Background of 음양 EumYang 陰陽 (YinYang) is as follows: 음양 EumYang 陰陽 (YinYang) theory has permeated Asian thought since at least the 4th century B.C. as evidenced by the idea of 음 Eum 陰 (Yin) and 양 Yang 陽 (Yang) included in 좌전 춘추시대 JwaJeon ChunChuSiDae 左傳 春秋時代 Zuo's Commentary on the Spring and Autumn Annals (ZuoZhuan ChunQiuShiDai). However, the actual period in which it was first conceived is lost in antiquity. It did not evolve from 도 Do 道 Way (Dao) described in 노 자 도덕경 No Ja DoDeokKyeong 老 子 道德經 Lao Zi's Way of Virtue Classic (Lao Zi DaoDeJing). Nor did it evolve from 태극 TaeKeuk 太極 Great Extreme (TaiJi) described in 역경 YeokKyeong 易經 Change Classic (YiJing). It is not 도 Do 道 Way (Dao) nor is it 태극 TaeKeuk 太極 Great Extreme (TaiJi), rather, they incorporate 음양 EumYang 陰陽 (YinYang) in their doctrines. My explanation of the theory of 음양 EumYang 陰陽 (YinYang) for discussion is presented as follows: Essentially, 음양 EumYang 陰陽 (YinYang) is a ‘Monistic Dichotomy’ or metaphysics for the systematic investigation of the nature of first principles and problems of ultimate reality to include the study of being and structure of the universe. All things correspond to and consist of 음 Eum 陰 (Yin) and 양 Yang 陽 (Yang). The negative, passive, weak, destructive principle is 음 Eum 陰 (Yin) while the positive, active, strong, constructive principle is 양 Yang 陽 (Yang). As distinct principles, 음 Eum 陰 (Yin) and 양 Yang 陽 (Yang) interact and counteract each other while 음 Eum 陰 (Yin) and 음 Eum 陰 (Yin) or 양 Yang 陽 (Yang) and 양 Yang 陽 (Yang) activate each other. Although simply stated, its influence has been extensive and its application exhaustive. An added teaser for additional discussion regarding 음양 EumYang 陰陽 (YinYang) is as follows: 음양 EumYang 陰陽 (YinYang) is binary! From theory come principles. As it applies to martial art, there are 3 음 Eum 陰 (Yin) principles and 3 양 Yang 陽 (Yang) principles. But more on these later in the discussion assuming interest in the theory yields adequate discussion.
As a cosmological theory, resorting to a dichotomy doesn't seem all too illogical considering the nature of our universe. Consider matter & antimatter, or if you don't want to venture into theoretical physics, then how about the matter/energy cycle, where matter is the yang element and energy plays the role of eum/yin. And not to jump the gun, but the 3 types of eum/yang you mentioned as a *teaser* aren't much of a mystery. Basically, it consists of MORE (nearly full), LESS (nearly empty), and EXTREME (bursting-at-the-seams) connotations applied to each element, since in the chinese POV everything is actually composed of BOTH elements, even if there is so much of one that it makes noticing the other rather difficult. This is where the *bursting-at-the-seams* aspect makes sense, since the ultimate concept of yin/yang is that if something becomes too full of yang it will transmute into yin and conversely, if anything becomes too full of yin it will transmute into yang. So having 3 types of yin and 3 types of yang is sort of a *varying shades of gray* concept applied to the *black vs. white* which is normally associated with the theory of yin/yang. I'm also going to assume that by applying the aspect of "monism" to the dichotomy which is eum/yang, that what you're getting at is not so much the obvious paradox which taking the face value of joining those two words would render (i.e. "monistic" & "dichotomy"), but rather that you're hinting at the fact that the duality of eum/yang must yield a harmonious coexistence or BALANCE, in order for the cosmos not to tear itself apart.
I'm not referring to composition of Eum and Yang regarding the principles of EumYang. I'm referring to the principles which give rise to 법 Beob 法 Methods used within an art. Of these, Kuk Sool uses 3 of them (the Eum ones) according to published documents and do not even mention the 3 others (the Yang ones). Regarding monism and dichotomy in EumYang, an overwhelming proportion of documentation and discourse on EumYang speak to its dichotomous nature of opposites which harmonize. It is a simplistic concept that is easily understood superficially. However, EumYang's monistic nature is not often discussed. There exists Eum only in the presence of Yang and vice versa. (2^0=1) The great ultimate (EumYang as a singular whole); monism. (2^1=2) Eum and Yang as distinct opposite components; dichotomy. (2^2=4) Major and Minor Eum and Yang. (2^3=8) The 8 trigrams. ... ... (2^6=64) The myriad of things. Three examples of Eum activating Eum or Yang activating Yang: 1. Plucking the 'C' chord of one lute will activate (vibrate) the 'C' chord of a second nearby lute. 2. Eum of heaven (storms) activate Eum of man (depression, melencholy, etc). 3. Yang of one ram on a mountain activates yang of another ram on the mountain as they compete for dominance.
