Date: Fri, 15 Mar 2002 06:24:37 -0800 (PST) From: the_dojang-request@martialartsresource.net Subject: The_Dojang digest, Vol 9 #147 - 8 msgs X-Mailer: Mailman v2.0.8 MIME-version: 1.0 Content-type: text/plain To: the_dojang@martialartsresource.net Sender: the_dojang-admin@martialartsresource.net Errors-To: the_dojang-admin@martialartsresource.net X-BeenThere: the_dojang@martialartsresource.net X-Mailman-Version: 2.0.8 Precedence: bulk Reply-To: the_dojang@martialartsresource.net X-Reply-To: the_dojang@martialartsresource.net List-Help: List-Post: X-Subscribed-Address: rterry@idiom.com List-Subscribe: List-Id: The Internet's premier discussion forum on Korean Martial Arts. List-Unsubscribe: Status: OR Send The_Dojang mailing list submissions to the_dojang@martialartsresource.net To subscribe or unsubscribe via the World Wide Web, visit http://martialartsresource.net/mailman/listinfo/the_dojang or, via email, send a message with subject or body 'help' to the_dojang-request@martialartsresource.net You can reach the person managing the list at the_dojang-admin@martialartsresource.net When replying, please edit your Subject line so it is more specific than "Re: Contents of The_Dojang digest..." <<------------------ The_Dojang mailing list ------------------>> Serving the Internet since June 1994. Copyright 1994-2002: Ray Terry and Martial Arts Resource The Internet's premier discussion forum devoted to Korean Martial Arts. See the Korean Martial Arts (KMA) FAQ and the online search engine for back issues of The_Dojang at http://MartialArtsResource.com Pil Seung! Today's Topics: 1. Korean Beliefs and Religion (3) (Ray Terry) 2. I am a bad subject line criminal... (Chereecharmello@aol.com) 3. Pain in the ? (Chereecharmello@aol.com) 4. Re: Dr. Dong Ja Yang (Chosondo@aol.com) 5. Scary... (Chereecharmello@aol.com) 6. Re: High Capacity Mags (Mike) 7. Natural Cures (Randall Sexton) 8. Korean lineage Tree Link (c) --__--__-- Message: 1 From: Ray Terry To: the_dojang@martialartsresource.net Date: Thu, 14 Mar 2002 17:50:03 PST Subject: [The_Dojang] Korean Beliefs and Religion (3) Reply-To: the_dojang@martialartsresource.net Korean Beliefs and Religion [part 3] The Development of Buddhism and Confucianism Classical Korean philosophy began during the Three Kingdoms period, and with Mahayana thought, bloomed around the time of Silla's unification of the Three Kingdoms. With the introduction of Chinese, all Three Kingdoms actually studied Confucianism first; however the outstanding thinkers of the period were initially Buddhists. In particular, Buddhist culture was a leading force within the Silla and Baekje Kingdoms. Confucianism and Buddhism have had a decisive influence on the minds and thoughts of Koreans for at least 22 centuries. Both of these religious traditions have profound, religious world-views and intricate doctrinal systems which form an integrated whole. Consequently, neither of these systems could be introduced piecemeal, and the doctrinal content of Confucianism and Buddhism in Korea therefore did not change. In particular, the tradition of Neo-Confucianism (a philosophical movement that appeared in Song China) was strictly maintained and developed in Korea. For this reason, modern scholars have often criticized Joseon-period Neo-Confucian thinkers as dogmatic and cliquish. This evaluation appears valid if a particular thinker is seen in isolation, but if one considers all the great Neo-Confucian thinkers who lived during the late-Goryeo and early-Joseon periods, one realizes that this was a group of highly creative intellectuals. Even more impressive is the series of great thinkers one encounters when studying the long history of Korean Buddhist thinkers from the Three Kingdoms to the Joseon period. In the sections below, we will look at such great thinkers, choosing five from the Buddhist tradition and five from the Confucian tradition. Through a brief examination of their thought, we will try to elucidate more precisely the uniqueness of the Korean character as it is manifest within the context of their respective traditions. Buddhism Compared with other religions, Buddhist Thought is oriented towards the practical. Its aim, at the individual level, is to attain Buddhahood, and at the social level, to save living beings. All measures used to achieve this goal are no more than "skillful devices" to attain this end. The object of salvation, no matter what it may be, falls within the