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Danbong – Short Stick (Black Belt Magazine – March 2003)

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Danbong – Short Stick
Descended from an Ancient Musical Device,
It is Now a Signature Weapon of Hwa Rang Do
(Black Belt Magazine – March, 2003)

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At first glance, the short stick appears to be one of the most innocuous parts of the hwa rang do arsenal. Measuring only about a foot long, it carries none of the visual shock value that a baseball bat or even a carpenter’s hammer would have in a dark alley. It’s not made of any exotic materials, and it’s not wielded with any kind of flashy movements. However, when it’s used right, the short stick is rudely effective. Perhaps that’s why I figures so prominently on the crest of Joo Bang Lee’s World Hwa Rang Do Association, the group responsible for bringing the comprehensive Korean self-defense art to America and the world.

History

The dan bong, as it’s called in Korean, descended from the drumsticks that Buddhist monks used-and still use-to beat the large drums that sit in every temple in the nation. In olden days, the priests would pound the instruments for prayer services and during emergencies when an alarm needed to be sounded in the monastery.

Use of the drumstick for self-defense became popular in the secular world during Korea’s Koryo dynasty, which lasted from 935 to 1392. “Policemen who were weaker and couldn’t rely on sheer physical force to overcome criminals used it as a tool to subdue their opponents,” Lee says.

The effectiveness of the weapon enabled those early law-enforcement officers to neutralize any advantages the hoodlums had without inflicting mortal injuries. And its small size meant it could be easily concealed or stowed when necessary.

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Construction

Then and now, the typical dan bong was a cylindrical piece of wood approximately 1 inch in diameter and 10 to 12 inches in length. A hole was bored in one end to allow the attachment of a tether, which could be wrapped around the martial artist’s hand and thumb to ensure a more secure grip.

Lee’s elder son, Taejoon Lee, himself a seventh-degree black sash in hwa rang do, extrapolates on the short stick’s structural practicality: “Most of the uninitiated view the dan bong as a joke. They squint and see this small wooden thing barely jutting out of the palm of your hand, and they laugh.”

Indeed, the dan bong in nondescript and can be partially concealed in the palm, but that only helps the bearer swing it into action with the element of surprise on his side. And as hwa rang do practitioners love to demonstrate, the simplest item or movement can have the greatest potential in combat.

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Application

According to Taejoon Lee, the simple structure of the dan bong conceals five major fighting tools: the edge, the forward tip, the shaft, the pommel and the tether. In battle, those features can be applied in a number of devastating ways-which is in accord with hwa rang do’s concept of applied combat versatility, meaning that the maximum number of effective applications must be derived from every weapon and body part.

The edge of the stick, especially when not smoothed or rounded, provides an angular surface that is not dissimilar to the blade of a knife. It can be used to gouge, cut into or scrape off an adversary’s skin. Further versatility comes from the fact that one edge lies at each end of the weapon. If an opponent deflects a dan bong head strike, a simple twist of the wrist can enable you to redirect the edge so it makes contact with his face, injuring him and leaving him open to a follow-up strike.

The forward tip of the short stick is employed much like the tip of a hammer-using thrusting, stabbing and hacking motions. Additionally, the sides of the forward tip can be used with a flicking action of the wrist. Taejoon Lee explains: “You hold the dan bong loosely between your thumb and forefinger, and power it with the rolling action of your fingers. That allows rapid alternation between pronating and supinating your wrist, making the forward tip much like a heavy whip.”

When it comes crashing down on a joint or other hard body part, the bone underneath will shatter. That kind of whipping motion is clearly seen in hwa rang do’s dan bong blocks and strikes, making defense potentially as painful as offense. Indeed, Joo Bang Lee is fond of demonstrating the myriad of uses to which the short stick can be put by answering an opponent’s kick with a flicking tap to the shin. The adversary’s face inevitably turns white with pain after the seemingly effortless strike makes contact.

The dan bong’s shaft exemplifies versatility. While most arts teach students to use the body of an impact weapon only for blocking and striking, hwa rang do does not encumber its practitioners n any way. “The shaft of the dan bong can be used as an additional appendage,” says Joo Bang Lee. To demonstrate his point, he blocks a punch to the face, then deftly flips the shaft over his opponent’s wrist and grabs the tip with his free hand. The slightest downward force drops the opponent in a screaming heap. Lee then points out that joint manipulations are an essential part of combat and that the short stick’s rigidity makes it the perfect tool for creating additional force on the targeted joint or pressure point. Additionally, he says, the shaft serves to stabilize the fingers in a fist, much like a roll of quarters that is held wile a punch is thrown.

The short stick’s pommel can function as an excellent striking implement. When the forward tip is blocked, the pommel can whip around and hammer home a punishing strike-to the collarbone for instance. In close-range fighting, the pommel is often used as a shorter tool for augmenting the power of a joint manipulation. “Many times, someone will grab your weapon arm,” says Joo Bang Lee. “If that occurs, you don’t have to forgo a joint-manipulation technique simply because one of your hands is occupied with a weapon.” In such a situation, the pommel of the stick can easily circle the opponent’s wrist to effect a lock, and the lock can be more painful than an empty-hand lock because it uses the wooden surface to simultaneously pinch down on the pressure points in the wrist.

