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How Expensive Is Life in Korea? | Street Interview
The views expressed in this video do not represent that of Asian Boss or the general Korean public.
We all know that living costs are rising worldwide due to inflation, and it can be a challenge. However, imagine living in a city where the cost of living is already quite high. Seoul is known to be one of the top 5 most expensive cities in Asia. But how expensive is it really to live there and how much do people earn to sustain their living costs? We hit the streets of Seoul to find out.
0:00 - Intro
0:43 - What’s your monthly income?
1:47 - How much does a house in Seoul cost?
4:34 - Examples of price increase
7:20 - Ideal salary to live comfortably
8:48 - How worried are you about the rising cost of living in Korea?
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Bohyeonsa Temple – 보현사 (Goseong, Gyeongsangnam-do)
Bohyeonsa Temple is a modern temple located in the western part of Goseong, Gyeongsangnam-do on Mt. Sutaesan (574.7 m). Bohyeonsa Temple is named after the Bodhisattva of Power, Bohyeon-bosal. The temple was first established in 1983 by the monk Jeongcheon, who was a disciple of Cheongdam (1902-1971). Cheongdam was the abbot of the neighbouring Munsuam Hermitage, which looks down on Bohyeonsa Temple from its mountainous heights.
Temple LayoutFrom the large temple parking lot, you’ll approach the stately Iljumun Gate. Past this entry gate is the lone shrine hall at Bohyeonsa Temple. This solitary shrine hall is a modern three-story structure. And on top of this three-story structure is the ever present image of a golden statue dedicated to Yaksayeorae-bul (The Medicine Buddha).
Up a long gravel pathway, you’ll finally come to the front doors to one of the temple’s shrine halls. Housed inside this hall is a solitary picture dedicated to the founding monk at Bohyeonsa Temple. But before entering this shrine hall, you’ll find a pair of book-ending statues, one small and one medium in height, dedicated to Mireuk-bul (The Future Buddha). Also, you’ll find a pair of paintings framing the entryway to the hall: one of Munsu-bosal (The Bodhisattva of Wisdom) and one dedicated to Bohyeon-bosal.
To the left and right of the main hall are sets of stairs. Up the right set of stairs are a pair of paintings. The first is dedicated to the Bodhidharma and Dazu Huike (487-593 A.D.), while the second mural is dedicated to Wonhyo-daesa (617-686 A.D.) and Uisang-daesa (625-702 A.D.). As for the left set of stairs, you’ll find a mural dedicated to the Bodhidharma. After ascending either set of stairs, you’ll come to the second floor of the modern structure. Here you’ll find the main hall at Bohyeonsa Temple. On the main altar, the sumidan, is a triad centred by Yaksayeorae-bul. This central image is joined on either side by Gwanseeum-bosal (The Bodhisattva of Compassion) and Jijang-bosal (The Bodhisattva of the Afterlife).
Once again, and to the left and right of the second story main hall, are a two more sets of stairs. This set leads up to the third, and final, floor that houses the massive statue dedicated to Yaksayeorae-bul. If you head up the right set of stairs, you’ll find a rather atypical painting dedicated to a Shinseon (Taoist Immortal), as well as a vibrant painting dedicated to Jijang-bosal. However, if you decide to head up the left set of stairs, you’ll find an angelic Bicheon (Flying Heavenly Deity), as well as an image of the Podae-hwasang (The Hempen Bag) playing and surrounded by children. There’s also a painting dedicated to Daesaeji-bosal (The Bodhisattva that Protects the Buddha’s Teachings), as well.
Finally standing on the third story of the structure, you’ll first notice the massive seated image dedicated to Yaksayeorae-bul; and perhaps from a distance it doesn’t seem quite as large, but up-close it’s pretty big. The circular enclosure is adorned with murals dedicated to the Nahan (The Historical Disciples of the Buddha), as well as the Palsang-do (The Eight Scenes from the Buddha’s Life). Fronting the massive statue of Yaksayeorae-bul is a smaller statue of the Buddha of Medicine, as well as bronze incense burners. Additionally, and opposite the open area on the third floor, there’s an enclosed area where people can pray when it’s either raining or during the winter months.
Outside the aforementioned enclosed area, there are a pair of doors that lead out towards an observation area. From this area you get some pretty amazing views like Munsuam Hermitage off in the distance, the black waters of the East Sea, as well as the tiny islands that dot the horizon. Adorning the walls of this observation area are the Shimu-do (Ox-Herding Murals). Take your time up here because the views are really second-to-none in all of Korea.
How To Get ThereFrom the Goseong Intercity Bus Terminal, there is really only one realistic way to get to Bohyeonsa Temple and that is by taxi. From the Goseong Intercity Bus Terminal to Bohyeonsa Temple, it’ll take 20 minutes over 15 km, and it’ll cost you 23,000 won (one way).
