Below is an article that was presented during this year’s Nationals at the beginning of the event.  This year’s theme is Moo Do Jaseh and this article gives a description of what that is and what the true purpose of our art is.  This article was researched by D.K. Jang Sa Bom Nim.  Earlier this year, I went to Santa Barbara and Sa Bom Nim Jang dictated his research to me and I compiled it into essay form.  This final copy was reviewed by Sa Bom Nim Jang and approved.  All of the beautiful calligraphy was written by Sa Bom Nim Jang.

The Purpose of Soo Bahk Do

Soo Bahk Do is our moo do, or martial art. The “art”, or “Do”, is a language of the spirit and body, therefore, “moo do” is our language of spirit and body through martial training. It’s not what moo do is that’s important, but how we express it that matters.

Many practitioners believe Soo Bahk Do translates to “hand strike way”. This is an inaccurate translation and does little to describe our art by labeling it as merely a form of attack. Soo Bahk Do is not defined as a method to strike with the hands, rather Soo Bahk Do is a tool to strengthen our spiritual and physical language and improve overall personal well-being.

Seal Script for Soo Bahk Do. Figure 1.

The term “Soo” does mean “hand” but the hand is a representation of the human body. Look at Figure 1 to see the seal script for the term “Soo” (Seal script is an older style of Chinese writing and the first writing style that used the term Soo Bahk). It is a representation of the human body with a head, spinal cord, and tail (tailbone). The two horizontal lines symbolize the arms and legs. Placing a real hand upside down, each finger represents one of the 5 main branches of the nervous system:

1. The middle finger represents the spine.
2. The index and ring fingers represent the legs.
3. The thumb and little finger represents the arms.

The term “Bahk” has many meanings including to tangle, twist, turn over, pound, or change. An example would be a farmer turning over the soil which is a form of cultivating the earth. Another example would be a smith who works with metal by pounding and folding it to produce something of value. Every translation has one thing in common: Bahk is a term to improve or cultivate. The symbol on the left is the same symbol for “Soo” showing a human change. Just as a farmer and smith put forth tremendous effort and hard work to achieve the desired result, we as Moo Do In (Martial Art Practitioners) must give sincere effort as well. Physical cultivation will only come after intense physical conditioning as you pound, twist, and change your body. The same process is required for a spiritual change. Only after you are exposed to life’s challenges and successfully overcome them by choosing the path of virtue can you achieve spiritual refinement.

“Do” is an abstract term that is roughly translated as a spiritual way or path. The left side of the character signifies a road or path and the right side stands for head. Do can be expressed and observed through our actions.

Therefore, Soo Bahk Do really means the way of the art of human well-being. Our destination is to improve every aspect of the self. We need to keep every part of our self healthy. There are three distinct areas that we should concentrate to improve:

1. Our skin, muscles, and bones relate to our external, physical health. In order to strengthen our body, we need to apply a scientific method. This is accomplished in the do-jang as we improve our strength, endurance, flexibility, and technique. We strengthen and improve our physical body through Weh-Kong.
2. Our internal health relates to how we eat, sleep, and breathe. Training in both Moo Pahl Dan Kuhm and Moon Pahl Dan Kuhm (Standing and Sitting 8 Pieces Brocade) will improve the health of the internal organs through Ki-Kong breathing and an understanding of O-Haeng. Our internal health is closely coupled with O-Haeng, O-Ki, and the related 5 internal organs: Kidney, Liver, Heart, Lung, and Spleen. Regretably, few Moo Do In understand the relationships of O-Haeng, but is a vital component to the training of Nae-Kong 內功 (sincere internal effort).
3. Our spirit, or ma’ulm, relates to our heart or soul. It is not intellectual, but spiritual. Enhanced intellect is only beneficial as long as it is applied to cultivate one of these three distinct areas: Weh-Kong, Neh-Kong, or Shim-Kong. The value of the 8 Key Concepts, for example, is much more than a standard for improved martial technique. Courage, concentration, endurance, honesty, humility, and others are principles that need to be engraven in your ma’ulm, and revealed in your every action—both in and out of the do-jang. This is Shim-Kong 心 功 (sincere spiritual effort) training.

All three work together to find well-being. The composite gives us good health and longevity. Soo Bahk Do is the vehicle to improve each of these three aspects of our selves and that is the purpose of Soo Bahk Do.

