환국 유네스코,'현 인류 문명의 시원은 한국'인정..공개 발표 해야 한다

[단 천]

 

유네스코,'현인류문명의 시원은 한국'인정..공개 발표 해야 한다

대한민국 정통맥

1만년 이전의 마고문명(중심지:1만년이전에 중국과 한반도

가 연결되어 육지였던 서해지역)=>황궁.유인씨(중심지:만

주 천산지역)=>한인씨 한국(중심지:바이칼호수.시베리아)/

시베리아 기후변화로 인하여 많은 한국인들 유라시아.아메

리카로 이동하여 배달.요하.황하.슈메르.인더스.이집트.그

리스.마야.잉카.아즈텍 등 현인류문명 건설 =>한웅씨 신시

배달국(중심지:요하.만주)=>한검씨 한국=고씨 조선(중

심지:요하.만주)=>해모수 부여(중심지:만주) =>고추모 고고리(중심지:만

주)=>대진국(중심지:만주)/거란에게 멸망 후 황족들 고려로

망명  =>고려(중심지:한반도)* 일제에 국권을 상실하고 지금

의 대한민국 정신상태를 썩게 만든 500년의 얼빠진 소중화

사대주의 조선(중심지:한반도)=>순환론에 따라 민족사와 민

족정신회복을 통하여 원시반본으로 부활하는 대한민국

 

 일본 왕실의 뿌리는 백제인들임을 주장 하는 [Korean Impact on Japanese Culture] 라는 책의 내용 이다.

 이 책은 존 카터 코벨과 앨런 코벨이 함께 저술 하였으며 여러 가지 증거를 바탕 으로 하여 단군 조선을 인정하고 현인류문명의 기원을 한국이라 말하고 있다. 책의 내용에는 다음과 같은 것이 보인다.

"유네스코(국제연합 교육 과학 문화기구)에서 인류의 기원이 이집트가 아니고 한국이라 할 수 있는 증거는 요동성 근방 만주 지역에서 대량의 탄미가 발견함으로 시작됩니다. DNA검사결과 자연산이 아닌 교배종이란것이 판명됨으로서 농사기술이 첨단과학을 이룩했던 것으로 판명됩니다. 군량미로 생각되며 불에 탄 흔적으로 보아 대단한 전쟁이 있었던 듯 하며,1만 7천년전 것으로 추정합니다.  사람의 DNA검사결과 평균 수명이 1000세입니다.

고조선 이전의 왕국을 인정합니다. 노예제도가 없었던 유일한 환국의 역사를 유네스코에서 인정합니다. 사람이 하늘이라 믿는 신앙은  사람을 노예로 만들수가 없는 사상입니다."

유네스코는 현인류문명의 시원지가

한반도와 만주지역임을 공개적으로 발표해야 한다.

요하지역의 피라미드가

이집트 피라미드보다 연대에 있어 1천여년이 앞선다.

세계최초의 문화유산들이 한반도지역에 산재되어 있다.

현인류 문명의 시원민족이라면 자부심과 함께 그 만큼

행실에 있어 세계인들에게 존경을 받는 말과 행동을 해야 할 것이다.

비양심적이고 외세의존적인 얼빠진 사대주의적인 사람들이

더 이상 발 딛고 살 수 없는 나라를 만들어야 한다! 그 나라가 바로 환한 나라 광명의 나라다.

1만년 이전을 기준으로 세계 최초에 해당하는 '대한민국(한국)' 문화유산은 다음과 같다.
 
언어(한국어:세계언어의 조상어는 한반도사투리, 인도유럽어의 기원이 되는 인도의 산스크리트어는 인도로 들어 온 고대 한국인들의 언어)와 문자(중국의 한자,몽골문자.슈메르 설형문자.인도문자.유대인들의 히브리문자.페니키아인들의 알파벳 문자의 기원이 되는 신시배달국의 녹도문자)의 시원민족이다.

1.선박 만들기 세계 최초 8천년 전(경남 창녕군 부곡면 출토) - 고대 한반도인들은 해양족

2. 고래잡이 세계 최초 8천년 전(경남 울주군 반구대 암각화)

3.쌀농사 세계 최초 1만 5천년 전(충북 청원군 출토) - 중국과 인도의 쌀의 조상은 유전학적으로도 한반도 쌀

4.신석기 세계 최초 2만년 전(전남 장흥군 출토)

 5.토기 세계 최초 만 수천년전(제주도 고산리 출토)

6.고인돌 및 천문 세계 최초 8천년 전(전남 화순군)

7.빗살무늬토기 세계 최초 8천년전(강원도 양양군 출토)

8.인류의 인문학의 발전을 가져다 준 세계최초 금속활자 직지심경 개발

9.세계최초 자연화약 및 화포개발(고려 최무선)
10.세계최초 로켓 신기전 개발(조선) 11.세계최초 철갑선 개발(이순신과 호남인들)

12.세계 최초 체세포 줄기세포개발(황우석연구팀)
 
한국인들은 세계적으로 두뇌가 가장 우수한 사람들이다.

