(Jungs
( shin Sooyan
S ng)

The b
broad con
nnotations
s and vario
ous possib
ble interprretations o
of the morral culture
e
are often
n very diffficult for th
he westerrn mind to
o grasp because
b th
his is an aspect off
Oriental P
Philosoph
hy which pervades
p the lives of Orienta
al people. In a word
d, it is the
e
endeavorr and pro
ocess of becomin
ng an exe
emplary person s uch as Confucius
C s
(552-479
9 B.C.).
To be
ecome su
uch a perrson, one has to fiirst find himself an
nd acquire
e a morall
characterr which iss respecte
ed by all. This can
n only be achieved
d through constantt
practice of mentall discipline
e. Thus, if the time
es call for it, the m
mentally disciplined
d d
man can contributte to the building
b of an ideal society through
o t w
wise counsel to the
e
government and, even
e afterr death, th
hrough his
s everlasting examp
ples.
Conffucius said
d, "to pro
omote the sense off morality one musst treat otthers with
h
faithfulne
ess and sincerity
s based
b on
n righteou
usness, and
a to co
ompletely eliminate
e
complete
ely viciouss thinking".

Moral Cullture

I
Everyyone of uss, as a so
ocial being
g, desires to live in a free an d peacefu
ul society..
At the sa
ame time, it is our obligation tto build su
uch societty for the p
people.
I havve quoted various words
w of w
wisdom of
o ancient saints an
nd philoso
ophers forr

 
 
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creating an ideal society

s in the hope
e that stud
dents of Taekwon-
T -Do use th
hem as a
guide to ccultivating
g their moral culture
e.
An id
deal societty, accord
ding to LA O-TZU, is
s one in which the rruler is of such
s high
h
moral ch
haracter that
t he can
c rule n
naturally, not by interferencce or fea
ar but byy
appealing
g to the good naturre of his p
people, wh
ho by merrely doing
g their duty can live
e
freely in p
peace without fear and anxie
ety.
Next, a moral society
s is one in wh
hich the people
p mire and praise the
adm eir ruler in
n
gratitude for his lovve and the
e benign d
disposition
n he bears toward h
his people
e.
Third
dly there iss a "legalis
stic societty in which e he lacks the morall
h the rulerr because
authority resorts to
o various laws to g
govern hiis people,, who in tturn obey
y because
e
they fearr the retribution th
hat the vio
olation off these la
aws will b
bring. Und
der these
e
circumsta
ances, the
e ruler loses close ttouch with
h his peop
ple.
Finally the worrst kind off society iss that in which
w the ruler, thro
ough dece
eption and
d
trickery, misuses his
h legal authority
a tto further his perso
onal ambiitions and
d imposess
his rule u
upon his people
p by
y force ass he deem
ms necess
sary. I n ssuch a so
ociety, the
e
ruler is d
despised and
a hated
d by his p
people and eventua
ally invitess not only
y his own
n
downfall but with him
h the do
ownfall of tthe people and the country.
When nst me I s hall happily indulge
n the worlld is again e myself in
n self-imp
provementt
and when the worrld finally recognize
es me and
d requires
s my servvice, I sha
all proudlyy
avail mysself for asssistance.
In Ta
aekwon-D
Do a heav
vy empha
asis is pla
aced on moral
m cultu
ure, for itt not onlyy
promotess a healthyy body an
nd keen m
mind but go
ood sports
smanshipp and the perfection
p n
of moral b
behavior. As ancien
nt Greeks first espo
oused in th
heir sound
d mind, so
ound bodyy,
creative spirit concept, the more dissciplined and
a cultiv
vated the mind is, the more
e
ed and culltivated will be the sstudent's use of Tae
discipline ekwon-Do
o.
 