This was mentioned in another thread about two and a half years ago. You no doubt are referring to the concept of GANG/GAK/GAN in opposition to YU/WON/HWA. I believe both triplex qualities are taught in such arts as HKD and HRD, FWIW. It is amazing how ignorant KSW people seem to be of these simple concepts, however. Damn! :bang: I thought that "the myriad of things" was always referenced with the number 10K, as evidenced by the 42nd chapter of the Tao Te Ching:
You are correct that "the 10,000 things..." is an expression representative of the myriad things, yes. I have heard and used this expression myself many times. Lao Tzu's Way of Virtue Classic. However, (2^6=64) wherein 64 is representative of the myriad things as the 8 trigrams composed of 3 broken and unbroken lines multiply to become 64 which represents, in the I-Ching, the myriad things. So, you say po-te-to and I say po-ta-to ---------------- The 6 principles: Eum: 1) Yu 2) Weon 3) Hwa Yang: 1) Ko (note Ko which means Firm; instead of Gang which means Hard. Gang is actually incorrect as Hard-Soft is another way to say EumYang and is not a principle of Hard/Yang) :hat: 2) Kak 3) Kan For arts or artists that understand and practice only the Eum principles, are they not missing harmony? :bang: ----------------
Actually, I say "poe-tay-toe" not "po-te-to" and I'm guessin' you say "poe-tah-toe" and not "po-ta-to" but I get yer meanin'. :jester: I'd also like to know how itching (I[t]Ching) comes into play? If I itch, I scratch, which is sort of DUALITY thing in and of itself. Seriously though, I have heard the first term as GO (고) instead of GANG (강), but then I did mention that HKD & HWD teach these principles, and online sources for both (as linked in the thread I mentioned), lean toward GANG. For HWD- http://www.cyberdojang.com/our-style.php (revised from: http://www.hwarangdo.net) For HKD- http://www.angelfire.com/celeb/hapkido/Phil.htm EDIT: For those curious folks out there viewing this thread (but not contributing), here's the hanja for the concepts being discussed: 固/剛 角 間 (go/gang gak gan; 고/강 각 간) 流 圓 和 (ru[yu] won hwa; 루[유] 원 화)
The I-Ching having grown out of an ancient practice of divination also constituted a philosophy of change based on its commentaries which have been ascribed to Confucius by tradition but to unknown writers three or four centuries later by some scholars. It is from the philosophy of change in the commentaries that the understanding of EumYang, Eum and Yang, its major and minor divisions, and representation of the 64 as myriad things is obtained. In HRD, they say Yu, Weon, Hab and Kang, Kak, Kan. 합 Hab 合 meaning "join; combine" is a substitution for 화 Hwa 和 Harmony which, while similar in meaning, is not the same thing in practice and 강 Kang 剛 meaning "hard; unyielding" is a miscatagorization as it is one of the main 2 branches but is not a principle of one of the 2 branches. To clarify, the concepts are expressed beginning as YuSul (Yielding Technique) and KangSul (Unyielding Technique) which gives rise to the concept of Hard-Soft being prevalent in martial art. Within YuSul are Yu, Weon, Hwa and within KangSul are Ko, Kak, Kan. The correct explanation is: 음 원리 Eum WeonRi 陰 原理 Negative Principle 유술 YuSul 柔術 Yielding Technique유법 YuBeob 流法 Flow Method원법 WeonBeob 圓法 Circle Method화법 HwaBeob 和法 Harmony Method 양 원리 Yang WeonRi 陽 原理 Positive Principle 강술 KangSul 剛術 Unyielding Technique고법 KoBeob 固法 Firm Method각법 KakBeob 角法 Angle Method간법 KanBeob 間法 Interval Method
Yeah, I forgot about that. :bang: But then I have heard HKD translated as "the way of harmonized energy" instead of "the way of unified energy." I'm not defending HRD's use of erroneous terminology, just that I understand the substitution (which may be on purpose, as a means of distancing themselves from the likes of HKD or KSW, which is sorta lame IMO). And even though I didn't have any smileys after the itchy/scratchy remark, I trust you realize that was me just being in a particularly funny mood (I did add more space before the next line, thus sorta grouping it with the smiley-appended previous statement, and the next line did start out with "seriously though," to help emphasize that up until then I wasn't being serious). Many KMA schools either have the ROK flag hanging on the wall or else emblazoned on the uniform worn by its students, so I'd expect anyone who has practiced a KMA for some time to eventually get curious enough as to investigate the symbology behind the markings on that device which is fairly unique when it comes to national ensigns (this would include the sine-wave divided sphere as well as the 4 main trigrams, which should lead to further investigation of the other 4 trigrams and by extension the 64 hexagrams). Personally, I happened to study chinese history, culture, mythology, etc. prior to getting involved with a KMA, so I obviously didn't need to do any such investigation in order to satisfy my curiosity, but I have known this to occur with others who were essentially clueless about such asian philosophies.
