The I Ching and its Relationship to Poomsae Philosophy

  by Mark McNutt - Brown Belt Essay    

  Light, water, fire, earth, the peacefulness of a lake, the stability of a mountain, the intimidating effect of thunder, the duality of wind that can alter between soothing and destructive: connect these to poomsae and what was once a mere workout for the body becomes exercise for the mind and spirit as well.  What Taekwondo and the I Ching have in common is that they are both meant to be a way of life.  The I Ching is just a book until it is lived by a person who moves and talks and thinks and interacts with other people; Taekwondo poomsae is merely a series of defense moves, not that  

practical for daily living, until it is imbued with the spiritual and ethical philosophies of its founders.  

The I Ching, also known as The Book of Changes, was originally composed by the Taoist sage Fu Hsi and became a cornerstone of Taoism; Confucius later amended it. Taoism and Confucianism were two of the philosophies that the ancient Korean warrior the Hwarang, forerunners of Taekwondo, embraced.  I believe its safe to say that here the original connection between the I Ching and Taekwondo was made.  But it was centuries later that someone solidified this connection by putting sixteen specific Taekwondo forms, the eight Taeguek forms and the eight Palgwe forms, together with the I Ching’s eight trigrams.  Their motives for doing so are clear.  They wanted the body and the mind and the spirit to come together and be as complete as the yin/yang philosophy that is at the heart of the I Ching and in turn at the heart of the Korean culture.  They wanted each student of Taekwondo to be a living representation of the yin/yang symbol where the negative and positive of everything is represented by two complete halves forming a perfect circle. 

            So today, each Taeguek and Palgwe poomse has its correlating I Ching symbol.  Taeguek Il Jang along with Palgwe Il Jang have Heaven and Light; Taeguek Ee Jang along with Palgwe Ee Jang have Joy and Lake, and so on.  As with most things spiritual, we are handed down established interpretations by teachers and sages, then encouraged to have enlightenments of our own.  I shall approach the meaning of the I Ching symbols with this in mind.  

            Il Jang -   Heaven and Light 

Here is the concept of Pure Yang.  It points to the Creative Force that lies behind everything.  The actual I Ching interpretation is Sky; to me that suggests openness, perhaps openness to learning and the spontaneous creative process that arises thereof.  

Ee Jang -   Joy or Lake

 Non-aggressive.  Serene.  Gentle.  Spiritually uplifting.  This seems to point directly to meditation and the meditative way of life.  Our spirit, like water in a lake, reacts to agitation.  When left alone, both water and spirit will revert to their natural state, that of serenity, which can also be interpreted as joy. 

            Sam Jang -   Fire and Sun 

This suggests great energy, something that is very lively and unpredictable.  In contrast the sun by day and a fire at night can be a source of consistent warmth and comfort.  It is interesting to note that the forms that coincide with these symbols are very different from each other.  Taegeuk Sam Jang contains quick double punches and ends with a complicated series of low blocks, front kicks, and middle punches; whereas Palwge Sam Jang has no kicks, only singular punches, and at times draws on the elementary and therefore comfortable forms of Kicho Il and Kicho Ee. 

            As for a personal meaning, I think I spot a bit of yin/yang humor here in this sense.  That while we aspire to be quiet, calm and peaceful, like a lake or the glowing sun, we must avoid boring those around us.  Amidst our tranquility, we must embrace the unpredictability of fire, its vibrancy, its spontaneity.  That way we attract life to us, rather than cause life to sit back and yawn.

            Sa Jang -   Thunder 

A storm and the danger it can bring – Thunder gives this a voice.  The yin and yang of this of this has to do with courage in the face of danger.  Thunder can make a person cringe, and yet by itself it is harmless.  The disrupting effect of a kihop is one way of putting an attacker off-balance, but then it must be followed by action.  Thunder reminds us to be prepared for action and to be on guard about losing our focus.  Courage can be described as a mental and spiritual action, the ideal stance for facing thunder.  Courage has the wisdom to know that trials will pass like a thunderstorm.

            Oh Jang -   Wind

The yin and yang qualities of Wind are obvious.  It is sometimes forceful, sometimes gentle; sometimes it pierces through, sometimes it is yielding; sometimes it is destructive and sometimes soothing.  I was born in the Nashville region, part of Dixie Alley, the Tornado Alley of the South; I am very aware of the destructive power of wind.  Also, the humidity in summer can be overwhelming there, but a gentle breeze can be the ideal answer for it.  A poomse flows and if done meditatively, it can have a soothing effect upon the performer and perhaps upon observers; yet its movements are intended for battle situations where one must be destructive in order to prevent destruction to oneself or to others. 

                                                                                                                             

Yook Jang -   Water

This is the idea of acceptance, flow, and consistency.  Even the idea of forgiveness is here, for being unforgiving creates impasses in one’s path. A person must be malleable to life.  As it has been said in the dojang, water flows downhill and takes the path of least resistance.  Unlike the water of Ee Jang’s lake, this water is moving and meeting obstacles head on and becoming what the situation requires. 

A Taekwondoist must accept whatever an attack demands and take the proper shape for defense, while at the same time looking for an opening to flow into with a counter-attack.  Poomse done properly must flow and be as pleasing to the eye as the motion of a stream.  It has been noted that the consistency of flowing water can in time smooth down the rough edges of rocks and even carve out canyons; a student with a black belt is simple a student with a white belt who has had their rough edges worn away by consistency. 