그것은 역사적으로 유전학적으로 뿌리가 있기 때문이다. 이제 우리 뇌속의 한민족 유전자를

부활시켜 인류공영에 이바지 할 때다. 인류사와 접맥시켜 한민족사를 편견없이 있는 그대로

기술함으로 바로 세움으로써 현인류문명에 크게 공헌해 온 자랑스러운 1만년의 민족임을

선언하고 민족기강과 국가기강을 바로 세우고 하루에도 수 없이 터지고 있는

비인간적인 사건들이 더 이상 일어나지 않고 서로가 이롭게 하는

홍익인간이념이 살아 숨쉬는 대한민국을 만들 때이다.(윤복현)

[도서자료]Korean Impact on Japanese Culture by Jon Carter Covell & Alan Covell | Hollym International Corporation 2006년 03월 23일 - 책소개 일본 황실의 감추어진 비밀 몇가지를 다루고 있다.고고학과 어법분석 기술과 일본고서를 이용하여 일본왕실 혈통의 기원은 한국이며 일본의 시조는 통설대로 기원전 660년이 아니라 서기 369년임을 밝히고 있다.

A Korean Connection to the Japanese Empire

Early Korean Influences on the Japanese Imperial Dynasty

Updated  Feb. 8, 1998,
May, 2003, and Feb. 1, 2004

Several years ago, a friend directed me to a book I'd never heard of before. It was "Korean Impact on Japanese Culture", by Dr. Jon Covell and Alan Covell. They are Korea scholars who not only pointed out the many cultural influences that had been brought to Japan via Korea, but also proposed the idea that the Japanese imperial line may have been taken over by ethnic Koreans sometime in the fourth century A.D.

I was going over some historical material recently in the Nihongi (the Chronicles of Japan) and found some material I wanted to compare. So I also re-read the Covell's book. Here I present some of the interesting and (for me) unanswered questions that are raised.

I should mention that this kind of speculation is not welcomed by many Japanese people, who naturally accept the fact that the Japanese people and their Emperors have descended in an unbroken line, at least back to the turn of the millenium, if not back to the Sun Goddess at the beginnings of Time. And there has been a traditional but underlying animosity between the Japanese and Korean cultures for as long as anyone can remember.

My background is in Japanese culture and language; I've lived in Japan for four years and have a great appreciation for their traditions and history. Frankly, I would rather not see their earliest histories proven wrong, but I have an amateur scholar's curiosity, and I find this question interesting from an historical perspective.

First, here is some of the historical material from the fourth century in Japan, as recorded in the Nihongi. Also called the Nihon-Shoki, it was compiled in 720 A.D. at the behest of the Empress of Japan, and is one of the earliest written chronicles in Japan. (The Kojiki, written only 8 years earlier, recounts virtually the same stories, but is more difficult to read, repleat with long songs and poetry). The Nihongi tells the history of the Japanese people from the earliest creation myths, and through an enumeration of the reigns of each of the Emperors and Empresses up until 697 A.D. I use the translation by W. G. Aston, complete with many footnotes and commentaries.

Supposedly, none of this material had been properly written down before (writing was still something somewhat new to Japan), so most of it had been an oral tradition for centuries. As a result, while it certainly represents a great deal of more-or-less factual material (after the creation myths are related), it is not lent the same verbatim creedence that we might give to more recent histories. The dates and elapsed times are certainly suspect in any case. We start with Book 8, The Emperor Chiuai.

 

The 14th Emperor, Chiuai ascended the throne in 191 A.D.  Scholars add a minimum of 120 years to these early dates and in some cases up to 160 years, by correlation with histories recorded in China and Korea. The commonly accepted dates of Chiuai's reign are somewhere around 340 A.D.

In the second year of his reign, Chiuai took Oki-naga-tarashi-hime as his Empress; she was later to succeed him as the Empress Jingo. Previously he had three sons by two different consorts.

Unlike the introduction of most Imperial Chapters, the Nihongi does not mention where Chiuai set up his new palace. The previous Emperor Seimu, his father, was buried in Saki (near Osaka), so we are left to assume that he, like most rulers of this time, lived around the area of Naniha (Osaka) and Yamato, just to the east.