The dan bong’s tether is actually an important offensive tool, despite the fact that most observers see it as merely an apparatus to keep the stick from flying out of your hand. It can also be used to assist you in restraining an opponent’s wrist during a lock or in choking him afterward. Additional utility comes from being able to use the tether to create a flexible weapon: You grasp it while you strategically fling the dan bong into your opponent’s face, then yank it back into your palm. The skilled practitioner also knows how to link two short sticks together to create a makeshift nunchaku.

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Extrapolation

Martial artists tend to think of wooden weapons primarily as impact devices, but the hwa rang do short stick is obviously different because it enables you to strike, cut, lock and throw. “That gives you the full gamut of fighting techniques so you’re not limited to just beating wildly on someone like a child with a stick,” Taejoon Lee says. “The problem for many people lies in failing to achieve an adequate understanding of basic empty-hand combat, which can make bearing a weapon a detriment.”

If you decide to train in the use of the short stick-or any other hwa rang do short-range weapon-you must learn how to use both hands in a coordinated fashion, blocking and striking in a figure-8 or circular pattern, Taejoon Lee says. “Maximum damage is the goal of both empty-hand and weapons [techniques], so a solid understanding of pressure-point striking is also necessary.”
When it comes to self-defense, the most important thing to remember is that dan bong techniques can be done with a plethora of household items. Whatever is handy-be it a coke bottle, wrench, cell phone, flashlight or TV remote control-can be wielded with the same authority.

“As long as it is semi-cylindrical and fits in your hand, it will have most of the [features] mentioned above and can be applied with dan bong principles,” Taejoon Lee explains. “While hwa rang do teaches the use of some ancient Korean weapons, it is all applicable to modern life and modern conflict.”

Aerial Kicking (Martial Arts Combat Sports – May 2002)

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Extreme Hwa Rang Do®
This Korean Art’s Aerial Kicks Push the Human Body to Find The Maximum Range of Physical Expression Part 1 by Hyung-Min Jung.

In the past few years, the hwa rang do system has stayed out of the spotlight. But that dormancy has come to pass, and hwa rang do is coming out of its cave like a hungry tiger with an appetite for conquest. At the forefront of that charge is Taejoon “Henry” Lee, the elder son of hwa rang do’s founder, Dr. Joo Bang Lee.
Taejoon Lee is one of the most colorful figures of Korean martial arts, and his insights into the system founded by his father are no less exciting than the man himself.

“Hwa rang do is a compilation of my fathers martial expertise that came on the scene in the 1960s in Korea,” explains Lee. “Many people look at some of the techniques that Korean martial arts are known for, and they credit them to styles like taekwondo and hapkido, but the reality is that many of those techniques showed up in other systems after my father started teaching publicly in Seoul. From Seoul, the instructors that trained under my father spread out to influence other systems and schools.”

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KOREAN FOOT-FEST
One such branch of techniques is the amazing aerial kicking that the Korean martial arts are well known for, and hwa rang do kicking in particular may be indeed at the vanguard of the Korean foot-fest.

“If people just talked to anyone who trained with my father back in the 1950s and 1960s, they’ll know that hwa rang do practitioners were doing some of the 540 and 720 spin and combination kicks that some tournament forms competitors started doing only in recent years,” says Lee. “When I was a little kid back in Korea, there used to be footprints on the ceiling of my fathers Dojang (martial arts school) from the jumping dora chagi (spinning kicks) that his students used to practice.”

“Hwa rang do’s radical flying foot attacks fall under the heading of tuk soo jok sul or special kicking methods. Within tuk soo jok sul, there are a wide variety of kick attacks. Including in this category are jumping kicks, spinning jump kicks, flip kicks, flying kicks and kicks to multiple targets while airborne. This kind of extreme kicking is in keeping with hwa rang do’s philosophy of pushing the human body to find the maximum range of physical expression.

Careful consideration is required before “jumping” into this kind of training. According to Taejoon Lee, “people have to realize that this kind of training isn’t for everyone. The Hwarang warriors were the elite soldiers in ancient Korea, so they trained and developed skills that nobody else could do. Part of the reason that these Hwarang warriors were so feared is that during the time when Silla people fighting to unite Korea, their Hwarang knights would leap into the air and kick the mounted enemy soldiers off their horses. One of the most famous warriors in Korean history was named Kwan Chang. During the war with the Baekche tribe, Kwan Change leapt into the air and killed a mounted Baekche cavalry commander with a kick!”

SERIOUS INJURIES
But as a result of attaining such height, there is also a long drop back to the ground. This is where a great deal of injuries can occur with martial artists. There are countless incidents where aspiring martial arts students are sidelined by serious knee of ankle injuries sustained while practicing jumping kicks. Yet Lee has a quick answer for this situation.

“Injuries are a mark of something missing in the training, whether it be an issue of technical explanation, proper demonstration or safety precautions,” he says. “In many cases, it’s a situation in which the student isn’t taught the proper method for jumping and landing. Anyone can jump up high with a little practice, but are they prepared for the landing?”

RIGOROUS TRAINING
To prepare his students, Lee has a rigorous training regimen that builds muscular strength to attain height for the jump and power for the kick, while also building ligament and tendon strength to be able to absorb the impact from the landing. He begins from the most simple duck-walk drills to build leg strength and progress to practicing the components of the most complicated of hwa rang do’s kicks.

Following are some tips that are really important to remember when you’re jumping and landing, explains Lee.

You have to land “like a cat, not like a sack of bricks,” he says.

