A key GM official threw a wet blanket on the Korean auto industry that has hoped GM may manufacture electric vehicles in its two plants in Korea. Steve Kiefer, GM International President, said in a press conference on Nov 12 that GM Korea will launch 10 new EV models in Korea by 2025, but none will be made locally. Mr.Kiefer added GM Korea will launch a new crossover model in 2023 at its Changwon plant. The crossover model will be a key product  for GM Korea to sell locally as well as export to overseas, following the footsteps of Trailblazer SUVs that have been exported  over 100,000 units since its launch in 2020 at Bupyeong plant.  When closing its Gunsan plant in 2019, GM Korea made a commitment to the Korean government to invest 900 billion won($7.5B) in its Changwon plant for the next four years. 

GM models are respected by Korean, evidenced by the word "Gemucee"(제무시) coined during the Korean War. Wowed at the performance of GMC military trucks used in the mountainous Korean terrain, Koreans called anything that is about power, strength, durability, or reliability as Gemucee.  For example, "Mike Tyson is a real Gemucee to beat his opponents with 19 straight K.O.s." Or, "You must be a Gemucee to have 11 kids!"  A few of these Gemucee trucks are still active in Korea over 70 years after the Korean War. Korean consumers respect GM products.  Korea has a strong auto supplier base including EV battery companies like LG Chemical, so many hope GM CEO Mary Barra sends Mr.Santa Claus instead  for the next press interview in Seoul. 

Hermitage History

Munsuam Hermitage is located in western Goseong, Gyeongsangnam-do. The hermitage is named after Munsu-bosal (The Bodhisattva of Wisdom). Munsuam Hermitage was first established in 688 A.D., when the famed monk Uisang-daesa (625 – 702 A.D.) built it. Uisang-daesa was led to the top of Mt. Muesan (545.6 m) by Munsu-bosal and Bohyeon-bosal (The Bodhisattva of Power). The two Bodhisattvas appeared as beggars to Uisang-daesa. Uisang-daesa had a dream in which a Buddhist devotee foretold the coming of these two Bodhisattvas. Outside of the hermitage’s foundation, very little is known about it through the centuries. The hermitage shrine halls are modern creations, and the stupa (budo) that houses the sari (crystallized remains) of the monk Cheongdam was placed on the hermitage grounds in 1973.

Munsuam Hermitage has one of the most scenic views in all of Korea. The hermitage faces towards the south and the dozens of tiny islands that dot the South Sea. And between the hermitage and the sea are rolling waves of twisted red pines along the neighbouring ridgelines. Crowning the neighbouring mountain top to the south, and a little lesser in elevation, is Bohyeonsa Temple, which is named after the Bodhisattva that also assisted Uisang-daesa to the top of the mountain. So with the South Sea, the rolling ridgelines, the neighbouring Bohyeonsa Temple, the views from Munsuam Hermitage are simply breath-taking.

Hermitage Layout

You first approach Munsuam Hermitage up a zig-zagging road that winds its way up the side of the sloping mountain. When you finally do arrive at the hermitage grounds, you’ll notice that most of the shrine halls are precariously placed on the face of the mountain. The second thing you’ll probably notice is the amazing view. And rather remarkably, all of this can be seen just from the hermitage parking lot.

Passing by a cute collection of wood carvings, you’ll first encounter the Cheonbul-jeon Hall at Munsuam Hermitage to your left. Inside the Cheonbul-jeon Hall are wall-to-wall statues of the Buddha. And resting under the main altar’s red canopy (datjib) is a triad centred by Seokgamoni-bul (The Historical Buddha). This statue is joined on the main altar by Jijang-bosal (The Bodhisattva of the Afterlife) and Gwanseeum-bosal (The Bodhisatva of Compassion). Completing the artistic interior of the Cheonbul-jeon Hall are a collection of Nahan (The Historical Disciples of the Buddha) paintings on the ceiling of the shrine hall.

As you make your way from the lower courtyard that houses the Cheonbul-jeon Hall, towards the upper courtyard, you’ll pass by a storage building and an observation deck. It’s from this observation deck, which is also where the stupa (budo) that houses the partial remains of Cheongdam, that you’ll get the best view of the South Sea off in the distance. On the observation deck, you’ll also find a tortoise-based stele (biseok) and a stone statue dedicated to Seokgamoni-bul.