Overall Rating: 7.5/10By far, the view at Bohyeonsa Temple is the main highlight. It’s surrounded by the beautiful sea and towering mountains. Other than the view, it’s the murals that stand out, as well as the neighbouring Munsuam Hermitage. While lesser known and modern in design, you won’t regret visiting Bohyeonsa Temple, especially if you’re visiting Munsuam Hermitage, as well. So take the better part of a day and see what Goseong and Bohyeonsa Temple have to offer.
The view from Munsuam Hermitage towards Bohyeonsa Temple. The Iljumun Gate at the entry to Bohyeonsa Temple. A look back towards Munsuam Hermitage. A walk up to the modern Bohyeonsa Temple. The first floor Josa-jeon Hall. The second floor Yaksa-jeon Hall. The first painting from the Palsang-do (Eight Scenes from the Buddha’s Life). The Bodhidharma (right) and Dazu Huike (left). Wonhyo-daesa (left) and Uisang-daesa (right). The large Yaksayeorae-bul statue on the third floor of the shrine hall. From a different angle. An up-close look at Yaksayeorae-bul. And one last look at the Buddha of Medicine.—Dale's Korean Temple Adventures YouTube
Hojak-do – Tiger and Magpie Painting: 호작도
The “Magpie and Tiger” is a prominent genre of Minhwa in Korean folk art known as “Hojak-do – 호작도.” This painting is also known as a “Kkachi Horangi Minhwa – 까치호랑이 민화” in Korean. In this painting, the tiger is purposely given a ridiculous appearance, while the magpie looks more dignified and noble. So why are these two animals depicted this way? What is a Minhwa? And why do they appear at a Korean Buddhist temple?
MinhwaThe term “Minhwa” literally means “painting of the people” or “popular painting” and were originally from the Joseon Dynasty (1392-1910). The present form that we know of today in Minhwa art dates back to around the 17th century. As for the term “Minhwa,” it was first coined by Yanagi Muneyoshi (1889-1961), when referring to this style of painting at an art exhibition held in Kyoto, Japan in March, 1929. Later, in “Craft Painting” from 1937, Yanagi describes Minhwa as “paintings born by the people and drawn by the people.” Yanagi’s theory was first introduced to Korea in the Dong-A Ilbo newspaper, when he wrote an article entitled “The Surroundings of Korean Crafts” in October, 1939. And while this form of art was broadly introduced to the public at this time, it wasn’t until the late 1960s that the general public started to take notice.
Minhwa refers to Korean folk art that was traditionally created by unknown artists that were without formal training. These artists produced pieces of art that attempted to imitate contemporary trends in fine art whose origins were typically found in the palaces of royal courts for the purpose of everyday consumption. The artists that produced these Minhwa wandered around to festivals and created these pieces of art on paper or canvas for a fee on the spot for locals.
A Minhwa’s composition is both simple and bright, and it uses colours to convey its overall essence of daily life through symbolism. This symbolism conveys humour, wit, freedom, and unity as characteristics of Korean culture as a whole. And the way that this was done was through folk tales and legends.
A “Tiger and Magpie” painting from inside the Myeongbu-jeon Hall at Tongdosa Temple in Yangsan, Gyeongsangnam-do. Styles of MinhwaIn total, there are numerous genres of Minhwa folk art. They are:
1. Chaekgeori: stationary objects like books
2. Chochung-do: flowers and insects
3. Eohae-do: fish – meant to represent fertility and the warding off of evil in a bride’s room
4. Hojak-do: tigers, magpies, and pine trees
5. Hwajo-do: flowers and butterflies – meant to symbolize hope for love and harmony in a marriage as well as balance within a family
6. Ilwolbusang-do: the sun and moon over trees – symbolizes royal protection
7. Morando: peonies – associated with ceremonies, marriages, royal events and symbolizes honour and wealth
8. Munja-do: Chinese characters (hanja)
9. Sipjangsaeng-do: the ten symbols of longevity
10. Yongho-do: powerful animals like tigers and dragons – symbolizes protection from bad luck
11. Yunhwa-do: lotuses – symbolize noble characteristics along with fish, birds and insects. If a duck appears with lotus flowers, it’s meant to represent family happiness and marital love
A white tiger inside the Eungjin-jeon Hall at Tongdosa Temple in Yangsan, Gyeongsangnam-do. Tigers and Magpies in KoreaKorea was once known as “the land of tigers.” However, tigers are now completely extinct in South Korea. Before, however, they could be found in the numerous mountains that dot the Korean Peninsula. Also, these tigers often came down from these mountains to villages, where they harmed people and their livestock. But while tigers were feared in Korea, they were also respected. That’s why tigers were often given the name of “prince of the mountain.”