            Chil Jang -   Mountain

My first inclination is to say that this is about stability, perhaps the stability of knowing one’s own mind or the stability of maintaining a healthy and balanced life.  In Taekwondo there is the physical stability of its stances that act as launching pads for all of its moves.  There are also the five tenets of Taekwondo that encourage stability in day-to-day life.

However, upon studying I discovered a different meaning.  The actual I Ching interpretation is Top Stop.  In Master Cook’s book Ancient Wisdom for the Modern Warrior this is described as “the wisdom of knowing when and where to stop, as if one is traveling up a steep mountain.”  Coming at it from that angle, I believe this is about setting your own pace, working toward your personal best, reaching for your own goals and not for the goals someone else has set for you. 

           

            Pal Jang -   Earth

Here is the concept of pure yin.  It marks the wholeness of opposites coming together to form perfect balance.  Taeguek Pal Jang and Palgwe Pal Jang equal completeness.  They are the last forms before obtaining black belt status.  Earth represents physical creation, the final result of what was begun with Heaven and Light.  Earth must be yielding in the creative process in order to be solid in the end.

            As a final note I will make the observation that like the I Ching, poomse is best when it is internalized. It is good to think, ‘The I Ching says, therefore I should do’, but it is even better to simply do.   When a certain form is in my mind’s memory, I can execute it accurately: but when it is in the memory of my muscles, it frees my mind to go elsewhere, perhaps into those spaces in between thoughts where the act of meditation lies.  But a form should never be mechanical: therefore, its philosophy must be absorbed as well.  Then instinctively an advanced student performing poomse can have excitement like fire, can flow like water, can express inner joy, can be forceful like the wind, can inspire courage like thunder, can know when to start and stop like a mountain climber, and know when to yield like earth.  When I think of the totality of Yin/Yang, from Heaven and Light, the act of creation, to Earth, the creation itself, I realize that a poomse that was created for students is not finished until a student performs it.  Only then is it a complete and solid creation.  In the same way Traditional Taekwondo is not complete until a student lives it in and out of the dojang.  Thanks to the influence of the I Ching students have something to carry away with them, something that will help their daily lives be as balanced as the Yin and Yang symbol is to the eye.

Poomsae and the I Ching

Taekwondo: Poomsae and the I Ching

Brown Belt Promotion Test Essay by Sienna Lee

Poomsae and I Ching. Think they aren’t related? Think again. They tie together like Yin and Yang, hand-in-hand, and I’ll explain to you why. First, though, allow me to introduce this term to you: I Ching.

I Ching is an “ancient Chinese manual of divination based on eight symbolic trigrams and sixty-four hexagrams, interpreted in terms of the principles of yin and yang. It was included as one of the “five classics” of Confucianism”, I Ching, to me, represents peace, balance, and consistency. These three words can also be found in the art of Taekwondo, and more specifically, our Poomsae.

The I Ching relates to Poomsae philosophy. I went in circles trying to figure out how, and why, until I came to the best, simplest explanation of them all: “Each form is symbolized by a distinct philosophical component derived either from the I Ching, an ancient Taoist text, or personalities and places drawn from martial arts history”.

I think that the I Ching is an important component in Taekwondo. It brings realism and character to the martial art. The lines of the I Ching symbol represent the Yin and Yang: closed lines for Yang, and open lines for Yin. The Yin and Yang often represent two things coming together to make one whole, complete piece. I think this relates to Taekwondo. Two things in this art stand out to me: hard work and patience. Like the Yin and Yang, these two words can contradict each other sometimes. Hard work means you’re always ready to go, trying your best and not stopping. Maybe being aggressive. at some points. On the other hand, having patience can go a long way. You must have patience in everything that you do in Taekwondo, because it will never all come to you at once. You must be patient and be willing to step back, take a breath, and focus on what’s happening NOW. This can make things difficult for hard workers, and this is where Yin and Yang comes in. You must learn to balance the two to make one beautiful masterpiece: martial arts.

In conclusion, I believe that the I Ching has much to do with Taekwondo and its Poomsae philosophy. Both the I Ching and Poomsae require balance, peace, and time.

Remember this the next time you step into the dojang. Remember that you can achieve balance, peace, and time. Remember that you are a part of the Yin Yang, of the I Ching; of Taekwondo.

Connecting the Dots - The Influence of Buddhism, Confucianism, and Taoism on Traditional Taekwondo by Master Doug Cook

Taekwondo represents many things to many people; but one thing that it is not is a religion. Although several masters may demand cult-like devotion more akin to faith-based institutions and require unreasonable, impractical and often dangerous techniques from their students, there is no real theological component to the national Korean martial art. Yet it would be disrespectful of history to ignore the reality that the three major philosophical paradigms of Buddhism, Confucianism and Taoism have had a significant influence on the ideology of traditional taekwondo. Consequently, while these three systems were never

meant to be deified by their founders, it is the ethical and metaphysical content that the martial artist distills from each and not the religious component. From the Ten Mental Educations recited at the end of a training session, to meditation, ki development and the respect paid to seniors, all the taekwondoist needs to do is connect the dots between the aforementioned practices and the Asian philosophical triad to gain a better understanding of their art.