Further up the pathway, and now standing in the upper courtyard at Munsuam Hermitage, you’ll find the main hall. The exterior walls to this hall are adorned with beautiful Shimu-do (Ox-Herding Murals). As for the interior, and sitting all alone on the main altar, is an image of Gwanseeum-bosal. To the left of the main altar is a shrine with a standing statue dedicated to Jijang-bosal. And on the far left wall is a uniquely painted Shinjung Taenghwa (Guardian Mural). And to the right of the main altar is a statue of a youthful Munsu-bosal riding a blue lion. This statue is backed by a panel of glass that looks out onto a neighbouring mountain crevice, which is where a statue of Munsu-boal miraculously appeared to Uisang-daesa. And on the far right wall is a memorial shrine for the dead.

To the right of the main hall at Munsuam Hermitage is another observation deck that looks out more towards the rolling ridgelines of the neighbouring mountains. And to the left of the main hall are the monks’ dorms. And it’s from out in front of this building that you get some more spectacular views of the sea and the tiny islands off in the distance.

The final shrine hall that visitors can explore at Munsuam Hermitage is the Dokseong-gak Hall. This shaman shrine hall is situated up a treacherous mountain pathway. In fact, a portion of the mountain’s rocky face has been cut away to allow visitors access to this rather hard to reach shrine hall. Once you do finally arrive at the shaman shrine hall crowning the hermitage grounds, you’ll be greeted by a solitary image of Dokseong (The Lonely Saint) inside the Dokseong-gak Hall.

How To Get There

From Goseong, you’ll need to take a taxi to get to Munsuam Hermitage, as there are no buses that go directly to the hermitage. The taxi ride will be around 13,000 won from the Goseong Intercity Bus Terminal. And the ride should take about twenty-five minutes (one way). Just make sure you hang onto your taxi, because it’s a long walk back to the terminal from Munsuam Hermitage.

Overall Rating: 8.5/10

Without a doubt, Munsuam Hermitage is one of the most beautifully located Buddhist sites in Korea right up there with Boriam Hermitage in Namhae, Gyeongsangnam-do and Hyangiram Hermitage in Yeosu, Jeollanam-do. Adding to the hermitage’s scenic location is the crowning Dokseong-gak Hall and the main hall at Munsuam Hermitage. While lesser visited, Munsuam Hermitage is an absolute must see!

The Gaya Confederacy existed from 42 A.D. to 562 A.D. It was situated in the south-eastern corner of the Korean peninsula near the Nakdong River basin around present day Busan and the Gyeongsangnam-do area. The Gaya Confederacy was centred around Geungwan Gaya (present day Gimhae). It was a small confederacy of city-states that grew out of the Byeonhan Confederacy, which consisted of twelve states. In total, there were six loosely organized city-states in the Gaya Confederacy. The Gaya Confederacy gained its independence from the Byeonhan Confederacy sometime during the late 3rd century. And while there are very few written records that can point to a definitive transitional period in Gaya history, it was around the 3rd century that military activities increased and funeral rites changed for the confederacy. During its history, the Gaya Confederacy existed between the stronger Baekje Kingdom (18 B.C. – 660 A.D.) to the north-west and the fast growing Silla Kingdom (57 B.C. – 935 A.D.) to the north-east.

The economy of the Gaya Confederacy was centred around agriculture, fishing, and foreign trade. And with it being situated in the fertile Nakdong plains, as well as its proximity to the sea, it makes sense that these would be the core components to the Gaya Confederacy’s economy. Additionally, the Gaya Confederacy was situated on top of rich iron deposits, which it both used and exported to the Baekje Kingdom and the Wa of Japan. Also, archaeological evidence supports the idea that the Gaya Confederacy exported both culture and technology to the Kyushu area of Japan.

The Gaya Confederacy has an interesting creation legend. As the legend goes, King Suro of Geumgwan Gaya (42? – 199 A.D.) was the first of six princes born from eggs. He had descended down from the sky in a golden bowl wrapped in red cloth. Being the first of the six born, he would go on to help form the Gaya Confederacy.