Kohn Kyung means sincere effort. In order to improve yourself in these three areas, it’s important that you have sincere effort. Kong 功is another term that translates to effort and is the basis for the terms Shim-Kong, Nae-Kong, and Weh-Kong. Only by exercising sincere effort in cultivating the soul, breath and internal organs, and the physical body, will a Soo Bahk Do practitioner succeed in the purpose of Soo Bahk Do.

Soo Bahk Do gives us various tools to accomplish its purpose of “rejuvenation and prolonging of life beyond the normal span”:

• Um Yang is balance, which stands for harmony.
• Ship Sam Seh which comprises Pal Gwe and Oh Haeng (not to be confused with the Song of Ship Sam Seh).
• Chil Sung
• Yuk Ro (pronounced Yoong-no)

Each of these is an important tool, or asset needed to be connected to the history, culture, and philosophy of Soo Bahk Do. They are much more than mere lists or terms to memorize, but have great significance and application in your moo do training in and out of the dojang. If you cannot apply these principles in both your training and personal life, you cannot connect to the art. As the Song of Ship Sam Seh states: “Failing to follow [these principles] attentively, you will sigh away your time.”

Do Jang & Do Bok

Calligraph for Do Jang. Figure 2.

Calligraphy for Do Bok. Figure 3.

The Do-jang is the place where we train Soo Bahk Do. Not so long ago, nature was the dojang since there were no formal dojangs with beautiful, painted walls; soft mats or polished wood floors; modern kicking bags and plush targets; or air conditioning and heating. The dojang was outside with whatever conditions Nature was willing to give you.

Even then, there was still a sense of do-jang, called do ryang, which is a Buddhist term. In Buddhism, outside of the main temple structure, there was a do ryang, or place of awakening. Traditionally, the monks would clean the dirt around the do ryang before they became monks. This was a way for them to clean their ma’ulm and connect with the Buddha.

The term do-jang comes after World War II where formal structures were erected called do-jang. “Jang” has two parts. The first is “place” and the second is “change” . Do-jang is the place to change your “do” or your “ma’ulm”. See figure 2 for the calligraphy. It is the place to cultivate your soul and improve self well-being through sincere effort in Weh-Kong, Nae-Kong, and Shim-Kong training. It is not just a place to memorize your forms or learn new martial techniques. Both of these are additional tools used to improve the self.

In the do-jang, we need to wear do-bok. Do-bok means wearing your soul (ma’ulm). When we wear our do-bok in the do-jang, we are reminded that we are here to try and change and improve our ma’ulm and that my ma’ulm is visible to others through my actions. The way you put on your do-bok or the way you care for your do-bok will say much about your ma’ulm.

Moo Do Jaseh

The physical expression of Soo Bahk Do is moo do jaseh. We know that moo do is a language (spiritual or physical language). Jaseh is a posture. We need a good posture of both physical and spiritual. Ja means manner and beauty. Seh means aspect or strength.

Manner (Ja) means:

1. A way of doing something or the way in which something is done or happens.
2. A way of acting, bearing, or behavior.
3. Socially correct way of acting.

Aspect (Seh) means:

1. A way that something can be viewed by the mind.
2. Appearance to the eye.

Calligraphy for Moo Do Jaseh. Figure 4.

Moo Do Jaseh is a physical manifestation of your ma’ulm. Therefore, the way you perform the moo do jaseh will determine how close you are to the art of Soo Bahk Do. The way you present a Chun Gul Jaseh, for example, is a manifestation of your ma’ulm. Likewise, the way you wear your do bok will say a lot about who you are as a person. A dirty, wrinkled do bok will tell a different story than a clean, crisp one. Moo Do Jaseh is everything in our training including the way you tie your belt and the way you communicate with your juniors, seniors, and the general public. Moo Do Jaseh is manifested through your walk, your tone of voice, your words, and your actions.

From a spiritual perspective, all ethical behavior is proper moo do jaseh and can be summarized by the term Duk Haeng—Virtuous Action. Moo Do Jaseh should be made manifest in our every action. If this is the case, then every action will reflect our philosophy. As we practice and become accustomed to acting with proper Moo Do Jaseh, everything we do becomes ceremonious, not as a result of vain repetition, but as a result of sincere, consistent, and natural effort. Actions become ceremony as we tie our belt, ironing our do bok, clean the dojang, and help each other. When all of these things become ceremonial, you become more than a martial artist. You become an artisan of Soo Bahk Do. The art defines you and you contribute to the definition of the art. When you become an artisan, everything you do becomes a serenading stage, full of beauty. This is true mastery.

