Archive for the ‘Soo Bahk Do’ Category

4 Aug 2017

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  • Yi Jin Jing (Yuk Keun Kyung)

    This Article comes from Wasatch Martial Arts Blog
    To see the full original article click here


    Yi Jin Jing


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    30 Jul 2017

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  • Moo Pahl Dan Kuhm

    This Article comes from Wasatch Martial Arts Blog
    To see the full original article click here


    Moo Pahl Dan Kuhm


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    18 Apr 2017

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  • Bong Hyung Il Bu

    This Article comes from Wasatch Martial Arts Blog
    To see the full original article click here


    bonghyung1.PNG

    View Bong Hyung Il Bu with step by step instructions


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    7 Apr 2017

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  • Bong Hyung E Bu

    This Article comes from Wasatch Martial Arts Blog
    To see the full original article click here


    Step by Step instructions and PDF printout available on Dartfish.tv


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    9 Aug 2015

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  • Fall 2015 Classes

    This Article comes from Wasatch Martial Arts Blog
    To see the full original article click here


    Greetings Students,

    I hope everyone is enjoying your summer. I’ve been working hard on the schedule for this fall. I will be out of town quite a bit this fall in commemoration of the 70th Anniversary of Moo Duk Kwan. As a result, the schedule for the rest of the year will be a bit compacted. I intend to return to our regular scheduling in the new year.
    Pre-registration is now open for new kids wanting to start Soo Bahk Do this school year (registration is always open for adults). I hope existing students will register for fall soon so I know how many seats are available. Those that have already requested enrollment, but haven’t paid yet, have a spot reserved. The rest will go on a reserve list and I will determine availability on a first come first serve basis. I anticipate we won’t be taking in too many new students this fall.
    Here is the schedule beginning September 2:
    Monday Wednesday Thursday Friday
    4:00 Orange/Green Green/Red Dans
    5:00 Dans & Red Kids Introductory
    6:00 Adults Adults Family Class
    The Kids Introductory class will be for kids 5 and up who are beginning Soo Bahk Do. Existing Tiger Tots and older kids white and orange belt (no stripe) will attend this 12-week, one-hour class.
    I am setting up substitute teachers for the days I am absent. On those days, we will have condensed schedules. Kids (orange through red) will train at 5:00 and adults (including Jr. Dans) at 6:00. The 12 weeks for the Kids Introductory Class takes into consideration the weeks I won’t be here.
    Because the schedule will be fluid, please follow my Google Calendar to stay up to date on time, location, and instructor.
    Here is a summary of dates to be aware of:
    • August 30 – Gup Test
    • September 2 – Fall Classes Begin
    • September 16 – modified schedule
    • September 14, 23 – Class at Reservoir Park (check calendar for Bong seminar times)
    • October 9-10 – Dan Test and Regional Youth Tournament in Glenwood Springs, CO
    • October 14-November 1 – Sa Bom Nim in Korea.
    • December 14 – Gup Test

    In moo do,

    Sa Bom Nim


    To comment on this post, please visit the original article click here

    9 Aug 2015

  • Posted by Utah Martial Arts Feeds
  • Fall 2015 Classes

    This Article comes from Wasatch Martial Arts Blog
    To see the full original article click here


    Greetings Students,

    I hope everyone is enjoying your summer. I’ve been working hard on the schedule for this fall. I will be out of town quite a bit this fall in commemoration of the 70th Anniversary of Moo Duk Kwan. As a result, the schedule for the rest of the year will be a bit compacted. I intend to return to our regular scheduling in the new year.
    Pre-registration is now open for new kids wanting to start Soo Bahk Do this school year (registration is always open for adults). I hope existing students will register for fall soon so I know how many seats are available. Those that have already requested enrollment, but haven’t paid yet, have a spot reserved. The rest will go on a reserve list and I will determine availability on a first come first serve basis. I anticipate we won’t be taking in too many new students this fall.
    Here is the schedule beginning September 2:
    Monday Wednesday Thursday Friday
    4:00 Orange/Green Green/Red Dans
    5:00 Dans & Red Kids Introductory
    6:00 Adults Adults Family Class
    The Kids Introductory class will be for kids 5 and up who are beginning Soo Bahk Do. Existing Tiger Tots and older kids white and orange belt (no stripe) will attend this 12-week, one-hour class.
    I am setting up substitute teachers for the days I am absent. On those days, we will have condensed schedules. Kids (orange through red) will train at 5:00 and adults (including Jr. Dans) at 6:00. The 12 weeks for the Kids Introductory Class takes into consideration the weeks I won’t be here.
    Because the schedule will be fluid, please follow my Google Calendar to stay up to date on time, location, and instructor.
    Here is a summary of dates to be aware of:
    • August 30 – Gup Test
    • September 2 – Fall Classes Begin
    • September 16 – modified schedule
    • September 14, 23 – Class at Reservoir Park (check calendar for Bong seminar times)
    • October 9-10 – Dan Test and Regional Youth Tournament in Glenwood Springs, CO
    • October 14-November 1 – Sa Bom Nim in Korea.
    • December 14 – Gup Test

    In moo do,

    Sa Bom Nim


    To comment on this post, please visit the original article click here

    21 Nov 2013

  • Posted by Utah Martial Arts Feeds
  • Moo Do Jaseh

    This Article comes from Wasatch Martial Arts Blog
    To see the full original article click here


    INTRODUCTION

    Calligraphy for Moo Do Jaseh.  Figure 4.
    Calligraphy for Moo Do Jaseh. Figure 4.

    “Moo Do” has often been translated as “martial art”. This translation does not convey the rich philosophical roots of our art. The word “Moo” in Korean is based on the Chinese Character 武 and is generally translated as “martial” or “military” but the character also has the meaning of “action”. The character itself is made up of two separate characters “sword” or “spear and “to stop”, “to prohibit”, or “to till”.

    The word “Do” is based on Do the Chinese character 道 representing the Tao. “Do” has a board range of meanings: a path or The Path, The Way, a road, direction, principle, truth, morality, reason and skill.

    The definition of “Moo Do” is much richer than the usual translation of “martial art.” It is the Way to the skillful action necessary to prevent conflict or war. It is the Path to balance and harmony both within ourselves and the society in which we live. Moo Do also includes the concept of our art being a means to experiencing the Do.

    MOO DO JASEH

    Soo Bahk Do Moo Duk Kwan is a living art. We often refer to our art as “Philosophy in Action.” We experience, express, and live this philosophy through our Moo Do Jaseh.

    Moo Do Jaseh is the attitude with which we approach our art. It is present in all aspects of our practice. It is apparent in simple things like how we care for our Do Bok and how we treat our Dojang. Our Moo Do Jaseh is both expressed and strengthened through gestures of respect like bowing and saluting the flat; gestures that bring a ceremonial nature to our daily practice.

