Date: Fri, 02 Jul 2004 03:01:50 -0700 From: the_dojang-request@martialartsresource.net Subject: The_Dojang digest, Vol 11 #301 - 3 msgs X-Mailer: Mailman v2.0.13.cisto1 MIME-version: 1.0 Content-type: text/plain To: the_dojang@martialartsresource.net Errors-To: the_dojang-admin@martialartsresource.net X-BeenThere: the_dojang@martialartsresource.net X-Mailman-Version: 2.0.13.cisto1 Precedence: bulk Reply-To: the_dojang@martialartsresource.net X-Reply-To: the_dojang@martialartsresource.net X-Subscribed-Address: kma@martialartsresource.com List-Id: The Internet's premier discussion forum on Korean Martial Arts. 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Korean Swords (Jye nigma) 2. RE: Stances (Rick Clark) 3. Sparring Seminar (Houston TX) (Braeswood Martial Arts) --__--__-- Message: 1 Date: Thu, 1 Jul 2004 09:28:11 -0700 (PDT) From: Jye nigma To: the_dojang@martialartsresource.net Subject: [The_Dojang] Korean Swords Reply-To: the_dojang@martialartsresource.net Development of Korean Swords The oldest swords in Korea's museums are called "jik do," with straight double-edged blades. Among others, the National Museum in Kyungju and the National Museum of Korea in Seoul exhibit some primitive but interesting specimens, all in various states of decay. Scholars believe that ancient sword-making skills came from China. Korean technicians then worked to refine the imported technology over the centuries. For the modern martial artist who wants to start or add to his collection, functional swords are currently available in two varieties in Korea, the "gum" (from the Chinese word "jien") and the "do" (from the Chinese word "dao"). The gum (also spelled geom or kum) is a light double-edged weapon with a grip that accommodates only one hand. It is intended mostly for thrusting techniques. The do is a much heftier weapon and has a handle large enough for both hands. The blade is razor sharp on one side only and intended for slashing techniques. Korean sword makers developed quite advanced manufacturing techniques which helped spread the reputation of Korean blades throughout the region. It is widely believed that Japanese sword-making skills originated from imported Korean methods. Japanese craftsmen proceeded to happily perfect the skills, while in Korea the rise of Neo-Confucianism led to official disdain for the arts of war there. Consequently, the militaristic society of feudal Japan encouraged weapons-making, while the scholastic society of Korea despised it. Korean sword-making technology was left to stagnate. Had it been otherwise, Korean long swords might have been prized by modern collectors around the world, just as Japanese "katana" are today. Some Korean museums display pre-World War II Japanese swords, often with plaques erroneously saying they are of Korean origin. A few simple techniques help distinguish Korean and Japanese swords, both in the museum and in the sword shop. Near the blunt edge of a Japanese blade, one usually finds a longitudinal channel, or blood grove. Korean swords do not have this. The tips of Japanese swords have angular lines where different cutting edges have been shaped. Korean swords tend to be smooth from the blunt edge to sharp edge, with no straight lines running the length of the blade. The Japanese wrap the handles of their swords with thin strips of cloth, but Koreans usually construct theirs of wood. Additionally, sheaths to Japanese-style swords--at least the ones found in Korea--usually are of smooth black wood (or some imitation). Korean sheaths are much more extravagant, often crafted from gold or mother of pearl. Occasionally Buddhist symbols (reversed swastikas) are used. Metal bands and lashing rings are also attached. A great number of old swords remains out of circulation, locked away in the houses of collectors who resist showing them out of fear of government confiscation. The only way these valuable blades can be seen is by developing a friendship with someone who happens to own some, then convincing him or her to let you take a peek. If that is not possible, the museums remain your best bet. --------------------------------- The Way of the Sword A Lesson in Korean Martial Philosophy ©1995 by Robert W. Young --------------------------------- Circulating among some of the more philosophical members of the Korean martial arts community is an interesting analogy that expresses the similarities between the true martial arts and a volcano. From far away, an unknowing observer notices only smoke and noise. From a bit closer, the lucky observer might catch a glimpse of fire and lava, but even then he will have no idea whatsoever of the inferno that lurks below the surface. Just what constitutes that subsurface element of the martial arts remains a mystery to most Westerners, a natural result of the dissimilar histories, philosophies and religions of East and West. A key to gaining an understanding of the way martial arts are revered in Asia comes not from military heroes or ancient legends, but from Buddhism, for if one digs deeply enough in many of Korea's true martial arts, Buddhist roots will be uncovered. That is