Your feet should touch the ground toe first, then follow with the heel.

Some people land heel first after jumping kick, and the shock of those landing goes straight up their legs to their kneed. If you land with your forefoot first, the ankle and knee together will absorb a lot more shock and give your body more time to decelerate. That prevents the kind of jarring injuries sustained most of the time with jumping kicks.

Also, it is important to tighten your dan jun or lower abdomen when you’re performing these jump kicks. When you tighten your lower abdomen, it’s like you’re making you body more compact, lighter, so that when you jump and spin, your center of mass isn’t spread out all over the place. When your center of mass is smaller, it’s easier for you to maintain your proper posture and positioning in the air, much like it is when you see a professional figure skater do a jumping spin and land on the ice.

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JUMPING, FLYING KICKS
Once the basic jumping and landing skills have been mastered, the next step for a hwa rang do student is to progress through a series of jumping and flying kicks, starting from the simple standing jump kicks, to the flying single kicks (usually for breaking), and then aerial combinations kicks. Lee was one of the first martial artists in the United States to popularize the flying sidekick breaking techniques, taking a running leap over several people to shatter a stack of boards. The aerial combination kicks progress in difficulty from double jumping front kicks (where both legs kick out at two separate targets simultaneously), to combination kicks in which the kicker strikes and opponent three times after leaving the ground.

Another type of tuk soo jok sul is the wol jang jok sul or kicking techniques after stepping or pushing off an object with the foot.

“You know the kicks you see a lot of action stars doing in films?” asks Lee. “In hwa rang do, we do many of those same kicks that you see on the screen, but without the wires to hold us up.”

To emphasize his point, Lee stands up and positions two of his students with kicking targets, one at chest height and the other at head height. He sprints towards the wall, leaping up and pushing off the wall with one foot, changing direction towards the first target and kicking solidly with his other foot. With the same foot, he spins in midair and nails the second target-some six feet away from the first target-with a spinning round kick before alighting on the mat again.

“That’s the essence of wol jang jok sul, says Lee. “We use this kind of foot technique to attack multiply targets and change direction in midair. At the beginning levels, students learn to take a few steps off a wall and then push off the wall to kick a target that’s a few feet away from it. Later on, at higher levels, we can use an aerial kick as a means to change direction and strike the next target. Just know you saw me jump up the wall and hit the first target using the wall as a means to push off and change direction, but I used the force from the first kick to propel me backward so I could kick the second target.”

Such flying techniques may seem almost unbelievable to the untrained observer, but this kind of technique is simple physics, biased on inertia-the propensity of an object in motion to remain in motion and an object at rest to remain at rest. Each time the foot touches a stationary object; there is resistance to motion. For instance, when Lee begins to sprint towards the wall, his body is accelerated into motion. When it hits the first target, the target provides resistance against which his kick pushes to propel him backward and upwards into the next target. However, don’t let the simplistic explanation fool you. There is a great deal of physical coordination required for such maneuvers.

ASKING FOR TROUBLE?
This kind of kicking may seem as if it would offer ample opportunity for an opponent to grab an outstretched leg, but Lee merely grins at the suggestion.

“If someone were lucky enough to grab a leg, part of wol jang jok sul training is to use the free leg to kick your opponent with a telling blow, and free your leg,” says Lee. “In addition, we set up our aerial spinning kicks, like the 540’s with both legs, using one leg when you first leave the ground to gage the distance or create a diversion, and the second kick has the finishing power from the spin.”

“Agility is defined as the ability to change directions rapidly,” he continues. “Wol jang jok sul requires a great deal of agility – twisting the upper body, balancing in mid-air, and torque from the waist – to create the proper angle and motion for that kind of aerial combination kicking. We are basing out movements one the harmonized motion of proper breathing, leg strength, waist twisting and torso alignment to create powerful movement in different directions while airborne. Its physics combined with ki power to make the body lighter is such a way as to facilitate the jump and following kick. That’s the wirework you see in movies, but done in real life, with real kicks and real people. This is part of hwa rang do’s basic philosophy of maximizing human potential. It’s not just about training the simplest techniques for combat, but more to challenge yourself to achieve options that are unthinkable for the average person.”

Black Belt Magazine – July 2001

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Taejoon Lee
Hwa Rang Do®’s Golden Child
Prepares to Lead the Korean Art into the New Millennium
(Black Belt Magazine – July 2001)
By Hyung-Min Jung

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The conflict between traditional values and modern living is an issue in many cultures these days. The martial arts have also become a battlefield for this conflict, with many practitioners wondering whether to follow in the footsteps of their ancestors or tread a new path. In an era when old-fashioned values are increasingly falling by the wayside, there are exceptional few who manage to retain the strength of the old ways while improving, growing and adapting with modern society. Taejoon Lee, chief master of the World Hwa Rang Do® Association, is one of them.

Personal History
The eldest son of Lee Joo-bang, the supreme grandmaster of the World Hwa Rang Do Association, Taejoon Lee has seen both sides of the tradition-vs.-modernization and has constructed a path for his students to follow. Born in Seoul, South Korea, and raised under the strict eye of his father, Lee under went an often painful forging process in his early years. “Children have life a little too easy these days,” says the seventh-degree, “Go talk to older people. Most of them went through things that would be considered child abuse by modern standards, yet the vast majority of them didn’t exhibit the kind of disturbing behavior we see so commonly in today’s youth, like breaking into their father’s gun cabinet shooting their schoolmates.”