    Moo Do Jaseh originates in our Maum. In Soo Bahk Do, Maum is the fountain of all actions. By itself, the body does not know what to do. The Body is the “What” in the process. It relies on the Maum for direction.

    The Maum needs to “breathe”. The Maum breathes through our Moo Do Jaseh in the process of Spiritual Breathing. In this process:

    1. Maum sends “instruction” to the physical body via the Breath and the Shi Sun (eyes). This is the Maum exhaling.
    2. The Mome or the physical body receives these instructions. This is the physical body inhaling.
    3. The Physical Body executes an action based on the instructions of the Maum. This is the physical body exhaling.
    4. The Maum receives the fruits of the action and enjoys the “Positive Ending”. This is the Spirit inhaling.

    When the body responds to the Maum, it sets up a feedback loop that nourishes and enriches Maum. The Maum now has an opportunity to empty or fill as needed by the situation. By doing so, the Maum Jaseh will find balance. By participating in this continuous process of Shil and Huh, Filling and Emptying, the Maum becomes alert, enlivened and nourished. It is relaxed, yet responsive to what is required in any given moment.

    Whether or not there is a “Positive Ending” depends on our Moo Do Jaseh. At the outset, Shim Kong, Nae Kong, and Weh Kong are separate. With proper Moo Do Jaesh, they unite and become one through Spiritual Breathing. When Spirit, Breath, and Body unite and are in perfect harmony, one experiences the Do.

    CULTIVATING MOO DO JASEH

    Maum is the original true “mind” or “spirit” that finds expression when the noise of the normal busy mind is quieted. Giving expression to the Maum through our Moo Do Jaseh relies on three important Moo Do concepts which we will discuss below:

    1. Complementary opposites
    2. Fullness and Emptiness
    3. “Duk” or the Path of Virtue

    The Dance of Opposites

    In Moo Do philosophy, the guiding principle is to act in accordance with Nature. This starts with an understanding of the concept of complementary opposites. The basic duality is expressed as Um and Yang. These forces are in an unceasing, ever changing interaction with each other, the one being the reason for the other. Why do we inhale? Because we exhale. Why is there Um? Because there is Yang. This is natural. This is the truth of the Do.

    In our practice, these forces show up in many ways: Strength-Flexibility; Inhale-Exhale; Emptiness-Fullness; Tension-Relaxation. If they are not in harmony, our Maum Jaseh is disturbed. Out of balance, we experience pain and discomfort. In balance, we are comfortable and at peace.

    Opposites necessarily engender a third principle that synthesizes or acts as an intermediary between them. Moo Do philosophy has many such important relationships. Heaven, Earth, with Man as the intermediary in the middle. Within the human being, the relationship is between Spirit/Soul (Shim Kong), Breath (Nae Kong/Ki Kong), and the Physical Body (Weh Kong), where Breath is the intermediary between Spirit and Body. In Korean thought, Spirit and Breath are often considered together under the term Maum.

    Through our Moo Do Jaseh, we cultivate balance and harmony between Spirit and Body (between Maum and Mome).

    Maum Jaseh is an attitude that cultivates true Yang Ki, strength that is balanced with humility, power that is balanced with wisdom. These can be illustrated with the trigrams for water and fire:

    ☵ Water is flexible on the outside; firm/strong on the inside

    ☲ Fire is strong on the outside, flexible and receptive on the inside

    Maum and Moo Do Jaseh express themselves through an Indomitable Spirit. This Indomitable Spirit is another name for Shim Kong, representing consistent efforts to align with the Do. The Indomitable Spirit requires both strength and flexibility:

    When people practice the Do…if they are always hard they will be impetuous and aggressive, excessively impatient, so their actions lack perseverance and their keenness will become blunted. On the other hand, if people are always soft, they will vacillate, fearful and ineffective, being too weak to succeed in their tasks. That softness is useless.

    If people can be firm in decision and flexible in gradual application, neither hurrying nor lagging, neither aggressive nor weak, then hardness and softness balance each other; achieving balance and harmony, they will benefit wherever they go. If they study the Do in this way, eventually they will surely understand the Do; if they practice the Do in this way, eventually they will surely realize the Do. [Adapted from “The Taoist I Ching”, Cleary translation, p. 18]

    Fullness and Emptiness

    In order to cultivate one’s Moo Do Jaseh, it is important to let go of certain things. This is apparent in the concepts of Full and Empty in the Moo Do tradition. Western cultures often view the concept of Emptiness as a bad thing, as a negative. The idea is that we must keep on  filling up, string for more, attaining more. But in the Moo Do philosophy, being Full or at the top means that there is only one way to go. Being Full carries a signal of danger, of caution, of the need to let go and regroup lest one fall abruptly.

    Thousands of years ago, Lao Tzu wrote about excessive “Fullness” in the Tao Te Ching:

    Contraction pulls at that which extends too much
    Weakness pulls at that which strengthens too much
    Ruin pulls at that which rises too high
    Loss pulls at life when you fill it with too much stuff
    Verse 36

    Full and Empty are another aspect of Um and Yang. One must breath in so that one breathes out. You cannot have one without the other. When you are Empty, you breath in, take in, have space to learn and grow. When you are Full, you breathe out, let go, release. This is natural.

    In order to give our Maum room to express itself, we must empty our cup. This is often expressed as “emptying the mind and filling the belly”.

    Thus the sage rules by stilling minds and opening hearts by filling bellies and strengthening bones (Verse 3)

    This refers to the process of emptying the normal busy mind and nourishing the “Mind of Do”.

    “Emptying the mind and filling the belly” also refers to the process of Spiritual Breathing. We nourish Maum by emptying our mundane busy mind and “opening our hearts” to allow the breath of Maum to express itself. When the mind is quiet and the heart is open, the Spiritual Breath awakens to “Fill the belly and strengthen the bones” (nourish and support us).

    Spiritual Breathing is a constant filling and emptying. Shil-Huh. Filling-Emptying. Shil, or filling, is a function of Um. Through Shil, we fill our bellies with the Spiritual Breath. We empty through Huh. Um sets up the process. How much we fill up (Um) determines the amount of Yang Ki we will have available.

    Refining this process over time–emptying that which no longer serves us, filling our bellies with the Mind of Do, leads us to Duk or the Path of Virtue.

    Duk: The Path of Virtue

    The process of aligning oneself with the Do is called “Duk” (“Te” in Chinese). Doduk (or Tao Te” as in the Tao Te Ching), means the Way of Virtue or morality. This is the Path that leads to the ultimate unity of Do. The Tao Te Ching describes the relationship between Do and Duk:

    Do gives all things life Duk gives them fulfillment….
    Every creature honors Do and worships Duk not by force but through its own living and breathing.
    Though Do gives life to all things Duk is what cultivates them
    Duk is that magic power that raises and rears them completes and prepares them comforts and protects them
    (Verse 51)

    Everything unifies (Shim Kong, Nae Kong, and Weh Kong) through Duk. Duk is the “How” of our practice. How we set up our Moo Do Jaseh.