 
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No d
doubt the following
g lessons may be somewha
at hard to
o fully understand;
however,, it would behove the
t seriou
us studentt of Taekw
won-Do to
o read, digest, and
d
attempt to grasp th
hese very fundame ntal essen
nces of moral culturre.
A. Re
eturn to the
t basic nature— Mencius gave the following analogy when he
e
reasoned
d that a man is basiically good
d.
Even a ruthlesss robber, coming u
upon an in
nnocent child
c abouut to fall in
nto a well,
o save the
will try to e child, forgetting fo
or the mo
oment, his
s intention
n to rob th
he house..
This goo
od nature becomes
s obscure d or com
mpletely lost by gre
eed for money and
d
power.
e virtuouss—It is difficult to d
B. Be hat virtue is. Howevver, these
define wh e are five
e
human q
qualities which
w ha
ave been recogniz
zed as virtues sin
nce ancie
ent times;;
humanityy, righteou
usness, courtesy,
c wisdom, and trustt. To be virtuous one
o mustt
constantlly cultivate
e and prac
ctice thesse virtues.
“Virtu
ue is like the
t north star.
s All th
he stars re
evolve aro
ound it in a
an orderly
y fashion”.
There
efore, peo
ople who surround
d the virtu
uous perso
on, natura
ally will act
a for the
e
betterme
ent of socie
ety.

1. HU
UMANITY
Y (IN)
The abilty to feel
f sorro
ow for the
e misfortunes of fellow men and love
e them alll
equally a
as parentss love their children equally.
Conffucius defined huma e following ways:
anity in the
A. To
o love peo
ople, espe
ecially one
e's parents
s.
B. No
ot asking others
o to do what yyou would rather no
ot do.
C. To
o behave
e automattically with
h the natture of prropriety byy promotiing morall
sense.
 
 
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D. To
o have unbending desire to
o accomp
plish whatt is right regardles
ss of how
w
insignifica
ant the re
esult may initially se
eem when
n compare
ed to the a
amount off effort putt
forth.
o value oth
E. To hers' hono
our before
e your own
n.
F. To
o put others' freedom before your own
n. To imple
ement hum
manity he
e said one
e
should:
1) Prractice utm
most prude
ence, mod
desty and
d discretion in everyyday life.
2) De
evote onesself to ass
signed wo
ork be it large or sm
mall.
3) De
emonstrate sincerity with w artedness to otherss at all tim
whole hea mes. Tae
e
Kong Ma
ang (12th century
c B.C.) said;
"The heaven provides
p fo
our seaso
ons while the
t earth has the po
ower to prroduce alll
living thin erved for any specific person
ngs. This privilege is not rese n but for all
a human
n
beings ... Thereforre, human
nity lies in
n the idea of sharing
g the fruitts of naturre with alll
people."

2. RIGHTEOU
USNESS (Ul)
(
The a
ability to fe
eel asham
med of unjjust acts and
a to do one's dutyy to others.
Menccius said; "for the ordinary
o p
person life e most important in
e and deatth are the n
the life. H
However, for
f the virttuous persson to live
e and die for
f righteo
ousness is
s far more
e
importantt than life and death themsellves."
Rightteousnesss is well defined in tthe act of a certain army gene
eral depic
cted in the
e
book of "War Manu
ual" writte
en about 2
2,400 yearrs ago.
A Ge
eneral wa
as taking a break ffrom the gruelling
g
war with his soldiiers by a river ban
nk when an aide
brought h
him a sma
all carafe of
o wine forr his refreshment.
 
 
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He took the cara

afe and slowly
s em
mptied it into the
flowing rriver in full view off the puzzzled soldiers and
invited th
hem to sha
are the wine with hiim by taking a sip
of the wa
ater from the
t river. As
A to rightteousness
s;
Manffucius claiimed it to be the fu
undamental virtue
to be obsserved by a human being.
According to Soonja,
S "IIt is the e
essential element
along witth the prop
priety (Ye) for mora
al educatio
on."
Conffucius saiid, "It is the sup
pportive measure
m
employed
d to enhance hum
manity thought to be the
highest d
degree of virtue."
v

The H Heaven is not for anyy

particcular perso
on but is for
everyyone.