Buddhism, first introduced to Korea from China in A.D. 372, encompasses the teachings of Siddhartha Gautama who came to be known as Buddha or the Enlightened One. The Buddhist canon consists of the Four Noble Truths, the Eightfold Path and in some cases, the tradition of Seon (Zen, Chan) or meditation. A cornerstone of this system is a belief that suffering arises as a direct result of desire. While Buddhism was practiced in ancient Korea during the Three Kingdoms and United Silla (A.D. 668-935) periods, it eventually evolved into the state religion of the Koryo Dynasty (A.D. 918-1392). Later, during the Chosun Dynasty (A.D. 1392-1910) when Confucianism ruled, the Righteous Monk movement played a vital role in repelling the Japanese invasion unleashed on Chosun in A.D. 1592.

Confucianism on the other hand, revolves around a blueprint rooted in ethical and philosophical principles developed by Kung-fu Tzu (551-479 B.C.) or in Western terms, Confucius. Encouraging exemplary moral behavior and communal endeavor, Confucianism dominated during the Chosun era, eclipsing Buddhism and championed scholastic achievement rather quotidian skills of warfare. Included in this philosophy was a hierarchal respect for elders and forbearers.

Last, but by no means least important, is the influence Taoism has exerted on the social fabric of Korean culture specifically, and thus traditional taekwondo in general. Noted for its focus on the relationship between humanity and the natural order of the Universe known as the Tao or the Way, Taoism is thought to have been established by Lao Tzu (570-490 B.C.) who, as legend has it, may be a name for a combination of individuals rather than a single man.

When we consider the connection between these three primordial Asian philosophies turned religions, a good place to start is with the Ten Mental Educations or the Student Creed of Taekwondo, which includes the following principles:

·       Be loyal to your country.

·       Be loving and show fidelity to parents.

·       Be loving between husband and wife.

·       Be cooperative between brothers and sisters.

·       Be faithful to your friends.

·       Be respectful to elders.

·       Establish trust between teacher and student.

·       Use good judgment before harming any living thing.

·       Never retreat in battle.

·       Always finish what you start.     

Upon close inspection, we find that the subsequent actions required by this code of moral behavior rest solidly in Confucianism’s camp. Filial piety, a deep respect for the wisdom cultivated by elders and the placement of  the welfare of the community above self, are all signifiers of the influence Confucianism has exercised not only on the dictates of traditional taekwondo, but, again, on Korean society at large. Just as we bow to upper belts in the dojang, it is not unusual in the homeland of taekwondo for juniors to readily assist seniors in any number of situations. Similarly, even though taekwondo is predominantly a physical art, the nurturing of the intellect through the study of technical nomenclature, Korean history as it relates to the native martial arts and a grasp of the rich philosophical underpinnings of taekwondo poomsae, all subscribe to Confucian ethics.

Likewise, the virtue of using sound judgment before harming any living thing has its source in the teachings of Buddhism. It was the Buddhist monk Wonkwang Popsa who transmitted the concept of using just force in battle to two, young Hwarang warriors, Kwisan and Chuhang during the Silla era that thunders down the centuries and continues to govern the use of modern day taekwondo tactics today. Zen or Seon Buddhism has also contributed to focused meditation; a practice considered to be a vital element of the traditional taekwondo curriculum. Seating in a rooted posture emulating a great mountain, with the knees resting on the floor and the torso, shoulders and head tapering into a majestic peak, promotes stability and tranquility of mind while acting as a centering force prior to training.

Yet clearly it is Taoism that contributes most to the metaphysical aspects of traditional, pure-form taekwondo. For instance, the ancient Taoist art of qigong, or work on qi, has supplied a roadmap for the various exercises we have come to rely upon in the Korean martial arts to cultivate and manifest ki, the internal, animating life force used to amplify technique. Moreover, the Eum/Yang, universally known, with some modifications, as the Taoist Yin/Yang, provides a timeless symbol signifying the duality of opposites, balance and an acceptance regarding the notion of constant change. But it is the Way, recognized in Taoism as a central doctrine, which reminds all martial artists that we are on a path to excellence in following the Way of traditional taekwondo.

For many practitioners, me included, traditional taekwondo, if practiced with vigor, diligence and sincerity, provides many of the spiritual requirements found in formalized religion yet devoid of the complex dogma unique to such pursuits. Nevertheless, it is worthwhile remembering that the national Korean martial art is first and foremost an action philosophy and a physical endeavor supported by a rich underlying philosophy steeped in ancient wisdom.           

Master Doug Cook, a 6^th dan black belt, is head instructor of the Chosun Taekwondo Academy located in Warwick, New York, a senior student of Grandmaster Richard Chun, and author of four best-selling books entitled: Taekwondo…Ancient Wisdom for the Modern Warrior, Traditional Taekwondo - Core Techniques, History and Philosophy, Taekwondo–A Path to Excellence and Taekwondo Black Belt Poomsae: Original Koryo and Koryo, all published by YMAA of Boston. He can be reached for lectures, workshops or questions at www.chosuntkd.com or info@chosuntkd.com. 