    Live in accordance with the nature of things:
    Build your house on solid ground
    Keep your mind still
    When giving, be kind
    When speaking, be truthful
    When ruling, be just
    When working be one-pointed
    When activing, remember–timing is everything
    One who lives in accordance with nature
    Does not go against the way of things
    He moves in harmony with the present moment
    Always knowing the truth of just what to do.
    (Verse 8)

    When our Moo Do Jaseh is guided by Duk, all aspects of our being become harmonious and unified. Through this unification we have an actual experience of the Do. It is through this unification that we develop the discrimination to determine exactly what is required at any given moment.

    CONCLUSION

    Moo Do Jaseh is an expression of how we approach our art, of our individual Moo Do values. When Moo Do Jaseh is set up properly at the beginning, in alignment with Maum, we prepare ourselves to experience and align with the Do. We do this through Duk, the Way of Virtue and the Spiritual Breath. Once we have emptied our cup and are receptive to the instructions of the Maum, Duk guides us toward the unification of Maum and Mome. That is the Do.

    Written by Jang, Dae Kyu, Sa Bom Nim — TAC Shim Kong Bu
    Posted at the request of the author.


    To comment on this post, please visit the original article click here

    21 Nov 2013

  • Posted by Utah Martial Arts Feeds
  • Moo Do Jaseh

    This Article comes from Wasatch Martial Arts Blog
    To see the full original article click here


    INTRODUCTION

    Calligraphy for Moo Do Jaseh.  Figure 4.
    Calligraphy for Moo Do Jaseh. Figure 4.

    “Moo Do” has often been translated as “martial art”. This translation does not convey the rich philosophical roots of our art. The word “Moo” in Korean is based on the Chinese Character 武 and is generally translated as “martial” or “military” but the character also has the meaning of “action”. The character itself is made up of two separate characters “sword” or “spear and “to stop”, “to prohibit”, or “to till”.

    The word “Do” is based on Do the Chinese character 道 representing the Tao. “Do” has a board range of meanings: a path or The Path, The Way, a road, direction, principle, truth, morality, reason and skill.

    The definition of “Moo Do” is much richer than the usual translation of “martial art.” It is the Way to the skillful action necessary to prevent conflict or war. It is the Path to balance and harmony both within ourselves and the society in which we live. Moo Do also includes the concept of our art being a means to experiencing the Do.

    MOO DO JASEH

    Soo Bahk Do Moo Duk Kwan is a living art. We often refer to our art as “Philosophy in Action.” We experience, express, and live this philosophy through our Moo Do Jaseh.

    Moo Do Jaseh is the attitude with which we approach our art. It is present in all aspects of our practice. It is apparent in simple things like how we care for our Do Bok and how we treat our Dojang. Our Moo Do Jaseh is both expressed and strengthened through gestures of respect like bowing and saluting the flat; gestures that bring a ceremonial nature to our daily practice.

    Moo Do Jaseh originates in our Maum. In Soo Bahk Do, Maum is the fountain of all actions. By itself, the body does not know what to do. The Body is the “What” in the process. It relies on the Maum for direction.

    The Maum needs to “breathe”. The Maum breathes through our Moo Do Jaseh in the process of Spiritual Breathing. In this process:

    1. Maum sends “instruction” to the physical body via the Breath and the Shi Sun (eyes). This is the Maum exhaling.
    2. The Mome or the physical body receives these instructions. This is the physical body inhaling.
    3. The Physical Body executes an action based on the instructions of the Maum. This is the physical body exhaling.
    4. The Maum receives the fruits of the action and enjoys the “Positive Ending”. This is the Spirit inhaling.

    When the body responds to the Maum, it sets up a feedback loop that nourishes and enriches Maum. The Maum now has an opportunity to empty or fill as needed by the situation. By doing so, the Maum Jaseh will find balance. By participating in this continuous process of Shil and Huh, Filling and Emptying, the Maum becomes alert, enlivened and nourished. It is relaxed, yet responsive to what is required in any given moment.

    Whether or not there is a “Positive Ending” depends on our Moo Do Jaseh. At the outset, Shim Kong, Nae Kong, and Weh Kong are separate. With proper Moo Do Jaesh, they unite and become one through Spiritual Breathing. When Spirit, Breath, and Body unite and are in perfect harmony, one experiences the Do.

    CULTIVATING MOO DO JASEH

    Maum is the original true “mind” or “spirit” that finds expression when the noise of the normal busy mind is quieted. Giving expression to the Maum through our Moo Do Jaseh relies on three important Moo Do concepts which we will discuss below:

    1. Complementary opposites
    2. Fullness and Emptiness
    3. “Duk” or the Path of Virtue

    The Dance of Opposites

    In Moo Do philosophy, the guiding principle is to act in accordance with Nature. This starts with an understanding of the concept of complementary opposites. The basic duality is expressed as Um and Yang. These forces are in an unceasing, ever changing interaction with each other, the one being the reason for the other. Why do we inhale? Because we exhale. Why is there Um? Because there is Yang. This is natural. This is the truth of the Do.

    In our practice, these forces show up in many ways: Strength-Flexibility; Inhale-Exhale; Emptiness-Fullness; Tension-Relaxation. If they are not in harmony, our Maum Jaseh is disturbed. Out of balance, we experience pain and discomfort. In balance, we are comfortable and at peace.

    Opposites necessarily engender a third principle that synthesizes or acts as an intermediary between them. Moo Do philosophy has many such important relationships. Heaven, Earth, with Man as the intermediary in the middle. Within the human being, the relationship is between Spirit/Soul (Shim Kong), Breath (Nae Kong/Ki Kong), and the Physical Body (Weh Kong), where Breath is the intermediary between Spirit and Body. In Korean thought, Spirit and Breath are often considered together under the term Maum.

    Through our Moo Do Jaseh, we cultivate balance and harmony between Spirit and Body (between Maum and Mome).

    Maum Jaseh is an attitude that cultivates true Yang Ki, strength that is balanced with humility, power that is balanced with wisdom. These can be illustrated with the trigrams for water and fire:

    ☵ Water is flexible on the outside; firm/strong on the inside

    ☲ Fire is strong on the outside, flexible and receptive on the inside

    Maum and Moo Do Jaseh express themselves through an Indomitable Spirit. This Indomitable Spirit is another name for Shim Kong, representing consistent efforts to align with the Do. The Indomitable Spirit requires both strength and flexibility:

    When people practice the Do…if they are always hard they will be impetuous and aggressive, excessively impatient, so their actions lack perseverance and their keenness will become blunted. On the other hand, if people are always soft, they will vacillate, fearful and ineffective, being too weak to succeed in their tasks. That softness is useless.