The tiger also has a lot of historical and symbolic meaning in China and Korea. One belief in China has the tiger operate as one of the four directional guardians during the Spring-Autumn Period (770 – 481 B.C.) and the Warring States Period (475–221 B.C). As for Korea, the tiger is closely linked to Korea’s foundational myth and Dangun.
Magpies, on the other hand, are known as “joy bringing magpies” in Korea. The reason for this is that they are thought to bring good news and/or the arrival of a guest. In China, on the other hand, magpies are a sign of marital bliss. In the 4th century “Book of the Gods and Strange Things – Shenyi Jing,” the author, Dongfang Shuo (160 B.C. – c. 93 B.C.) narrates a story about the emergence of magpie mirrors during the Han Dynasty (202 B.C. – 9 A.D., 25–220 A.D.). In this story, a married couple is separated. They break a mirror and give each other one half of the broken mirror. According to this story, if the wife gives into temptation and has relations with another men, her half of the mirror would change into a magpie and fly back to her husband. That’s why mirrors were originally decorated with magpies in China. Additionally, twelve magpies denotes twelve heartfelt wishes, as well.
There is another tale related to magpies and the Qing Dynasty (1636–1912). The founding father of the Qing Dynasty, Hong Taiji (1592-1643), was fleeing from his enemies when a magpie perched atop his head. Since then, the magpie became a sacred bird to the Manchus.
A modern “Tiger and Magpie” painting from Talgolam Hermitage on the Beopjusa Temple grounds in Boeun, Chungcheongbuk-do. Hojak-do MinhwaOf the eleven genres of Minhwa, it’s the Hojak-do that this post will focus on. The name “Hojak-do” is a reference to the subjects in the painting: Ho/tiger, jak/magpie, and do/painting. And in this painting, a magpie sits on a pine tree branch, while the tiger typically looks up at it. The tiger has a ridiculously stupid appearance. The tiger is meant to symbolize authority and the aristocratic yangban class. The tiger appears in the centre of the painting, while the magpie is typically situated in the corner. The magpie is dignified and knowing in appearance. And there’s a Korean folktale that helps put this painting into context:
There once was a tiger that wandered into a big puddle in the forest. Incapable of freeing himself, the tiger anxiously awaited for someone to rescue him. He endured days without a meal before a good-natured woodcutter happened to pass by the muddy puddle and the tiger. The tiger begged the man to save his life. When the woodcutter obliged, the ungrateful tiger attempted to eat the woodcutter. Startled by this sudden turn of events, the woodcutter asked an ox and a pine tree to fairly judge the situation. But the pair sided with the tiger, urging the tiger to eat the woodcutter.
In desperation, the woodcutter turned to a magpie for its opinion and final judgment. The magpie asked the woodcutter and the tiger to re-enact the story so that he could make a proper judgment. The foolish tiger returned to the puddle and got stuck, once more. The woodcutter was freed.
What this folktale and painting are meant to symbolize is a satirical look at the strict social hierarchy and norms at that time during the Joseon Dynasty. The tiger is meant to represent aristocratic officials who often mistreated commoners (subjects). The magpie, on the other hand, looks down on the tiger from its pine tree perch. The magpie is mocking the tiger.
The relationship found between tigers and magpies was first established when Ming Dynasty (1368–1644) tiger paintings migrated eastward to Korea. In the 17th century, Ming Dynasty tiger paintings would sometimes have magpies appear in the background. At this time, there was no significant role given to the magpie. With that being said, most of these Ming Dynasty tiger paintings were set against a magpie and a pine tree. The Joseon Dynasty’s artist Kim Hong-do (1745-1806?) re-interpreted the tiger. Kim would present the Ming Dynasty’s dominant realism with that of a Korean reinterpretation of social class.
The “Songhamaengho-do – Tiger under the Pine Tree” by Kim Hong-do (1745-1806?). (Picture courtesy of Wikipedia). Examples of Hojak-do Minhwa
There are numerous examples of the Hojak-do Minhwa. One of the better known is the “Songhamaengho-do – Tiger under the Pine Tree” by Kim Hong-do (1745-1806?). In this painting, the tiger’s tail is raised, and its face is turned. The tiger’s eyes are yellow, and it looks as though it’s about to pounce. However, the magpie is absent in this painting. Unlike Ming paintings of this genre, the background is simplified. It’s also worth noting that it’s in the 19th century that the presence of the magpie becomes more popular in this genre of paintings.
Another renowned painting is the “Tiger and Magpie” Minhwa drawn by an anonymous artist during the Joseon Dynasty. In this Minhwa, the tiger has shining yellow eyes, and the tiger’s mouth is open threatening the magpie on the neighbouring branch. The magpie stands high in the pine tree with its tail upright in defiance of the tiger. It almost looks as though if the tiger jumps the magpie will simply fly away.