not to be a jerk, but do any of these kang/gak/go/gan theories or "beop" have any mention in the i-ching, analects, dao de jing, 36 strategies, art of war, or any book prior to the creation of the tkma arts in the 1950's? just looking for a reference so i can do some homework before chiming in on this one.
EumYang is Theory and is documented in many various old texts within and outside of martial art. YuSul and KangSul, while possibly applicable to other art forms, generally refer to martial art categorization of soft and hard art/technique. Yu, Weon, Hwa & Ko, Kak Kan are Beobs (methods) specific to martial arts. In Kuk Sool, they speak of Yu, Weon, Hwa but not of Ko Kak Kan. Many japanese arts also have some, most, or all of these Beobs; albeit, using japanese pronounciation. In AiKido, for example, they speak of blend (which is the character Flow), circle, harmony and they also speak of (not connected as a Beob) Moi which is "Kan" for which they mean distance but which actually means "interval" of space or time. Judo classifies "Katame-waza" = KoKi = Firm Skill as the major branch under which pins, hold-downs, and joint control is done. The methods Flow, Circle, Harmony and Firm, Angle, Interval are not 20th century creations. Simply, most arts no longer teach from a Theory to Principle to Method to Technique basis and have lost much of this understanding.
i like the approach of theory-->principle-->method but i have a feeling that the reasons for many of the techniques we simulate in our hyeong may leave a gulf between principle and method. should we start with the beginning? what is wuwei (the one before eum yang) and does it relate to anything we practise? thanks for your time, energy, and patience with this neophyte.
무위 MuWui 无为 【無爲】 WúWéi MuWui is not the beginning nor is it before EumYang. It is an Eum principle. ---- MuWui is "non-action"; more specifically, it refers to no unnatural action. In other words, things taking their own (natural) course. MuWui in 고 부자 Kong BuJa 孔 夫子 Confucius is government through inaction. That is to say, government in such excellent order that things operate by themselves. The following two quotes from Confucius demonstarte that princple of "non-action": 2:1. Confucius said, "A ruler who governs his state by virtue [rather than unnatural action] is like the north polar star, which remains in its place while all the other stars revolve around it." 15:4. Confucius said, "To have taken no [unnatural] action and yet have the empire well governed, Shun was the man! What did he do? All he did was to make himself reverent and correctly face south [in his royal seat as the ruler]". ---- In opposition to Confucius who advocates social order and an active life, 도 Do 道 Way (Dao) described in 노 자 도덕경 No Ja DoDeokKyeong 老 子 道德經 Lao Zi's Way of Virtue Classic (Lao Zi DaoDeJing) advocates individual life and tranquility. Thus, conformatity vs non-conformaty, worldliness vs transcedental spirit, etc. In Lao Zi, "Way" is the beginning and method by which things pursue their course. When this "Way" is possessed by individuals, it is 덕 Deuk 德 Virtue (De). As the way of life, it denotes simplicity, spontaneity, tranquility, weakness, and non-action (non-action in terms of taking no action contrary to nature) all of which are Eum. ---- In both philosophies, 무위 MuWui 无为 【無爲】 WúWéi is non-action; specifically no action that is unnatural or contrary to nature. It is Eum principle. ---- Does it relate to anything 'we' practice? Hmm, as an instructor is certainly should relate to how you rule your class (in a confucian viewpoint) in that you should rule your class not by [unnatural] action but by virtue. Having virtue yourself your students will have virtue and having order yourself your students will have order. Yin activates yin and yang activate yang. Virtue in the instructor activates virtue in the student and order by the instructor activates order by the student. This is the "natural" way. If the organization practiced 무위 MuWui 无为 【無爲】 WúWéi in terms of no [unnatural] action, would not the organization have better harmony? Would not the ruled govern themselves with virtue (as confucius would put it)?
