Paekche's Principle - The Great Secret Of Asia

Samguk yusa, for example, fully plays that role as certifier through the many legends
featuring and promoting a dragon (quasi-exclusive to Shilla) - quintessential symbol of
Chinese imperial power - as protector of Buddhism (temples construction and restoration,
spread of the “Scriptures” are mentioned) and the nation (legend of Shilla King Munmu
mutating post-mortem as a dragon to protect the land against enemies from the east coast,
facing Yamato). The prosperity and security of Shilla were purposely intimately linked to
the belief in Buddhism. Buddhism itself was protected by a minor dragon, elder progeny
of the imperial dragon brought from Tang China by the monk Chajang, a central figure in
Shilla politics realm.
By publishing Samguk sagi and Samguk yusa, the Confucian Kim Pu-sik, Buddhist monk Ilyon,
and their royal sponsor were probably unaware of affixing their seal on the suppressing of
origins of their Koryo Dynasty (935-1391) history and culture.
Subjected to analysis, such a Paekche-like-kingdom costume is too large for Shilla. With
its strong Buddhist institutions (royal and social identification to authentic Buddhist
values, “Hwarang” paramilitary organization, central Bodhisattva Maitreya cult, etc.),
Shilla was constructed as a reflection of the missing Paekche from which it borrowed
everything. This apparent institutional system of Shilla, efficient and already mature,
could not be socially and politically elaborated within the timeframe of a century and a
half. The total absence of documents on Paekche kingdom itself, its dogmatic bashing by
Chinese ancient texts and the classical theory, and particularly the social, economic,
ideological, political and cultural general and rapid slump of Unified Shilla are compelling
evidence. Moreover, Pulguksa, Sokpulsa (Sokkuram) and other temples studied from
1939 by the Japanese architect Yoneda Miyoji (1907-1942) actually crystallize and
display the remainings of technical developments and industrial expertise of the kingdom
of Paekche. [70].
The first hundred years of prosperity and abundance of Unified Shilla were the outbreak
of last buds of Paekche civilization. Its investment and savings mold for teaching and
creative research being already gone, so the next stage was not surprising. Lacking a
culture of this kind, Unified Shilla cannot pursue the Paekche’s tradition. Stubborn
funding of temples’ construction, massive imports of luxury goods, exacerbating rituals
and beliefs, the lifestyle of extravagant pleasures as described by Hsin Tang Shu (New
History of Tang) increase both public debt and national deficit, and the indebtedness of
even wealthier households. There is a scarce of artists and engineers, dead or being
returned to the neighboring states, whether Khitan or Yamato. Rivalries between Unified
Shilla’s aristocrats continue through the erection of smaller temples and buildings from
which have abruptly disappeared these systematic references to the geometry and the
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