A “Tiger and Magpie” from the Joseon Dynasty (1392-1910). (Source)And while these Minhwa are well-known throughout Korea, they are not as easy to find at Korean temples. There are exceptions, however. One of these examples can be found at Tongdosa Temple on the right exterior wall of the Haejangbo-gak Hall. In this painting, the tiger, once again, takes a central position in the painting. But unlike other traditional paintings, there are in fact two magpies. There is one at the head of the tiger and one at its tail. Both are perched in the same pine tree. The one near the tiger’s head looks like it’s ready to take flight from its precarious branch, and the tiger looks ready to lunge. As for the magpie that stands securely in the pine tree by the tiger’s tail, it looks ready to distract the tiger from its ultimate goal.
Another example of this genre can be found inside the Myeongbu-jeon Hall also at Tongdosa Temple. In this painting, the tiger is white and is, once again, placed in the centre of the painting. To the right of the tiger is a pine tree with two twisting trucks to two separate pine trees that are now intertwined. And above the white tiger’s head are a pair of magpies that look down on the unsuspecting tiger that’s looking away from the two magpies in the wrong direction.
Yet another example can be found on the right exterior wall of the Samseong-gak Hall at Talgolam Hermitage on the Beopjusa Temple. Once more, the rather fierce-looking tiger takes up the central position in the painting. The tiger steps over the trunk of the pine tree with it right hind leg. And instead of being up in the safety of the pine tree, the magpie appears ready for a chat with the tiger with its mouth wide open on a neighbouring rock.
One further example, and a play upon the original at Sinwonsa Temple, is the male-female Sanshin (Mountain Spirit) at Geumryongam Hermitage on the Sinwonsa Temple grounds. In this painting, the spotted tiger looks up quizzically at the magpie perched above its head on a pine tree. Perhaps because of the female Sanshin in front of it, the tiger looks more sedate and more tolerant of the magpie than it usually would be. The magpie looks in the opposite direction of the tiger as though it’s not all that concerned with the feline’s presence.
ConclusionThe Minhwa folk art tradition is a beautiful style of painting that is quite diverse in its subjects and symbolism. At the very heart of this tradition is the ever popular “Tiger and Magpie” painting. While extremely popular throughout the centuries, it’s harder to find at a Korean Buddhist temple. But its presence at a temple makes sense, especially if one considers the popularity of Buddhism with commoners during the Confucian-oriented policies of the Joseon Dynasty (1392-1910), when these Minhwa paintings grew in popularity. Buddhist temples helped satiate the growing spiritual needs of the Korean people during this tumultuous time in Korea’s past. So it’s no wonder that the “Tiger and Magpie” paintings would start to appear at Korean temples during the Joseon Dynasty to help support commoners, while poking fun at the alleged misguided policies of the ruling class.
A female Sanshin (Mountain Spirit), tiger, and magpie at Geumryongam Hermitage in Gongju, Chungcheongnam-do.—Dale's Korean Temple Adventures YouTube
Hagwon for Sale
After fifteen years in Korea my family and I have decided to move back to the States so we will be selling our hagwon. This is a turnkey operation and the initial investment can be paid back in in four or five months. This is a great chance for a husband and wife team to take their teaching, and income, to the next level. Contact me for me information.
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Korean, Japanese, and Chinese classes in Haeundae
GBA is pleased to announce that we are starting adult classes specifically tailored for **native English speakers*** in Korean, Japanese, and Chinese. We are located just south of Jungdang exit 7, near Emart. Group classes are 30,000 won for 55 minutes. 1:1 classes are also available upon request.
1. Beginner Korean Class – Integrated Reading/Writing/Speaking/Listening (can be preparation for TOPIK 1) will be on Mondays at 7:40-8:35pm.
2. Beginner Korean Theme Conversation/Vocabulary/Culture Class – will be on Wednesdays at 7:40-8:35pm.
3. Intermediate Korean Class – Integrated Reading/Writing/Speaking/Listening (can be preparation for TOPIK 2) will be on Mondays at 8:40-9:35pm, with an optional 20-minute speaking bonus class for 6,000 won.
4. Intermediate Korean Theme Conversation/Vocabulary/Culture Class – will be on Wednesdays at 8:40-9:35pm, with an optional 20-minute speaking bonus class for 6,000 won.
5. Beginner Japanese Class - Integrated Reading/Writing/Speaking/Listening/Vocab/Conversation – 120 minutes – Fridays 7pm-9pm.
6. Beginner Chinese Class - Integrated Reading/Writing/Speaking/Listening/Vocab/Conversation – 120 minutes – Saturdays 1pm-3pm.
Classes are starting as early as July 15th, but later enrollment is possible. New sessions will begin each month. As mentioned, 1:1 classes are also available upon request.