Once when Lee was 4, he threw a temper tantrum in front of his parents. His father left him on the rooftop of their building in the freezing snow barefoot and in his underwear in the middle of the Korean winter until he realized the impropriety of his manner. “Doing that is illegal these days,” he says. “You’d be thrown in jail in a heartbeat, and your kids would be put in protective custody. In Korea, we called that discipline.” For most the story would end there, but that’s not all. The real clincher is: After sometime has passed, Lee’s father tells the mother to go let him in. When his mother approaches and tells Lee his father has given him permission to come in, Lee refuses and defiantly remains in the snow.

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The opponent (left) controls Taejoon Lee with a head lock (1). Lee activates a pressure point behind theopponent’s right knee to prevent him from stepping backward, then slides to his left so he can position his right arm for the escape (2). Lee scrapes his ridge hand and forearm across the opponent’s face as he arches his back and neck, thus loosening the head lock (3). The hwa rang do expert continues to bridge backward as he wraps his right arm around the other man’s neck and cranks it (4). Lee continues to roll the opponent and pull him off-balance as he steps forward with his right leg (5). To finish, Lee drops to one knee and tightens his hold on the opponent’s neck and hair (6).

Through daily menCombo2atal training like the aforementioned experience, Lee grew and learned within the Hwarang warrior tradition. “People, especially in the United States, think of discipline as a form of punishment,” he says. “It’s seen as an impairment of freedom, limiting the free expression of another human being. To the followers of the Hwarang tradition, we understand that without strong discipline accompanied by effective consequences, a human being cannot grow to full potential. The discipline and forging we undergo in our youth gives foundation on which to really grow mentally, physically and spiritually.

Yet there’s a caveat to those would misinterpret what Lee is saying. “Discipline isn’t punishment,” he cautions. “Discipline should come from love. Punishment comes from hatred. Children have to be guided with care and love, not with an abusive heart.”

The freedom Lee speaks of can be seen in everything from his beautiful West Los Angeles dojang (training hall) to the effortlessness with which he takes flight to kick. The spacious hall that houses Lee and his students offers the best in modern training equipment, complete with polished equipment, hardwood floors, comfortable mats, stereo sound and computerized attendance and bookkeeping systems. Yet there are reminders of traditional virtue all around in the shape of beautifully carved, wooden Chinese characters representing the qualities of perfect conduct as written by his father: humanity, justice, courtesy, wisdom, trust, goodness, virtue, loyalty and courage. Under the junior Lee’s strict guidance, such a training environment gives students the foundation on which to build their mind and body.

The physical discipline of Hwa Rang Do is another aspect of Taejoon Lee’s expertise. Speaking of the spectacular kicks for which his art is renowned, he says “A lot of people look at a kicking demonstration and talk about how much they want to learn that. But when it comes time to really practice, really train, really sweat push hard, their hearts might not be into it. Physical excellence isn’t something a credit card can buy. It’s one of the best B.S. detectors you can find. Someone who really works hard, really puts in the effort will be superior.”

In Hwa Rang Do, kicks abound, and the degree of difficulty is often underestimated by novices. “New students love to see advanced students practicing the aerial and spinning kicks, often trying to imitate them,” Lee says. “But the discipline it takes to stay focused on really perfecting the basic kicks and develop the leg power from stance work can seem boring to novices. That’s when I have to explain to them that every hour they put their whole effort into perfecting the kicks and stances will make it easier to learn the more difficult techniques later on.”

“When students can postpone that urge for immediate gratification and focus on the task at hand, they’ll be successful in anything they do because they’ve learned what real persistence and diligence are about,” Lee continues. “These are people who push themselves to greatness—the self-starters that every company wants to hire.”

Taejoon Lee (left) readies himself for the opponent’s attack (1). The opponent charges and attempts to tackle the hwarang do stylist (2), but he intercepts the motion by wrapping his left arm around the opponent’s right arm and pushing his own right arm down as if to effect a guillotine choke (3). Lee then switches course and locks a figure-4 hold on the other man’s right arm (4). By placing pressure on the opponent’s triceps, Lee forces him down as he tightens the shoulder lock (5). Next, Lee drops to his right knee while maintaining pressure on the shoulder (6). He completes the defense by moving to the opponent’s back and immobilizing him (7).

Evolution
Hwa Rang Do’s techniques are not limited to just kicks, however. The system to which Lee’s family is heir is perhaps Korea’s most comprehensive martial art. Throws, locks, strikes and more than 108 weapons comprise the arsenal of modern hwa rang do warriors. Ancient techniques that have been handed down for thousands of years give students a distinct advantage on the street, but don’t think for a moment that the art hasn’t evolved over time.

“When the kingdoms of Baekche (18 B.C.-A.D. 668) and Silla (57 B.C.-A.D. B.C.-A.D. 668) were at war, firearms weren’t a major part of the equation like they are now,” Lee says. “But Hwa Rang Do has grown to meet the needs of every era. We now have gun disarms, weapon retention techniques and strategic shooting principles for the military and police courses we teach. “The base concepts on which the system was founded allow you to interpolate the proper attack or defense in any situation, regardless of which era you’re in,” he continues. “Koreans have been invaded more than any other country in Asia, but our culture and our ways have survived. We didn’t get that way by not being able to adapt.”