ROPRIETY
3. PR Y (YE)
Unlikke animalss fighting over food
d, a courte
eous man
n would offfer anoth
her man a
piece of b
bread eve
en though both were
e starving
g, out of re
espect and
d good ma
anners.

 
 
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Conffucius said
d, "Propriety mustt be practised for the prope
er develo
opment off
personaliity, and whoever
w lacks sincerity in his words, cannott be cons
sidered a
gentlema
an."
He also said:
out courte
"Honesty witho esy can be
e rather ru
uthless."
"Respectfulnesss withoutt courtesyy can mak
ke the recipient rathher uncom
mfortable."
"Courageousn
ness witho
out courtessy can be rather vio
olent."
dence with
"Prud hout courttesy can b
be rather cowardish
c h."
Ye iss a term describing
d onduct between va rious social status,,
g proper ccode of co
for example: superior & infe
erior, noblle and common, old and you
ung, rich and
a poor,
etc.

4. WIISDOM (J
Jl)
The a
ability to judge
j righ
ht from w
wrong, not especially in matte
ers conce
erning the
e
right and wrong off others bu
ut in matte
ers concerrning ones
self.
A wisse man (Y
Yu Bee) on
nce said to
o his sons
s, "no mattter how sm
mall it is yo
ou should
d
not do w
what you realize is wrong.
w On
n the othe
er hand you must d
do what is
s right no
o
matter ho
ow small it may see
em."

RUST (SH
5. TR HIN)
The a
ability to keep one
e's words and prom
mises, not only to o
one's frien
nds but to
o
everyone
e in generral. Witho
out trust a person loses all principless and dign
nities and
d
becomess a liar and
d a cheate
er.

 
 
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II
n man discover his own hum
How,, then, can man nature
e?
There
e are two ways by which a p
person ca
an find him
mself; firstt, by prese
erving the
e
goodnesss given to him by God
G or hea
aven at birrth, and se
econdly byy renounc
cing greed
d
for materrial things.

A. Man may occupy

o tw
wo positio
ons in a life time
Basiccally there
e are two kinds
k of p osition; on
ne is the five
f virtuess given by
y heaven,,
explained
d earlier, and the other
o give
en by man
n, such as
s a cabine
et ministe
er, bureau
u
chief, and
d so on.
Unfortunately man often
n relies too
o much on
n worldly position w
which is tra
ansient att
n gives ca
best, for what man an also be
e taken aw
way. On th
he other h
hand, wha
at heaven
n
endows us with iss eternal. This is n
not to say
y that we reject all worldly things
t butt
at we keep both positions in proper ba
rather tha alance so that the v irtues of the formerr
position p
provides guidance
g for
f the pro
oper use of
o the latte
er.
In this manne
er a man will gain respect and
a set good exam
mples for others to
o
follow. W
Without pro
oper guida
ance, a pe
erson can easily fall victim to
o the temp
ptations off
personal power and wealth
h, employying uneth
hical means to furtther his ambitions.
a .
Ultimatelyy such a person will
w becom
me a tyran
nt, or a dictator and
d an enem
my of the
e
people.
Acco
ording to Confucius
s, a gene
erous and
d loving man
m cann
not have enemies..
Therefore
e, humaniity, the firs
st virtue, iss like a sttrong secu
ure fortresss.

Generouss person ha
as no enem
my.
 
 
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B. Grreed is in
nsatiable
He w
who is content with what
w he h
has is the richest ma
an in the w
world. On the otherr
hand, if o
one has evverything and still m
more, he may
m yet be
e poor. A m
man who is blinded
d
by greed is not onlly given to
o corruptio
on, intrigue and exp
ploitation o
of others, but worstt
of all, he casts him
mself in the
e position of "friend
d fighting against
a friiend, fathe
er fighting
g
against sson," finally becomin
ng no bettter than an
a animal.
There
e is certaiin truth in the old ssaying tha
at a truly good
g persson canno
ot be rich,
and rich p
person ca
annot be a truly goo
od person.
Acco a ancientt adage, ""constant material dissatisfac
ording to an d ction is co
onsidered
d
to be the
e root of all misforrtunes." T
There is no better way
w to se
elf satisfaction and
d
human growth than the cons
stant deve
elopment of a gene
erous natu
ure.