Soo Bahk Do and Moo Duk Kwan

Soo Bahk Do is more than just an activity to learn to get in shape and practice self defense techniques. It is a set of Korean principles that are available to help better ourselves and those around us. True moo do comes from seeking to learn and to apply these principles and then sharing these ideologies amongst each other as those before us have done in order to preserve this legacy of learning. The Moo Duk Kwan is an organization founded by the late founder, Grandmaster Hwang Kee to do just that. It facilitates the movement of ideas and principles and allows us to connect with people of similar passion. Our Moo Duk Kwan pride should come from our proper application of Moo Do Jaseh in our members, which will make a positive change in the societies in which they live.

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Last weekend I attended the 2010 Moo Do Festival in Cherry Hill, New Jersey.  There were about 800 Soo Bahk Do practitioners in attendance.  The weekend was jam packed with seminars, demonstrations, competitions, and chances to reunite with old friends and create new ones.  I competed in the Sa Dan (4th Dan) division in Hyung (forms) and got 2nd place.  I was pleased with the results and realize that I need work in making sure that my techniques are standardized.

During the festival, there was some new information about the philosophy of Soo Bahk Do.  I helped Sa Bom Nim Jang compile it into essay form and will be posting it online soon so stay tuned.  It was also announced that Sa Bom Nim Moonitz was promoted to 8th Dan and Sa Bom Nim Martinov to 9th Dan.  Both of these masters are in our Soo Bahk Do lineage.  Congratulations to both of them for their dedication and accomplishments.  Without them, none of us would be training in this art.

I was also nominated by Gibbons Sa Bom Nim, our Regional Examiner, to represent Region 8 as a Youth Ambassador.  I’m not completely sure what that means yet, but all 10 of us demonstrated during the opening ceremony of the Festival.  We trained the day before very hard in preparation and it was a good chance to meet the other ambassadors and create relationships with them.  I was honored to be counted as one of them.  Many were school owners and all of them were dedicated to the art.   Below is our demonstration.  I think a lot of what the Youth Ambassador program is designed to inspire, teach, and lead the Soo Bahk Do youth to do great things in their young martial art career.

I hope to post more videos and photos of Nationals here soon so check back often.  The other one I’d like to show is Steyer Sa Bom Nim’s demonstration of the Moo Yei Do Bo Tong Ji and Moo Pahl Dan Kuhm.  He and his partner were the champions in the Ko Dan ja pre-sequenced sparring demonstration.  Can you see the Pal Gwe in the demonstration?

Wasatch Martial Arts Academy had the privilege of showing the public the art of Soo Bahk Do on Channel 2 News on Wednesday June 23. Visit Connect 2 Utah to view a clip.

The following essay was written by Eoghan Knibbe (10 years old) for his red belt test:

Courage is something that everyone needs to grow and progress. Without courage, we cannot earn the rank of our age. A forty year old might have the progression of an infant if he has no courage. We need courage to break through the mental barriers leading to maturation. Some barriers may be thicker than others, but we can get through them all if we have enough courage to break them down. Soo Bahk Do is a great trainer of courage. It teaches you not to be afraid to surge forward in life.

It teaches us how to build up strength to go uphill instead of downhill. A board may not be exactly the same as a mental barrier, but they definitely complement each other. It takes the same courage to do a class presentation, that it does to get up and break a board. This is how I add the courage aspect into my daily life.

Earlier this month, we had our end of the school year Gup Shim Sa or color belt grading.  For the first time in our young academy’s life, we had the full spectrum to show.  There were students testing for the very first time, others testing for orange, green, and red belt.  There were even the first group of dan candidates who will test next May for their dan (black belt equivalent).

Soo Bahk Do only has 5 colors:  white, orange, green, red, and midnight blue and each color represents a season.  At each level, your skill level and learning should reflect the specific season.  White begins with winter, orange is a transition time between winter and spring with green belt representing the full season of spring.  Red symbolizes summer and midnight blue represents autumn, a fruitful result of training.  Below are a few fun videos that will give you an idea of the progression that takes place over the years as a student ripens and matures in the art.