category of living beings. Therefore, regardless of what religion people believe in, they are neverthless regarded as an object of Buddhist salvation. In this way, Buddhism is inclusive and tolerant, and Korean Buddhism is no exception. Wonhyo (617-686) stands at the pinnacle of Korean intellectual history as a thinker embodying the particular characteristics of Korean Buddhist thought. Warning against doctrinal rigidity as well as the aristocratic monopoly on Buddhism, he attempted to create a practical Buddhism that was oriented towards the common people. At the same time, his work to systemize and integrate Buddhism's diverse doctrines became a model for critical Buddhist research. As a part of his effort to bring together all Buddhism's profound doctrines, he emphasized the teaching that all phenomena are merely products of the mind. According to Wonhyo, if one could merely awaken to the fact that all phenomena are produced from the mind, all doctrinal disputes would become meaningless. For this reason, he felt that doctrine and disputes were less important than the ideal of practice contained within them. Wonhyo therefore emphasized the "harmonization of disputes," meaning that one could only approach truth by putting a stop to conflict. In this way, he demonstrated an intellectual attitude which sought to harmonize strict adherence to doctrine with a practical orientation. Uisang (625-702) firmly established the Hwaeom (Chinese "Huayen") ideal of a "Buddha land" in order to create solid foundations for the Unified Silla Kingdom. According to Hwaeom doctrine, all things have their place within the harmony of the universal order. If one awakens to this order, anguish and contentions instantly disappear and the world is seen as full of harmony and peace. The Buddha triad that represents the blessed Hwaeom realm are enshrined within the main hall of Buddhist temples. Daeil Yeorae (Skt. Mahavairocana) sits in the center as the symbol of the sun and light, Gwaneum Bosal (Skt. Avalokitesvara Bodhisattva) sits on the right as the representation of compassion and Munsu Bosal (Skt. Manjusri Bodhisattva) sits on the left, as the symbol of wisdom. Due to Uisang's teachings, all of Korean came to be thought of as a Buddha land and various areas came to be thought of as sacred places in which Gwaneum or Munsu Bosal resided. In this way, Uisang enlisted Hwaeom thought, with its optimistic and comprehensive character, to establish organized Buddhism and provide a new vision for the integrated society of Unified Silla. Even today, his teachings concerning Gwaneum Bosal continue to have an important influence on Buddhist practice. Uicheon, a National Master during the Goryeo period, attempted to restore organized Buddhism. In doing so, he hoped to reform the Buddhist order which had become corrupt during the late-Silla and early-Goryeo period. During the latter part of the Unified Silla period, a movement centered around the "Nine Mountains" meditation schools led to a sudden expansion of Seon (Ch.'Chan,' Jap. 'Zen') Buddhism. Emphasizing personal cultivation, Seon Buddhism rejected the centralized control of the royal house and doctrinal orders and thus advanced the trend towards regional power centers. Doctrinal Buddhism, on the other hand, required massive funds from the royal house in order to publish Buddhist sutras and written works. Seon Buddhism's expansion thus intensified the decline of the doctrinal orders. Uicheon, seeking to alter this dangerous trend, advocated religious practice based on both doctrinal learning (Gyo) and meditation (Seon). However Uicheon's approach actually amounted to just a superficial acceptance of Seon within the tradition of doctrinal studies. Uicheon thus sought to unify Goryeo society by restoring the organization of Buddhism around the royal house. Jinul (1158-1210), unlike Uicheon, attempted to reform Buddhism from within the Seon sect. With the military coup of 1170, Korean society fell into hopeless chaos and the Buddhist world likewise fell prey to ongoing power struggles. In this troubled atmosphere, Jinul gathered together a group of seekers who had renounced fame and profit and went to live a secluded life devoted to pure religious cultivation. Since the group's practice included both meditation and doctrinal studies, it was called the Samadhi and Prajna (Concentration and Wisdom) Community. Thus, Jinul sought to reform the Buddhist world by