• The Journal of Engineering Geology
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• v.31 no.4
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• pp.621-630
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• 2021

This study evaluated cracks and climate monitoring in Ipseok-dae columnar joints and Jigong Neodeol rock blocks in Mudeungsan National Park. The rocks' state of cracking and their surface temperatures were measured alongside air temperature, relative humidity, and wind velocity. The maximum crack behavior in Ipseok-dae was 0.367 mm at one point, and showed a slight tendency at other points. One in Jigong Neodeol was within 0.15 mm and showed a stable state with little change. The surface temperature of the Ipseok-dae columnar joints was higher on the side exposed to sunlight than on the shaded side. All blocks of Jigong Neodeol rock showed similar temperatures. The air temperature showed a similar distribution for both rock types. The air temperature showed a similar distribution for both Ipseok-dae and Jigong Neodeol. The relative humidity was mostly between 20% and 60% in Ipseok-dae and was between 20 and 70% in Jigong Neodeol. Both areas had low wind speeds, with maxima of 5 m/s in Ipseok-dae and 3 m/s in Jigong Neodeol. As a result, it is evaluated that crack behavior in Ipseok-dae columnar joints and Jigong Neodeol rock blocks have maintained a very stable state so far. The surface temperature, temperature, relative humidity, and wind velocity of the two areas showed small difference depending on the season, indicating that they were affected to some extent by the season. From a long-term perspective, this can continuously affect the deformation of the Ipseok-dae columnar joints or Jigong Neodeol rock blocks. Therefore, in order to accurately evaluate their stability, it is considered that the current microscopic delamination and exfoliation or the propagation and expansion of cracks should be continuously measured.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.99-156
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• 2013

This paper is to indicate research tendencies of faith in Daesoonjinrihoe and controversial points of those, and to consider the outlook on Sangje after defining it as theological understanding and explanation for Gu-Cheon-Sang-Je (High-est ruling Entity that is the object of devotion in Daesoon-jinrihoe). As the first introduction to the work, various descriptions for Sangje are arranged and the meanings of those are analyzed. In brief, first, the name of Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, expresses the fact that the authority of Sangje (the Supreme Entity) is exposed by spatial concept Sangje dwells in Ninth Heaven. This fact can be compared with the doctrines Allah in Islam and Jehovah in Christianity each are dwelled in Seventh Heaven. And the name shows Sangje is the ruler who reigns over the universe by using yin and yang. Second, the name, Gu-Cheon-Eung-Won-Nweh-Seong-BoHwa-Cheon-Jon, is imported from China Taoism because it has been in Ok-Chu-Gyeong (the Gaoshang shenlei yushu). But in fact it's root is in Korea because Buyeo and Goguryeo, the ancient Korean nations, have the source of the name. While the name is not the Supreme Entity in China Taoism, it is the Supreme Entity in Daesoonjinrihoe. This fact is a important difference. Third, arbitrarily or not, the name, Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, is put on the image of 'resolution of grievances'. The reason is that many peoples in Korea and China has called the name for about 1,000 years ago to help their fortunes and escape predicaments. Forth, not only Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon but also the name, Three Pure Ones and Ok-Cheon-Jin-Wang (Yuqingzhenwang) in China Taoism used as the Highest ruling Entity in Daesoonjinrihoe. But the relations between three Pure Ones and Ok-Cheon-Jin-Wang and Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon in Dae-soonjinrihoe are different from that in China Taoism. Fifth, Sangje is associated with the Polaris divinity of Tae-Eul, view on God in Oriental Cosmology. The description Tae-Eul as well as Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon is indicated Sangje is linked to the faith of Buyeo and Goguryeo. Sixth, Sangje is not only Mugeuk-Sin (The God of The Endless) who supervise the Endless but also Taegeuk-Ji-Cheon-Jon (The God of The Ultimate Reality) who supervise the Ultimate Reality. These descriptions directly display the fact Sangje is a creator. Seventh, in case explaining Sangje, the point of view is necessary that grasps the whole viewpoints Sangje 'was' Hidden God(deus otiosus) and 'is' Unhidden God after Incarnation. Eighth, Sangje is Cheon-Ju in Donghak, but different from that. Cheon-Ju in Donghak has both transcendence and immanence in tightrope tension, but Cheon-Ju in Daesoonjinrihoe emphasize transcendence than immanence. That difference is the result of the fact Cheon-Ju in Donghak was a being having revealed a man and Cheon-Ju in Daesoonjinrihoe was a being having incarnated after revealing a man. Ninth, Sangje is Gae-Byeok-Jang who is the manager of the transforming and ordering the Three Realms of the World by the Great Do which is the mutual beneficence of all life and Hae-Won-Sin who is the God of resolution of grievances.