Interview with Master Doug Cook - Instructor, Author and Supporter of Traditional Taekwondo

This interview appeared in Totally Taekwondo Magazine issue # 32 October, 2011 

The I Ching, or Book of Changes, is an ancient Taoist classic. From it we learn that “everything happens in its appointed time.” Master Doug Cook, 6^th dan black belt, school owner, author, and regular contributor to Totally TaeKwonDo, couldn’t agree more. Where most practitioners begin their journey through the martial arts during their adolescent years, Master Cook began his taekwondo training in his late thirties; and, if you ask him, he will confirm that the time was right.

Not being deterred by age, he trained diligently under the direction of several masters, eventually earning his 1^st dan black belt in traditional taekwondo. His thirst for a thorough understanding of the philosophy and advanced techniques unique to the art, however, ultimately lead him to the door of martial arts legend, Grandmaster Richard Chun. After receiving his 2^nd dan, Master Cook established the Chosun Taekwondo Academy, a school dedicated to traditional taekwondo instruction and Ki, or internal energy, development. Later, in an expression of his passion for writing, Master Cook decided to share his knowledge of taekwondo through the printed word, composing many articles for leading martial arts publications. In doing research for these articles, Master Cook discovered that there was little material available concerning the philosophical doctrines of traditional taekwondo. Seizing an opportunity to help remedy this situation, and to follow in the footsteps of his grandmaster, he began work on his first book, Taekwondo…Ancient Wisdom for the Modern Warrior. Destined to become an international best-seller, this work was followed in 2006 by Traditional Taekwondo: Core Techniques, History and Philosophy, and in 2009 by his most popular work to date, Taekwondo – A Path to Excellence. All three are currently available through international online suppliers and major booksellers worldwide.

      Today, Master Doug Cook teaches as many as five classes a day, six days a week at his dojang located in upstate New York, and travels to New York City to train under Grandmaster Chun and his instructors on a weekly basis. He was a six-time gold medalist in the New York State Championships and the New York State Governor’s Cup Competitions. He holds a D3 status as a US Referee and has received high honors from Korea in the form of a “Letter of Appreciation” signed by World Taekwondo Federation past-president, Dr. Un Yong Kim. In 2003 Master Cook was awarded the Medal of Special Recognition from the Moo Duk Kwan in Seoul, South Korea. In 2004, while attending a training camp in Korea, Master Cook received a Special Citation from the Korean government for forging a stronger relationship between Korea and the United States through the martial arts. In June 2006, he was inducted into the Budo International Martial Arts Hall of Fame as “Taekwondo Master of the Year”. In 2007, Master Cook was invited on several occasions to speak as a guest lecturer at the University of Bridgeport in Connecticut, at the time, the only institution of higher learning in the country to offer a major in the martial arts. Master Cook was recently listed in Black Belt magazine as one of the Top Twenty masters of the Korean martial arts in America. In 2009 he was invited to speak at the prestigious Korea Society in New York City and will appear in Legacy, an upcoming television documentary on taekwondo scheduled for release in 2013.

In this Totally TaeKwonDo exclusive interview, Master Cook shares with our readers what it is like to train under a true martial arts pioneer, thoughts on his literary contributions to taekwondo, and his formula for maintaining a successful taekwondo school. He also spoke of his frequent experiences while training in Korea, and his vision of taekwondo in the future.

TOTALLY TAEKWONDO: Thank you for taking the time to speak with us.

MASTER COOK: The honor is mine. Let me say that I am blessed to live a life filled with taekwondo and to be a regular contributor to Totally TaeKwonDo online magazine.

TT: How did you first become associated with Grandmaster Richard Chun?
MASTER COOK: As you know, Grandmaster Chun enjoys a high profile in the martial arts community by virtue of his writings, his experience as an international master instructor, and his position as president of the United States Taekwondo Association.  As a yellow belt, I recall reading a description of poomsae philosophy in one of his many books. I knew then that there was much more to taekwondo than kicking and punching and that someday I would seek his instruction. My opportunity came in 1997, when I met with him, demonstrated my skill, and was subsequently accepted as a student. It was the realization of a dream.

TT: How has your relationship with Grandmaster Chun affected your training?

MASTER COOK: Aside from the fact that Grandmaster Chun is one of the five original masters to emigrate from Korea with the intention of spreading knowledge of taekwondo in America, he sincerely personifies the spirit and beauty of the art. To see him train is to appreciate the awesome power hidden within each technique. To speak with him is to learn humility and respect for tradition. Frequently, I have gone to him for advice and he has given it freely, often by answering my question with a question in the Socratic Method, causing me to think the problem through for myself. Furthermore, he and his instructors, Masters Pablo Alejandro, Samuel Mizrahi and Maurice Elmalem have patiently taught me the importance of detail and relaxation in self-defense, poomsae and sparring. Training at the Richard Chun Taekwondo Center prior to its closure, significantly improved my abilities as a martial artist both mentally and physically. Fortunately, I am able to continue this brand of training with his instructors at Haddock Taekwondo in New York City.

TT: Tell us about your school, the Chosun Taekwondo Academy, and how you arrived at the name.

MASTER COOK: In doing research for my book, the term “Chosun” continuously surfaced throughout Korean history, first as Ko-Chosun in ancient times, and then again when referring to the Yi or Chosun Dynasty that existed between 1392 and 1910. Literally translated, it means “land of the morning calm”. Flying at thirty-thousand feet, about to make our final descent into Incheon International Airport during one of my many training trips to Korea, I recall seeing the peninsula shrouded in mist. In that moment, all the political turmoil that existed below evaporated and truly all appeared calm. I knew then, if and when I established a school, it would be called “Chosun”.  