developing a small but ardent community of religious practitioners devoted to the dual cultivation of Seon (meditation) and Gyo (doctrine). This small community, with its strict commitment to religious practice, serves as a model for most of the Korean Seon school even today. After Jinul, Korean Buddhism actually began to favor Seon Buddhism, but still accepted doctrinal studies as being in harmony with Seon. Combining the comprehensive ideals of Hwaeom thought with the strict practice of Seon meditation, Jinul made the Korean Seon school much more inclusive and integrated than its Chinese or Japanese counterparts. Both Uicheon and Jinul expounded philosophies that were primarily concerned with the unification of Seon and Gyo, and both thinkers sought to reform Buddhism from the standpoint of their particular historical surroundings. With the advent of the Joseon Dynasty (1392-1910), the government adopted a policy of oppressing Buddhism while promoting Confucianism. As a result, concern shifted from reform to preservation of the Buddhist order. Due to this systematic oppression, the Buddhist order radically decreased in size. By the time of the Hideyoshi invasions in the late 16th century, Korean Buddhism had retreated into the mountains where it existed totally outside of any institutional system. As the traditional sectarian divisions ceased to exist, it fell into a state of anarchy. Hyujeong (Grand Master Seosan) is the thinker who best epitomizes the Buddhism of this period. Hyujeong (1520-1604) emphatically claimed that the basic teachings of Confucianism, Buddhism and Taoism were in agreement, and that Seon and Gyo were mutually compatible. In particular, he claimed that since Confucianism and Buddhism were mutually complementary, not only at the philosophical level, but at the social level as well, the two teachings could function together to establish social harmony. He claimed that the policy of Buddhist suppression was therefore misguided, and thus sought public protection of the religion. By the Joseon period, the doctrine of Seon and Gyo harmony was common. Hyujeong, however, claimed that Seon was superior to Gyo, a position that demonstrates how Joseon Buddhism had become associated exclusively with the Seon school. Even so, Hyujeong continued to promote a syncretic Buddhism that included doctrinal study. Thus, syncretism was a philosophical attitude that even Hyujeong was unable to disregard. In the section above, we have looked at five Buddhist thinkers who spanned more than ten centuries, from the time of Wonhyo to the time of Hyujeong. Each of them attempted to solve a problem particular to his era; yet they all sought to reform Buddhism through a syncretic approach. Confucianism Although Confucianism was introduced to Korea before Buddhism, its ideological flowering occurred later through the introduction of Neo-Confucianism during the late-Goryeo and early-Joseon periods. For this reason, we will look at five Confucian thinkers from the Joseon period. Jeong Do-jeon (1342-1398), styled Sambong, was a thinker who played a central role in overthrowing the Goryeo Dynasty and establishing the new Joseon Dynasty on the basis of Neo-Confucianism. In his teachings, he elucidated Confucian orthodoxy, claiming that Buddhism and Taoism stood outside of the Confucianism orthodoxy and were thereby heterodox. According to Jeong, ri (principle) was the basic concept of Confucianism, gi (material force) the basic concept of Taoism and mind, that of Buddhism. Since gi and mind only operated based on ri, they could not be used as a basis for philosophy. Jeong thus claimed that Taoism and Buddhism were one-sided and incomplete heterodoxies which should be abolished and replaced with orthodox Confucianism. In works such as Joseon kyConggukchCon, Jeong advocated a reordering of society to accord with the times. As a reformer, he advocated social change based on enlightened government and Confucian orthodoxy. Through his efforts, Neo-Confucianism was established as the ideology of the newly formed Joseon Dynasty. Gwon Geun (1352-1409, styled Yangchon) was a scholar who, along with Jeong Do-jeon, established the Confucian tradition of the Joseon Dynasty. He translated the "Four Books and Three Classics" of the Confucian canon from the standpoint of Neo-Confucianism, bringing classical studies to a new height. In his diagram Cheoninsimseon habiljido, he clarified the concepts of Heaven, man, mind