• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.167-199
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• 2022

A majority of religious orders in Jeungsanism believe in Jeungsan as a spiritual entity or incarnation of Maitreya. However, Daesoon Jinrihoe insists that the destiny of Maitreya lasts for fifty-thousand years and the 'gold (金)' associated with the Maitreya icon (Geumsan-sa Temple) symbolizes the 'Later World.' A different Maitreya icon was produced for Daesoon Jinrihoe's Toseong Training Temple Complex. That icon of Maitreya looks similar to the one at Gwanchok-sa Temple. That is because the icon in Daesoon Jinrihoe has been formed in order to emphasize Maitreya as a symbol different from the one in Geumsan-sa Temple. If the Maitreya icon of Geumsan-sa Temple is a core that symbolizes two figures, Jeungsan and his successor, Jeongsan, who inherited his religious orthodoxy, then the Maitreya icon at Toseong Training Temple Complex is a symbol that suggests faith and religious practice from a more conventional perspective. The Maitreya icon in Geumsan-sa Temple deals with issues of religious orthodoxy whereas the icon at Toseong is related to the prophecies on the redemption of people and the advent of Dao-empowered sages. According to Daesoon Thought, Maitreya is not just the future Buddha. He has already descended on the earth in modern times. Due to Jeungsan's descending on the earth, the incarnation of Maitreya has been accomplished as far as the Daesoon faith is concerned. Henceforth, the true practice of Maitreya reverence in the context of Daesoon Jinrihoe should be focused around a group of devotees who specifically practice Jeungsan's Reordering Works of Heaven and Earth. An attempt to do so will enable the formation of the ideal world aimed upon by Maitreya.

• Korean Journal of Heritage: History & Science
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• v.1
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• pp.232-233
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• 1965

• 보존과학연구
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• s.13
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• pp.59-68
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• 1992

Some pigments of Kumsansa mural painting and Dan-Chong were analyzed by X-ray diffraction spectrometry. Red colour of mural painting and Dan-Chong are all of hematite based quartz and calcite. White blue were found to lead sulphate based calcite on mural painting. Blue pigment on mural painting was found to be quartz, albite, calcite, gypsum and talcwhile Dan-Chong lazurite and gypsum.* Dan-Chong : Exterior painrig with various colours and desingns.

• Journal of the Korean Chemical Society
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• v.55 no.6
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• pp.1074-1077
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• 2011

• Journal of Conservation Science
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• v.26 no.4
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• pp.445-458
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• 2010

The deterioration and structural damage such as exfoliation, cracks, and separation of painted layer on the wall paintings of Maitreya Hall in Geumsan-sa temple have been accelerated since it was re-positioned to the original place after the dismantling from the building in 1993. The examination of which result and analysis described in this study, is a preliminary survey for establishing conservation plan of the wall paintings. It aimed at the understanding of the physical and chemical characteristics of the materials applied in the 1993 conservation. The research focused on the south walls which displayed the worst condition compared to other walls. Samples for the examination for the understanding of micro-structure, chemical composition, cristalisation, and particle distribution, were collected for finishing, middle, and consolidated layers of the walls between pillars and the ones between brackets. Those samples were collected from separated fragments of the walls. The sample analysis displayed that: 1. the 1993 conservation used the similar type of weathered soil as the original for the finishing layer, and such soil and sand for the middle layer; 2. those walls are composed of a group of mineral particles which are relatively equal in size and shape and in their distribution; 3. the mineral particles were cohered forming solid aggregate due to the application of acrylic resin for the reinforcement on the wall. The main composition of crystalisation on the first and the second reinforcement layers of the back walls were lime plaster ($CaSO_4{\cdot}2H_2O$). The overall examination confirmed that the priority of the future conservation treatment should be given to the removal of the first and the second layers of reinforcement and the treatment on the back walls which were partially consolidated.

• The Inventors News
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• no.15
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• pp.5-6
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• 2003

한국직능단체총연합회 제3차 한$\cdot$중$\cdot$일 직능경제인 서울대회 개최 - 한국, 지식재산권 관련 국제기구 의장에 잇따라 진출 - 노벨상 시상식의 최연소 초대손님 - 특허출원에서의 무한동력 - 보성, 영광, 금산 등 일부 지역 상표 등록 길 열려 - 디지털 화상디자인 의장 출원 줄을 잇고있다

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.241-279
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• 2023