CONTACT: [email protected] with the class name/type in the subject line, and the appropriate teacher will contact you directly with more information.
“One or Two” and “Two or Three” and Beyond | Korean FAQ
You know the numbers in Korean, but there is another set of numbers you might want to know.
One or two, two or three, three or four, and so on. Saying these require another set of numbers, but most of them are intuitive and you won't need to learn more than a few. Here are the most common ones you should know.
The post “One or Two” and “Two or Three” and Beyond | Korean FAQ appeared first on Learn Korean with GO! Billy Korean.
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Korea Univ AI Lab: Brain Computer Interface Study Participation
Introduction:
The AI Laboratory at Korea University is conducting a research study on brain activities and cognitive learning. The purpose of this study is to analyze brain signals using an electroencephalogram (EEG) during both overt and imagined speech.
We are currently seeking participants who meet specific criteria to take part in this study. Please carefully review the following information to determine your eligibility and interest in participating.
Details:
1. Compensation:
Participants will be compensated ₩30,000 PER HOUR (tax included) for their time and participation. Payment will be disbursed within three months upon completion of the study.
2. Eligibility Criteria:
To be considered for participation, you must meet the following criteria:
- AGE: Individuals aged between 20 and 40 years old, legally recognized as adults at the time of the experiment.
- LANGUAGE: Priority will be given to NATIVE ENGLISH speakers. Participants should possess the ability to read simple Korean words.
- HEALTH: Participants should be healthy adults without any medical conditions such as CLAUSTROPHOBIA OR PANIC DISORDER.
3. Date:
The experiment will span A TOTAL OF FOUR DAYS and will be divided into two parts.
Please note that we are recruiting individuals who can commit to participating in the experiment for all four days. Withdrawing from the study may pose challenges in receiving the experimental fee.
The study will be conducted on ONE WEEKDAY IN JULY AND THREE CONSECUTIVE DAYS IN AUGUST ~ OCTOBER(Tuesday through Thursday), from 9:30 am to 5:30 pm (8 hours) each day, including a lunch break.
Please refer to the survey link below for the exact date.
4. How to Participate:
To express your interest in participating, please complete the following survey:
https://forms.gle/CCiae3nu65q7jHadA
Due to the high number of applicants, it is difficult for us to respond to each individual email. Selected participants will be contacted individually via email based on their survey responses.
Please note that participation in this study is entirely voluntary, and your personal information will be treated with strict confidentiality. For any inquiries, please contact us to [email protected]
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What Koreans hate about Korea | Korea street interview
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Why Korean Stadium Food DESTROYS American Stadium Food!! You’re Being Robbed!!
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Sanghwanam Hermitage – 상환암 (Boeun, Chungcheongbuk-do
Sanghwanam Hermitage is one of 11 hermitages directly associated with Beopjusa Temple in Boeun, Chungcheongbuk-do. Sanghwanam Hermitage is located to the east of Taebong (549.9 m) on Mt. Songnisan (1058 m). According to the “Boeungun-ji,” Sanghwanam Hermitage is believed to have first been built in 720 A.D.; however, the founder of the hermitage is unknown.
Later, and in 1391, Lee Seong-gye (1335-1408), who would become the founder and first ruler of the Joseon Dynasty, King Taejo of Joseon (r. 1392-1398), prayed for one hundred days at Sanghwanam Hermitage before ascending the throne. Another interesting feature about the hermitage is whether it was called Sanghwanam Hermitage since it was first founded. According to rumours, and when King Sejo of Joseon (r. 1455-1468) visited Bokcheonam Hermitage, it’s believed by some that Bokcheonam Hermitage was in fact named Sanghwanam Hermitage. Also according to this rumour, King Sejo of Joseon is believed to have prayed at Sanghwanam Hermitage for seven days to commemorate King Taejo of Joseon. And he called the experience incomparable.
Sanghwanam Hermitage survived the Imjin War (1592-98), but it was destroyed by fire during the Korean War (1950-53). So in 1963, the Wontongbo-jeon Hall and the Samseong-gak Hall were built. In 1968, the Yosachae (nuns’ dorms) were built. And finally, in 1976, the three-story stone pagoda that stands in front of the Wontongbo-jeon Hall was added.
Hermitage LayoutYou first make your way towards Sanghwanam Hermitage up a long valley and up quite a few sets of stairs. When you finally do arrive at the hermitage, you’ll be greeted by the hermitage’s garden and administrative offices. After finally mounting all the stairs and looking back over your shoulder, you’ll find an amazing view of Mt. Songnisan.
