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The Philosophy of Hyung (form) Practice by Nathanael Verbeke, 4th Dan |
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To understand the importance of Hyungs within Tang Soo Do it is
beneficial to analyze the
story of one of the great martial arts legends, Bodhidharma (A.D.
448[?]-527[?]). A monk from Southern
India, he traversed hundreds of miles to bring the Ch’an Buddhist
faith to China. When he
arrived he discovered the monks were physically unfit for the rigorous
mental training he required.
Subsequently, as the legend goes, he introduced various callisthenic
exercises, devised from
his knowledge of various Indian fighting systems, aimed at strengthening
the body; and thereby,
strengthening the mind. This was the beginning of the famous Shaolin
Monastery.
The historical accuracy of this legend has been diminished by
time, but it’s thematic relevance
is still vibrant. Most importantly, the martial training of the Shaolin
Monastery, one of the
most influential martial arts schools to have ever existed, was
originally designed to be an accompaniment
to a larger philosophical whole. This suggests that Hyungs, or the
practice of regimented techniques, are inextricably combined to the mental development of the practitioner. This is voiced by Grandmaster Hwang Kee who stated in volume one of his Soo Bahk Do Tang Soo Do, "If one were to disregard the history, value, and concept of forms, one could develop hundreds of forms with the individual movements available. That would be, in effect, an attempt to create
new ideals, a different philosophy."
Forms are, therefore, embodiments of a belief, or a Do (way).
Likewise, the development of
Hyung practice mimics the overall development of the Martial Artist. (external
power), Neh Gung (internal power), Choong Gung (both internal and
external), and Shim
Gung (spiritual). Weh
Gung
The cultivation of external power is synonymous with the
development of the physical body.
This includes muscular development, proper use of stance, proper use of
hip, balance, speed
control, etc... All vitally necessary for the successful practice of
Tang Soo Do. They, in essence,
provide a foundation upon which the Martial Artist develops. For
instance, the white belt
is introduced to Ki Cho Hyung Il Bu, Ki Cho Hyung E Bu, and Ko Cho Hyung
Sam Bu. These
three basic forms, combined, teach three stances, two punches, three
blocks, and four directions.
By practicing these forms the beginner is able to accommodate their body
to the physical
stresses of Tang Soo Do practice. They train their hands to make fists,
they train their legs
to remain in solid stances (vital to stability in combat), and so forth.
Later, as the forms become
more demanding, they also develop In Neh (endurance).
As the student advances, the use of Weh Gung within their
practice of Hyungs develops into the cultivation of explosive power.
As a whole, the Weh Gung method is the most physically demanding,
as all of its energy is
focused and expelled outward; and subsequently, the most tiring. Ergo,
its use in extended combat
can be harmful to the practitioner. It is characterized by an
overabundance of Yang energy,
and because of this, is aggressive by nature. Accordantly, it also has
the greatest potential to
lead to internal injuries, such as knee and hip problems, later in life.
Neh
Gung
When the student becomes comfortable with the Weh Gung method of
Hyungs, they are ready
to be introduced to various Neh Gung movements.
The use of breath to create energy pervades all Martial Arts and
Eastern spiritual traditions.
As stated within Ch’i: The Power Within by Geoffrey and Phyllis PIke,
“The Asians have
known the importance of breath control for thousands of years. It is no
coincidence that the great
yogis and sadhus of India, the lamas of Tibet, the holy men and sages of
China automatically
took to mountainous regions for mediation and self-development or that
all of their achievements,
both physical and spiritual, began and ended with the harnessing of the
air around them
and its channeling into remarkable powers.”
This energy is know as Ki to the Koreans and is defined in The Ki
Process: Korean Secrets
for Cultivating Dynamic Energy, by Scott Shaw. He states, “Ki is a
universal energy. It flows
through all things. Since Ki is present in all things, we, as
participants in this energy, have the
ability to tap into it consciously, through prescribed methods,” he
goes on to say, “Breath control
techniques are utilized as a primary method in the development of Ki.