TT: Do you import the lessons you learn at the Richard Chun Taekwondo Center to your school for the benefit of your students?

MASTER COOK: For the most part, yes; certainly the self-defense drills and advanced Moo Duk Kwan poomsae. However, at Chosun we adhere to a stringent curriculum composed of a repeating template that increases in complexity throughout the various belt levels; for instance, promotion from one rank to the next is predicated on proficiency in an escalating series of basics, one, two and three-step sparring, self-defense, poomsae, sparring and breaking skills. Students are also expected familiarize themselves with Korean terminology and the philosophy associated with their forms. There is nothing haphazard about our program; every student knows exactly what is expected of them in order to achieve advancement. Everything is clearly written out to avoid confusion and preserved as downloads on our web site to be included in the training journal our students are required to maintain.

TT: Do you emphasize some aspects of taekwondo over others in your teaching methodology?

MASTER COOK: My instructors and I highlight the self-defense, physical fitness, and self-enrichment components of taekwondo; this is in keeping with taekwondo as a martial way or a path to enlightenment. In addition, we amplify our practice with meditation and Ki development exercises. While our school attends several tournaments a year, I do not view the classical martial arts simply as sport and subsequently do not focus on competition. Instead, we offer a series of technical seminars and self-defense courses to dojangs and civic groups at little or no charge or, in some cases, as a community service. Not long ago, a U.S. Army medical unit requested that we instruct them in taekwondo self-defense skills. This was a great privilege. It was an honor to serve our country in this manner, doing what we do best.

TT: What forms do you practice?

MASTER COOK: As a United States Taekwondo Association affiliate school, we perform the eight Taegeuk and Palgwe set of poomsae, in conjunction with the traditional Moo Duk Kwan and required Kukkiwon black belt Yudanja series. We also practice the Pyung-Ahn hyung and several of the ITF tuls, although these are not required for promotion.

TT: Tell our readers about your experience of training in Korea.

MASTER COOK: Almost indescribable! We have traveled to the “land of the morning calm” on five separate occasions now and are in the throes of planning our next training tour for July 2012. Clearly, I feel one must experience Korean culture firsthand in order to fully understand the roots of taekwondo. In doing so, the practitioner makes a geographical and historical connection with their physical training. Visiting the Kukkiwon, the various dojangs and universities; meeting the many gifted masters and students of the art, adds color and meaning to one’s practice that can only be appreciated by traveling to the homeland of taekwondo. We attempt to go every three years and are fortunate beyond measure to be accompanied by Grandmaster Chun since doors that typically remain closed to Westerners, open wide in his presence. We welcome practitioners from all styles of taekwondo. Parties interested in joining us can contact me at info@chsountkd.com.

TT: How would you characterize the training in Korea versus here in the West?

MASTER COOK: We train very hard for extended periods of time during our visits. After all, that is why we go and we choose to take advantage of every educational opportunity available. We balance the intense kicking and self-defense drills found at the university level, we travel to outlying dojangs and to Kyongju, the ancient capitol of Silla, where we visit and train at ancient Buddhist temples located in the training grounds of the Hwarang. There, we practice basics, poomsae and meditation. During our last excursion in 2010, we were exceedingly fortunate to train at Kukkiwon, Kumgang Taekwondo Center, Gulgosa Temple and, as always, with Grandmaster Gyoo hyun-Lee at his dojang in the suburbs of Seoul. Naturally, we reserve time for cultural pursuits and sightseeing as well.

TT: Aside from being a professional martial arts instructor, you are an author, columnist and frequent contributor to this magazine with three best-selling books to your credit. How did that come about?

MASTER COOK: Clearly, it is not enough to address the physical portion of our art; one must contribute academically as well. The inspiration for all three of my books, was drawn from great masters such as Dr. Richard Chun and Sang Kyu Shim, who have demonstrated their devotion to taekwondo through their literary skills. In reading their work, it quickly became evident to me that taekwondo is not merely a series of physical techniques, but a road to enlightenment, a path to excellence. Realizing this, I too felt a desire to express my love for the martial arts through the written word. Following in the footsteps of my mentor was not difficult once I began research for my books. As odd as it may sound, I almost felt I was being guided by an external force that was using me as a conduit to disseminate this knowledge. Writing my books was one of the most profoundly rewarding experiences of my life. Presently, I am working on my fourth book with Grandmaster Chun, a work that will focus on the original iteration of Poomsae Koryo in conjunction with the current version we refer to as Kukki Koryo. The response to this body of work has been favorable, indeed, based on the many letters and emails I receive weekly from around the world inquiring about the differences in these two poomsae. Release is planned for 2013.   

TT: What expectations do you have for your school and how do they coincide with your prediction of how taekwondo will evolve in the future?