    If people can be firm in decision and flexible in gradual application, neither hurrying nor lagging, neither aggressive nor weak, then hardness and softness balance each other; achieving balance and harmony, they will benefit wherever they go. If they study the Do in this way, eventually they will surely understand the Do; if they practice the Do in this way, eventually they will surely realize the Do. [Adapted from “The Taoist I Ching”, Cleary translation, p. 18]

    Fullness and Emptiness

    In order to cultivate one’s Moo Do Jaseh, it is important to let go of certain things. This is apparent in the concepts of Full and Empty in the Moo Do tradition. Western cultures often view the concept of Emptiness as a bad thing, as a negative. The idea is that we must keep on  filling up, string for more, attaining more. But in the Moo Do philosophy, being Full or at the top means that there is only one way to go. Being Full carries a signal of danger, of caution, of the need to let go and regroup lest one fall abruptly.

    Thousands of years ago, Lao Tzu wrote about excessive “Fullness” in the Tao Te Ching:

    Contraction pulls at that which extends too much
    Weakness pulls at that which strengthens too much
    Ruin pulls at that which rises too high
    Loss pulls at life when you fill it with too much stuff
    Verse 36

    Full and Empty are another aspect of Um and Yang. One must breath in so that one breathes out. You cannot have one without the other. When you are Empty, you breath in, take in, have space to learn and grow. When you are Full, you breathe out, let go, release. This is natural.

    In order to give our Maum room to express itself, we must empty our cup. This is often expressed as “emptying the mind and filling the belly”.

    Thus the sage rules by stilling minds and opening hearts by filling bellies and strengthening bones (Verse 3)

    This refers to the process of emptying the normal busy mind and nourishing the “Mind of Do”.

    “Emptying the mind and filling the belly” also refers to the process of Spiritual Breathing. We nourish Maum by emptying our mundane busy mind and “opening our hearts” to allow the breath of Maum to express itself. When the mind is quiet and the heart is open, the Spiritual Breath awakens to “Fill the belly and strengthen the bones” (nourish and support us).

    Spiritual Breathing is a constant filling and emptying. Shil-Huh. Filling-Emptying. Shil, or filling, is a function of Um. Through Shil, we fill our bellies with the Spiritual Breath. We empty through Huh. Um sets up the process. How much we fill up (Um) determines the amount of Yang Ki we will have available.

    Refining this process over time–emptying that which no longer serves us, filling our bellies with the Mind of Do, leads us to Duk or the Path of Virtue.

    Duk: The Path of Virtue

    The process of aligning oneself with the Do is called “Duk” (“Te” in Chinese). Doduk (or Tao Te” as in the Tao Te Ching), means the Way of Virtue or morality. This is the Path that leads to the ultimate unity of Do. The Tao Te Ching describes the relationship between Do and Duk:

    Do gives all things life Duk gives them fulfillment….
    Every creature honors Do and worships Duk not by force but through its own living and breathing.
    Though Do gives life to all things Duk is what cultivates them
    Duk is that magic power that raises and rears them completes and prepares them comforts and protects them
    (Verse 51)

    Everything unifies (Shim Kong, Nae Kong, and Weh Kong) through Duk. Duk is the “How” of our practice. How we set up our Moo Do Jaseh.

    Live in accordance with the nature of things:
    Build your house on solid ground
    Keep your mind still
    When giving, be kind
    When speaking, be truthful
    When ruling, be just
    When working be one-pointed
    When activing, remember–timing is everything
    One who lives in accordance with nature
    Does not go against the way of things
    He moves in harmony with the present moment
    Always knowing the truth of just what to do.
    (Verse 8)

    When our Moo Do Jaseh is guided by Duk, all aspects of our being become harmonious and unified. Through this unification we have an actual experience of the Do. It is through this unification that we develop the discrimination to determine exactly what is required at any given moment.

    CONCLUSION

    Moo Do Jaseh is an expression of how we approach our art, of our individual Moo Do values. When Moo Do Jaseh is set up properly at the beginning, in alignment with Maum, we prepare ourselves to experience and align with the Do. We do this through Duk, the Way of Virtue and the Spiritual Breath. Once we have emptied our cup and are receptive to the instructions of the Maum, Duk guides us toward the unification of Maum and Mome. That is the Do.

    Written by Jang, Dae Kyu, Sa Bom Nim — TAC Shim Kong Bu
    Posted at the request of the author.


    To comment on this post, please visit the original article click here

    21 Nov 2013

  • Posted by Utah Martial Arts Feeds
  • Moo Do Jaseh

    This Article comes from Wasatch Martial Arts Blog
    To see the full original article click here


    INTRODUCTION

    Calligraphy for Moo Do Jaseh.  Figure 4.
    Calligraphy for Moo Do Jaseh. Figure 4.

    “Moo Do” has often been translated as “martial art”. This translation does not convey the rich philosophical roots of our art. The word “Moo” in Korean is based on the Chinese Character 武 and is generally translated as “martial” or “military” but the character also has the meaning of “action”. The character itself is made up of two separate characters “sword” or “spear and “to stop”, “to prohibit”, or “to till”.

    The word “Do” is based on Do the Chinese character 道 representing the Tao. “Do” has a board range of meanings: a path or The Path, The Way, a road, direction, principle, truth, morality, reason and skill.

    The definition of “Moo Do” is much richer than the usual translation of “martial art.” It is the Way to the skillful action necessary to prevent conflict or war. It is the Path to balance and harmony both within ourselves and the society in which we live. Moo Do also includes the concept of our art being a means to experiencing the Do.

    MOO DO JASEH

    Soo Bahk Do Moo Duk Kwan is a living art. We often refer to our art as “Philosophy in Action.” We experience, express, and live this philosophy through our Moo Do Jaseh.

    Moo Do Jaseh is the attitude with which we approach our art. It is present in all aspects of our practice. It is apparent in simple things like how we care for our Do Bok and how we treat our Dojang. Our Moo Do Jaseh is both expressed and strengthened through gestures of respect like bowing and saluting the flat; gestures that bring a ceremonial nature to our daily practice.

    Moo Do Jaseh originates in our Maum. In Soo Bahk Do, Maum is the fountain of all actions. By itself, the body does not know what to do. The Body is the “What” in the process. It relies on the Maum for direction.

    The Maum needs to “breathe”. The Maum breathes through our Moo Do Jaseh in the process of Spiritual Breathing. In this process:

    1. Maum sends “instruction” to the physical body via the Breath and the Shi Sun (eyes). This is the Maum exhaling.
    2. The Mome or the physical body receives these instructions. This is the physical body inhaling.
    3. The Physical Body executes an action based on the instructions of the Maum. This is the physical body exhaling.
    4. The Maum receives the fruits of the action and enjoys the “Positive Ending”. This is the Spirit inhaling.