Chiuai desired to conquer the land of Kumaso, in southern Kyushu Island. But a God came to Jingo and told her that the Emperor should instead conquer the wealthy land of Mukatsu ("Over There"), which Aston identifies as the Silla kingdom in Korea. But the Emperor refused, saying that he had climbed the hill and could see nothing at all across the sea. The God came to Chiuai and told him that because of his impudence, he would never conquer Mukatsu, but that its rule would be left to the son just conceived in the Empress Jingo. Chiuai tried to subjugate Kumaso instead, but without success. In the ninth year of his reign he died; one chronicle says in was in battle against Kumaso, another that he died soon after the God prophesied his unborn son's fate. (Several different versions are recounted in the Nihongi.)

Jingo and her regent decided to conceal the death of the Emperor from the people. It is not clear what they may have accomplished by this or when it was finally divulged. It was not until the "10th month" of her reign that she was endowed Great Empress, and a year later Chiuai was officially burried (in a tumulus that probably took long to construct).

Believing that Chiuai had died as a direct result of the God's curse, Jingo (as a shaman) called up the Gods to determine which one(s) had spoken to her and Chiuai previously, so that she could give offerings, reportedly so that she could successfully obtain the treasured land of Mukatsu. The God identified itself a 'the lady of sky-distant Mukatsu'.

Very soon after Chiuai's death, Jingo decided to embark on the conquest of Mukatsu (Korea) and gathered an army and navy. On the sea they were buoyed up by winds and currents so favorable that the tide carried them all the way to Silla, in the interior of Korea -- completely passing over the Kaya and Paekche kingdoms! Having reached Silla without effort, her armies battled south, conquering the other kingdoms on the way to the sea, and securing promises of servitute from all the Korean rulers.

At the time for the delivery of her child, Jingo was still in Korea, and she 'stopped up her loins with a stone' to delay the delivery so that her son could be born in Japan, where she wanted him to rule. After arriving in Kyushu, Jingo gave birth to the future Emperor Ojin, after over 11 months of pregnancy. [This looks suspiciously like an attempt to attribute the child's imperial parentage to Emperor Chiuai, who had died at least 11 months previously.]

Having reached Kyushu, her armies proceeded back to Naniha, and immediatly took on the task of "Subjugating Yamato". Yamato was part of the heartland of the Japanese Imperial dynasty, just east of Naniha, but (at least by the time of the writing of the chronicles) was also used as the name for the empire ruled by the Japanese emperors. This subjugation (of an area that Jingo had only recently left as the Emperor's widow) entailed the defeat, and death in battle, of the two older sons of Chiuai, who could have been heirs to the imperial throne. Only after these conquests was Jingo declared officially the Grand Empress.

Recall that Chiuai professed total ignorance of the existence of any lands across the sea. However, following the acent of Jingo as Empress, the Nihongi is filled with constant references to Korea. Not just for a few generations, but for hundreds and hundreds of years, scarcely a page goes by without entries about the visits, tributes, and historical happenings in the Korean kingdoms (or 'colonies') of Paekche, Silla, and Koryo. Fully half of the dated entries refer to Korea. 'The king of Paekche died', 'Paekche sent an envoy', 'envoys visited Koryo'. Under the Emperor Ojin, Jingo's son, armies were sent again to subjugate unrully vassals in Paekche.

I had "read through" the Nihongi before, but this time it amazed me to see the amount of import!!!!ance given to these Korean connections over the centuries. This is not proof of anything other than the very close relationship between Japan and Korea over many centuries. It is well recognized that Korea (eventually) acted as the main intermediary source of the higher forms of culture that originated in China -- learning, writing, religion,architecture, metal-craft, textiles, pottery and so on. This closeness of political commerce between Japan and Korea beginning in the early fourth century was certainly the beginnings of that influx of cultural influence, but it well pre-dates the obvious influences that began to appear later, in the Japapese adaptation of Chinese forms of architecture, writing, learning, and religion in the seventh and eighth centuries.

Another explanation for this phenomenon relates to the scarcity of early written Japanese records. While the first chronicles did not appear in Japan until the eighth century, writing was certainly known among court scholars and scribes back into the sixth century, and the authors of the Nihongi probably had access to some court records of this time. For earlier written records, however, they may have had to look to court records of the (friendly) Korean states, focusing on those which showed interactions with Japan.  It is known that Silla and Paekche were keeping records in written Chinese by the middle of the fourth century; although these records no longer exist today, they might likely have been available to the Japanese court a few centuries later.