In the same way his art has evolved, so has Lee. When he arrived in America at age 9, he took the English name of Henry. While still young Henry Lee was known in martial arts circles as a child prodigy. He attended the University of Southern California and pioneered the Intercollegiate Hwa Rang Do Society (ICHRDS) during his undergraduate career. During those years, he ran as President of ICHRDS (which governed seven HRD university clubs: USC, UCLA, UCI, UCR, UCSD, CSLB, ASU) for over ten years, he managed to divide time between teaching at several campuses, running his own school, managing the international headquarters dojang and full-time academics—thus maintaining a delicate balance between the demands of Korean tradition and American college life. After he graduated, he made the difficult decision to abandon his pursuit of law and follow in the footsteps of his father, inheriting the family business with all the trials and tribulations inherent in a martial arts dynasty.

“Because he’s so completely focused on the development and maintenance of his art, my father let a lot of things go in his early years here in the United States,” Lee says. “His students would ask him questions about the history or lineage of Hwa Rang Do, and then they’d write articles on what they heard from him. Unfortunately, there were some inaccuracies that piled over time due to the language barrier, and my father didn’t really make an effort to put the situation in check.”

“When I made the decision to devote my life to Hwa Rang Do full-time, I questioned him about everything I wasn’t 100-percent sure about. But my father’s answers as well as through my personal research made complete sense to me, and now with the help of a bilingual individuals such as myself, we’re setting the historical straight for the public, and we’ll let the scholars verify it all.”

 

Future
Now Lee’s life is geared toward propagating his father’s art and continually bettering himself in preparation for the mantle he will wear one day as the Supreme Grandmaster of Hwa Rang Do. “All the happenings of the past few years have given me time to really digest what my place in this world is,” he says. “I am my father’s eldest child, the one who will support him and his art to my last breath because I see the greatness that he is and because I understand the truth that he speaks.”
“I made a conscious choice to accept the responsibility that comes with being my father’s successor in Hwa Rang Do,” he continues. “As warriors our strength is measured by the responsibilities we carry and our accountability to a higher cause. That signifies our worth to this world. My responsibility is to my father’s art and in setting an example for later generations of practitioners to follow.”

Part of that responsibility involves understanding Hwa Rang Do’s origins. Lee is publicly clarifying his father’s role in the development of the modern Korean martial arts. He has also grown comfortable with his Korean heritage, exhibiting a fierce pride in the accomplishments of his people. “Koreans have never been conquered; that’s why we’re called the indomitable people,” he says. “Our culture, our ways, our language all live on despite the horrifying cultural oppression of the the Japanese occupation from 1910 to 1945. To come from that kind of heritage is an honor. In recognition of that history, he has dropped his American name and now sticks to his Korean name: Taejoon Lee.

The junior Lee was practically raised in the dojang, he says.The chief master continues with a little-known vignette: “Years ago there was a Korean martial arts gathering in San Francisco. Hapkido masters, were there, taekwondo masters were there and kuk sool masters were there. When it came time for the masters to be seated at the head table, Ji Han jae, the man who is revered as the senior-most hapkido practitioner in world, was in the seat of honor. The older masters know their place with each other. When they get face-to-face, they know who trained with whom, what each other’s secrets are. There’s no hiding behind the media or a Web site. The man who sits first is the most-senior, most-revered person in that gathering. My father, my uncle [Lee Joo-sang] and I arrived late. When we walked in, Ji Han-jae got up, as did everyone else, and re-seated. My father sat at the seat of honor, followed by Ji Han-jae and my uncle. After them, everyone else sat. When I saw my father sit first, that told me everything I needed to know. Now it’s my turn to make sure the world understands the real deal with Hwa Rang Do and my father’s legacy.”

 

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Just as the Hwarang knights of ancient Silla had models like the legendary Gen. Kim Yu-shin, the modern followers of the Hwarang tradition will have a shining knight to follow in the 21st century. Taejoon Lee is coming out, ready to fight, ready to stand behind his art, ready to show the world what the strength of tradition can accomplish and ready to make waves. His life in Hwa Rang Do has given him the means to make the perfect synthesis of East and West, the traditional and the modern—finally attaining balance within himself and living harmoniously with the universe.

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Lee Joo-bang, the patriarch of Hwa Rang Do, sits with son Taejoon.

The 20th Century Prisoners – Knights of Present Longing For Warrior Past (Inside Kung Fu Magazine-April 1986)

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By Grandmaster Taejoon Lee
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Once the hwarang knights were a loyal and relentless fighting machine. The rules were simple: obey your king, follow your heart and you will gain immortality. But the standards of the 20th century have created special problems. Rather than enjoy life, they feel trapped in society. They are prisoners of their own art.

In the mist-bound woods of a far-off land , where tigers roam and rivers flow with perpetual current, a warrior quietly contemplates a battle he has dreamed about for 16 years. His armor is in place, his chin raised and firm.

He reviews step-by-step the training he has received at the Academy of Hwa Rang Do, for now as a hwarang ( flowering knight). He has earned not only the respect and admiration of his countrymen, but also the opportunity to display his loyalty and courage to his king.

This young warrior, Kwan Chang, is the son of famed General Pumil. In his training as a hwarang, he had to endure great tests of will and character. Now it has come to this.

In this brief desolate moment before battle, he must harness the dragon’s breath, sun cut through the mist and bounce off a sword which hangs from his waist to his ankle. The first commander slowly approaches, careful not to disturb the great warrior in his final moment before battle.