    When the body responds to the Maum, it sets up a feedback loop that nourishes and enriches Maum. The Maum now has an opportunity to empty or fill as needed by the situation. By doing so, the Maum Jaseh will find balance. By participating in this continuous process of Shil and Huh, Filling and Emptying, the Maum becomes alert, enlivened and nourished. It is relaxed, yet responsive to what is required in any given moment.

    Whether or not there is a “Positive Ending” depends on our Moo Do Jaseh. At the outset, Shim Kong, Nae Kong, and Weh Kong are separate. With proper Moo Do Jaesh, they unite and become one through Spiritual Breathing. When Spirit, Breath, and Body unite and are in perfect harmony, one experiences the Do.

    CULTIVATING MOO DO JASEH

    Maum is the original true “mind” or “spirit” that finds expression when the noise of the normal busy mind is quieted. Giving expression to the Maum through our Moo Do Jaseh relies on three important Moo Do concepts which we will discuss below:

    1. Complementary opposites
    2. Fullness and Emptiness
    3. “Duk” or the Path of Virtue

    The Dance of Opposites

    In Moo Do philosophy, the guiding principle is to act in accordance with Nature. This starts with an understanding of the concept of complementary opposites. The basic duality is expressed as Um and Yang. These forces are in an unceasing, ever changing interaction with each other, the one being the reason for the other. Why do we inhale? Because we exhale. Why is there Um? Because there is Yang. This is natural. This is the truth of the Do.

    In our practice, these forces show up in many ways: Strength-Flexibility; Inhale-Exhale; Emptiness-Fullness; Tension-Relaxation. If they are not in harmony, our Maum Jaseh is disturbed. Out of balance, we experience pain and discomfort. In balance, we are comfortable and at peace.

    Opposites necessarily engender a third principle that synthesizes or acts as an intermediary between them. Moo Do philosophy has many such important relationships. Heaven, Earth, with Man as the intermediary in the middle. Within the human being, the relationship is between Spirit/Soul (Shim Kong), Breath (Nae Kong/Ki Kong), and the Physical Body (Weh Kong), where Breath is the intermediary between Spirit and Body. In Korean thought, Spirit and Breath are often considered together under the term Maum.

    Through our Moo Do Jaseh, we cultivate balance and harmony between Spirit and Body (between Maum and Mome).

    Maum Jaseh is an attitude that cultivates true Yang Ki, strength that is balanced with humility, power that is balanced with wisdom. These can be illustrated with the trigrams for water and fire:

    ☵ Water is flexible on the outside; firm/strong on the inside

    ☲ Fire is strong on the outside, flexible and receptive on the inside

    Maum and Moo Do Jaseh express themselves through an Indomitable Spirit. This Indomitable Spirit is another name for Shim Kong, representing consistent efforts to align with the Do. The Indomitable Spirit requires both strength and flexibility:

    When people practice the Do…if they are always hard they will be impetuous and aggressive, excessively impatient, so their actions lack perseverance and their keenness will become blunted. On the other hand, if people are always soft, they will vacillate, fearful and ineffective, being too weak to succeed in their tasks. That softness is useless.

    If people can be firm in decision and flexible in gradual application, neither hurrying nor lagging, neither aggressive nor weak, then hardness and softness balance each other; achieving balance and harmony, they will benefit wherever they go. If they study the Do in this way, eventually they will surely understand the Do; if they practice the Do in this way, eventually they will surely realize the Do. [Adapted from “The Taoist I Ching”, Cleary translation, p. 18]

    Fullness and Emptiness

    In order to cultivate one’s Moo Do Jaseh, it is important to let go of certain things. This is apparent in the concepts of Full and Empty in the Moo Do tradition. Western cultures often view the concept of Emptiness as a bad thing, as a negative. The idea is that we must keep on  filling up, string for more, attaining more. But in the Moo Do philosophy, being Full or at the top means that there is only one way to go. Being Full carries a signal of danger, of caution, of the need to let go and regroup lest one fall abruptly.

    Thousands of years ago, Lao Tzu wrote about excessive “Fullness” in the Tao Te Ching:

    Contraction pulls at that which extends too much
    Weakness pulls at that which strengthens too much
    Ruin pulls at that which rises too high
    Loss pulls at life when you fill it with too much stuff
    Verse 36

    Full and Empty are another aspect of Um and Yang. One must breath in so that one breathes out. You cannot have one without the other. When you are Empty, you breath in, take in, have space to learn and grow. When you are Full, you breathe out, let go, release. This is natural.

    In order to give our Maum room to express itself, we must empty our cup. This is often expressed as “emptying the mind and filling the belly”.

    Thus the sage rules by stilling minds and opening hearts by filling bellies and strengthening bones (Verse 3)

    This refers to the process of emptying the normal busy mind and nourishing the “Mind of Do”.

    “Emptying the mind and filling the belly” also refers to the process of Spiritual Breathing. We nourish Maum by emptying our mundane busy mind and “opening our hearts” to allow the breath of Maum to express itself. When the mind is quiet and the heart is open, the Spiritual Breath awakens to “Fill the belly and strengthen the bones” (nourish and support us).

    Spiritual Breathing is a constant filling and emptying. Shil-Huh. Filling-Emptying. Shil, or filling, is a function of Um. Through Shil, we fill our bellies with the Spiritual Breath. We empty through Huh. Um sets up the process. How much we fill up (Um) determines the amount of Yang Ki we will have available.

    Refining this process over time–emptying that which no longer serves us, filling our bellies with the Mind of Do, leads us to Duk or the Path of Virtue.

    Duk: The Path of Virtue

    The process of aligning oneself with the Do is called “Duk” (“Te” in Chinese). Doduk (or Tao Te” as in the Tao Te Ching), means the Way of Virtue or morality. This is the Path that leads to the ultimate unity of Do. The Tao Te Ching describes the relationship between Do and Duk:

    Do gives all things life Duk gives them fulfillment….
    Every creature honors Do and worships Duk not by force but through its own living and breathing.
    Though Do gives life to all things Duk is what cultivates them
    Duk is that magic power that raises and rears them completes and prepares them comforts and protects them
    (Verse 51)

    Everything unifies (Shim Kong, Nae Kong, and Weh Kong) through Duk. Duk is the “How” of our practice. How we set up our Moo Do Jaseh.

    Live in accordance with the nature of things:
    Build your house on solid ground
    Keep your mind still
    When giving, be kind
    When speaking, be truthful
    When ruling, be just
    When working be one-pointed
    When activing, remember–timing is everything
    One who lives in accordance with nature
    Does not go against the way of things
    He moves in harmony with the present moment
    Always knowing the truth of just what to do.
    (Verse 8)

    When our Moo Do Jaseh is guided by Duk, all aspects of our being become harmonious and unified. Through this unification we have an actual experience of the Do. It is through this unification that we develop the discrimination to determine exactly what is required at any given moment.