That is to say that while in Japan before writing was common, ordinary events like the arrival of tribute or envoys would not as likely have been preserved by the oral records, the written Korean records of the same era would have routinely recorded such interactions, including some that involved Japan. This might explain the large number of records in the Japanese chronicles of "routine" transactions that involved Korea, versus routine internal Japanese affairs that would not have been recorded in writing before the 7th or 8th century.

One more very startling entry is the fact that 270 years after Jingo, the 30th Emperor, Bidatsu, is simply recorded as having set up his palace at Oho-wi in Kudara, the Japanese name for Paekche, Korea! The following Emperor returned the throne to the Yamato area of Japan.

Now to the Korean side. This version is taken from "Korean Impact on Japanese Culture" by Dr. Jon Carter Covell and Alan Covell.  ( Hollym International Corp., 1984 -- where you can order this book. 

They are Korean history scholars who have published several historical works and have clearly done research in vernacular Korean histories, at least as early as the Nihongi. But I have not seen any of their sources myself and can only pass on what they have reported in their book.

 

Around 346 A.D. a tribe of shamanistic horsemen called the Puyo fled south from the main continental area around Manchuria into the Korean peninsula. They were warlike and succeeded in subjugating -- or at least intermingling with -- the people of Paekche in northwest Korea. They brought with them a special treasure, a baby princess of the royal blood of the Puyo line. Her name was Jingu, and her royal shamanistic bloodline was shared with and revered by the rulers of Paekche.

When Jingu grew up, the leaders of Paekche deemed to give her in a political marriage to the leader of the neighboring kingdom of Kaya, an ally of the Silla kingdom. He was over fifty years old and already had two sons; his name was Chuai.

Frankly, I'm unclear as to whether the Covell's found the names Jingu and Chuai in the Korean chronicles, or whether they have started from the point of view that these Japanese characters were in fact Koreans, and have then reconstructed their history using those names.

May, 2003:  I'm happy that the Covell's have contacted me to clarify that in fact "The story proposed about who Jingu really was was indeed hypothetical...".  This is as I expected and does not detract from the historical possibility of their hypothesis.

Within a few years, old Chuai died at home, and Jingu feared for her political fortunes, faced with the rivalry of Chuai's two sons. With the help of her regent, she gathered an army around her. Here things get fuzzy (or fuzzier). Alone, her following was not great enough, so she enlisted the alliance of Paekche with a promise to conquer more new territories (possibly including Japan). Whether this was a plan to flee militarily from Kaya or simply to gain armies against her Kaya foes is anyone's guess by this time, but she fully intended to remain a ruler in her own right and not simply revert to an honored matron, or be killed as a potential rival. If nothing else, she wanted her unborn son to be a king. (Make no mistake about it, no matter which version you like, Jingo/Jingu was one tough woman.)

Her combined armies invaded Silla just to the east, subjugating them and adding some of their forces to her own. The combined armies fought south with success and then embarked across the sea to conquer the "Land of Across" (something like Mukatsu, or 'over there'), meaning Japan. Somewhere along the line she had became pregnant, possibly by Chuai, but equally as likely by her regent, who was not himself high enough born to be a king. But the wife and son of King Chuai were Imperial timber enough, so the child was reported to be a truly royal conception.

How Chuai's two sons also wound up in Japan in order to be conquered there by Jingu is also not at all clear, and the Japanese and Korean chronicles are clearly intermingled by this time.

 

This version would explain how Jingu's forces arrived 'magically' in the northern parts of Korea and then fought south "back" to Japan. It also provides a strong explanation for the very close ties between her Empire and those of Korea, as she (and her lineage) would have been closely related to them culturally, politcally, and by blood and tradition.

Which version should we believe? Well, as I've said, the 'factuality' of all of these ancient chronicles is certainly in doubt, especially since they were not recorded for our edification until almost four hundred years after the fact.

It could also be speculated that -- regardless of which version you favor -- the ties between Japan and the Korean kingdoms became so close that the later written formulation of both of their historical chronicles could certainly have borrowed from each other's oral traditions -- simply by the nature of oral histories, if not by duplicitous design.

It is taken for granted that much of these histories would have been 'edited' in some ways by the Emperors -- not only those who commissioned their writing, but also in the interim hundreds of years of telling and reformulating them orally. Indeed, had writting of any kind been preval‎!!!!ent at the time, it would have been much more difficult to transform the Emperor Chiuai from a lord in Korea and transplant him as a Japanese Emperor who didn't believe that Korea existed. If that, in fact was the case, and I certainly have no way of knowing. For my many Japanese friends, it may be an unthinkable theory, but I must admit that for me it is just interesting food for thought.