“The Baekche Army is approaching, sir. We must attack now or chance losing our western front,” the commander warns.

Kwan Chang nods and begins the long walk down the mountain to his horse. Once on the steed, he rips a sword from his scabbard, raises it defiantly over his head, and adresses his mighty troops.
“Let us die as we were born. A man among men, a brother among brothers, a warrior among warriors. Let heaven and the tiger’s claws and the cold wind of the north. He must face the enemy – not with fear, but with disdain. The hwarang believe the display of fearlessness in battle opens the door to immortality.

Kwan Chang rises and several rays of earth be witness to our glorious triumph.”
With Chang in the lead, the army thunders across the open plain and into the heart of the Baekche Army. But the enemy is too great in both skill and number and Chang is captured.

Since his high-ranking battle crest indicates that of a general’s son, he is taken before the Baekche general. Lifting Kwan Changs war helmet, the Baekche general is shocked at the youth of the prisoner. Thinking of his own son, the Baekche general decides against execution and sends Chang back to the Silla lines.

“Go back to your father, young one. Go back in peace,” the general says in a fatherly tone.

After returning to his father, Kwan Chang asks permission to return to the front. There is no answer; the question is moot. The young Chang takes a sip of water, mounts his horse and charges back into the fray. After a long day of fighting, Chang once again is captured. But after being disarmed, he breaks loose and kills two guards by hand. He then attacks the gerneral’s second in command. With deadly grace and speed, Chang spins 540 degrees in the air and delivers a killing heel kick into the general who sat on his horse, a full nine feet from the ground.

Finally subdued, he is taken before the Beakche general. Much distressed over the loss of his commander, the general says, “I gave you your life once because of your youth. But now you return to take the life of my best field commander. For this you will die.”

Kwan Chang closed his eyes, bent his head toward the earth and prepared for the end. “I may die,” he says to the general,”but through my death the spirit of the hwarang will live forever. Life is like a feather. Loyalty is like hard steel.”

Late that night, Chang’s head and horse returned to the Silla lines. General Pumil respectfully untied the head from the saddle and cleaned the blood which had been dripping from the severed veins.

“My son’s face is as it was when he was alive,” he said, shouting to his men and holding the head for all to see. “He died in the service of the king. There is nothing to regret.” The king rode back into battle and eventually defeated the Baekche general. This legend became the basis for a hwarang do sword form.

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In the 20th century, where does the battlefield lie for the hwarang warrior? Where is the honor in dying for a country or an ideal? How does this dying breed of warrior survive in the concrete jungle where ethics and morality are forgotten concepts? There are wars and fueds among nations, but they are too politically contaminated by the needs of a few. Is there a war today that demands the human essence – his spirit, his honor, his loyalty? These warriors do not fight with M-16’s, .45-caliber pistols or submachine guns. Instead, they fight with the human spirit. They face their enemy with the extension of their soul, a sword, a bow, a knife – weapons which take skill to master. Tragically, the warrior is trapped in a society that deprives him of his dignity. People no longer respect and admire the warrior for his courage and bravery.

The warrior of this century must fight a new type of enemy – one who dresses in a three-piece suit, carries a leather briefcase, strives to expand his capital budget, and destroys his competitors with corporate takeovers. How does a warrior who only knows the blade and martial ethics of the Orient fight against this mighty foe? Are we to adopt his mode of attack and face him at the 20th floor of his corporate headquarters?

No. The hwarang wants to experience life, replete with its rewards and disappointments. Life – failing and succeeding, making mistakes, falling, erring – this is human and this is the greatest joy of a hwarang. He wants to help the seeds of mankind blossom into a beautiful flower, which is the epitome of perfection because it possesses natural beauty.

However admirable this golden concept, it is not practical in the 20th century. Martial arts teachers struggle to keep open their places of worship. They must compete both mentally and physically.

The hwarang’s ancestors never needed to pay rent for a training hall; never dealt with loan companies or the federal government; never were hit with lawsuits or had to pay liability insurance; and never paid college tuition.

Imagine a time when all people had to do was train their minds through meditation, their bodies through thousands of hours of techniques and their spirits through yogic concentration.

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The mind is at the core of hwarang do training. The brain, practitioners say, is divided into four distinct quadrants. The first quadrant measures 0-90 degrees and signifies the range of human behavior. At the 90-180-degree level is a quadrant that covers the range of extraordinary human powers. The third quadrant, running from 180-270 degrees, includes the realm of supernatural powers. The final quadrant is in the category of Buddha, where the body becomes one with the universal ki (internal energy) and is transformed into pure spirit and vital force.

All humans possess the potential to enter the fourth quadrant, but how are we to get there when we can’t even concentrate our minds to exercise daily activities? How are we to overcome the stress and find enlightenment? Is the answer to ignore responsibilities to family and society and search for a hidden monastery in a remote corner of the world?

Maybe…

The conflicts and frustrations are many to a traditional warrior like the hwarang. Imagine you are a man who cannot see, hear or speak, but somehow has witnessed a great revelation. How can you tell others of this great news?

You can’t. And the hwarang feels the same frustration in his heart. Like the blind man, the hwarang is trapped by social convention. The ignorance of society blinds the eyes. Polluted noise deafens the ears. And foul language twists the tongue.