King Suro’s wife, Heo Hwang-ok (Yellow Jade), on the other hand, was from the Ayuta Kingdom. It’s unclear where Ayuta Kingdom is, as it is not identified in the Garakgukgi (The Record of Garak Kingdom), which is currently lost, or the Samguk Yusa (Memorabilia of the Three Kingdoms) that cites the Garakgukgi. All that these sources cite is that the Ayuta Kingdom was a “distant kingdom.” There are a few theories as to where the Ayuta Kingdom might be like Ayodhya in India. However, there are no records of this legend in India. Another theory states that the Ayuta Kingdom is a transliteration of the Ay Kingdom in India. Either way, it’s unclear as to where Heo Hwang-ok was definitively from.

Either way, the legend of Heo Hwang-ok’s arrival on the Korean peninsula states that she arrived in 48 A.D. Upon her arrival, she told King Suro she was sixteen years old. She would go on to marry King Suro to become Queen Heo. And some six million people, especially the Gimhae Kim clan, Gimhae Heo clan, and Lee clan, in present day Korea, trace their lineage back to these legendary figures.

During her seaward journey, Heo Hwang-ok traveled with a five-story stone pagoda. The pagoda was used to help calm the potential stormy seas. This is also recorded in the Samguk Yusa. This pagoda is known as the Pisa Seoktap, which literally means “Pisa Stone Pagoda” in English. This pagoda is also called the Chimpungtap, which means “Wind Calming Pagoda” in English, for obvious reasons. The stones that make up the pagoda have exotic engravings on them, while the red patterns have understandably faded over time. Initially, this pagoda had no home. It wasn’t until 452 A.D., and through the creation of the newly built Wanghusa Temple (Queen’s Temple), which was probably an ancestral shrine, that the pagoda found a home. Later, its location was changed to Hogyesa Temple in Gimhae, Gyeongsangnam-do. Finally, it was relocated to its present location in 1993, under a wooden pavilion, on the grounds of Queen Heo’s burial site.

The Pisa Stone Pagoda is intriguing for a couple of reasons. Queen Heo potentially came from an area in India that was Buddhist. Additionally, she probably brought statues and texts to accompany the highly symbolic and meaningful Buddhist style pagoda. Also, the foreignness of the design, shape, and colour of the pagoda point to its alien origins. And while Buddhism didn’t become popular in the Gaya Confederacy, it would seem that Buddhism entered the Korean peninsula at a much earlier date than through the Goguryeo Kingdom (37 B.C. – 668 A.D.). However, with little documentation, because of the confederacy’s destruction at the hands of the Silla Kingdom, it’s hard to definitively state this in the absence of anything concrete outside the Pisa Seoktap.

After a period of decline, the Gaya Confederacy was revived once more during the 5th century around Daegaya (present day Goryeong, Gyeongsangbuk-do). Before this, the Goguryeo Kingdom put pressure on the Gaya Confederacy, which would result in their independence deteriorating. However, while the Gaya Confederacy’s power was slowly being eroded, they remained an autonomous state until they were completely conquered and annexed by the Silla Kingdom in 562 A.D. This happened as a result, and delivered as punishment, for having assisted the Baekje Kingdom against the Silla Kingdom. And so in 562 A.D., the Gaya Confederacy ceased to exist.

Temple History

Sujeongsa Temple is a modern temple that’s home to nuns. It’s located in the northwest part of Ulsan in Ulju-gun down a long valley. Sujeongsa Temple is also just some twenty minutes away from the famed Tongdosa Temple. Sujeongsa Temple is located in a very rural part of Korea; in fact, it almost feels like you fall off the edge of the map. But in the process of retreating from the sights and sounds of modern Korea, you find a beautiful Buddhist temple.

Temple Layout

You first approach Sujeongsa Temple up a narrow road down a long valley. After three kilometres, you’ll finally arrive at the Sujeongsa Temple grounds. The first building to greet you are the nuns’ dorms and visitors centre. Next to this building is a serene statue of Mireuk-bul (The Future Buddha). Almost as beautiful in composition are the guardians that surround the base of the five metre tall statue dedicated to Mireuk-bul.