Tae-Kuk Ki is the national flag of the Republic of Korea. The circle in the center of the flag represents Um (blue color) and Yang (red color). The background color white represents brightness and purity. This is the symbol of Korean national traits, the love of peace and harmony. Tae-Kuk (the Great Absolute) is the expression of the universe (Heaven and Earth) that promotes creation and growth by complying with mutual interaction.  It symbolizes the natural balance of opposition in the world.

The four corners represent the Four Trigrams (that have been used for divination) with 3, 4, 5, and 6 dark stripes. These Sa-Kweh represent the interaction and growth of Um and Yang. Each trigram has 3 lines, either solid or broken. A solid line represents Yang and a broken line represents Um. The top line represents Heaven (Chun), the middle line represents Humanity (In), and the bottom line represents Earth (Ji). The combination of Um and Yang with Chun-In-Ji constitute an element with unique characteristics:

Kweh	Name	Nature	Virtue	Meaning	Family
	Geon (건 / 乾)	Heaven (천 / 天)	Humanity (인 / 仁)	Justice (정의 / 正義)	Father (부 / 父)
	Ri (리 / 離)	Sun (일 / 日) or Fire (화 / 火)	Courtesy (예 / 禮)	Wisdom (지혜 / 智慧)	Son (중남 / 子)
	Gam (감 / 坎)	Moon (월 / 月) or water (수 / 水)	Intelligence (지 / 智)	Vitality (생명력 / 生命力)	Daughter (중녀 / 女)
	Gon (곤 / 坤)	Earth (지 / 地)	Righteousness (의 / 義)	Fertility (풍요 / 豊饒)	Mother (모 / 母)

The Sa-Kweh shows the achievement of peace and harmony centered on Um and Yang.  By applying the principles of Sa Kweh and Um/Yang, one can also achieve peace and harmony in life.

From ancient times, our ancestors delightedly valued and utilized these Tae-Kuk principles. They also illustrate the Korean ideology of desirable prosperity and creation of well-being.
Therefore, we must succeed in the spirit of the Tae-Kuk Ki (Um and Yang principles) and provide unity and harmony to world peace and happiness by applying its principles. Memorization alone will not bring the desired result. Until we, as Moo Do In (Practitioners of the Martial Way), understand the philosophy of Tae Kuk and act in accordance with these principles, we will fail to reach our full potential and become a mature, masterful Moo Do In. Without righteous actions founded upon Tae Kuk Ki, there is no value obtained.

D.K. Jang, Sa Bom Nim
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History

The Pyung Ahn Hyungs originated in China and exemplify the southern regional style (Nam-Pa). They were created by a Chinese military leader named Jeh Nam (Ztu – Nan) and were once known as the Jeh Nam Hyungs till late 1800.

At some point, these Hyungs were brought to Okinawa from the mainland, and about 1887, master Edos of Okinaa rearranged them into five sets of Hyungs. Shortly thereafter, they became known as the Pyung Ahn Hyungs (He`An in the Okinawan dialet), or Forms of Peaceful Confidence.

Meaning

The late Kwan Jang Nim, Hwang Kee, made the turtle the symbol of the Pyung-Ahn Hyungs. He also presented the Hyungs to reflect Moo Duk Kwan style in 1945. The turtle bears a special significance in Korea culture comparable to that of the dragon in China. Throughout Korea, in gardens and temples especially, one sees turtle sculptures dating from historical times to the present. Its head represents the earth, its claw, the heavens, and its body, the water. As the intermediary between heaven and earth, water also represents humanity. These elements are also the three powers of the universe: Chun, Ji and Inn. Uniting these powers into the living whole, the turtle embodies longevity.

Wholeness is essential to the Pyung Ahn Hyungs, as it is the peaceful confidence for which they are named. In Soo Bahk Do, we find this wholeness in the interaction between Um and Yang, an essential feature of Ki, or vital life. In Korean, the name for this interaction is O-Heang. The relation between Um and Yang is dynamic: O-Heang flows from the union of Um and Yang. Since Um and Yang also represent the earthy and heavenly aspects of Ki (life), we can summarize the relationships between the turtle symbol, the elements, and three aspects of Ki in the following chart:

Our Moo-Do culture, like Pyung Ahn Hyungs embrace the absolute integrity of nature in all its aspects as the basis for human morality. The late Kwan Jang Nim Hwang Kee always reminded us to connect with the great nature. We can see how he valued the Shim-Kong aspects (Duk) on our art of Soo Bak Do.