C. Be
e humble
e
A we
eed holds up its he
ead in arro
ogance while
w a ma
ature grain
n bows its head in
n
humility. Lao-Tzu taught
t tha
at lofty virtu
ue is like a deep va
alley into w
which all streams
s off
w. A virtu
water flow uous man will draw
w the respe
ect of others towarrd him in the same
e
fashion w
while one who is se
elfish and e
egoistic will
w loose the respecct of his fe
ellow man
n
and beco
ome despiised and isolated.
To be
e humble is not to engage
e in petty squ
uabbles, but
b to be liike thema
agnamouss
river in th
he low valley which irrigates tthe farm fields
f arou
und it.

elf-criticis
D. Se sm
No one is wise
e from the moment of birth. As
A human beings we
e have many faultss
and are prone to make mis
stakes. H
However, once
o having acqui red know
wledge we
e
learn to ccorrect the
ese shortc
comings.
 
 
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It would not be
e impossib
ble eventu
ually to be
ecome perfect hum
man beings
s. For thiss
purpose, it is esse
ential not be idyllic towards learning and
a contin
nue to be willing to
o
criticize o
oneself.
It is ssaid that Confucius
s and his pupils pra
actised se
elf-criticism
m by repe
eating the
e
following three times daily:
ave I negle
1) Ha ected othe
ers' reque
ests becau
use of selffishness
2) Ha
ave I beha
aved with a sincere attitude towards friends
3) Ha
ave I inspired others
s with certtainty, while being uncertain
u myself
4) Ha
ave I negle
ected to practise
p vi rtue
5) Ha
ave I errorred in my studies
6) Ha
ave I avoid
ded acting
g with righ
hteousnes
ss
7) Ha
ave I corre
ected mys diately upon realisin
self immed ng my fau
ult

e soft
E. Be
Beca
ause light is formle
ess and so
oft, it can
n illuminatte and givve warmth
h to even
n
hidden ccorners. As
A water can
c assum
me any sh
hape or fo
orm, it ca
an better serve the
e
ngs that need it to survive.
living thin s O
Once wate
er become
es a part o
of the Oce
ean, even
n
the largest ship is like a merre leaf, an
nd its awes
some fury
y when aro
oused can
n conquerr
the tallesst mountaiin.
If one
e claims to
t be strong, he willl soon me
eet someone who is stronge
er. A tree,,
such as ssapling, can withsta
and a stro
ong wind when
w it is soft and fflexible bu
ut may be
e
toppled o
or broken after it becomes old
d and britttle. The sa
ame princciple also applies to
o
human beings.

espect off elders

F. Re
 
 
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As son respects paren

nts, young
ger brothe
er respects older b
brother, man
m mustt
espect hiss elders or seniors. This is th
always re he beauty
y of mankiind, and one
o of the
e
distinctions betwee
en human
n and anim
mal.
Menccius said there are three
t thing
gs of valu
ue in huma
an societyy; position, age and
d
moral inte
egrity. In governme
g ent, positio
on is considered important, in
n a commu
unity, age
e,
and for a leader orr advisor, moral inte
egrity. I nd
deed, therre can be no childre
en withoutt
parents, nor a you
ung generration with
hout the old
o genera
ation. A so
ociety and
d a nation
n
could nott avoid chaos witho
out its cultu
ure and so
ocial orde
er being ba
ased on re
espect forr
the know
wledge and
d the wisd
dom of its elders.