    CONCLUSION

    Moo Do Jaseh is an expression of how we approach our art, of our individual Moo Do values. When Moo Do Jaseh is set up properly at the beginning, in alignment with Maum, we prepare ourselves to experience and align with the Do. We do this through Duk, the Way of Virtue and the Spiritual Breath. Once we have emptied our cup and are receptive to the instructions of the Maum, Duk guides us toward the unification of Maum and Mome. That is the Do.

    Written by Jang, Dae Kyu, Sa Bom Nim — TAC Shim Kong Bu
    Posted at the request of the author.


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    21 Oct 2013

  • Posted by Utah Martial Arts Feeds
  • Role of Ship Sam Seh in the Art

    This Article comes from Wasatch Martial Arts Blog
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    The Ship Sam Seh was an integral part of the evolution of the art of Soo Bahk Do Moo Duk Kwan. The Ship Sam Seh is a systematic approach to the art of Tae Kuk Kwon, teaching self defense theory through the practice of Hyung. Within the Tae Kuk Kwon hyung, you can find all of the points of Ship Sam Seh. It’s important to note that Ship Sam Seh philosophy goes beyond physical training and includes Weh Gong, Neh Gong, and Shim Gong aspects. The scope of this article will look primarily at the Weh Gong application of Ship Sam Seh and how it affected the evolution of Soo Bahk Do Moo Duk Kwan in Hyung and Dae Ryun practice. First, we examine the history of Ship Sam Seh.

    Historical Context

    Ship_Sam_SehThroughout all of history, man has tried to understand the workings of the universe and his relationship with both Heaven and Earth. One of the earliest texts dedicated to the study of nature and the relationship between the elements is the I Ching 易經 (Ju Yuk in Korean). The I Ching represents the world via 64 sets of of six lines each called hexagrams (卦 gwe). The Solid line —– represents Yang and a broken line — — represents Um. The interactions between the solid lines (yang) and the broken lines (um) were represented by the Um and Yang symbol, called Tae Kuk (太極), meaning Grand Ultimate. I equate the teachings of I Ching to simply mean Um/Yang Philosophy.

    In ancient Korea, the traditional Um/Yang symbol had three distinct sections instead of two: heaven, earth and human. These people deduced that whenever two forces opposed one another one of two things would happen: one force would
    dominate the other, thus one would be superior and the other inferior; or the two forces would be equal, becoming neutral. They examined how the forces of Um and Yang impacted Humanity. This is the essence of I Ching. Everything around us has an opposite: hot and cold, high and low, summer and winter, fire and water. Um energy is soft, yielding and passive. Yang is hard, aggressive and active. Striking a balance between Um and Yang energies would result in Tae Guk or Grand Ultimate. Tae Guk is a state of neutrality where perfect harmony exists. Energies naturally flow from yang to um and back to yang effortlessly. Neither force dominates the other.

    Western minds think in a linear fashion with a beginning and multiple steps leading to an end. Conversely, Eastern thought can be illustrated better by a circle. There is neither a beginning nor an end but a circle filled with a number of phases, each leading in both directions to another. An example that can be found in both Western and Eastern culture is the concept of the “circle of life”. Initially, you may think of life as a straight line beginning with birth (yang) and ending in death (um). However, after we die, our bodies return to the earth and give nutrients to the soil to produce more life (yang), which will eventually produce more death (um). This endless circle is an example of how nature is constantly flowing from Yang to Um energy.

    Daoism and the martial arts

    This Um/Yang philosophy can be found in many aspect of Korean culture from the way that they eat, build a home, divinate, or even fight (kwon bup). The variation of Um/Yang philosophy that correlates with kwon bup is known as Ship Sam Seh (13 Principles/Influences/Postures), though the application is much more holistic than mere “fist techniques” (8).

    Most scholars agree that the martial arts from Japan, Okinawa, and Korea all stem from China. Where there may be documentation of Chinese martial arts beginning before the Shaolin Temple, we can agree that Shaolin is the most famous. There is also some evidence that shows that the indigineous Korean martial art Soo Bahk was created in isolation of Chinese influence. While that may or may not be true, Hwang Kee, Chang Shi Ja received most of his formal training in China and was heavily influenced by Chinese styles such as So Rim Jang Kwon and Tae Kuk Kwon. As a result, to better understand the impact of Ship Sam Seh on our Art, it’s important for us to take a look into Chinese martial arts.

    As early as the first centuries BC, physicians would recommend calisthenic exercises called “daoyin” (導引), which translates to “guiding and pulling.” These were used to both cure and prevent disease and focused on both body movement and breathing techniques. These would strengthen your body and provide rejuvenation by stimulating meridians and improving Ki (氣), or vital energy. An old Zhuangzi quote demonstrates the effectiveness of daoyin:

    To pant, to puff, to hail, to sip, to spit out the old breath and draw in the new, practicing bear-hangings and bird-stretchings, longevity his only concern–such is the life favored by the scholar who practices daoyin, the man who nourishes his body, who hopes to live to be as old as Pengzu, for more than eight hundred years.1” 

    At the Shaolin Temple and elsewhere, martial arts training was coupled with daoyin exercises for longevity. Some of these exercises are still practiced by Soo Bahk Do practitioners today and can be found in Hwang Kee, Chang Shi Ja’s Volume I textbook. The first is Moo Pahl Dan Kuhm (八段錦) more commonly known in the martial arts community as Ba Duan Jin, which means 8 level brocade or silk2. The second is Yuk Keun Kyung (易筋經), more commonly known as Yi Jin Jing, translated to Changing Tendons Classic3 . The prior is used to stretch the body while the former is used to strengthen the body. Both circulate Ki, open the meridians, and utilize Um/Yang philosophy. Over time, these Neh Gong exercises became commonplace and the martial arts broadened from a strictly military or self defense focus, to a total wellness system for self defense, internal health, and mental well-being. It’s important to note that Ship Sam Seh has much more than mere martial application, but was primarily used for increased longevity. The Song of Ship Sam Seh asks the question: “What is the main purpose of the martial arts?” The following verse gives the answer: “Rejuvenation and prolonging of life beyond the normal span.”

    Tae Kuk Kwon and Ship Sam Seh 

    The Ship Sam Seh is broken down into two components, each a representation of Um/Yang Philosophy: Pal Gwe or 8 Forces/Directions and Oh Haeng, or 5 Energies/Elements. They were used as fundamental principle of Tae Kuk Kwon. Though the creator of Tae Kuk Kwon is unknown, many attribute Chang San Feng (張三豐), or Jang Sam Bong in Korean, as thefounder4. In his treatise, the Tae Kuk Kwon Kyung (太極拳經), he introduces Ship Sam Seh5: Peng, Lu, Chi, An,Ts’ai, Lieh, Chou, and K’are equated to the Eight Trigrams.

