“Dig within. There lies the wellsprings of good: Ever dig and it will ever flow.” (Marcus Aurelius, Meditations)
Martial arts and ethical philosophy are linked, though exactly how is sometimes obscured behind the tapestry of time’s passing. Dynamic techniques can be derived from these concepts when fully comprehended. The power of te (virtue) points the Way!
Early Threads
During the Silla period in Korean history (688-935 AD), the
three kingdoms on the Korean peninsula that had been at war with each other,
united under the Silla Dynasty government. Some attribute the victory of Silla
to an indomitable martial arts force known as the Hwa Rang Do. Made up
of youth from the noble classes, the Hwa-Rang Do was a group dedicated to a
moral code that trained their minds and spirits along with their bodies. Their
code of conduct, probably drawn from Confucianism and Buddhism, included loyalty
to the king, faithfulness to comrades, devotion to parents, bravery in battle,
and a prohibition against senseless killing. The Hwa Rang Do lived and trained
according to this code, becoming a strong moral and military force for Silla.
They were a well-known source of national inspiration.
Another group of early martial arts warriors were the Samurai of Japan.
These warriors, also known as Bushi, lived and died by what became known
as the feudal code of Bushido, the military-knight Way. Bushido took centuries
to develop, and like the European knight’s code of chivalry that was based on
Christianity, the Bushido code derived from the ethical and spiritual values
of Japan’s religions, Zen, Shintoism, and Confucianism. Zen offered the Samurai
a method of meditation that allowed them to reach beyond words to a higher consciousness.
The highest attainment for a master of Bushido was to be a master of Zen, according
to Suzuki. Shintoism, the native religion of Japan, included reverence to ancestors
and the spiritual quality of nature. Early Korea had a similar kind of indigenous
nature worship of its own, including a variation of shamanism. Confucianism
added a practical guide since knowledge was considered identical with its practical
application: “To know and to act are one and the same.” (Nitobe, Bushido: The
Soul of Japan, 1902) Ethical codes of conduct followed naturally from Confucian
doctrine in terms of relationships between the Samurai and his king, his father,
his wife, and his friends. Confucianism was also one of the basic influences
in Korea, leading to Korean counterparts in formalities and codes of conduct
in relationships.
Chivalry in feudal Asia and Europe sought to guide conduct in such a way
as to inspire and enhance the development of humanity. The knights of feudal
times found higher values useful in their lives, helping them to be more effective.
Through the power of inner truth, the threat to spirituality from unspiritual,
destructive forces might be overcome. Chivalry was an early attempt to link
through and action, spirit and deed. Committed in action, the noble joined with
the everyday. Dualities were resolved. The outer battle was a function
of the inner.
The duty to uphold the Lord and all that he symbolized became the honorable
quest of the knights of Asia, as well as the knights of Europe. The effect was
to organize efforts around a commitment, a promise, a loyalty. When this was
broken or corrupted, their efforts diminished and lost focused momentum.
The purposeful Way of the warrior was based in a kind of integrity. Integrity
led to inner unity, and thus to inner strength. Inner strength was expressed
in outer strength, and manifested in action.
Modern Tapestries
These original threads from philosophy and chivalry have become
interwoven into the fabric of martial arts today, as a Way. Modern Tae Kwon
Do is more than a set of techniques and skills. It is an art, a Way that “Does
not limit itself to proficiency in technique as an end in itself but goes further
to integrate the art as a way of being in the world.” (Richard Chun, Tae Kwon
Do)
The Sense of Justice
Martial artists have evolved a sense of justice, for even though
they develop power from training, they learn to use it wisely. Training imbues
practitioners with the spirit of steadfastness, in the relentless, day in and
day out of steady disciplined practice. This is much like Zen meditation where
the monks consider that true enlightenment comes through practice--that is doing
meditation. It is in the act itself that ethical value comes to life. Confucius
believed that virtue must always be expressed in action, by what people do in
everyday life. Mencius said, “Benevolence is the mind and justice or righteousness
the path.” He beseeched people to follow this path, recognizing its importance.