The Scripture of Myriad Laws was first published in 1986 and then reprinted in 1994 and 1995. It gained widespread recognition as a mysterious text or a Buddhist document containing enigmatic content that deemed difficult to comprehend. Through the analysis of the content of The Scripture of Myriad Laws, it was revealed that the book was published by the Dragon Flower Order, a Jeungsanist religion founded by Seo Baek-Il (徐白一). Therefore, the various texts included in The Scripture of Myriad Laws can be classified as 'Songs of Jeungsanism' (Jeungsan-gyo Gasa 甑山敎歌辭). The contents included in The Scripture of Myriad Laws often mention terms unique to the Jeungsanist orders, such as 'the Reordering Works of Heaven and Earth' (天地公事), 'presiding over cures' (醫統), 'Degree Number' (度數), 'the West God' (西神), 'the nobility of heaven' (天尊), 'the nobility of earth' (地尊), 'the nobility of humanity' (人尊), 'ruling the world for 50 years' (治天下五十年), and 'the era of Resolving Grievances (解冤時代).' It also discusses the birthplace and birth date of Kang Jeungsan, his family name, and the duration of his existence. The contents directly quote the words spoken by Jeungsan and incorporate them into songs. They also mention unique Jeungsan terms such as 'Five Immortals Playing Baduk' (五仙圍碁), 'open-weight wresting match,' 'birth, growth, harvest, and storage' (生長斂藏), 'the god who listens to words' (言聽神), 'pillar of foundation' (基礎棟樑),' 'Ocean Seal' (海印), and 'the higher gods' (上計神). It is also notable that some verses of Chinese poetry that Jeungsan taught his disciples are directly quoted in this scripture. Furthermore, the scripture shows traces of Buddhist salvational beliefs; particularly those that emphasize faith in Maitreya Bodhisattva (彌勒信仰). However, The Scripture of Myriad Laws differs from traditional Buddhist beliefs in that it anticipates and emphasizes the birth of a specific individual endowed with the power and abilities of Maitreya Buddha. While emphasizing Maitreya Buddha (彌勒世尊) and the Dragon Flower Gathering (龍華會上), the scripture also specifically mentions Geumsan-sa Temple (金山寺) located on Mount Moak (母岳山) in North Jeolla Province, and these details are sung about in a special manner. This positive portrayal serves to affirm the belief of followers that Jeungsan, centered around Geumsan-sa Temple, was an incarnation of Maitreya Buddha. Moreover, The Scripture of Myriad Laws subtly asserts that Seo Baek-il, the leader of the Dragon Flower Order, who is mentioned in the scripture, is the absolute savior who has come to this world in place of Jeungsan. In support of this teaching, his birth date, birthplace, years of imprisonment, release date, and honorific name (號) are all recorded in precise detail.

• Korean Journal of Heritage: History & Science
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• v.46 no.4
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• pp.78-89
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• 2013

For safe conservation treatment of damaged accessory relics that were unearthed, the quality of the material should be accurately identified through a nondestructive analysis and failure analysis. This study provides the basic conservational scientific data regarding material analyses and conservation treatment that were conducted for 11 relics, including amber and agate that were discovered during the repair of Geumsansa Temple's Hall of Maitreya Buddha and Left Attendant Buddhas in June 2008. An ultraviolet analysis, SEM-EDS analysis and FT-IR microscope analysis revealed that the physical and chemical characteristics of the 11 relics are the same as those of amber. It is inferred that the cracks and exfoliation of the surface of most amber relics is attributable to darkening of the color due to C=C bond oxidation. It is also assumed that cracks and exfoliation occurred from the weathered layer on the amber surface. As such, it is appropriate to engage in conservation treatment of the damaged amber relics by using $Paraloid^{(R)}$ B67 reinforcing agent that is diluted in nonpolar solvent. The greatest care is needed for future handling of organic artifacts.

• Journal of Conservation Science
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• v.26 no.3
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• pp.295-310
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• 2010

Since wall paintings in Maitreya Hall of Geumsan-sa temple had displayed a serious state of damage and deterioration, a detailed examination such as structural analysis of the wall, cause of damage, and the state of deterioration have been thoroughly conducted before the conservation treatment has commenced. The most seriously deteriorated part of the wall paintings was the south wall of the building in particular in its painted and surface layer. The painted layer had formed its own layer of thick, which has been separation from the surface layer. As such problem developed the whole surface layer has been separated from the wall. The problem has been caused by two reasons: 1. the heavy weight of the roof section and it caused cracks and damage on the wall; 2. the loss of function of consolidating material and it caused discolouring and the separation of surface layer from the wall. The cause of damage on the painted and surface layers can be assumed in two ways: 1. its surrounding environment such as the change of temperature and humidity level and ultraviolet rays ; 2. the loss of mechanical function of consolidating material, synthetic resin which had been applied in the past conservation treatment. The separation of layers from the wall and cracks was caused by the mistake in choosing an applicable consolidating material and dismantling technique which had ignored a different characteristic of the wall painting of Korean buddhist temples.

• The Journal of Korean Philosophical History
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• no.32
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• pp.371-394
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• 2011

Buddhism have affected Korea traditional education very much. Sam Guk Yu Sa is a book which includes the public disposition grounded on world view of Buddhism. In the wide scope, the public disposition relates to their cultivating education. This paper reviewed cultivating education grounded on John Dewey "experience-learning" model about the Buddhistic public disposition appearing in Sam Guk Yu Sa. "Meaning-experience" as "adult-becoming" appearing in Sam Guk Yu Sa shows a strong characteristic of cultivating education when we see on a creative horizon in the Buddhistic world. Dewey-Deleuze's cultivating education which modernizes the theory of John Dewey meets at the place of the public disposition and three fables of Sam Guk Yu Sa grounded on the Buddhistic world. This could open possibility to interpret the cultivating theory of Korea traditional thought and western educational theory with interdigitation. Fables of Sam Guk Yu Sa dealt with growth and maturity of the public from Buddhist monk to folk wishes to achieve Bulgukto(佛國土; the land with Buddha) through the process of cultivating education which leads to "impulse-observation-knowledge-determination." In these series of process for "adult-becoming," life itself possesses characteristic of cultivating theory. In this respect, fables of Sam Guk Yu Sa shows Korea traditional cultivating theory and can be a role of a discourse book for cultivating educational theory which could relate to western educational theory.