Preface to the English ver.
Principles of Taekwondo are Simple
"Why should I take a low posture?"
"Because it represents humility. The humble one will not be
As every true Taekwondo-Een knows, the ultimate figure of Taekwondo
is a simple skill-art, a simple mind, and a simple reality. However, a
large number of extremities are hidden in this one simple figure. Just
as Do underlies everything as One, so TAEKWONDO underlies every kind of
change in that all kinds of movement are fundamentally One, and only the
simple One transforms into all varieties at the same time. Thus, by trying
every skill-art you can realize you can make all changes if you complete
just one. Most people, however, cannot understand this.
This mystery of TAEKWONDO appears in Taekwondo, too. A competition finishes
when you subdue or fell your opponent no matter what kind of swift skill
you may use, but you have to practice various kinds of skills and exercise
complicated movements to attain that one skill. By the way, one simple
motion, without that training and exercise, cannot be performed nor can
it work effectively against your opponent. This is because one simple
motion can be performed only through the integration of all training.
This fundamental principle of Taekwondo may be expressed as, "everything
of yourself should be put its own place; i.e. its most proper position
within continuous change". The most proper position of everything
moves in relation to everything else, so you must keep moving in the most
harmonious way. In Taekwondo this principle is called "the way of
The fact that everything of yours is put in its own proper place implies
not simply that each hand and each foot with each part of your body is
placed properly, but also that everything in a literal sense, including
your mind, intention, speed, breath, sight and so forth, is in its best
composition. This thought now brings us to the most simple principle of
correct Taekwondo: everything should be put in its own place, even to
the infinitely complicated, relying on your own personal conditions, the
nature of your opponent, and in the situation in which you meet him. This
shows that simplicity and complex precision are one and the same in Taekwondo.
The most proper position of something is not fixed but should be determined
by harmony with others. Therefore, everything in Taekwondo moves adaptively
and to the right position like the world that continues to change. Thus,
Taekwondo can apply itself to everything.
On the other hand, the proper position is to be determined not at random
but in accordance with its own evident order and law, even in changing
flows. This is how TAEKWONDO can maintain its unchangeable nature in running
time. However it may be named and conceived, the word or the name is not
Thus, when everything of yours is placed in its own proper place you
as a Taekwondo-Een can maintain your power and never waiver, whatever
chaos may swirl around you, and if needed, can adjust yourself to every
flow while concealing your power under a downy softness. When necessary,
you can meet your opponent in a stagnant pose with perfect physical preparation,
and sometimes you can attack his blind point with a swift motion, while
at other times you may mix your movements into his by way of the same
motion. On the other hand, with everything kept in its own place, there
can be no unnecessary movement in the Taekwondo-Een's motion. Therefore,
correct Taekwondo moves from one pose or motion to another with nothing
at all between them.
It is a principle of Taekwondo that everything is to be kept its own
place, which can be extended over to the principle of society and the
general human condition. The perfect society can be made when social states,
capabilities, and the rights of citizens are distributed and placed properly.
We can settle into good etiquette and morality when we construct a good
network of words and actions, attitudes and understandings, intentions
and relations and posit them properly.
When everything of yours occupies its own place there is nothing in you
that is not you. So, there is nothing to discard from within you, and
not only as concerns Taekwondo. This has been extended conceptually by
Lao-tsu as the "doing of not-doing" (êÓÙíêÓ)11)
, by Confucius as "following one's heart's desire while not overstepping
the boundaries of the right" (ðôãýá¶é°ÝÕë²Ï»)
,12) and by the Buddha in the concepts
of Moksa (ú°÷)13)
or Prajna (Vrajna, Úõå®).14)
In this way, Taekwondo essentially shares the principles of other systems,
though in Taekwondo they have taken another form from the others. It is
simple and natural that everything be put in its proper position, which
is enormously difficult for those who don't know TAEKWONDO, yet rather
easy for those who do. In its simplicity it is both difficult and easy,
and it can be the wellspring of truth.
10) The Korean term "Haneul" refers principally to the sky
or heaven. It also incorporates the sense of oneness with bigness and
god as the whole universe. "Han" shares the same etymology as
the Korean "Hana" (One) and the Mongolian "Khan".
Thus, the meaning of "Haneul" may be rendered as "the big
and sole universe, or universal principle, symbolized by the sky."
11) Lao-tsu (Laozi ÒÇí) emphasized this "not-doing",
or wu-wei (ÙíêÓ), throughout his teachings.
You can grasp his essential argument in the passage: êÓÙíêÓöÎÙíÜôö½,
"By doing not-doing, there is nothing you cannot control." (Lao-tsu,
Tao-Te Ching, Chapter Three).
12) Confucius said, "At fifteen, I had my mind bent on learning.
At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the
decrees of Heaven. At sixty, my ear was an obedient organ for the reception
of truth. At seventy, I could follow my heart's desire while not overstepping
the boundaries of the right" (Confucian Analects, 0204 íèØ,
13) "Moksa" (or Moksha) is "the final liberation of the
soul when it is exempted from further transmigration; the bliss attained
by this liberation. Also called MUKTI." I borrowed this term from
Buddhism. In many cases this term is understood in relation to reincarnation,
for it is frequently found in Buddhist religious scripture. However, its
philosophical meaning is closer to the sense of "giving up life or
the struggle of life". Many Sages have taught that most of our restrictions
arise from our attachment to life, and thus have they have repeatedly
argued we must give up the struggle for life in order to reach full enlightenment.
The Buddhist name of this full enlightenment is Moksa. Of course, such
talk of reincarnation is Buddhist in nature, yet I believe we can understand
Moksa outside the shadow of religious doctrine.
14) "Prajna" in Buddhism refers to the direct awareness of emptiness
of self, in the instance of all appearance. In other words, it refers
to the wisdom of knowing that self and everything is empty, which goes
beyond what can be said in words. If everything is empty then all distinctions
must be untrue as distinction is also empty, and thus unreal. Any explanation
is based upon words or concepts which are grounded in distinctions. Therefore,
Prajna refers to the wisdom beyond distinction and literal explanation.