MASTER COOK: This is an interesting question, the second part of which I can only voice an opinion. As I see it, taekwondo currently sits at a crossroads. On the one hand, we have an element dedicated primarily to the practice of WTF Olympic-style taekwondo. Schools of this nature are clearly in the majority and mirror the approach taken in Korea. Conversely, there exists a minority of institutions and associations, here and abroad, that focus largely on the self-defense and life enrichment aspects of the art with little or no emphasis on sport competition. I, and other like-minded instructors, refer to this alternative style as traditional taekwondo. Nevertheless, this nomenclature may appear to be somewhat of a misnomer since the history or “tradition” of taekwondo as it exists today, is relatively short with much of it being devoted to its promotion as a world sport. Like it or not, the answer to this paradox lies in the fact that taekwondo owes much of its pedigree to foreign influences, some of which are rooted in Funakoshi’s Shotokan karate-do and, to a lesser degree, Chinese gungfu. Consequently, in its early developmental stage, prior to its promotion as an Olympic sport, taekwondo contained a complete palate of offensive and defensive techniques including hand strikes, blocks, throws and sweeps. Sadly, at least in its sportive form, these techniques have been forfeited altogether in favor of those certain to score in the ring. With this in mind, the notion of taekwondo having a “traditional” component based on self-defense, predating the WTF, materializes. It is my belief that we must maintain this traditional approach to training if the defensive art of taekwondo is to survive in its fullness. Subsequently, the primary mission of the Chosun Taekwondo Academy, in unison with establishing satellite schools, is to, first and foremost, promote the complete art of taekwondo while recognizing and appreciating its sportive mate for the catalyst it has been in promoting Korea’s national martial art and Olympic sport, worldwide. In the end, however, I think all practitioners will agree that both martial art and combat sport, in union with their diverse administrative arms, must learn to coexist harmoniously if taekwondo is to advance successfully into the future.

TT: In closing, are there any final thoughts you would like to leave us with?

MASTER COOK: Yes. I feel extremely privileged to teach taekwondo professionally. As an instructor, it is gratifying to know that you are instrumental in helping students of all ages develop confidence, defensive capabilities and improved health. Taoists metaphorically claim that one can achieve immortality by sharing their knowledge; if this is the case, then every taekwondo instructor should strive to live forever!

Master Doug Cook, a 6^th dan black belt, is head instructor of the Chosun Taekwondo Academy located in Warwick, New York, a senior student of Grandmaster Richard Chun, and author of three best-selling books entitled: Taekwondo…Ancient Wisdom for the Modern Warrior, Traditional Taekwondo - Core Techniques, History and Philosophy, and his most recent contribution, Taekwondo–A Path to Excellence, focusing on the rewards and virtues of taekwondo. Master Cook and Grandmaster Chun are planning their next training and cultural tour of Korea for July of 2012. Those interested in joining this excursion can contact Master Cook at www.chosuntkd.com or info@chosuntkd.com.                                                                                                                                                                                      

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The Eum/Yang: Symbol of Harmony, Balance and Acceptance of Constant Change by Master Doug Cook

This article was published in Taekwondo Times Magazine issue #67 August, 2013

Taoism and its reliance on the Way or path of natural order, remains a cornerstone of Asian thought to this day and has given rise to what is perhaps one of the most recognized icons of all time: the Yin/Yang.

This eternal symbol, rooted in the ancient Chinese Book of Changes, or I Ching (Korean: Juyeok), is composed of two tear-shaped elements circling one another. Nestled in the lobe of each is a representative sample of its mate. On a three dimensional level, this elementary circle can be extrapolated into two, discreet orbiting polarities thus giving rise to a spiral, satisfying both the cyclical and linear nature of life as we travel through time.

Yet, how does this timeless icon apply to the Korean discipline of tae kwon do? The answer to this question lies in how deeply the practitioner wishes to probe the metaphysical aspects of the martial arts. Taking a utilitarian approach to the basic theme underscoring the Eum/Yang can have a significant impact on the practical application of tae kwon do technique in general. For example, poomsae, hyung or tul, the choreographed formal exercises that stand as a central pillar of traditional tae kwon do, borrow heavily from the philosophical principles surrounding the I Ching. Each of the Kukkiwon gup or color belt poomsae draw their philosophical individualism from the Palgwe whose eight sets of trigrams surrounding the Eum/Yang represent nature in its fullness. The natural elements of heaven, thunder, wind, water, fire and earth, are all in evidence as the practitioner learns to overcome the physical limitations of the body, instead experiencing the spiritual aspects supported by these components while performing this brand of moving meditation.The Ying/Yang furthermore acts as a metaphor for the duality of opposites; the struggle between two opposing forces to exist in a state of equilibrium. Moreover, it embraces a belief in constant change as a central dynamic of daily life. Even though certain characteristics of this time-honored symbol are altered somewhat in the Korean Eum/Yang and the Japanese In/Yo, the underlying principles inherent in its design remain fixed. Depicted in its elegance is the never-ending harmony that exists between two unlike forces; forces such as light and dark, soft and hard, right and left, good and evil, and night and day. This harmonic resolution rests on the fact that, rather than negating one another, these contradictions are supportive in their oneness. Eum is considered the passive, receptive polarity, while Yang can be thought of as the assertive or active partner. Dividing them is a high-energy, sine-curve boundary line. Rather than remaining in a static state, this division vibrates kinetically with Ki, the vital life force.

Meditating on the Eum/Yang, one ultimately concludes that almost everything we do in tae kwon do returns to this elegant symbol. From the give and take of self-defense drills, where one practitioner lends their body to another under the shadow of potential injury, to the relaxed state of the muscles as a prelude to the penetrating power of a kick or a strike, harmony between opposites abound. A healthy, balanced juxtaposition between competition and practical self-defense must be maintained as well if the art and sport of the discipline are to coexist in concordance with one another, ultimately benefiting both sides of the equation.

