aikido, and judo are all offspring of defensive methods whose sole purpose is to subdue an aggressor bent on mortal harm, with little or no regard given to character development. These potent fighting systems, systems such as Japanese Daito ryu Aiki Jujutsu, were diluted or sanitized just enough to remain faithful to their original nature but made sufficiently safe for training on a consistent basis by the general public. Men, such as General Choi Hong Hi, Hwang Kee, Yasutsune Itosu, Gichen Funakoshi, Morihei Ueshiba, and Jigoro Kano, appreciated the value of elevating their defensive skills—already steeped in ancient, orthodox philosophies—to vital disciplines intended to instill defensive strategy, confidence, and morality into society at large. Consequently, tens of millions of practitioners worldwide study some form of martial art in an effort to fortify their physical, mental, and spiritual well being while becoming proficient in a form of self-defense. Practitioners of traditional taekwondo further support this model by striving to live a balanced life through a practice of the Five Tenets—the virtues the Korean citizenry at large have relied upon, particularly during the twentieth century, in rising from the ashes of war to their present state of economic and cultural development. Taekwondo, being a product of this will to survive coupled with a need to reaffirm a national identity on the heels of Japanese Occupation, has served as a platform for the cultivation of do. While it is true that the term taekwondo itself is only a few short decades old, having been coined on April 11, 1955, by General Choi Hong Hi, the fact remains that the do, or martial way that we are presently familiar with, resonates with philosophical overtones culled from a mixture of traditional fighting styles and individuals rooted deep in Korean history. We cannot help but appreciate this heritage while visiting the universities, training halls, temples, and monuments built to memorialize these legendary arts and figures. Still, there are those today who assert that taekwondo has no true legacy, that it is nothing more than a competitive sport, a bastard child of Japanese karate or Chinese gungfu. Forgotten are the centuries of invasion and imperialism during which the Korean people had to defend the sovereignty of their tiny nation with the blood of their young warriors while nurturing a robust code of honor in the process. This courage is evident in every technique of the national Korean martial art.
Taking a utilitarian approach to the basic theme underscoring The Way can have a profound effect on the practical application of traditional taekwondo technique in general. For example, the very basis of the martial arts movement, now and in the past, can be traced to the observation and mimicry of nature. The taekwondoist must concede that nature is embraced by do. Many of the more advanced strikes and stances, including tiger mouth (akum sohn) and cat stance (bom sogi), derive their very names from the defensive tactics seen in the animal kingdom. The method of wrist rotation found in the execution of the middle punch (momtong jiluki) while in horse stance (ja choom sogi) replicates the revolution of the planets as described in the principles of celestial mechanics—a truly grand manifestation of The Way.
Taegeuk, Palgwe, and Yudanja poomsae, the formal exercises unique to taekwondo, are rich in an abundance of natural metaphor. With philosophical underpinnings borrowing heavily from the ancient Asian classic, the I Ching, the performance of forms represents nature in its fullness. Through a mutual combination of nature and motion coupled with dynamic meditation, the practitioner, over years, learns to overcome the physical limitations of the body, instead experiencing the spiritual aspects of The Way.
Natural harmony, too, should be evident in the execution of all techniques as it applies to the human anatomy. By practicing within the constraints of the body’s natural range of motion, stress and injury will be brought to a minimum. Permitting the muscles to remain in a relaxed and natural state will result in the development of explosive power upon impact. Consequently, since The Way is all-encompassing in its relationship to physiology, natural movement equates to do. Clearly, from the early stages of social development on up to the present, an understanding of do has been accompanied by a deep appreciation of nature. In fact, one cannot exist without the other.
The Way, then, is unmistakably paved by virtuous thought and action. It is arrived at through diligent practice and a never-ending commitment to excellence. To waver is an admission of one’s humanity; to reclaim the rightful path, however, is a definitive sign of discipline and commitment. In the words of the Zen patriarch, Bodhidharma, “All know The Way—few actually walk it.”
As we advance in the martial arts, a sense of balance, both physically and spiritually, begins to increase. Better health ensues. Reflexes are sharpened and a profound appreciation for the value of life pervades our being. Finally, we are rewarded with increased confidence and self-respect through our knowledge of self-defense. This course is a journey marked by many mileposts. It is a highway whose unbroken line leads to the philosophical and spiritual refinement of the individual. With each new revelation the practitioner comes closer to the ultimate goal of enlightenment. This journey, this road, is called taekwondo and it is defined by its simple, two letter suffix, do.
Since traditional taekwondo is an authentic martial art—the operative word here being art—it allows for personal expression within the confines of technical integrity. Many opportunities exist to fulfill humanity’s innate desire for spiritual gratification through artistic endeavor. But where do we turn to allow this stream of consciousness to materialize? One obvious place to start is with the performance of poomsae. I recall attending a black belt promotion test once where four candidates were required to demonstrate Kang Sang Koon, an intricate 5th dan form. Due to a disparity in physical stature, differences in body dynamics, depth of stances, and height of kicks quickly became apparent. Each executed the poomsae with technical precision, yet all four practitioners clearly exhibited a component of individuality unique to their body style. Inspiring to watch, their performances were truly art in motion.
Personal articulation can also be expressed during free sparring. Figuratively, the blocks, strikes, and kicks found in taekwondo can be thought of as words that compose a sentence. How these words are strung together determines an author’s creativity and, clearly, the larger the vocabulary the more colorful the prose. Likewise, black belts proficient in a multitude of techniques ranging from a simple front kick to aerial spinning kicks possess skill sets capable of expressing almost limitless combinations of defensive measures. These advanced movements, in certain non-competitive settings, can be construed as dance because of the grace, balance, and agility required to perform them.
Used as a vehicle for aesthetic articulation, taekwondo is further enhanced by the fact that it is today a martial way rather than a purely pugilistic system exclusively designed to destroy an attacker in combat. Granted, kongsoodo (empty-hand-way), and tangsoodo (China-hand-way)—both precursors of taekwondo—were introduced to the Korean armed forces through the Oh Do Kwan (Institute of My Way) in 1953 by General Choi Hong Hi, creator of the 29th Infantry Division. Symbolized by an insignia depicting a fist over the Korean peninsula, the “Fist” or “Il Keu” Division distinguished itself by merging regulation drills with martial arts training making it a truly unique entity within the Korean military. Yet the vast majority of taekwondo practitioners then and now were not soldiers, but civilians—ordinary human beings for whom injury meant loss of work or a prolonged absence from educational activities. For these individuals, being on the business end of a well-placed back fist no doubt meant severe injury. Similarly, a wrist lock performed with determination could hamper simple dexterous ability for extended periods of time. These techniques are the essence of any defensive martial strategy, begging the practitioner to invariably ask how often they will actually need to utilize these skills in daily life. This is a question worthy of serious consideration pondered by many in the martial arts community to this day.
Paradoxically, individuals who routinely practice a traditional martial art in modern society do so for a myriad of reasons other than to inflict injury on another human being. These reasons can range anywhere from engaging in a decidedly Eastern experience to maintaining physical fitness and instilling focus in children who might otherwise be glued to a television or computer screen. To many adults, who comprise a significant percentage of the current taekwondo population, simply exercising at a gym can be a mind-numbing proposition. Likewise seeking solace