Taekwondo. Doug Cook
strengths and weaknesses.
Coupled with the use of innovative safety equipment, free-sparring teaches the student how to convert a threatening situation to his advantage through the use of superior strategy and a strong will. Naturally, in today’s sport-oriented society, sparring is often used as a means of competition and entertainment. Free-sparring further represents a decisive means for individual expression of the art in conjunction with a ritualized collection of defensive and offensive strategies. Unlimited possibilities exist when combining techniques in answer to an opponent’s measured attack; strengths and weaknesses are amplified, bringing a winning score to the former and a painful lesson in the case of the latter. A ruffian off the street can throw a flurry of wild punches. But in the ring and on the training hall floor, only an accomplished martial artist can demonstrate the consistency, flow, breath control, and raw power required to deliver well-placed kicks and hand strikes, as in the case of point-sparring, within inches of an opponent’s vital points. Then, should it ultimately become necessary due to an escalation of aggression beyond verbal mediation, that minor gap in space can be closed quickly with one strike confidently concluding the altercation.
Were it not for the ritualized practice of il su sik, ee su sik, sam su sik, ho sin sool, and kyorugi, traditional taekwondo practice could potentially evolve into a chaotic and painful pursuit. Most martial artists, due to the very nature of their art, learn to accept a modicum of discomfort in the course of their training. However, this does not mean that they take pleasure from it nor does it exempt them from injury. The serious practitioner of traditional taekwondo, by using such training strategies, will continue to develop an understanding of safety, courtesy, distancing, power, body mechanics, breath control, use of Ki, and presence of mind, culminating in a deep appreciation for the true essence of martial arts doctrine.
But our analogy of a three-legged stool does not end with the vital elements that authenticate the holistic nature of traditional taekwondo. Aside from the physical manifestation of the art, the student strives to cultivate a strong character supported by an enlightened mind. The martial artist’s disposition is strengthened by nurturing indomitable will and patience while the spirit is enhanced through Ki development exercises and meditation. Though metaphysical in appearance, the synergy created by the magnification of mind, body, and spirit symbolizes the maturation and fulfillment of the practitioner. And here, again, the number three is significant.
Surprisingly, even the philosophy that underscores the design of the dobok, the V-neck style uniform worn by the taekwondoist, flirts with the power of three. Information provided by the KTA introduces the notion that this training garment is inspired by the hanbok—the traditional clothing worn by native Koreans for centuries. Particular attention is given to three distinct shapes that comprise the dobok. The waistline conforms to a circle, the hip area describes a triangle, and the cuffs trace a square. The top of the dobok is constructed in the same manner. The three geometric designs denote heaven (won-circle), earth (bang-triangle), and mankind (kak-square) respectively.12 Taken as a whole, these three symbols represent the foundation of our universe (samsilshingo).13
Similarly, it is rare when traveling in Korea to see the blue and red taegeuk (Um/Yang) as a standalone icon except as an imprint on the Korean flag. Instead, a symbol characterized as the samgeuk abounds on any number of cultural items from ancient drum heads to modern marketing products. The samgeuk is a circle composed of the colors red, blue, and yellow, spiraling inward signifying the harmonizing coexistence of heaven, earth, and humankind.
Certainly, a close examination of any traditional martial art will reveal peripheral aspects that do not fit easily into the three categories described above. Breaking, or kyuk pa, an additional element of taekwondo as pointed out in the Kukkiwon Textbook, is an important vehicle in testing the raw power of any strike.14 Impractical as it would be to assess our skill utilizing full force on an unprotected human target, the breaking of a solid object such as wood or a brick permits the practitioner to gauge penetrating force in a meaningful way. Without a doubt, breaking, at least in the eyes of the general public, represents the most dramatic demonstration of martial arts technique!
Ki development is another essential ingredient of martial arts training that is often ignored and may be due to the metaphysical issues it raises. Yet teaching traditional taekwondo without offering the practitioner exercises in Ki development is tantamount to sitting someone behind the steering wheel of a car, but telling them nothing of the fuel that powers its engine. Ki is the elixir that amplifies technique and triggers great strength; it is the force that shields the body from harm while maintaining health and a sense of well being. Grandmaster Richard Chun, a true pioneer and practitioner of traditional taekwondo, states that “Ki is the cosmic ocean in which everything exists.”15 Likewise, William Reed, a disciple of Koichi Tohei, founder of Shin Shin Totsu Aikido, describes Ki as “a universal energy capable of infinite expansion and contraction, which can be directed, but not contained, by the mind.”16 Today, the relevance of Ki is appreciated by millions of people around the world. Those who practice qigong do so in order to nurture health and a greater sense of well being. Still, the full understanding of this vital life force remains a mystery in no small part due to its evanescent nature. Even though martial arts students in general have great faith in Ki, studies have been conducted in an attempt to confirm its reality. But at present, even though energy fields surrounding the body have been measured, no concrete clinical evidence is available to support its existence.
Breaking, or kyuk pa, dramatically demonstrates the penetrating power of taekwondo through indomitable will.
Clearly, the rule of three seems to exert an overriding influence on all aspects of traditional taekwondo. And just as a three-legged stool with one defective leg will cease to support weight and ultimately become useless, our technique will suffer significantly should we ignore the importance of kibon, poomsae, and kyorugi. Do not wind up at the end of the training driveway next to the trash cans of discarded martial arts techniques. To benefit greatly, continuously and with diligence apply the final application of the number three in taekwondo . . . practice, practice, practice!
The term taekwondo is composed of three simple syllables representing a universe of power. Certainly, the consequences of striking with feet, tae, and fists, kwon, are clear. However, to underestimate the significance of the last syllable, do, due to its grammatical positioning within the root word taekwondo, is to admit to a profound ignorance in this diverse, holistic discipline. To subtract this suffix entirely is to remove the heart and soul of the art, transforming it instead into a mere pugilistic pursuit, a hollow, physical exercise rather than an organic philosophy complete with a ritualized set of moral principles.
Pronounced “doe,” this elegant two-character syllable above all symbolizes the spiritual, intellectual, and ethical dimensions manifest in the traditional Korean martial art of taekwondo. Literally translated, do is The Way or path every martial artist must travel. It is the essence and standard against which all practical and theoretical technique is measured. It is the level we must seek, the ideal we embrace. It is a continuum the sincere practitioner will visit time and time again with never any hope of reaching an end. It is a work constantly in progress. Grandmaster Sang Kyu Shim put this journey into perspective when he wrote: “One must not confuse the skills of living with The Way of living. The martial arts point the way while providing the skills to follow The Way. This is the road to creative change, a road of encounter and discovery. It is the road of a million miles that begins with the first step.”17
The contemporary model of do primarily stems from a desire expressed by noted masters of the past to transform their traditional fighting skills, no longer as relevant in times of peace, into martial ways. Simply put, a martial way distinguishes itself from a battle art in that the ultimate goal is not necessarily one of combat preparedness so much as it is in discovering a method or means to achieve personal excellence through a practice of the martial arts accompanied by their implied codes of honor. By