i think it is interesting to look at the eumyang symbol and see where it becomes too much of one principle, the other begins. to take it into the syllabus, maybe the pyeong su sets were created to illustrate these concepts; countering a punch with redirection (soft), then striking hard with the palm(hard), then doing a cool meditation pose (muwui) upon successful completion. or bang WEON gi...
so i was wiki-ing away when i discovered this character for 'hard' in tma: Korean/Hanja 硬 (hangeul 경, revised gyeong, McCune-Reischauer kyŏng, Yale kyeng) Mandarin/Hanzi 硬 (pinyin yìng (ying4), Wade-Giles ying4) is this a decent character for 'hard' movements as related to tma? wikipedia isn't the best resource, so i figured i'd ask the pros. also, i was watching a lecture on qigong by dr. yang jwing ming and he brought up how exercise (with firm concentration on the muscle groups) and tai chi are both excellent forms of qigong; he simply stated that each had different amounts of eum & yang in their execution. good stuff, got the wheels turning. when we say a technique is hard or soft, as long as there is physical contact isn't both, just more of one than the other? thoughts?
---------- 경 Kyeong 硬 means solid, hard; obstinate. It means hard in the sense of solid such as the word "경도 KyeongDo 硬度 Solidity; degree of hardness". Also, the primary character used in martial art for soft is "柔" but "硬" is not its opposite. This is because "柔" more correctly means "yielding" and implies softness and it opposite is "剛" which means "unyielding" and less correctly hardness. 剛柔 KangYu 강유 which; most correctly means "Unyielding-Yielding", is also how to say "hard-soft" by inference in martial art. In fact, the japanese karate style called Gōjū-ryū is written "剛柔流" and means "hard-soft style/sect" in japanese; but more correctly means "unyielding-yielding sect". I mention "강술 KangSul 剛術 Unyielding Technique" and "유술 YuSul 柔術 Yielding Technique" in post #77 above. ---------- As to the other question regarding physical contact, it is not both. You can execute technique yielding to the energy given by an attacker or you can execute technique unyielding to the energy of an attacker. You cannot do both at the same time. To understand proper use of the terms KangYu, think in terms of unyielding & yielding instead of hard & soft.
I was on bullshido and read a post about some tkma knife defense and some terminology came up that I was unaware of. Anybody ever heard of these principles: 1) Heo principle (attacker weakness/blindside)-->HeoSil (Heo = Emptiness/Weakness/BlindSpot, Sil = Fulness/Meritness/Strongness) 2)Gak(triangle) 3)Bang(Square)
this website seems to go into a little depth: http://www.hapkidowon.com/css/about_us/body_symbols2.php
This is what the words actually mean with that site's associations shown in [brackets] (what is in brackets has nothing to do with the definition of the words): [heaven/circle] 원 Weon 圓 round, circular; basic unit of Korean money [earth/square] 방 Bang 方 direction; square; region; plan; recipe; just now [man/triangle] 각 Kak 角 horn; corner, angle The "Heaven, Earth, and Man" trinity of Yin-Yang Confucianism (Tung Chung-Shu) together with the statement at that site, "As the logo shows, the earth is contained within the universe and the earth is surrounded by men; and the Gahk further represents eight trigrams..." is a crude attempt to force their chosen philosophy "Yin-Yang Confucianism" and the "I-Ching" onto simple geometric shapes to give it symbolism. "Circle, Square, Triangle" means nothing in terms of chinese historical philosophy. It is worth noting, however, that some aikidoka try to make an analogy to circle, square, triangle as well. If you look at that site organization design, you will quickly note that it is really a picture of the world and 팔방 PalBang 八方 Eight Directions. The "world + compass directions" is greatly overused in modern logos. Thereafter, simplifying it in black and white circle, square, triangle hidden within the logo is reaching to far.
-- As an practioner of ma, and specifically aikido, I am following this thread, and thought I might be able to point out that there were a few written treatises on "the art of war," with Sun Tzu's being the most popular and required reading for many branches of the military. Some of these other treatises were before Sun Tzu, and some followed.