Up an enbankment, and to the left of the hermitage’s kitchen, administrative office and a set of stone stairs, you’ll find the Wontongbo-jeon Hall. The exterior walls are adorned with murals dedicated to Gwanseeum-bosal (The Bodhisattva of Compassion) and to King Taejo of Joseon. As for the main altar inside the Wontongbo-jeon Hall, you’ll find a large all-white multi-armed and headed mural dedicated to Gwanseeum-bosal. In front of this beautiful mural is a triad centred by Amita-bul (The Buddha of the Western Paradise). This central image is joined on either side by Gwanseeum-bosal and Daesaeji-bosal (The Bodhisattva of Wisdom and Power for Amita-bul).
To the right of the Wontongbo-jeon Hall, and behind the Yosachae (nuns’ dorms) is a pretty sketchy set of stone stairs that are carved directly out of the side of the mountain. The first of the two diminutive shrine halls up these stairs is the Dokseong-gak Hall. Housed inside this shaman shrine hall is an understated mural and statue dedicated to Dokseong (The Lonely Saint). And further up the stairs, and across a wooden boardwalk, you’ll find the second of two shaman shrine halls. This is the Sanshin-gak Hall. Like the Dokseong images, the Sanshin (Mountain Spirit) painting and statue are understated, as well. But it’s from these shaman shrine halls, and the hermitage as a whole, that you get amazing views of Songnisan National Park. Truly breath-taking stuff!
How To Get ThereTo get to Sanghwanam Hermitage, you’ll first need to get to the Boeun Intercity Bus Terminal. From the terminal, there’s a bus that goes directly to Mt. Songnisan. This bus runs every thirty to forty minutes throughout the day. From where the bus drops you off at the Songnisan stop, you’ll need to walk an additional twenty minutes to the Beopjusa Temple/Mt. Songnisan ticket office. From Beopjusa Temple, you’ll need to walk 3 km to get to the “Sesimjeong Rest Area – 세심정 휴게소.” From this mountainside rest stop, you’ll need to head east for 800 mountainous metres of hiking to get to the hermitage.
Overall Rating: 6/10Sanghwanam Hermitage is one of the most beautifully located hermitages in all of Korea with its commanding views of the rolling mountains off in the distance. In addition to all of the natural beauty that surrounds this Beopjusa Temple hermitage is the Wontongbo-jeon Hall’s artwork and the location and artwork of the two shaman shrine halls. It’s well-worth the effort it takes to get to Sanghwanam Hermitage.
The hike up to Sanghwanam Hermitage. The final set of stairs that lead up to Sanghwanam Hermitage. A look across the front of the Wontongbo-jeon Hall. The main altar inside the Wontongbo-jeon Hall. A mural of Gwanseeum-bosal (The Bodhisattva of Compassion) that adorns the main hall. A mural of King Taejo of Joseon that also adorns the main hall. The beautiful view from the Wontongbo-jeon Hall. A look up towards the Dokseong-gak Hall from the Wontongbo-jeon Hall. A beautiful day at a beautiful hermitage. The amazing view from the Dokseong-gak Hall. The main altar inside the Dokseong-gak Hall of the Lonely Saint. A look up at the Sanshin-gak Hall. The view from the Sanshin-gak Hall. The main altar inside the Sanshin-gak Hall of the Mountain Spirit.—Dale's Korean Temple Adventures YouTube
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Bokcheonam Hermitage – 복천암 (Boeun, Chungcheongbuk-do)
Bokcheonam Hermitage, which is located in Boeun, Chungcheongbuk-do on the Beopjusa Temple grounds, was first built in 720 A.D. during Unified Silla (668-935 A.D.). It’s the oldest among the hermitages directly associated with Beopjusa Temple on Mt. Songnisan. The hermitage has undergone several reconstructions throughout the Goryeo Dynasty (918-1392) and the Joseon Dynasty (1392-1910). In 1449, the hermitage was renovated by the monk Sinmi (1403-1480) in 1464. King Sejo of Joseon (r. 1455-1468), who considered Sinmi to be his teacher, visited Bokcheonam Hermitage. The reason for this is that King Sejo of Joseon was known to have a skin ailment, and Bokcheonam Hermitage was known for its curative mineral water. After reaching Bokcheonam Hermitage, King Sejo of Joseon prayed for three days and took a bath in the mineral water. It’s also believed that Samil prayed for King Sejo to be healed. As a result, King Sejo of Joseon’s skin ailment was cured. This allowed for Bokcheonam Hermitage to grow in both fame and popularity. In 1733, the hermitage was destroyed by fire. It was then rebuilt in 1735. It was further renovated in 1803.