“How lamentable is it to neglect the path and not pursue it, to lose the mind
and not know to seek it again!” (Nitobe, 1902)
Traditional martial arts of today incorporate this sense of justice in
the ethical codes that students adopt: to use their martial art for defense
only, never as the initiator of an attack. Forms begin with a block, not an
attack, as a concrete manifestation of this. Traditional training teaches through
action.
Spiritually evolved martial artists do everything they can to avoid petty
fighting. By developing a strong character, they are not easily drawn into fights.
Their value is to prevent harm to themselves and others, thereby remaining part
of the harmony. This strong sense of justice is a guiding principle for
the martial artist in action. Tae Kwon Do Grandmaster Son Duk Sung speaks for
all martial artists who follow the higher path when he said:
As the skill develops, the inner sense of responsibility develops along with it, making the person skilled in Tae Kwon Do a better member of the community than he was before. Having the power to kill, he is less likely to use any power or force at all than he was before. (Sung and Clark, Korean Karate: The Art of Tae Kwon Do)
Sincerity and Honor
According to Confucianism, sincerity is one of the highest virtues,
for when life is met sincerely, all becomes possible.
The way to be sincere in thought and action is through doing things wholeheartedly,
unified, not half way. It also leads to great power and focus in technique.
Sincerity leads to wholehearted devotion and involvement. As Blyth said in his
book Zen and Zen Classics:
True meditation is to devote oneself to a thing and understand it, that is, not thinking first and practicing afterwards, but thinking and practice as one activity.
Honor is also important. People are remembered for their deeds, whether and how they truly carried them out--and this memory lives on, whether it be within the martial arts school, a single family, or an entire nation,. This is reflected in the social context of the dojang, through the virtuous performance of assigned tasks, as well as in the wider context of life. Again, technique is powerfully affected.
Humility
Both Confucianism and Buddhism teach that the humble person
is the truly wise one. Confucius said in the Analects, “The firm, the enduring,
the simple, and the modest are near to virtue.”
A person who acquires great strength and capacities from martial arts
training might be expected to become arrogant. The virtue of humility, central
to martial arts training, keeps the personality in balance. It requires
humility to receive and accept correction. Humility is sometimes defined
as the absence of pride, but within every yin there must be yang. Humility
and pride are two opposite poles of the same thing. Accomplished martial
artists have confidence in their many skills; they can apply these skills to
life as well. Knowing this, they feel it unnecessary to continually prove these
skills. The truly great martial artist will appear humble.
With humility comes respect. One example of how the early traditions
live on in modern times may be seen in the relationship between teacher and
student in the martial arts. Students are to be respectful to superiors,
and each other, shown by bowing before and after each activity. The student
should honor the teacher, who in turn, observes the student’s actions carefully
to guide correctly. This becomes a trust between them, that if maintained,
leads to a raising up of all involved, to become wiser and better than they
were before the interaction.
With wisdom comes the recognition that there is always more to learn.
As Confucius said, “Shall I teach you what knowledge is? When you know a thing,
to hold that you know it; and when you do not know a thing, to allow that you
do not know it;--this is knowledge” (Analects). Learning in martial arts is
a step-wise process, where each rank is reached with a new belt awarded as the
student progresses. There is an understanding among accomplished practitioners
that the earning of a black belt is not the end, but only the beginning.
This derives from the Eastern philosophical principle of emptiness that
forms the basis for Zen Buddhism and martial arts. The usefulness of a vessel
is in its emptiness, according to Taoism. Emptiness is the fertile void of possibility.
Only where there is emptiness can true understanding take root and grow. If
the practitioner is filled with pride, where is there space for emptiness? We
come full circle.
Conclusion
The way to the source of virtue lies within each person, for
although we all may claim to love virtue, what is truly virtuous always comes
from our human actions, nowhere else. Train hard, then we will find the Way
to Te.