Today, the forgotten hwarang preside in hundreds of dojang (training halls) throughout the world. They are preparing for a battle that will someday set them as free as Kwan Chang was upon his death. The trials and tribulations of these warriors arise from their need to escape linear time and return to an age where knights and warlords ruled the world. They long to recapture the bliss of knowing life is being lived as it should. And that one is only confined by one’s imagination.

Kick Illustrated – January 1984

Posted on by taejoonlee

His First Magazine Cover and Interview with then Young Grandmaster Taejoon Lee – at the time going by his American name Henry Lee.

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At the World Headquarters of the World Hwa Rang Do® Association, the dojang reverberates with the sounds of thrown bodies striking the mat. Fresh from classes at the University of Southern California, Henry Lee, the son of Hwa Rang Do® Founder (DoJooNim) Dr. Joo Bang Lee, is putting the evening classes through its paces.

“Step right there,” he cautions a very young student. “Remember to go with me on the throw or you’ll hurt yourself.” Having given the youngster some advice on learning back falls, Lee slides forward and the young student goes spinning over to land flat on his back. “See, nothing to learning how to fall-at first,” Lee grins.

Henry Lee has been a martial artist for most of his short life. Currently attending USC, where he’s majoring in business, Lee eventually hopes to attend an Ivy League school. At the moment, his future plans include combining a study of law with a study of business. Lee also possesses what he readily admits as “a rather optimistic view of life.” And in the quiet that followed the evening class, he sat down and began to discuss not martial technique, but the meaning to martial art-and its ability to alter lives for the better-particularly, as Lee sees it, the lives of his own generation. After all, as Lee pointed out, “Hwa Rang Do is an art that is not proud of its techniques – it’s an art that’s proud of its discipline and traditionalist ways. Hwa Rang Do is not a person who brags about how hard he punches or about how many boards he breaks. No, Hwa Rang Do is a person who is proud of the way he conducts his life understanding the nature of humanity in general. And I’m sure,” Lee adds, “that that’s true about all traditional martial art schools.” To Lee Hwa Rang Do represents not a way of fighting, but a way of living a productive, disciplined life. And he sees that as the biggest boon martial art-whatever the style or tradition- has to offer his generation. It’s a view that’s been reinforced within the context of his own life. “For the younger generation especially,” he remarks, there is a need for some type of guidance – they need something they can use to lead their lives. It’s good to talk about freedom and independence, but when you’re young it’s very helpful to have someone to tell you, you must do this and that to attain your goals” – whatever those goals may be. There is a need for structure and discipline to inform you that you can attain the goals you set. “A lot of young people today are kind of reluctant to decide on what they want to do in the future…or they wander aimlessly, drifting into things because they ‘do it for today.’ They enjoy the moment. “Well, I believe that what Hwa Rang Do does is reinforce the idea that there are goals that one seeks to attain – and it teaches you how to attain that goal, how to have the courage to persevere in reaching the goal. It’s like the metaphor of life as an unpaved country road: It’s not always straight; there are detours to take; sometimes life is a rocky road filled with pain… or adversity. Even though those challenges arise and one has to confront adversity, Hwa Rang Do teaches you to overcome them, to strive and move forward.”

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Lee pauses a moment, and then reflects, “I know I went through that awkward adolescent stage. But I grew out of it very quickly. For me, that change came about when I began teaching my art. I started when I was fourteen – and the experience matured me rather quickly. In a sense, it helped me abandon my childhood and become an adult.”

Lee is quick to point out in his view, “age does not matter in a person-if the person is able to look at life and put it into perspective and see and extract all the possibilities that exist. To see one facet of one object and say, “that is that and that’s all there is,” is to hold a naive or ignorant viewpoint. But to look at life from all points of view…that’s the hallmark of a wise or mature individual.” Lee observes, “the same is true about arts. Just like Hwa Rang Do: Take it and examine it from one angle and you have one picture. Take Hwa Rang Do and turn it, so to speak, and you’ll find a new picture – a new side. It’s like a cube – or a gem – turn it in your hands and with every turn you’ll find a new facet. “I relate that as being true of life,” Lee says. “Look at it from all the angles – not just your own. And I think that’s what helped me grow out of my awkward stage.”

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The key to Hwa Rang Do’s ability to alter one’s life for the better is a key shared by all martial art – a view Lee endorses. “Hwa Rang Do also teaches one to discipline oneself, to put one’s life in order, and not to allow trite things to defeat oneself or to lure one into self-deceit. And of course, it bestows confidence and self assurance that one can struggle and work hard and attain a personal goal.” Hwa Rang Do’s philosophical core is embodied in a code of ethics, Lee points out. “We have five principles in our ethical code: loyalty to one’s country; loyalty to one’s parents and teachers; trust and brotherhood among friends; courage – never to retreat in the face of the enemy; and justice – never to take a life without a cause.” “When you examine these ethics closely,” Lee adds, “you see that they provide one with a definite structure – a way to live life. And it’s important to remember that the ethics go beyond a literal meaning. Take the forth ethic. “Courage – never to retreat in the face of the enemy.” You can say it pertains to fighting, but it pertains to homework, or ones job, or ones way of conducting any relationship – personal or professional. That ethic is describing the will persevere, to overcome the difficulties confronting you and not to retreat into self-defeat.” Lee also credits the very atmosphere of a martial arts school as being a primary cause in restructuring one’s life and attitudes. “The atmosphere in our class is warm and friendly – but discipline and respect are there at the same time. I’m sure that’s true about most studios.” As he points out: “I think as you age, life can teach you that you need to be stern and hard and not trusting of other people. But when you enter the studio, all those outside influences are gone. You do trust the individual next to you – even though you may have not trusted him outside. When you first meet a person, you don’t automatically extend your trust or your care. But when you enter the studio and meet a person, those qualities come out very quickly. Because in the studio you know you’re not going to try to hurt one another – you’re there to learn, and learn together.” Lee returned to his point on the benefits of martial art for the younger generation. “The present generation was once young – they have tasted adversity, they have struggled and attained success – failure in some cases. To build a better future, it is necessary to raise and nurture the young generation – to teach it that it can succeed in the future. I think Hwa Rang Do, and martial arts in general, teaches youths how to channel their energy into attaining a better future.”