The hermitage is home to two Korean Treasures and four additional provincial properties. The Korean Treasures are the Stupa of Buddhist Monk Suam at Bokcheonam Hermitage of Beopjusa Temple, which is Korean Treasure #1416; and the Stupa of Buddhist Monk Hakjo at Bokcheonam Hermitage of Beopjusa Temple, which is Korean Treasure #1418. As for the Chungcheongbuk-do Tangible Cultural Heritage Properties, they are the Geukrakbo-jeon Hall, which is Chungcheongbuk-do Tangible Cultural Heritage Property #298; a wooden seated Amitbha triad, which is Chungcheongbuk-do Tangible Cultural Heritage Property #305; a Shinjung Taenghwa, which is Chungcheongbuk-do Tangible Cultural Heritage Property #306; and a painting of the Three World Buddhas, which is Chungcheongbuk-do Tangible Cultural Heritage Property #307.
Hermitage LayoutBokcheonam Hermitage is divided into two areas: the upper and lower courtyards. The upper courtyard, which appears to be off-limits to visitors, has the Nahan-jeon Hall. Also housed out in front of this upper courtyard is a beautiful collection of three biseok (stele).
However, it’s the lower courtyard that houses the majority of hermitage shrine halls. Once you pass by the Yosachae (monks’ dorms) and administrative office, you’ll notice a wooden pavilion to your right. This is the source of the much vaunted mineral water that helped cure King Sejo of Joseon.
Beyond this pavilion, and up a set of stairs that bisects the administrative office and pavilion, is the hermitage’s Geukrakbo-jeon Hall. The Geukrakbo-jeon Hall is the main worhship hall at Bokcheonam Hermitage. It’s not specically known as to when it was originally built, but after it was burnt down in 1733, it was rebuilt in 1735. And since its reconstruction, it has undergone several repairs. The exterior walls to the Geukrakbo-jeon Hall are adorned with floral paintings, the Bodhidharma and Dazu Huike, as well as various paintings of monks. Stepping inside the Geukrakbo-jeon Hall, there are a collection of Chungcheongbuk-do Tangible Cultural Heritage Properties. The main altar inside the Geukrakbo-jeon Hall has a triad of statues centred by Amita-bul (The Buddha of the Western Paradise). This central statue is joined on either side by Gwanseeum-bosal (The Bodhisattva of Compassion) and Daesaeji-bosal (The Bodhisattva of Wisdom and Power for Amita-bul). This triad, which dates back to 1735, is backed by an altar mural that was painted in 1909. The triad of Buddhas are Seokgamoni-bul (The Historical Buddha), Yaksayeorae-bul (The Medicine Buddha, and the Buddha of the Eastern Paradise) and Amita-bul. And to the right of the main altar is a Shinjung Taenghwa (Guardian Mural) that dates back to 1795. The central image of Dongjin-bosal (The Bodhisattva that Protects the Buddha’s Teachings) wears a helmet with beautiful wings.
To the right of the Geukrakbo-jeon Hall is a large sheer cliff wall. Written in hanja are the characters for “Amita-bul.” And to the left of the Geukrakbo-jeon Hall is the Dokseong/Sanshin-gak Hall. The mural dedicated to Sanshin (The Mountain Spirit) looks a bit newer in composition, while the mural dedicated to Dokseong (The Lonely Saint) looks a bit older. If you look close enough, you’ll notice that Dokseong looks a little surprised in his painting, but he still looks wise with his long white eyebrows and floral-trimmed robe.
The final thing that visitors can explore are the pair of stupas that are located up the mountain to the right of the lower courtyard and the hermitage’s public bathroom. This winding trail makes its way up the mountain for about 200 metres. Eventually, you’ll come to a clearing where the pair of stupas are located. The first of the two, and the one closer to the trail, is the Stupa of Buddhist Monk Hakjo at Bokcheonam Hermitage of Beopjusa Temple. Southeast of Bokcheonam Hermitage, the stupa stands alongside the Stupa of Buddhist Monk Suam at Bokcheonam Hermitage of Beopjusa Temple. The Stupa of Buddhist Monk Hakjo at Bokcheonam Hermitage of Beopjusa Temple is historically significant for a couple of reasons. First, it dates back to the early Joseon Dynasty with an inscription of the name of the person to whom the stupa is dedicated to. Not only that, but it also contains an inscription with the date of the stupa’s construction on it, as well. Stylistically, the stupa is similar to the octagonal stupas of the Goryeo Dynasty. What sets this stupa apart from the Goryeo Dynasty, however, is the round body. As for the inscription on the stupa, it reads, “Erected in the 5th month of the 9th year of Emperor Zhengde of the Ming Dynasty” and “Stupa of Hakjo Deunggok Hwasang” both of which are inscribed on the octagonal middle pedestal. This means that the stupa was first constructed in 1514. As for whom the stupa was constructed for, it was built for the Buddhist monk Hakjo, who was an important figure in Korean Buddhism at that time. Hakjo helped restore Haeinsa Temple under the orders of Queen Insu in 1488 during the reign of King Seongjong of Joseon (r. 1469-1494). Additionally, Hakjo also published three volumes of the Goryeo Tripitaka of Haeinsa Temple and wrote the epilogues at the behest of Queen Sin in 1500 during the reign of King Yeonsangun of Joseon (r. 1494-1506). More generally, it’s difficult to date stupas from the Joseon Dynasty, as there aren’t many of them to refer to from this time period. That’s why this stupa with an inscription on it is so invaluable.
