1932, during the Japanese occupation of Korea, a treasure preservation committee was formed to protect the shrine. Later, it was rebuilt and developed into a sacred place. A modern exhibition hall with various types of materials facilitates a further understanding of Yi’s achievements. While passing through the whole site, one senses the ephemeral-perpetual paradigm of time-space. This liminality lends substance to the sign system in semiotic spaces and serves both structural and functional purposes, separating or joining one semiosphere from another. A border negotiates with invading alien elements into the language of the semiosphere. Accordingly, a sacred space emerges from the atmospheric quality of a specific landscape: (i) emotional, (ii) cognitive, (iii) behavioural, and (iv) social. Place identity is explained through human experiences and reflective memories of these social structures. My paper discusses time-space through the signs of Yi's sacred landscape in reality and imagination.