Finally, if we hope to realize a substantive gain from our practice, we must cultivate a deep appreciation for the breath containing Ki, the universal life force. Therefore, if the Eum/Yang exhibits anything in its extreme simplicity, it is the smooth transfer of breath - inhalation and exhalation particularly during meditation - as it mindfully enters and leaves the body. This action clearly provides potential energy coupled with an amplification of technique so vital to the martial artist.     

Unquestionably, tae kwon do is about kicking, striking and self-defense. Moreover, it has clearly blossomed into a world sport with full recognition by the International Olympic Committee. Yet, as in the past, it remains a vehicle for developing a strong character and a sharp mind. One is constantly reminded of this dichotomy by the universal symbol of the Eum/Yang.

Master Doug Cook, a 6^th dan black belt, is head instructor of the Chosun Taekwondo Academy located in Warwick, New York, a senior student of Grandmaster Richard Chun, and author of four best-selling books focusing on taekwondo. He can be reached for lectures, workshops or questions at www.chosuntkd.com or info@chosuntkd.com.

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Promoting, Supporting and Preserving Traditional Taekwondo by Master Doug Cook

Taekwondo, literally translated, can be defined as “foot, hand, way” or “the way of smashing with hands and feet.” Such descriptive nomenclature understandably implies a curriculum rich in self-defense. Too often, however, this is simply not the case. Given the current popularity of sport competition in the martial arts, many techniques of defensive value have been stripped away or forfeited altogether in favor of those certain to score in the ring. While the thirst for Olympic gold has clearly played a significant role in catapulting taekwondo into the forefront, it should be remembered that the native Korean martial art contains over 3200 distinct techniques. These include a multitude of blocks, kicks, and strikes in addition to a variety of leg sweeps, joint locks and throws, truly qualifying it as a complete form of self-defense.

Consequently, in an effort to preserve the formal nature and defensive infrastructure of taekwondo as originally intended by a portion of its founders, a number of training institutes now promote what is referred to as traditional taekwondo; a measurably alternative style emphasizing a core philosophy rich in basic technique, poomsae and authentic defensive strategy with little or no emphasis on competition thus divorcing it somewhat from its sportive mate.

Nevertheless, this classification can be construed as somewhat of a misnomer since the history or “tradition” of taekwondo as it exists today, is relatively short with much of it being devoted to its promotion as a world sport. Like it or not, the answer to this paradox lays in the fact that taekwondo owes much of its pedigree to foreign influences, some of which are rooted in Funikoshi’s Shotokan karate-do, Ushieba’s aikido, Kano’s Kodokan judo, and to a lesser degree, Chinese gungfu. This is no accident given the geopolitical climate that existed in Korea during the turbulent years of the early to mid 1900’s. In fact, to the experienced eye, many of the martial applications taught today, having been handed down over the decades if not centuries, bear a striking resemblance to those fashioned by the founders mentioned above. Subsequently, in its evolutionary stage, prior to its promotion as an Olympic sport, taekwondo contained a complete palate of defensive techniques. With this in mind, the notion of taekwondo having a “traditional” component based on strong basic skills, poomsae and self-defense, predating the creation of organizations promoting its sportive component, materializes.

Yet, it should be understood that the defensive tactics of traditional taekwondo and the training elements that support them do not alone satisfy the conditions necessary to formalize taekwondo as a traditional martial art. Rather, the practice of poomsae, coupled with the basic fundamentals and the philosophical underpinnings that comprise them, represents a central pillar of the art and is a direct reflection of its unique character and heritage. While it is true that many of the forms practiced by the taekwondoist mirror those of rival Asian martial arts, it only goes to prove that in the past diverse martial disciplines from the region drew from a common well in an effort to construct practical, combat proven formal exercises. While these exercises by now have largely been modified and canonized against the backdrop of Korean martial culture, they embody universal defensive movements that date back to antiquity further supporting the traditional nature of taekwondo.

Moreover, a traditional martial art should embrace an overarching philosophy governed by a set or moral principles that limit its use except in situations of grave necessity. In addition, this philosophical doctrine, while enhancing the character of the martial artist, should reflect the cultural values extant in the discipline’s nation of origin. In the case of traditional taekwondo, these ethical guidelines date back to the seventh century when warriors of the Hwarang, an elite corps of young nobles, sought guidance from the Buddhist monk Wonkwang Popsa before entering battle. This moral compass continues to be practiced by the taekwondoist today.  

To further add veracity to the concept of taekwondo as a traditional martial art, it is helpful to establish that a militaristic legacy exists using the available evidence at hand.

 History demonstrates that for centuries Korean warriors have stood ready to defend their nation at a moment’s notice. In 1592, fighting monks, keepers of martial arts skills that had all but vanished during the pro-Confucian Chosun Dynasty, were recruited in an effort to resist a massive Japanese force lead by Toyotomi Hideyoshi intent on using the Korean peninsula as a stepping stone to China.

In 1953, taekwondo further crystallized into a legitimate form of self-defense when General Choi Hong Hi created the 29^th Infantry Division by marrying regulation drills with martial arts training marking it as a truly unique entity within the Korean military.