espect th
G. Re he rights of
o others
s
To crriticize som
meone wh
ho is bette
er, to cove
et other's possessio
p ons and to
o steal the
e
merits off others arre the ma
arks of an unscrupu
ulous man
n. Mother nature do
oes make
e
claims to her do
omain, yet
y all crreatures within it acknowlledge he
er eternall
evelop and succeed
accomplishments. To help others de d in life iss a rewarrd in itselff
and has a true valu
ue only if nothing iss expected
d in return
n.
Throu
ughout hu
uman history, peop
ple who in
n jealousy have sto
olen the re
ecognition
n
due to others and have stole
en their po
ossession
ns out of avarice
a ha
ave always
s left darkk
imprints o
of shame and disho
onor.

e just
H. Be
To be
e correct and forthrright is to live one's
s life corre
ectly. Old ssages use
ed to say;
"To common men
n, life is most val uable, an
nd death, most fea
arful." Ho
owever, a
righteouss man wou
uld value justice ab
bove life ittself and would
w be w
willing to die ratherr
than sub
bmit to injustice. Such no
otable figu
ures as Baek-E-S
Sook-Je of
o China,,
 
 
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Sung-Sam-Moon of
o Korea and
a Yoshi da-Shoing
g of Japan
n all chose
e death in
n defiance
e
of injusticce, leaving
g to their posterity
p l asting exa
amples.
Baekk-E-Sook-JJe lived in
n Chou pe
eriod abou
ut 2,000 B.C.When
B n King Mo
oo toppled
d
the twentty seventh
h King, who was a very noto
orious tyra
ant, he re
efused to serve the
e
new King
g, who usurped th
he throne
e by force
e and nott by legittimate pro
ocess, he
e
eventuallly starved to death in a self-im
mposed exile
e in the
e Sooyang
g mountains.
Sung
g-Sam-Mo
oon wasan
n importa
ant ministter of the
e King Se
eJong, inventer off
Han-Gul (Korean alphabet) in the 14
4th centurry. After the king d
died and the
t young
g
Dan Jong
g became
e king his
s uncle Se
e-Jo cons
spired aga
ainst the boy king and tookk
over the throne. Minister
M Su
ung was la
ater execu
uted beca
ause of hiss persistent protestt
over the unlawful act of Kin
ng Se-Jo. Yoshida--Shoing, one
o of the
e loyalists was also
o
executed
d in protesst when th
he Doku-Kawa military gove
ernment a
at the time
e, tried to
o
abolish th
he Mei-Ji monarchy
y.

I. Be frugal
Since
e ancient times,
t cessive lu xury and pleasure caused
exc c thhe downfall of manyy
kings and
d nations without ex
xception a
and historry is full off such exa
amples. Persons
P in
n
leadershiip in particcular must learn to be frugal and live moderately
m y. As the old
o adage
e
goes "if the water is
i muddy upstream
m so it will be downs
stream."
An exxtravagan
nt leader will
w affect h
his subord
dinates in this same
e way and
d will bring
g
more harrdship to his subje
ects throug
gh increa
ased taxattion and b
bribery. During
D the
e
Lee Dyna
asty of Ko
orea, the king's rovving inspe
ector, Lee--Mong-Yo
ong, while
e traveling
g
the coun
ntryside in
ncognito, was invitted to on
ne of the lavish d
dinner parrties of a
notoriouss governor. In the middle
m of t he feast, he recited
d his famo
ous poem::

 
 
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The ssweet win

ne you drin
nk from th
he glittering cups Flo
ows from the tears of people
e
who toil
The ttender me
eat which fills the diishes of ja eir aching
ades is torrn from the g flesh
Merri
rier you laugh, sadd
der they w
will weep Louder yo
ou sing, m
more plain
ntive theirr
lament.
The g
governor and
a his co
ohorts reccognizing the true identity off the poett, became
e
frightened and fled
d from the
e scene. R
Remembe
er that there are tea
ars and he
eartachess
of many b
behind on
ne man's pleasure.
p