Past the statue to the left is the ornately decorated Daeung-jeon Hall at Sujeongsa Temple. The exterior walls to the main hall are adorned with Palsang-do (The Eight Scenes from the Buddha’s Life Murals). In addition to these elaborate murals is a collection of gorgeous latticework adorning the front doors of the temple shrine hall. The latticework is adorned with the Sibiji-shin (The Twelve Spirit Generals). And at the base of the main hall’s front doors are intricate Gwimyeon (Monster Mask) reliefs.

Stepping inside the Daeung-jeon Hall, you’ll be greeted by a beautiful interior made vibrant by its colours and designs. The main altar is occupied by three main altar statues centred by Seokgamoni-bul (The Historical Buddha). This central image is joined on either side by Munsu-bosal (The Bodhisattva of Wisdom) and Bohyeon-bosal (The Bodhisattva of Power). These three statues rest under an large, ornate, golden canopy. And the wooden altar that supports these three statues depicts the Palsang-do. To the right of main altar is a shrine dedicated to Jijang-bosal (The Bodhisattva of the Afterlife). Next to this shrine are sixteen statues dedicated to Gwanseeum-bosal (The Bodhisattva of Compassion). And to the left of the main altar, and hanging on the far left wall, is an elaborate Shinjung Taenghwa (Guardian Mural) relief. This relief is joined by an additional seventeen statues dedicated to Gwanseeum-bosal. All thirty-three statues are vividly rendered and beautifully painted. These thirty-three statues of Gwanseeum-bosal are meant to represent the thirty-three incarnations of the Bodhisattva of Compassion. And when we spoke to the head-nun at Sujeongsa Temple, she told us how she had had a dream about the thirty-three Gwanseeum-bosal that inhabit Mt. Botasan in China. Thus, the inspiration for the interior of the Daeung-jeon Hall. And finally, and rounding out the astounding beauty inside the Daeung-jeon Hall, is the octagonal dragon crest in the centre of the ceiling of the main hall. And the gorgeous pink lotus lamp that hang from the ceiling are made from the same material as airplanes (yes, airplanes).

The second temple shrine hall at Sujeongsa Temple is the Samseong-gak Hall, which sits to the left of the main hall. What makes this shrine hall so special is that the Samseong-gak Hall is built around an older shaman shrine hall. According to the head-nun, and the reason that there’s a shell of a Samseong-gak Hall surrounding the former Sanshin-gak Hall, is that she had a dream. This time, her dream centred on Sanshin (The Mountain Spirit). Originally, the head-nun had planned to simply knock down the two hundred year old Sanshin-gak Hall and build a new one in its place. However, Sanshin appeared to the head-nun in a dream three times. Strangely, Sanshin also appeared to the head-nun during a ritual ceremony at the older Sanshin-gak Hall. A photographer captured a picture of a pine tree on the neighbouring mountain appear as though it was on fire. The head-nun took this as a sign, so she built a new protective Samseong-gak Hall around the older Sanshin-gak Hall. The reason she did this, as she explained it, is that if she didn’t, someone would die.

Finally, there’s an outdoor shrine dedicated to Yongwang (The Dragon King) to the left of the Samseong-gak Hall. Out in front of the Yongwang shrine is a rounded stone and rough rock that are placed in front of the Yongwang shrine. Interestingly, the head-nun told us a story about the stone and rock. She said that you can pick up the rounded stone from the rock without first praying; however, once you do in fact pray, you’re no longer able to pick the stone up from the rock. Testing this theory, I couldn’t in fact lift the stone from its rocky perch after praying.

How To Get There

Without a car, this temple is very difficult to get to. In fact, I don’t think I would even venture to find it without a trusty car and GPS system. This temple is located on the southwestern side of Ulsan in the countryside. Other than that, it’s next to impossible to explain its location so good luck!

Overall Rating: 8/10

Sujeongsa Temple is packed with originality and beauty starting with the Daeung-jeon Hall and continuing on to the two-in-one Samseong-gak Hall. Both the interior and exterior of the Daeung-jeon Hall are packed with vibrant colours, statues, and reliefs. Adding to the main hall’s artistic achievements is the highly original shaman shrine hall and the magical Yongwang outdoor shrine at Sujeongsa Temple. Sujeongsa Temple is an amazing place to visit for those that aren’t afraid of a little adventure.