and human nature, laying the foundation for Joseon Neo-Confucian thought. Through his research on the classics, he developed Confucian orthodoxy and through his theoretical studies, he prepared the philosophical basis of Neo-Confucianism. In this sense, he served as a prominent leader of Confucian studies of the period. Yi Hwang (1501-1570), styled Toegye, is the scholar who brought Joseon Neo-Confucianism into full bloom. In Seonghak sipdo (Ten Diagrams of Sagely Learning) and numerous other writings, he propounded his doctrine that ri and gi arise in mutual correspondence. This theory touched off a vigorous debate among Joseon Neo-Confucian scholars, which in the end led to extraordinary developments in the school's doctrines. In terms of theory, Toegye propounded the view that ri was dominant. However, instead of stopping at mere theory, he developed a practical teaching method aimed at personal cultivation. Neo-Confucianism is often called, simply, the "Study of the Way." With a teaching that encompassed both theoretical reflections as well as practical cultivation, Toegye can be said to have perfected this teaching. His Neo-Confucian thought gathers the brilliant practical ideals lying within each theory and puts them together to form a whole. In a sense, his theoretical doctrines form the starting point of the study of the Way, while his doctrine of practical cultivation represents its culmination. Thus, Toegye was not a fundamentalist or a dogmatist, but was rather an intelligent advocate of piety who devoutly sought the practical realization of his ideals. Yi I (1536-1584, styled Yulgok), along with Toegye, was one of the two great masters of Joseon Confucianism. Although Yulgok praised Toegye's philosophy, he criticized many of its theoretical aspects. His numerous written works, including Seonghak jibyo (Compilation of the Essentials of Sagely Learning), indicate diverse and extensive scholarly interests. In Yulgok's thought, that which manifests is gi and that by which it is manifested is ri. He thus emphasized that ri and gi were an inseparable entity. According to his theory, when gi becomes active, ri ascends it so as to become a unity. The fact that Yulgok was able to apply this doctrine to the diverse aspects of his teaching while maintaining logical consistency demonstrates his brilliance as a thinker. His general theory is also related to his theory of government, in which he sets forth numerous programs for social reform. He is remembered as an outstanding intellectual of his time who worked to realize an ideal Confucian society. The last figure we will look at is Jeong Yak-yong (1762-1836). Styled Dasan, he is a representative Silhak scholar of the late 19th century. Silhak (Practical Learning) is an ideology that sought to reform the institutionalized Neo-Confucianism of the Joseon period, and thus represents a liberal movement within the Confucian tradition. In order to put an end to the doctrinal disputes that had plagued Neo-Confucianism during the previous two centuries, Dasan felt that it was necessary to elucidate the central teaching of Confucianism. Thus, Dasan began a radical reinterpretation of the vast corpus of Confucian classics. Based on this work, Dasan penned an extensive collection of treatises on government, including his famous work Mongminsimseo (On Leading the People). His theory of government focuses on assuring the livelihood of the people and the nation's legal system. For this reason, his practical philosophy rejected the Neo-Confucian obsession with metaphysics. Instead, it sought to resolve issues affecting the livelihood of the people while encouraging good government capable of helping people during times of crisis. In this sense, Dasan was a forward-looking thinker who sought to reform tradition in response to the needs of the times. The five Confucian thinkers discussed above all created monumental works that helped define the history of Korean Confucianism. As can be seen, Joseon-era Confucian scholars placed great importance on a pious fidelity to their tradition. For this reason, they had a very exclusive attitudes towards other religions. In this light, they certainly appear to be self-righteous. Yet if we reach a more comprehensive understanding of these five thinkers, we discover something quite different. Instead of clinging to Neo-Confucian dogma, they sought to elucidate the ideals of Neo-Confucianism according to