But the great wheel of progress in the development of a unified Korean battle art with a complete defensive strategy did not stop there. In 1962, President Go Din Diem of South Vietnam requested that the Korean government send representatives of their native martial art to instruct the Vietnamese military in taekwondo. This initial group was lead by Major Tae Hee Nam of the Oh Do Kwan. In fact, this training became so effective that the Viet Cong directed their troops to retreat rather than confront the taekwondo-trained soldiers.

Contrary to the historical evidence at hand, critics who support the perception that taekwondo has evolved into nothing more than a popular, modern combat sport continue to debate the fundamental defensive value of the art. To further compound this issue, it is becoming increasingly difficult to locate an instructor faithful to the principles unique to traditional taekwondo. This dilemma is made all the more poignant in an article published a number of years ago by the late writer and martial arts instructor Jane Hallender entitled, Is Taekwondo a Sport or a Self-defense System? Acutely aware of the differences involved, Hallender warned, “There is more to taekwondo then just tournament competition. From kicks, to hand strikes, to throws, to joint locks, taekwondo possesses an array of defensive measures designed to thwart virtually any kind of attack. The most difficult part will not be learning the self-defense techniques, but finding a taekwondo instructor who still teaches them.”

With the above in mind, we at the Chosun Taekwondo Academy, in tandem with others globally who share a similar vision, have steadfastly attempted to promote, support and preserve this alternative entity that is traditional taekwondo.

For instance, at Chosun we adhere to a stringent curriculum composed of a repeating template that increases in complexity throughout the various belt levels; promotion from one rank to the next is predicated on proficiency in an escalating series of basics, one, two and three-step sparring, self-defense drills, poomsae, sparring and breaking skills. Students are also expected familiarize themselves with Korean terminology and the philosophy associated with their forms. There is nothing haphazard about our program; every student knows precisely what is expected of them in order to achieve advancement. All requirements are clearly written out to avoid confusion and preserved as password-protected downloads on our web site to be included in a training journal all students are required to maintain.

And since poomsae embodies the pinnacle of tradition in taekwondo, as a United States Taekwondo Association affiliate school under the direction of Grandmaster Richard Chun, we perform the eight Taegeuk and Palgwe set of poomsae, in conjunction with the traditional Moo Duk Kwan and required Kukkiwon black belt Yudanja series. We also practice the Kibon set, Pyung-Ahn hyung and several of the ITF tuls, although these are not required for promotion.

Lastly, at Chosun we highlight the self-defense, physical fitness, and self-enrichment components of taekwondo; this is in keeping with taekwondo as a martial way or a path to excellence. In addition, we amplify our practice with meditation and ki (internal energy) development exercises. While our school attends several tournaments a year, we do not view the classical martial arts simply as sport and so do not focus merely on competition. Instead, we look to fortify internal resolve, strength in the face of adversity and defensive skills that can effectively be relied upon to diffuse a confrontation that spirals out of control beyond the confines of verbal mediation. Then, in an effort to reach outside the walls of our dojang, we offer a series of technical seminars and self-defense courses to martial arts schools and civic groups at little or no charge.

The battle to maintain taekwondo as a traditional martial art is, ultimately, not an easy one. Students are required to learn far more than the few well-placed kicks favored in a competitive environment. Rather, the practice should be viewed as a vast mosaic with many interconnecting elements. If any one element is deficient, the remainder will likewise dissolve in failure; all must act in concert. The quest to develop proficiency is a demanding process that few have the time and, often, the resiliency to put forth. This makes the successful journey all the more dear to the worthy practitioner capable and willing to invest the determination required to support a meaningful education in traditional taekwondo. However, by following the above guidelines and unyieldingly offering a curriculum rich in technical skill to color and black belts alike, the traditions of taekwondo will remain strong going into the future.    

 

 

 

Master Doug Cook, a 6^th dan black belt, is head instructor of the Chosun Taekwondo Academy located in Warwick, New York, a senior student of Grandmaster Richard Chun, and author of three best-selling books entitled: Taekwondo…Ancient Wisdom for the Modern Warrior, Traditional Taekwondo - Core Techniques, History and Philosophy, and Taekwondo–A Path to Excellence, all published by YMAA of Boston. Master Cook and Grandmaster Chun have recently completed a new book, Taekwondo Black Belt Poomsae: Original Koryo and Koryo, targeted for publication in July of 2013. Master Cook can be reached for lectures, workshops or questions at www.chosuntkd.com or info@chosuntkd.com.

 

Chosun e-newsletter Volumn 2 #9 September, 2011

Dear Martial Arts Enthusiast,

Welcome to the September edition of the Chosun e-newsletter. As another season winds down,we can look back at all the informative workshops and special classes that Chosun hosted throughout the summer. Thank you to all instructors and students for a very fulfilling taekwondo summer. Looking ahead, September highlights include the Chosun Annual Open House , Exploring the I Ching workshop with Jed Bark and the third annual Leadership Team Book and Bake Sale. Don't forget to tune in to Cablevision's channel 78 to see the Chosun Leadership Team on "Meet the Leaders". Also be sure to read the two new additions to the newsletter, Martial Musings: Student Essays and All Things Korean. Lastly, check
the Chosun in the Media section for links to Master Cook's columns for TKD Times magazine and his articles that appear in various publications.
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