And next to it in the clearing is the Stupa of Buddhist Monk Suam at Bokcheonam Hermitage of Beopjusa Temple. Of the two stupas, this one is older; and at one point before the trees matured and obscured the view, the stupa must have enjoyed a commanding view of the valley below. This stupa is similar in design to its neighbour. The one telling difference is that this one’s roof stone, or “okgaeseok” in Korean, is simpler in composition to that of its neighbour. This stupa also contains two inscriptions on it. The first reads “Stupa of Suamhwasang,” while the other inscription reads “Erected in the 8th month of the 16th year of Emperor Chenghua of the Ming Dynasty.” Both inscriptions are engraved in two lines across the middle pedestal. This indicates that the stupa was first erected in 1480. The monk Suam was an important figure during the early part of the Joseon Dynasty, and he was also related to Bokcheonam Hermitage. Like the Stupa of Buddhist Monk Hakjo at Bokcheonam Hermitage of Beopjusa Temple, the Stupa of Buddhist Monk Suam at Bokcheonam Hermitage of Beopjusa Temple is historically important because it is inscribed with the date and name of the person to whom the stupa is dedicated from a time period when these types of stupas were scarce.
How To Get ThereTo get to Bokcheonam Hermitage, you’ll first need to get to the Boeun Intercity Bus Terminal. From the terminal, there’s a bus that goes directly to Mt. Songnisan. This bus runs every thirty to forty minutes throughout the day. From where the bus drops you off at the Songnisan stop, you’ll need to walk an additional twenty minutes to the Beopjusa Temple/Mt. Songnisan ticket office. From Beopjusa Temple, you’ll need to walk 3.2 km to get to Bokcheonam Hermitage. The walk should take about an hour. You’ll simply need to follow the signs to get to the hermitage.
Overall Rating: 5/10Bokcheonam Hermitage is arguably the most famous hermitage on the Beopjusa Temple grounds. In addition to its fame, it’s the oldest of the eleven hermitages at Beopjusa Temple. The Geukrakbo-jeon Hall and its contents are stunning as are the Korean Treasure stupas on the hillside some 200 metres away. The overall aesthetic and natural beauty of Bokcheonam Hermitage definitely makes it stand out; and if you have the time, you can enjoy the tasty mineral water that pours forth from Bokcheonam Hermitage much like King Sejo of Joseon did.
A pair of biseok (stele) at the entry of the hermitage grounds. A closer look at one of the biseok. A look up at the Geukrakbo-jeon Hall. Two of the paintings that adorn the exterior walls of the Geukrakbo-jeon Hall. One of the Gwimyeon (Monster Masks) that adorns the front door of the Geukrakbo-jeon Hall. The main altar inside the Geukrakbo-jeon Hall. (Picture courtesy of CHA). A closer look at the main altar triad. (Picture courtesy of CHA). The historic Shinjung Taenghwa (Guardian Mural) inside the Geukrakbo-jeon Hall. (Picture courtesy of the CHA). The Sanshin/Dokseong-gak Hall. A closer look at the painting dedicated to Sanshin (The Mountain Spirit). And a closer look at the painting dedicated to Dokseong (The Lonely Saint). The cliffside hanja writing that reads “Amita-bul.” The view of the hermitage grounds as you start to make your way up to the two Korean Treasure stupas. It was a beautiful day hiking up part of Mt. Songnisan. The stupas together. The Stupa of Buddhist Monk Hakjo at Bokcheonam Hermitage of Beopjusa Temple. And the Stupa of Buddhist Monk Suam at Bokcheonam Hermitage of Beopjusa Temple.—Dale's Korean Temple Adventures YouTube
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Busan Weekender: Drinking Boys and Girls Choir, DDBB, Jinu Konda
BUSAN PEOPLE! We're coming back…
Platform Magazine will be returning to Busan for two nights of live music and fun.
Last year we held two sold-out parties and this summer promises to be even bigger.
SATURDAY 15TH JULY
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2023-07-14 Platform.jpegBusan Weekender: Bulgogi Disco, Barbie Dolls, Cheap N Sweet
BUSAN PEOPLE! We're coming back…
Platform Magazine will be returning to Busan for two nights of live music and fun.
Last year we held two sold-out parties and this summer promises to be even bigger.
FRIDAY 14TH JULY
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