More Sources:
Mr. Bob Otis has kindly written me to point to another and more recent source of information on this topic. In fact, this source is so rich, that I'm just going to point you there and not pretend that I personally have anything further to add to historical scholarship -- or speculation or argumentation -- in this area.

Dr. Wontack Hong published "Peakche of Korea and the Origin of Yamato Japan" in 1994 (ISBN #89-85567-02-0).  You can order or find it on the web at http://gias.snu.ac.kr/wthong/publication/paekche/eng/paekch_e.html.  It expands on the idea of Paekche Koreans taking over early imperial rule in Yamato in the third century A.D.

Feb, 2004:  Another source on this subject that has come to my attention is "The Quest for Kibi", by Michael S.F. Gorman, (1999, Orchid Press; ISBN #9748299228).  This work draws from much archaeological information in western Japan around Kurashiki and is another fresh perspective on Korean influences on early Japan. Like the other works mentioned here -- and as its Introduction clarifies -- "it presents primarily ideas and opinions"... without solid acedemic proof, which is certainly unlikely to be found.  But it is a worthwhile read. -- Randy Johnson

 

2012년 12월 21일을 기점으로 많은 인류가 멸족한다는 마야달력을 남긴 마야문명의 주역도 한국인들이다. 고대 한국인들은 한반도 고인돌에 새긴 별자리들이 증명하듯이 우주운행과 관련한 천문학에 매우 밝았다는 사실을 증명한다.

마야문명은 고대 멕시코 및 과테말라를 중심으로 번성한 인디오 문명 및 이를 이룩한 민족명칭이다. 마야문화가 번성한 지방은 3개 지역으로 구분되나, 그 중심을 이룬 것은 과테말라 북부의 페텐지방으로부터, 서쪽은 멕시코의 타바스코, 동쪽은 벨리즈지방에 이르는 중앙지역이다. 여기에 유카탄반도(半島)의 북부지방 및 과테말라고지(高地), 차파스지방으로부터 태평양 연안에 이르는 남부지방 등 2개 지역이 포함된다.

아즈텍문명

아즈텍 문화는 톨테카 문화를 이어 13~15세기경에 멕시코 중앙고원에서 인디언에 의해 꽃피워 졌던 마지막 고대 문명이다. 주로 옥수수, 양파 등을 재배하는 화전 농업을 기반으로 도시, 사회 조직, 정치 기구, 군대, 토지 제도를 정비하고 신권 정치를 행하였다. 아즈텍 인들은 지나칠 정도로 금욕적이었고 전쟁터에서 죽는 것을 대단히 높게 평가했다. 태양신 숭배와 석조문화가 발달했으며 그들이 섬기는 신은 공통적으로 "구름을 타고 피를 요구하는" 신들이다. 그러나 스페인의 신대륙 침략과 천연두로 인하여 아즈텍·잉카 문명이 몰락하였다.

잉카문명

15세기부터 16세기 초까지 남아메리카의 중앙 안데스 지방(페루·볼리비아)을 지배한 고대제국의 명칭. 잉카문명 중에서 가장 주목되는 것은, 정치 ·사회의 기구편성에 나타낸 독특한 기술이다. 사회적으로는 신성한 절대군주 잉카를 받들고, 친족인 지배층과 일반평민으로 구성되는 계층사회를 형성하여 중앙집권적 전제정치가 시행되었다. 그러나 평민을 위한 사회보장이 완비되어 있었기 때문에 잉카의 정체(政體)를 ‘신권적 사회주의’라든가 ‘사회주의 제국(帝國)’이라고 부르는 학자도 있다.

[자료]지구과학이 밝히는 지축변동사 

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[해빗]

해혹복분-의혹을 풀고 본래로 돌아가라'가 마고시대의 금과옥조...과거 문명의 지혜를 별과 우주의 법칙으로 다다를 시간까지 후대로 잇기위한 그이후 온갖 노력들이 종교 신화로 남겨지고...너무 많은 시간이 지나 대부분 일상속에 잊혀졌으나 어느새 이제 그 시간에 다달아..맥을 이어온 지혜를 되살려 큰 우주의 변화에 지혜로써 대처할수 있을 인류...라 믿어봅니다.2012년은 본격적인 광자대의 진입시기로서 문명에 혼란이 예상되나...진짜 큰 변화는 2160년경일겁니다.지금은 세차운동에서 한주기의 2도가 남은 시점으로서,2160년에 그 2도가 완성되면...그동안의 인류가 모은 기운에 따라 파멸의 퇴보냐 문명의 존속이냐가 결정될겁니다