their historical circumstances and reform the societies in which they lived. Understood within this context, they must not be seen as exclusive dogmatist, but as creative intellectuals. In Korea, the representative Buddhist and Confucian thinkers were not interested in theory for its own sake. Instead, they utilized their independent intellectual abilities to elucidate religious ideals within the context of their unique historical reality. This intellectual attitude has formed the basis of Korea's ancient classical culture. From the Three Kingdoms through the Joseon period, countless Buddhist and Confucian thinkers have left their legacy of refined philosophical works as well as beautiful, practical examples of their search for human ideals. For this reason, Korea, even more than China or Japan, has been able to preserve Confucianism and Buddhism in their classical forms. Impact of the Opening of Ports and Modernization After Western pressure forced the Joseon government to open its ports, Korea's brilliant classical tradition became fundamentally unstable. Thus, the opening of ports signaled the transition from a classical to a modern society and led to a fundamental restructuring of Korean society and culture. The opening to the West created a tremendous cultural shock, which led to three general reactions. The first was opposition, based on the conclusion that Western power and culture would destroy Korea's culture and social order. Most Joseon-era intellectuals, directly witnessing the destruction of China's social institutions and classical culture, naturally assumed this attitude. This anti-Western attitude has come to be seen as inherently conservative. The second was an attitude of positive acceptance, for some believed that in order to retrieve Joseon power, reforms had to be made based upon the acceptance of Western culture and social institutions. Intellectuals of this reformist disposition claimed that Koreans should learn about the West in order to overcome the impotence and backwardness of Asia. There has been an excessive tendency on the part of historians to see this reformist attitude as pro-Western. Third, there were those who wanted a selective acceptance of Western ways, rejecting Western culture and spirit but accepting its technology and institutions. This attitude appeared in the assertion that Asian spiritual culture was generally superior, while Western technology was more advanced. This attitude was put forth by a small group of Neo-Confucian thinkers around the end of the Joseon period, but their efforts could do little to alter the turbulent waves of modernization that were sweeping the country. Attitude of Conservative Opposition After the opening of ports, the attitude of conservative opposition has continued to manifest itself to the present day in two forms: classical Eastern religions such as Confucianism and Buddhism, and folk movements, including native Korean religions and nationalist forces. --__--__-- Message: 2 From: Chereecharmello@aol.com Date: Thu, 14 Mar 2002 20:08:28 EST To: the_dojang@martialartsresource.net Subject: [The_Dojang] I am a bad subject line criminal... Reply-To: the_dojang@martialartsresource.net <> This is just an idea I had this morning...I was bored so I tried to kick a > ball of paper (about 1 inch wide i guess) through the doorway (about 32 > inches wide) and it was really hard...to a) actually make contact with the > ball <> If the kids really work hard during class, I will make up some insane game that still utilizes some resemblance to MA skill... One of their favorites is "Round-kick kick ball." Play it like a normal baseball game (fewer innings, of course) but, as the name implies, have them round kick (in a fighting stance with back leg kicking) a rubber ball. It keeps them motivated to learn, but also builds coordination, speed and control of power. They also love "Teacher Says (like Simon Says)." I line them up according to rank, letting the other children sit and judge. I call out basics, but if I don't say Teacher Says they are out and are penalized to the number of push-ups or jumping jacks that the "judges" request (a higher 'penalty is given to more senior students). It helps them learn the importance of good listening skills and lets you get through basics without hassle. They also enjoy "Don't touch the floor" in which they race from one end of the dojang to another using a repeated kicking technique. If the