    The first four are the cardinal directions; Ch’ien [South; Heaven],
    K’un [North; Earth],
    K’an [West; Water], and
    Li [East; Fire].
    The second four are the four corners:
    Sun [Southwest; Wind],
    Chen [Northeast; Thunder],
    Tui [Southeast; Lake], and
    Ken [Northwest; Mountain].
    Advance (Chin), Withdraw (T’ui),
    Look Left (Tso Ku), Look Right (Yu Pan), and Central Equilibrium (Chung Ting)
    are equated to the five elements:
    Metal, Wood, Water, Fire, and Earth
    All together these are termed the Thirteen Postures

    Having an understanding of Ship Sam Seh philosophy will teach you how to react to neutralize an attack. If someone attacks high (yang), then counter low (um). If your opponent has a strong straight line (yang), then side-step off of his line (um). There are, however, more strategies than merely Um and Yang. You have only scratched the surface of the possibilities. The Pal Gwe and the Oh Haeng are derivatives of Um/Yang, each having an Um or Yang characteristic, but each is also distinct with its own set of unique attributes.

    Pal Gwe

    The Pal Gwe, or 8 forces, are connected to the 8 directions on a compass. This shows your positioning in space and the ability to move in the 8 directions by stepping, hopping, lunging, etc. Without stepping, you can also use Pal Gwe on the way you move your mass. This is done by moving your waist: Left, Right, Forward, Backward, Up, Down, Clockwise, Counter clockwise.

    Besides physical direction (yang), each Gwe has a specific strategy or technique (um) associated with it that applies directly to dae ryun. Many of the indiviual techniques and strategies can also be found in the Yuk Ro and Chil Sung Hyung. The Sa Jung, or four principle directions, are considered “Yang” and are more aggressive and should be used when there is a greater distance between you and your opponent. The intent of these strategies may include exposing vulnerabilities for counter attacking, redirecting the energy of an attack, creating distance from your opponent, or disrupting your opponent’s center and rendering him off-balance. The table below lists the Sa Jung.

    Translation Korean Hanja Gwe Meaning Energy
    Ward off Pong Ward off by disrupting center of gravity. Heaven
    Roll Back Ri circular, yielding motion Earth
    Press Jeh Press or squeeze offensively. Water
    Push Ahn Push with the palms. Fire

    The Sa Wu, or intermediary directions, are “Um” in nature and are designed for in-close fighting. In-close fighting has a new set of challenges and opportunities. You can trap, grab, or pull a limb as a counter measure or even as an attack. You can also strike, create distance, or disrupt your opponent’s center. Table 2 lists the Sa Wu.

    Korean Hanja Gwe Meaning Energy
    Pull Down Chae Grabbing energy, usually followed by a pull. Wind
    Split Yul Splits from striking energy Thunder
    Elbow Ju Elbow Striking Lake
    Shoulder Ko Striking with the full body Mountain

    Oh Haeng 

    Just as the Um and Yang philosophy was an ancient way of explaining nature, the Oh Haeng was a further attempt to explain more complex forces of nature. The Oh Haeng, or 5 Elements/Energies include: Fire, Water, Wood, Metal and Earth. Each element produces a unique energy (Ki) that can be cultivated for Kwon Bup and for health.

    Element Energy Season Color Virtue Emotion Organ
    Water Soo Ki Winter Black Respect Fear Kidneys
    Wood Mok Ki Sprint Green Kindness Anger Liver
    Fire Hwa ki Summer Red Trust Envy Heart
    Metal Kum Ki Fall White Honesty Sadness Lungs
    Earth Ji Ki Yellow Golden Rule Worry Spleen

    The 5 Elements demonstrate two important cycles in nature: the creative cycle and the destructive cycle. Creation occurs in the following order: Water is needed to grow wood, wood ignites to create fire, fire burns the wood which creates ash (earth), metal is extracted from the earth, and water condenses and forms on metal. You can use the creation cycle in many ways:

    Respect > Kindness > Trust > Openness > Honesty > Respect Fear > Anger > Envy > Worry > Sadness > Fear 

    The destructive cycle is equally as intuitive:  Water smothers a fireFire melts metalMetal chops wood. Wood breaks up the earthEarth muddies water.  The destructive cycle also holds true:

    Respect  >  Trust  >  Honesty  >  Kindness  >  Openness  >  Respect

    Fear        >  Envy   >  Sadness  >  Anger      >  Worry        >  Fear

    Within the context of Kwon Bup (fist fighting), each element has unique attributes and can be sub-divided by Um (internal) and Yang (external).  The Oh Bo are the 5 Steps—Advance, Retreat, Right, Left, Center—and refers only to direction of movement.  In traditional Ship Sam Seh, the 8 Postures are combined with the 5 Steps so Pong (ward off) could be performed by stepping forward, back, twisting right, twisting left, and maintaining your center.

    The internal strategies, called Oh Mal, are much more telling:  Listen, Connect, Adhere, Redirect and Yield.  Table 4 summarizes the Oh Mal.

    Element External Internal Meaning
    Fire Jin—Advance Chum Listen Hands—Listen with your whole body.
    Water Toe—Retreat Yeon Connect with your opponent.  Literally means “Chariots in a row”.  Control your opponent.
    Wood Koe–Move Left Jum Adhere, stick to your opponents (sticky hands).
    Metal Ban–Move Right Soo Follow and lead as you adhere.  Take control.
    Earth Jung– Centered Bujuhang Following

    The O Mal, or 5 Strategies, seem to be  a set of ordered instructions on how to face an opponent effectively. Many of these strategies can be found intertwined in the Song of Ship Sam Seh–though the Song of Ship Sam Seh does not discuss Ship Sam Seh directly. The first step is to have good shi sun and “pay attention to the slightest change from full to empty.”  Listening hands has to do with reading your opponent based on his eyes, body movement, stance and breath.  Once you begin to read your opponent, then you try and connect with him.  “Surprising things will happen when you meet your opponent.”  Move in harmony with your opponent so that you move as one entity.  “Pay attention to the slightest change from full to empty”.  This is the beginning of controlling your opponent.

    Once you have gained a connection with your opponent, you must maintain it by adhering to him.  This can be done physically through an exercise called “sticky hands” or it could be a mu sang exercise where you maintain a harmonious connection with your partner.  Learn to follow or lead your opponent without aggression.  You will begin to control your opponent without any effort (following) as a result of this connection.  Each strategy seamlessly prepares you for the next strategy.  Unlike the rest of the Oh Haeng and Pal Gwe groupings, these strategies are to be used simultaneously.