e discreett
J. Be
In evverything he
h does, a person m
must not be
b impulsive or reckkless but be
b patientt
and thoug
ghtful. "He
e who actts without thinking at
a least thrree times,, will later regret hiss
action," w
warns an old
o proverrb.
Acco
ordingly, on
o a matte
er of an im
mportant appointme
a ent or pun
nishment, one mustt
not decid
de hastilyy but mus
st delibera ach a decision tha
ate to rea at is both
h fair and
d
objective
e.
now true happines
K. Kn ss
Lao-T
Tzu pointted out th
hat nature
e was bas
sed upon harmonyy in contrrasts. Forr
example,, the universe was made up
p of two fo
orces, Yin
n (female)) and Yan
ng (male)..
Other contrasts we
ere hard and
a soft, l ong and short,
s nigh
ht and dayy, solid an
nd empty,
cold and warm, big
g and sma
all, beautifful and ug
gly.
All th
hings in th
his world are
a relativve to one another. Misery ca
an only co
ome from
m
having be
een happyy once an
nd sorrow from joy. The wealthy and th
he powerfful are nott
necessarrily happyy. For eve
ery rich pe ere are countless poor and for each
erson, the h
tyrant, a nation of oppressed
o d. Menciu
us defined life's thre
ee happine
esses as follows:
 
 
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1. He
ealthy pare
ents and harmony w
within the
e family.
2. To
o live with pride and
d honor th rough corrrect beha
avior.
3. To
o educate the young
g to becom
me uprigh
ht and use
eful memb
bers of soc
ciety.

et your ac
L. Le ctions spe
eak for yo
ourself
Even the ablesst orator is
s apt to errr if given to
t verbiag
ge. A close
ed mouth can save
e
a fish from the hoo
ok as well as stay ssecrets fro
om the en
nemy. To speak only what iss
meaningfful is a sign
s of a cultivate
ed person
n. People talk mosstly to brrag aboutt
themselvves or to gain
g advan
ntage ove
er others.
A ma
an of virtu sses hims elf more through deeds
ue expres d tha
an words. Thus, he
e
influence
es others through
t liv
ving exam
mples. In the
t old days, the tru
uly effectiv
ve way to
o
teach wa
as believed
d to be by
y the actio
ons not by
y the words of the te
eacher.

M. Develop pe
eace of mind
m
ear pond becomes muddy iff agitated and then
A cle n returns tto its orig
ginal state
e
when allo
owed to se
ettle undis
sturbed.
It is ssaid that calm
c will be able to cconquer the heat. Undoubted
U dly you ca
an endure
e
the hottest summe
er heat if you
y sit- ca
alm and composed. Converssely, no matter
m how
w
u move in
much you n order to warm yo ur freezing body yo
ou may ge
et temporrary relief,
but it doe
es not lastt too long.
We ccan attain peace off mind thrrough med
ditation, by ng our minds of alll
b emptyin
petty thou d returning
ughts and g to the na
atural statte of man.. Unlike in
n Buddhism or Zen,,
meditatio
on in Taekkwon-Do does
d not m
mean a to
otal divorce
e from the
e world, lik
ke a dead
d
body, butt rather an active moment
m to
o reflect on
o our pas
st mistake
es in silence and in
n

 
 
Intern
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Taekwon-Do Fedeeration
 
 
   

 

the privvacy of our tho

oughts, a
and thro
ough pen
nitence, to contiinue ourr
self-impro
ovement toward
t be
ecoming b
better men
n or wome
en.
This active tho
ought proc
cess in sile
ence is ca
alled "Jung
g-Joong-D
Dong (mov
vement in
n
tranquilityy)

e of firm mind
N. Be
A perrson of strrong conviction is u nsuspicious and un
nafraid. W
When prove
ed wrong,,
he has th
he moral strength
s to
t admit h
his mistak
kes to eve
en the mosst humble
e and hass
the coura
age to stand up to the mightyy if he beliieves hims
self to be right in all matters.
Stron
ng convicttion can be gained through th
he broad and deepp "Ki"—spiirit. Ki is a
form of active enerrgy which fills everyy physical cell and organ
o whiile "Chi"—
—will is the
e
he formerr moves a nd the lattter leads. If "Ki" is nurtured with
ng force: th
motivatin w greatt
care and
d allowed to grow based on
n humanitty and jus
stice, its ssoaring power and
d
outreaching streng
gth can fill the hea
aven and earth, en
nabling ma
an to reach a new
w
height of great ach
hievementts, so Men
ncius exho
orted his disciples.
d
On a more pra
actical lev
vel "Ki" he
elps us to keep our minds cle
ear and alert
a when
n
the affairss of life be
ecome strrained and
d confused
d, or sees
s us throug
gh sleeple
ess nightss
when ourr loved on
ne is grave
ely ill.