not to say martial artists must convert to Buddhism to acquire advanced skill. Merely, they should be aware of some of the basic Buddhist precepts that have so greatly influenced that which they have chosen to study. The "dan jeon" breathing method exists as just one of the vistas to be explored. Korean Buddhist monks claim mastery of this skill allows a person to exert himself continuously without becoming winded. There are also numerous techniques for meditation, without which the martial arts would be little more than a form of exercise. During a 1991 trip to Korea, a monk living in a small temple in Pusan explained the philosophical concepts of the Korean fighting arts and how they differed from popular notion. Several months later he revealed a fascinating bit of wisdom written on a scrap of rice paper. It was titled "The Way of the Sword." The translation follows: (1) The sword alone is the worst disease. It would seem that the sword is a metaphor; its real meaning can be extended to include any type of martial arts practice. In fact, the sword often takes on just such a meaning in Korean poetry. Then, the martial arts are the worst disease? In a sense, all the fighting arts, in their most basic forms, are. They give human beings the means to injure and kill other sentient beings, and that alone is surely the worst thing a person can do. (2) A man at the lowest level controls it (the sword) with his strength. (3) A man at the intermediate level controls it with his "ki." (4) A man at the highest level controls it with his mind. Line 2 may shock most martial artists. The majority of practitioners strive to augment the power, increase the speed and perfect the timing of their delivery. They function totally within the boundaries of the physical realm. Sadly enough, the same is true of many instructors. Line 3 relegates masters of ki energy, often considered to have attained the utmost in martial arts development, as inhabitants of the respectable but nevertheless intermediate level. While using one's ki would be quite an accomplishment for a physically oriented practitioner, he still has a long way to go to reach the highest plateau. The student is just beginning to realize the potential within. Line 4 declares the ultimate: The mind is superior to and in complete control of all things. However, the mind must first be allowed to assume its natural role. A simple illustration of this might be a kind of intellectual defense, where one knows enough to avoid a confrontation completely. Many Buddhists consider a person to have already "lost" the moment he accepts a challenge and participates in a fight. The third part of "The Way of the Sword" proceeds to describe real-world incarnations of people at the three levels: (5) A man at the lowest level squanders his body's energy. (6) A man at the intermediate level wins respect from others. (7) A man at the highest level leaves a mark on history. Line 5 states that the average student of the martial arts, kicking and punching away in the "dojang," day in and day out, merely works up a sweat. He does nothing to improve the actual situation of himself or the people around him. He just practices. Calligraphers say that a person who attempts to write a Chinese character without knowing the proper stroke order is just drawing. Likewise, a student who goes through the martial motions without knowing the philosophy is just exercising. According to Line 6, the intermediate-level martial artist accomplishes much more. He affects other human beings in a positive way. Earning respect from one's peers is a worthy accomplishment. It offers proof that one is heading in the right direction with his life and involvement in martial arts. If continued, even greater rewards will surely follow. Line 7, like Line 4 above, describes an effect that few of us can even aspire to. How many of the people alive today will be remembered after 100 or 1,000 years? Within the martial arts world, who has truly left a mark on history? A select few who created their own styles: Bodhidharma of China's Shaolin Temple, Gichin Funakoshi of shotokan karate, Morihei Uyeshiba of aikido and perhaps Bruce Lee. Few others would qualify. The next major section of the passage puts forth several enigmatic guidelines for reaching a higher level of martial arts development: (8) Empty the mind; think about nothing. (9) Eliminate all thoughts. (10) Remain in a state of serenity. (11) Soon everything will disappear, even the room. (12) Move in silence. (13) You will eventually move while staying silent, and you will feel. Line 8 contains an expression frequently encountered in the martial arts community. It appears simple: To empty the mind, one should think about nothing. It is a worthy first step, essential for ridding the consciousness of extraneous thoughts and images. But if one is "thinking about nothing," then he is, in fact, thinking about something, and his mind cannot be empty. Here the ninth line comes into play: Eliminate all thoughts, including that final thought which concerned thinking about nothing. To remain in a state of serenity, as in Line 10, is fine