    The O Mal can be better explained by Yang Ch’eng-fu’s writing of 1930 called Yang Family Forty Chapters:

    “Sticking means lifting and raising high; adhering means clinging and attachment; connecting means giving up yourself and not separating from the opponent; and following means that I respond to my opponent’s movements.”

    The principles of Ship Sam Seh that we have discussed thus far have been neatly packaged into a single form called Tae Kuk Kwon. Tae Kuk is the name for the Um/Yang symbol and Kwon translates to “fist”, or the fist fighting style of Um and Yang. Within the hyung, Pal Gwe and Oh Haeng are expressed. By practicing Tae Kuk Kwon Hyung, one can begin to understand the sparring principles of Tae Kuk Kwon. This same pattern can be found today in Soo Bahk Do Moo Duk Kwan through hyung practice.

    Soo Bahk Do & Ship Sam Seh

    Soo Bahk Do also has a set of Hyung that we use as guiding principles into our art. These are the hyung created by Hwang Kee, Chang Shi Ja called Chil Sung Hyung, Yuk Ro Hyung, and Hwa Sun Hyung. It’s also interesting to note that there is another set called Ship Dan Kuhm that are not widely practiced.

    After practicing the hyung, we extrapolate sparring concepts and apply them to Ja Yu Dae Ryun. Modern-day examples include Hwa Kuk Jang Kap Kwon and Peet Cha Gi. Even today, we are in the process of evolution as the USA TAC define a new way of sparring at the US National Festival that better demonstrates our philosophy of Um/Yang, connection, and unique Soo Bahk Do technique. This new sparring format better aligns with the principles we learn in our unique hyung.

    Though we do not practice all of the 8 postures of Tae Kuk Kwon, many of the principles are the same.

    Chain of Command

    Soo Bahk Do is known for it’s unique Use of Hip and clear understanding of chain of command from your mind, to your waist, elbows/knees, to each weapon on your hand and foot. Today, we reference Newton’s 2nd Law of Motion (F=ma) to explain the concept scientifically, but the application is the same. This principle is integral in Tae Kuk Kwon and is taught side by side with Ship Sam Seh. Jang Sam Bong, the legendary founder of Tae Kuk Kwon wrote a treatise on Tae Kuk Kwon, called the Tae Kuk Kwon Kyung. Within the text, he prefaced his explanation of Ship Sam Seh by explaining chain of command7:

    “Let the postures be without breaks or holes, hollows or projections, or discontinuities and continuities of form. The motion should be rooted in the feet, released through the legs, controlled by the waist, and manifested through the fingers. The feet, legs, and waist must act together simultaneously, so that while stepping forward or back the timing and position are correct. If the timing and position are not correct, the body becomes disordered, and the defect must be sought in the legs and waist.”

    Centuries later, The Song of Ship Sam Seh was written that alluded to these same principles with the following quotes:

    “The source of the will is in the waist.”
    “When the base of the spine is erect, energy rises to the top of the head”

    8 Ways of Moving the Huri

    Pal Gwe, or the 8 directions, can be likened to the 8 different ways of moving your center: front, back, up, down, right, left, twisting clockwise, twisting counter clockwise. I’ve found that every technique incorporates one or more of these directions. Ahp Cha Gi is primarily front. Dullryo Cha Gi utilizes front and twisting  with the direction depending on which foot is kicking. Hu Gul Choong Dan Soo Do Mahkee includes twisting, back, and down.

    Applying Oh Bo (5 Steps) to Soo Bahk Do “postures”

    As the mass moves in the 8 various directions using Soo Bahk Do techniques or “postures”, we can also apply the 5 steps. We attack generally by moving forward and defend by moving back. Oftentimes, a better defense is to step left or right into what we call a “sidestep.” The term “bujuhang” is of particular interest because it can mean non-aggression. This is done traditionally by standing your ground and yielding to an attack without necessarily using footwork.

    Bujuhang (following without aggression)

    Bujuhang is a great way to summarize our philosophy towards sparring. Our blocks are very yielding and receptive in nature. We prefer to receive or redirect energy rather than attempt to stop or destroy it. Our focus on side stepping and creating distance from the attack are ways that we prefer to not oppose a force. A good example of this is the application of Do Mal Shik E Bon against a high attack.

    Harmony of Um and Yang (Tae Kuk)

    Our sparring is very unique with the purpose of creating harmony with a partner rather than creating conflict. This is a result of moving and responding according to the laws of nature. When one is offensive, the other is defensive. Clashing is discouraged as this creates disharmony by both parties moving offensively simultaneously. As discussed above, our blocks are truly “Um” in nature, receptive rather than aggressive. Most self defense systems portray a defense as an opportunity for offense and the block is done in an aggressive fashion. This is contrary to the laws of Um and Yang. Though our techniques are primarily from Weh Ga Ryu, our philosophy and approach is very Neh Ga Ryu, similar to Tae Kuk Kwon because we follow the same Ship Sam Seh philosophy.

    The history of our martial art is richly based in Ship Sam Seh philosophy which centers around the interaction between Um and Yang. The way we move and the way we approach combat is in alignment with Um and Yang. It is clear that Hwang Kee, Chang Shi Ja greatly valued the Ship Sam Seh and its elements can be found scattered throughout the forms he created. As we continue to better understand Ship Sam Seh and how it relates to our training, the art of Soo Bahk Do Moo Duk Kwan continues to evolve based on the principles of Ryu Pa.

    Works Cited
    Much of this article was a result of my personal readings from the publications below as well as conversations with Jang, Dae Kyu, Sa Bom Nim who gave me many insights into the meaning of Ship Sam Seh, Um Yang, and Chil Sung.

    1 Meir, Shahar The Shaolin Monastery 2008 p. 137-140

    2 Hwang, Kee, Tang Soo Do (Soo Bahk Do) 1992 p. 40

    3 Hwang, Kee Tang Soo Do (Soo Bahk Do) 1992 p. 34-37

    4 Wile, Douglas Lost Tai-chi Classics from the Late Ch’ing Dynasty 1996 p. 108

    5 http://www.scheele.org/lee/classics.html#tccching

    6 Wilde, Douglas Lost Tai-chi Classics from the Late Ch’ing Dynasty 1996 p. 67

    7 Lo/Inn/Amacker/Foe The Essence of Tai Chi Chuan The Literary Tradition 1979 p.20-21

    8Segarra, Dan Secrets of Ship Sam Seh p. 6

    *The following article was submitted as a part of my O Dan Shim Sa for the Euro Soo Bahk Do Moo Duk Kwan™ Technical Advisory Committee. All of information provided here is based on my own personal research and may not align with the official teachings of the US Soo Bahk Do Moo Duk Kwan™ Federation.


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