e devoted
O. Be d
As m
meditation is to the religious,
r concentra
ation and devotion is to the artist,
a and
d
perseverrance is to
o the labourer, so iss moral cu
ulture to the practitiioner of th
he martiall
arts. In other word
ds a perso
on's unflincching ded
dication to his own iinterest an
nd duty iss
the sourcce of life and
a powe
er. Cultiva
ation of mind, therefore, is no
o monopo
oly of anyy
particularr person.
 
 
Intern
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Taekwon-Do Fedeeration
 
 
   

 

In facct the sinccerity and effort deffinitely pro

oduce the
e belief an
nd the beliief makess
one able to reach the
t final goal.
g
al culture is conside
Mora ered to be
e a cultiva
ating mov
vement to
o make on
ne devote
e
oneself to
o his workk, whateve
er it mightt be, until his life and work be
ecome one.

Ⅲ
In summary, we
w can enjoy a grea
ater freed
dom of action by prreserving our basicc
nature w
while making ourselves impe rvious to the temptation of p
power, money and
d
sex. A pe
erson who
o has atta
ained this stage of self-cultiv
vation is ssometimes
s called a
"Saint."
It mu ed seem like an i mpossible
ust indee e underta
aking to a mere mortal.
m A
mountain
n crossing
g begins with
w a sin
ngle bold step
s and an ocean
n begins with
w each
h
small stre
eam.
As an
ncient pro
overbs say
y: "Where
e there is a will there
e is a wayy." "One should
s nott
look afar, when the
e way is right
r in fro
ont of you." "Even heaven
h ca
an be mov
ved if one
e
devotes h
himself to his cause
e."
With a strong will
w and firm determ
mination, iti is within the reach
h of anyone who iss
willing to make the
e effort.
This moral cultture is uniquely tied
d in with Taekwon-D
T Do, not on
nly for the
e eventuall
nt of the
attainmen e highest goals in
n Taekwo
on-Do and
d the pro
omotion of
o power,,
technique
e, and sellf-confiden
nce, but a
also for the
e cultivatio
on of charracter. Witthout this,
the instru
uctor wou
uld be guilty of imp
parting a devastatin
d ng force to
o those who
w could
d
eventuallly become
e so enam
mored of their new
wly found technique
es they might
m veryy
easily be
ecome bulllies or us
se this kno
owledge as
a a means to ach ieve theirr personall
ambitionss.

 
 
Intern
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Taekwon-Do Fedeeration
 
 
   

 

Mostt Taekwon
n-Do mastters and in
nstructors
s are more
e apt to pu
ut emphas
sis on thiss
aspect o
of training
g rather th
han some
e of the more sen
nsational training guides
g off
running o
over rockyy seashorres, beati ng the fis
sts agains
st pebbless or thrusting them
m
into boilin
ng water, attempting to stop a bird in mid-flight,
m and so fo
orth.
There
e are also
o a numbe
er of oblig
gations the
e serious student m
must fulfill, and the
e
following steps have
h bee
en taken
n by eac
ch Taekw
won-Do sschool under the
e
onal Taekkwon-Do Federation
Internatio F n to maintain the high
h stand
dards of in
nstructorss
and stude
ents.
1. A close scrrutiny must be ma
ade of the
e mental makeup
m a
and backg
ground off
applicantts before their
t admiission to t he do jang or schoo
ol.
2. O
Orientation to patrio
otism, ob
bedience, behaviorr, practice
es, discip
pline, and
d
humility m
must be undertaken
n.
3. Pe
ersonal morals,
m siincerity, a
as well as
a techniq
ques sho
ould be ta
aken into
o
considera
ation upon
n awarding the high
her ranks.
4. Higher ran
nks who are found fighting
g should be punisshed by the locall
n-Do Asso
Taekwon ociation.
5. Alll black belts
b mustt register with the local Ta o Associa
aekwon-Do ation and
d
Internatio
onal Taekw
won-Do Federation
F n.
Durin
ng training the stu
udent sho
ould cons
stantly de
evelop me
ental and physicall
discipline
e, and the
e following
g activitiess should be
b consid
dered an iintegral pa
art of thiss
training.