Lee reminisces for a moment. “I had a student who was in my class – he was an ‘F’ student in school. But after studying for a few month’s, you could see his whole attitude changing. He was no longer satisfied with failure. And now he’s going to college – to Cal Tech. I had another student who was being held back a grade. Studying Hwa Rang Do changed his attitude too – and he’s not being held back anymore. “Those are the satisfying moments – that’s what makes me proud as a teacher and a practitioner of my art.” Lee’s conversation raises an interesting point – one that’s been mentioned by other practitioners in the past – how becoming an instructor leads to improvement and change in one’s own art. “Most definitely,” Lee nods. “You certainly do grow. I look back and see an evolution from year to year. “You know, it’s often – stated bit of philosophy that the only thing in the universe that is permanent is change. I look back over four years, and I wonder if I should have done things a little differently. But I try to be always open-minded about change. I’m sure in 10 or 20 years, certain ideas of mine will have changed – but I think the fundamental ideas will remain the same. And that’s Hwa Rang Do.”

Lee repeats his earlier point: “Hwa Rang Do is understanding natural laws and living with a deep understanding and appreciation of humanity. That is more important than any technique – and we have over 4,000. And that’s the point that gets across to students, whether young or old – it’s the one aspect they perceive quickly.” But what about the young student who walks in, his mind filled with pictures of his physical ability and fighting? Not everyone responds to the philosophy and ethics of martial art – or to discipline and respect. Lee acknowledges the point with a laugh. It’s a situation that he not unfamiliar with. “At that point, anything you tell the student about mental and spiritual aspects of martial art will pass right over his head. He doesn’t want to listen to that. But after he’s in the class for about three weeks, he’ll start to notice the difference in his attitude and the attitude of the other student. He will change himself automatically. You don’t need to lecture.” The same thing is true of resect. It’s hard to say to a new student: “You respect me” – and have that student respect you. So I let that point pass. As they watch me in class – and the other students senior to them – and see what we can do – respect comes then. It’s must be a natural process.”

Attitude, Technique, and Multiple Assailants Lee’s evening class had concluded with a demonstration of techniques against multiple attackers. The conversation then turned to technical aspects – most directly to confronting multiple attackers.

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Lee’s answer harked back to points of his earlier conversation. “It’s a question of attitude and awareness and self-confidence – not technique. After all, by the time you even begin to spar for developing a sense of distance and timing, you already have your fundamental techniques. “Confronting multiple attackers,” Lee observes, “is a question of strategy. There’s an underlying principle – eight directions of attack. Those are the only points of attack – or evasion. Once you learn that basic principle, it’s all a question of strategic ability.”

“There is no set technique or techniques. Take, for example, a situation where you’re confronting four people. The possible combinations to use are endless. And there is attitude – every person is different. You may move against this opponent first because you sense he’s weak – or move against another because you can feel he’s the strongest threat. You must begin by understanding the basic principle of angles of attack.” Lee continued on “Positioning yourself is the greatest factor – not the technique per se – you already are aware of technique. It’s the strategy in applying them that counts. In a multiple opponent situation, if you position yourself in a certain way – you could conceivably end up confronting two or more opponents all at once. That’s situation to be avoided, and that’s why in fighting multiple opponents it’s a question of strategy and positioning. “It’s a difficult situation to explain. There are many variables to any fighting situation. But fundamentally, it all comes down to having a sense of strategy, of positioning the body for maximum effectiveness, and being familiar with fighting ranges and how they relate to technique – legs at long range, for example, punches at medium range, and joint locks and throws at short range. But there are always so many variables.

Lee touches on the other traditional value of martial art aside from discipline and mutual respect – developing a “sixth sense” of awareness, “Lee emphasizes. “It’s a sense of feeling. When you practice an art for years – an art that teaches you how to protect yourself, how to develop combative techniques – how to injure or cripple someone – if you make that a way of life, the “sixth sense” just develops naturally at one stage. And that type of sense is invaluable when confronting multiple attackers. You’re aware of everything – not just one or two opponents. You begin to naturally and subconsciously position yourself – and you react naturally. You don’t think. And it’s a sense that comes from hard work, dedication and perseverance. It relates to what we talked about earlier – attitude, and perseverance – courage in a word. Knowing there are goals you want to attain – and dedicating yourself to attaining the goal, you discover along the way that the goal is not only in reach, but you now have self-confidence and self-awareness. You don’t brag or insist proving strength – you live your life according to the ethics you’ve learned – and you live with quiet pride in yourself.”

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