Breath control methods
are designed to enhance the flow of Ki into your body in the most
efficient way possible.”
By learning to control their breath the Tang Soo Do student
optimizes the circulation of oxygen,
and the expulsion of carbon dioxide.
Neh Gung practice also embodies the beginnings of mental
training. Character, self discipline,
focus, and courage, all have aspects related to Neh Gung exercise. This
is created by the
internal focus of Neh Gung practice. Not only is the breath focused
inward, but concentration is
focused inward. Because of this Neh Gung practice inspires introspection
on behalf of the student,
as well as perseverance to improve.
Neh Gung is characterized by an overabundance of Um energy, and
because of this is passive
by nature, relying less on physical prowess, and more on internal
breathing and posture to create
its power.
Choong
Gung
Choong Gung (middle energy) is the ability to combine Neh Gung
and Weh Gung.. The perfect
Hyung, exerting external and internal energy, is beautiful, composed,
relaxed, and powerful.
This state is the most advanced of Tang Soo Do because it is
unlimited and formless. The practitioner
has the capacity to be both passive and aggressive as is needed, and can
even combine
the two within a single movement. This is a noticeable, but subtle,
characteristic within a
Hyung. It can be described as fast, yet graceful; hard, yet soft. There
is no internal tension, but there
is great external power.
This is attained within form practice by relaxing the entire body
and allowing the movements
to generate speed and power of their own accord. In this way, through
proper breath control,
the body has the potential to use less energy but generate the same
amount of speed and power,
if not more, as a Weh Gung movement. This is described as “stillness
in motion”- the mind
is still while the body is in motion. It is also in this relaxed state
that Ki flows most freely throughout
the body. Shim
Gung
Weh Gung, Neh Gung, and Choong Gung, within the practice of
Hyungs, are all concepts that
relate directly to Tang Soo Do as a martial system of self development.
Their counterpart, Shim
Gung, is the embodiment of all three of these concepts within the life
of the practitioner, both
inside and outside the dojang.
Weh Gung practice in forms, as already mentioned, is active and
aggressive. This translates
into an active and aggressive spiritual nature. This is characterized by
a need to dominate
and control others; while lacking humility and discretion. This type of
person has the capacity
to take affirmative action, but they are often impulsive and guided by
emotion.
Neh Gung practice in forms, as already mentioned, is passive and
submissive. This translates
into a passive and submissive spiritual nature. This is characterized by
the inability to take
charge and a lack of confidence; but the possession of humility and
discretion. This type of person
is rational and makes decisions based on what they feel will incite the
best possible action,
but they often find themselves in the shadows of those with a more
aggressive nature.
Choong Gung practice in forms, as already mentioned, is a
combination of the two. It is not
difficult to see the benefits of such a spiritual nature. In life there
is a time to be passive and a time
to be active, as embodied by the philosophy of Um and Yang. By balancing
these two extremes
one is capable of attaining peace. This is mimicked by the relationship
between student and
master- a student attains humility by being respectful of his or her
instructor, later, that same student
becomes the master.
As a concept, the idea of balance permeates all of Eastern
spirituality, but perhaps is best embodied
within the philosophy of the Tao. Almost indescribable, the Tao is
beyond human control.
It is the natural state of all things. It is formless.
Students of its philosophy constantly strive to become one with
their nature, and the nature
of the world around them. This is attained by surrendering ones personal
desires for control
and power. Like Hyung practice, honest practice and commitment will
inevitably lead the practitioner
through every aspect of their humanity, and its great potential for
violence and compassion.
Furthermore, contrary to American culture, Taoists encourage a
passive approach to knowledge,
in that they believe what is truly important will make itself known
without the active participation
of the recipient. Chekhov, the great Russian writer, in accordance with
this belief, would
not write about an experience until many months after it had occurred,
in this way he “would
only remember what is truly important.” The same is true of combat.
When fighting one should
strive to attain a state of “no mind.” In this way, being aware of
what is truly important, such
as an incoming attack, will not be hindered by needless mental
deliberation. |