VEL (YO HAENG):

TRAV H
Patrio
otism can
n be gaine
ed by trave
eling to noted or hiistorical a
areas. An American
n
student o
once remarked afte
er visiting
g Gettysbu
urg and the site off Generall Pickett'ss
 
 
Intern
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Taekwon-Do Fedeeration
 
 
   

 

famous ccharge: "The fightting spirit and cou

urage they possesssed to attempt
a to
o
conquer an unconq
querable position m
must have
e come from a loyaltty all officers would
d
like to acchieve." Students
S should see
ek out the
ese monum
ments, stu
udy and attempt
a to
o
learn from
m them.

UNTAIN CLIMBING
MOU C (DUNG S
SAN):
This form of exercise not onlyy develop
ps important leg m
muscles, but also
o
nourishess the spirrit and pro
omotes a feeling off victory and
a triump
ph, as illustrated in
n
the well known Korean
K po
oem; "No matter how
h ntain is, it can be
high the moun e
compared to a sm e heaven. There is no reaso n why ma
mall tomb under the an cannott
succeed if he desiires to clim
mb it. All ttoo often, howeverr, one clai ms it is to
oo high to
o
hout even
climb with n making the
t attemp
pt."

D SHOWE
COLD D BATHS (NAENGS
ERS AND SOO MAC
CHAL):
aking cold showers and bathss or exerc
By ta cising on snow-cove
s ered groun
nd in bare
e
feet, stud
dents build
d tenacity and pride
e.

PUBL
LIC SERV
VICE (SAH
HWE BON
NGSA):
By co
ontributing
g labor to
o the community, especially to the pooor or disa
abled, the
e
student le
earns cha
arity, humility, comra
adeship, tolerance,
t ense of ge
and a se enerosity.

QUETTE (YEJOL):
ETIQ (
A hig
gh degree
e of etiquette shou
uld be observed by
y students
ts, both in
nside and
d
outside tthe do jan
ng. This should
s be
e applied by lowerr ranking students to seniorr
students while traiining, by higher
h ran
nking stud
dents to elder
e stude
ents outside of the
e
 
 
Intern
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Taekwon-Do Fedeeration
 
 
   

 

training h
hall (do jan
ng), and by
b all stude
ents when
n visiting another
a do
o jang. In all cases,
emphasiss should be
b placed on corre ct and pro
oper saluttation. It iss a form of
o respectt
and court
rtesy in We
estern as well as O
Oriental so
ocieties.
It is indeed poor tastte for a bllack belt to
t slight a
ning white
beginn e belt wh
ho might very we
ell be the
e
instrucctor's senior in both
h age and
d station. Studentss
visiting
g other do
o jangs, whether
w the
ey be Tae
ekwon-Do
o
or oth
her martia
al arts, mu
ust pay p
proper res
spect and
d
observve the tra
aits of modesty a nd courte
esy at alll
times.

Ma
an should attempt to dwell in thhe largest mansion
m in
n

the wo
orld, stand
d on the correct placce and wa
alk on the
e

broade
est street.

(M
Man’s mostt comfortable and seecure dwelling is hiss

own virrtuous min

nd. He shou
uld alwayss stand on the side off

justice and live honestly and fairly.)

 
 
Intern
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Taekwon-Do Fedeeration