Purpose

The Pyung Ahn Hyungs have as their purpose the cultivation of harmony between Um and Yang, earth and heaven, in those who perform them. This entails more than knowledge of the physical movements involved. Physical techniques must be complemented by spiritual wisdom (Duk or Ma-Um), just as Um is balanced with Yang and earth with heaven, if we are to find peaceful confidence in practicing the forms. The goal of the Pyung Ahn Hyungs is precisely this integration of contrasting force-um and yang, earth and heaven, body and spirit-into a harmonious whole.

By: D.K Chang
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This study guide will focus on Ki Cho Hyung Il Bu, the main requirement for your first promotion to 9th Gup (white belt with a blue stripe) in Soo Bahk Do. Please visit SooBahkDo.tv in the White Belt Instruction category to view all of the material that we cover at the white belt level. Please note that children requirements are different. For specific requirements to compare with SooBahkDo.tv, please see my list of testing requirements.

Ki Cho Hyung Il Bu

Ki Cho Hyung Il Bu (Basic Form #1) is the first form you have to learn and the main requirement for your first promotion to 9th Gup (white with a blue stripe) in Soo Bahk Do.  This form was created by the late Grandmaster Hwang Kee, founder of Soo Bahk Do Moo Duk Kwan, in 1945 in Seoul, South Korea.  It has a total of 22 movements including the Jhoon Bee Jaseh (ready stance) at the beginning and ending of the form. Some concepts I hope you will learn as a result of continued practice of Ki Cho Hyung Il Bu include:

• Stepping and turning in a front stance
• Basic understanding of defensive and offensive hip twist
• Proper crossing for a low block and proper fist for the center punch.
• Good chamber hand discipline.
• Improved awareness through Shi Sun (eye focus)

Memorization Patterns

The form diagram is a capital “I”.  Each corner of the “I” has the combination low block, stepping center punch.  The middle of the I has the combination: low block, stepping center punch, stepping center punch, stepping center punch (ki hap or yell).  Whenever you change directions, step and turn towards the center of the “I” with the FRONT foot.  The exception to this rule is after a ki hap.  After the 3rd punch down the center of the “I”, you will turn in the drection of the center of the “I” but with the REAR foot.  The turns are probably the most difficult part of the form for a beginner.

Below you will find myself performing Ki Cho Hyung Il Bu deliberately to show the various intermediate positions.  On the right, you will find Kwan Jang Nim (Grandmaster) H.C. Hwang, current President of World Moo Duk Kwan demonsrating the same hyung.

Performance Tips

1. Cross your arms with the blocking hand on top for a preparation for the low block.
2. Before the stepping center punch, raise the low block up to center level and hold your rear hip back in an offensive hip preparation for the punch (notice my pause in the video before each punch).
3. Before turning, always do a strong look, demonstrating proper intention.
4. Don’t forget about your chamber hand (the hand not performing the technique).
5. The only stance is the front stance.  Your legs should be shoulder width a part, front knee bent, rear knee straight with your rear foot facing in a FORWARD direction.  If the stance is correct, your belt should be facing forward.
6. A center punch should be targeted at your own solar plexus.
7. Don’t forget to inhale on the preparations and exhale on the contractions.
8. Practice this form regularly at home until it is engrained in your muscle memory.

D.K. Jang Sa Bom Nim will be a new author on our blog.  He is a Chil (7th) Dan in Soo Bahk Do and a current TAC member for the US Soo Bahk Do Moo Duk Kwan Federation.  He is also one of my favorite instructors who has taught me a lot about Korean culture and philosophy.  Not only is he a martial scholar, but a phenomenal technician.  He is a pioneer in teaching a more in-depth analysis of Soo Bahk Do philosophy ranging from the root meanings of various terms to a historical perspective to some of the key concepts we teach such as Ship Sam Seh, Chil Sung, Pyong Ahn, and others.

Readers will be in for a real treat as he discusses Soo Bahk Do principles that are historically and culturally accurate, yet rarely taught by instructors related to the Moo Duk Kwan.  Read his biography on the About Us page or visit his Santa Barbara school’s website at http://jangskarate.com

I’ve copied a very old tape that explains the philosophy of hyung (forms) for Tang Soo Do (Soo Bahk Do) Moo Duk Kwan.  Kwan Jang Nim H.C. Hwang demonstrates some advanced, traditional forms such as Wang Shu along with what appears to be self-designed sparring combinations.  I hope you enjoy learning more about the history and philosophy of our art.  Soo Bahk!