kicking leg hits the floor before they cross the line, they are out. This games is great because tires them out and enables you to keep them quite for, say vocabulary trivia. Tricking children into performing good technique is the ultimate reward for both them and you...they think its fun and you know they are learning... --__--__-- Message: 3 From: Chereecharmello@aol.com Date: Thu, 14 Mar 2002 20:17:51 EST To: the_dojang@martialartsresource.net Subject: [The_Dojang] Pain in the ? Reply-To: the_dojang@martialartsresource.net <> Remember 50% of all doctors graduated in the bottom 1/2 of their class... <> And that same 50% passed their boards with a low 70%. You could be dealing with a doctor who's failing 30% includes lack of knowledge about back pain... : 0 o --__--__-- Message: 4 From: Chosondo@aol.com Date: Thu, 14 Mar 2002 20:42:31 EST To: the_dojang@martialartsresource.net Subject: [The_Dojang] Re: Dr. Dong Ja Yang Reply-To: the_dojang@martialartsresource.net Dr. Dong Ja Yang is my Taekwondo and Yudo teacher. He is based at Howard University, Wash. D.C., where he is a professor of physical education and is a practicing psycho-therapist. He was ostracized over 15 years ago by elements in the heirarchy of the WTF because he stood up to the injustices being purpetrated on those of non-Korean desent by the WTF. What he uncovered is nothing short of colonialism of a different sort. Ever since, he has made it a personal crusade to correct the ills that plagues the Taekwondo community. Dr. Yang was the second president of the USTU (the first was Dr. Ken Min of Berkley Univ.). He wrote the constitution and bylaws that currently govern the USTU. He was also chairman of the law and legislative committee of the WTF. Further, he is a past president of the Pan-American Taekwondo Union (PATU). I am happy that the contents of his website is being discussed. As one of his few loyal students, I will be happy to share my perspective on what his agenda is all about. Ian A. Cyrus, Headmaster ICF --__--__-- Message: 5 From: Chereecharmello@aol.com Date: Thu, 14 Mar 2002 20:47:26 EST To: the_dojang@martialartsresource.net Subject: [The_Dojang] Scary... Reply-To: the_dojang@martialartsresource.net Mr. and Mrs. Anthony and Clare Boyd...now there's a scary couple. I think I might think twice before marrying my fiance if I saw him welding around a sword like those two... (Beautiful website. Beautiful (but scary) photographs) All in fun, Cheree --__--__-- Message: 6 From: "Mike" To: Date: Thu, 14 Mar 2002 20:57:10 -0500 Subject: [The_Dojang] Re: High Capacity Mags Reply-To: the_dojang@martialartsresource.net High Capacity Mags > perhaps there is a better place to continue this. > Thanks for understanding... > Ray Terry Try Shooters.com http://talk.shooters.com/index.cfm The Handguns discussion group. Miguel Garcia's Tae Kwon Do http://garciatkd.com --__--__-- Message: 7 From: "Randall Sexton" To: Date: Thu, 14 Mar 2002 23:59:11 -0600 Subject: [The_Dojang] Natural Cures Reply-To: the_dojang@martialartsresource.net I for myself have lost much faith in the "natural approaches" to medical conditions. Not so very long ago I was taken with the idea that oysters were good for the virility. I took it upon myself to order a plate of 20 oysters on the half-shell during an evening with my wife. Sadly I must report that only 8 of them worked. You're supposed to eat them! Randall Sexton www.laughinghara.com --__--__-- Message: 8 Date: Fri, 15 Mar 2002 02:36:25 -0500 From: c <24wide@bellsouth.net> To: the_dojang@martialartsresource.com Subject: [The_Dojang] Korean lineage Tree Link Reply-To: the_dojang@martialartsresource.net Can someone help me find the link that was posted several weeks ago about the Korean arts family tree. I lost the link and can't remember what the site was . It showed a family tree of the Korean arts. Thanks in advance Chris DB --__--__-- _______________________________________________ The_Dojang mailing list The_Dojang@martialartsresource.net http://martialartsresource.net/mailman/listinfo/the_dojang It's a great day for Taekwondo! Support the USTU by joining today. US Taekwondo Union, 1 Olympic Plaza, Ste 104C, Colorado Spgs, CO 80909 719-578-4632 FAX 719-578-4642 ustutkd1@aol.com http://www.ustu.org Old digest issues are available via ftp://ftp.martialartsresource.com. Copyright 1994-2002: Ray Terry and Martial Arts Resource Standard disclaimers apply. Remember 9-11! End of The_Dojang Digest