advice to give another person, but to carry it out is much more difficult. Remain peaceful and calm, follow the way of pacifism. Meditate. According to Line 11, all non-essential thoughts will soon disappear. Nothing will be left to clutter the mind, for even the essence of the room has been exorcised from consciousness. Finally the mind is left totally alone, to pursue the one remaining goal. If one is alone and still, in an empty room which has even disappeared, how can one move? There is nothing to move away from, nothing to move toward, and no reason for moving. But still one must move, for stagnation is deadly. When a person does finally move ahead, it must be in silence. At this point, the mind has progressed to the final level. It is beyond seeing and hearing; it can only feel. It feels the truth in any situation. It senses the truth in the words and actions of others. Metaphysically speaking, it can even intuit the truth of the universe. The affairs of the temporal world have been dealt with and then transcended in pursuit of a higher plane of existence. To many martial artists, this may appear too philosophical, too quasi-religious, too esoteric for serious consideration. But just as the passage states, most practitioners are destined to remain at the lowest level of spiritual development. But for those capable of rising to the intermediate and perhaps the highest levels, "The Way of the Sword" will seem quite down to earth. After all the ramifications of "The Way of the Sword" were explained, the monk left me with a popular Asian adage for encouragement: A journey of 1,000 miles begins with a single step. --------------------------------- Do you Yahoo!? Yahoo! Mail is new and improved - Check it out! --__--__-- Message: 2 From: "Rick Clark" To: Subject: RE: [The_Dojang] Stances Date: Thu, 1 Jul 2004 13:17:43 -0500 Reply-To: the_dojang@martialartsresource.net Hi Rudy, > From: Rudy Timmerman [mailto:kwanjang@sympatico.ca] > Rick writes: > > If you were to pick up a barbell what position would your feet be > > placed? > > Horse stance? > > If you were to push a car what position would your feet be placed? > > Front stance? > > If you were to pull on a rope what position would your feet be placed > > in? > > Back stance? > > > > Ok, it's a simple way to put it but I truly believe stances have a > > function > > over and above just making your legs stronger or improving flexibility. > > Hi Rick: > I see you and I agree on lifestyles (cultural differences) making a > difference in our abilities. Your comments above are also a good > indication of how stances can be used; however, the above examples are > pretty much stationary and making the best use of our weight. Stances are a snapshot in time, and the three stances I mentioned above are simply that, a snapshot of a moment of a dynamic action. Take the example of pushing a car; your feet will naturally have to assume a similar position to a front stance. If you push the care 10 feet you will have to move your feet (10 feet - redundant I know). So at some point your will move out of a "stance" make a transition and assume another "stance". You can not stop in such a situation to assume a static stance. For your push to be successful you must continue. Once you have pushed the car as far as you need you quit and no longer are in a stance or a transition. > In situations that require fast movement and agility, most folks find a > more upright position best. No argument here from me. There is no way you can run in a horse stance, long stance, back stance, for that matter any stance I am aware of. The "form" your body has to assume when you run fits the "function" of running. > Sincerely, > Rudy Rick Clark "Illegitimis non carborundum." ("Don't let the bastards grind you down.") - Gen. Joseph Stilwell www.ao-denkou-kai.org --__--__-- Message: 3 From: "Braeswood Martial Arts" To: Date: Thu, 1 Jul 2004 16:20:33 -0500 Subject: [The_Dojang] Sparring Seminar (Houston TX) Reply-To: the_dojang@martialartsresource.net Greetings all DDers, Master Richard Hodder, 8th Dan TKD - 13 Time Colorado State Champion and Nationals Champion 1984 & 1994 - will be conducting a sparring seminar at Braeswood Martial Arts in Houston Texas on Saturday July 17th 2004. ( Word document attached has all the information or contact Kat Kelly 713-283-6000 or bmac2@ev1.net ) All day seminar 10:00 AM - 5:00 PM with at 2 hour lunch break. Pre-Register via mail, fax or paypal $45.00 ($50.00 at door). Hope to see you all here. Bring your gear and prepare to have some fun (and to quote master west, if your not careful you may learn something:) Kat [demime 0.98e removed an attachment of type application/msword which had a name of spar_sem App.doc] --__--__-- _______________________________________________ The_Dojang mailing list The_Dojang@martialartsresource.net http://martialartsresource.net/mailman/listinfo/the_dojang http://the-dojang.net Old digest issues @ ftp://ftp.martialartsresource.com/pub/the_dojang Copyright 1994-2004: Ray Terry and http://MartialArtsResource.com Standard disclaimers apply. Remember September 11. End of The_Dojang Digest