During

this darkest of times, the Japanese forces attempted
to eradicate all vestiges of Korean culture by closing schools,
destroying historical documents, and curtailing all practice of the
martial arts. Fearing reprisal by their tormentors, many of the
original masters of the martial arts went underground after witnessing
the persecution and execution of their brethren. Some
chose to go into exile, traveling to China or America. Others,
forced to serve out the war working in Japan, continued in the
martial arts by studying karatedo. Fortunately, the spirit of the
Korean martial arts was kept alive by rebels training in ancient
monasteries and villages scattered throughout the stricken country.

played a major

role in permitting Chosun to remain independent.
Furthermore, the royal government, realizing the error of
its ways, began once again to support the martial arts and bolster
defenses.
One remaining artifact of this renewal is a volume entitled
the Muyedobo-Tongji, a text illustrating martial arts techniques
fully resembling those practiced today in taekwondo.
Nevertheless, the eighteenth and nineteenth centuries found yet
another suppression of the martial arts, this time officially sanctioned.
Intellectual activities were on the rise, accompanied by
the introduction of Christianity. Japan continued its fight for the
Korean peninsula, battling first with China and then Russia for
dominance over the strategically important nation. Finally, in
1910, after centuries of hostilities, the formal annexation of
Korea took place effectively bringing an end to the five
hundred-year-old Yi (Chosun) dynasty, and placing the nation
under Japanese imperial rule.

The full effect

of this trend would not be felt until 1592
when Japanese forces launched a massive attack against China,
using the Korean peninsula, known then as Chosun, as a stepping
stone in the process. Essentially defenseless, the population
managed not only to survive, but triumph by drawing on the
talents of guerrilla units that had been secretly trained in the
martial arts at monasteries and estates throughout the region.
Out of this conflict came the heroic Admiral Yi, a strategist of
unsurpassed proportions whose radical approach to naval warfare
Taekwondo—Ancient Wisdom for the Modern Warrior

It was during this period that General Yi-Song Gye stepped
in to take control over the disheartened nation. He established
the longest surviving government in Korean history. From 1392
to 1910 A.D., the Yi dynasty distinguished itself under the leadership
of King Sejong, by creating the Hangul alphabet in
1443—a set of phonetic characters still in use and the pride of
the Korean people. Through the use of this alphabet, education
evolved even further by allowing the publication of many classical
works. Mirrored by a disenchantment with Buddhist beliefs,
Confucian ideology had become firmly ensconced in Yi culture
as reflected by a strict adherence to literal art rather than those
of martial origin. Concerned more with struggles for power, the
prevailing leadership allowed the practice of taekkyon and subahk
to diminish.

self-named

Koryo dynasty, establishing its capital in Sondong.
The years between 918 and 1391 A.D. saw many changes in the
fabric of Korean society. Although undue taxation was eliminated
and a high level of education maintained, the Koryo population
suffered many hardships at the hands of the marauding
Japanese and Mongol forces, pushing the nation’s spirit and
defenses to the limit. During this period, gunpowder and other
forms of advanced weaponry made an appearance on the field of
battle resulting in what was to become a gradual decline in the
practical application of the martial arts. Still, the Koryo kings
used the native disciplines of subahk and taekkyon as forms of
entertainment during state rituals and sporting events. However,
the repeated attacks by Japanese pirates and roving bands of
Mongols finally took their toll during the latter part of the fourteenth
century, destabilizing the government to the point of
dissolution.

During this time

taekkyon, an indigenous
martial art featuring circular kicks, enjoyed popular acceptance
by the citizenry with demonstrations being performed at festivals
and government functions. Students and military personnel
were taught the martial arts at specialized training centers located
high in the mountains. Much of the prosperity enjoyed during
this period has been attributed to the Hwarang who,
through indomitable spirit, were responsible for maintaining a
strong Korean identity. Even so, by the start of the tenth century,
Sillian power began to wane.
It is sometimes difficult to imagine what sociopolitical
dynamic would cause a culture as vibrant as Silla’s to diminish
in stature and eventually dissolve. In truth, the causes were not
very distant from those faced by many contemporary societies.
Disparity between classes, increasing taxation, and external
political pressures all contributed to a shift in government. In
what was perhaps the first example of a controlled transfer of
power in Asian history, King T’aejo assumed leadership of the
Chapter 1: In the Shadow of the Hwarang

Looking back,

the period between 660 and 935 A.D. epitomized
a true renaissance in Korean societal history. Hwarang-do
continued to prosper under Silla’s united, highly civilized culture.
Maritime trade flourished with Korean ships ruling the
waves. The arts and education thrived. State sponsorship of
Buddhism resulted in a free exchange of thoughts and ideas
between Sillian clerics and their Chinese counterparts.
Monasteries were constructed, and a general sense of social consciousness
pervaded the country with its rulers effectively leading
by example.

arts we are familiar with today. This leads us to the principle
question around which this work revolves: What possible benefit
can a study of the martial arts, with taekwondo leading the way,
offer in a world where we are no longer burdened by the threat
of hand-to-hand combat on a daily basis? In order to give this
question the proper attention it deserves, we will first examine
the history and tradition of taekwondo, determine its definition,
and later analyze the physical, psychological, and spiritual
promise it holds for the modern day warrior. Let us begin our
journey, then, at a most unlikely place—a walk through the
fateful shadow cast by the deeds and actions of the noble
Hwarang.

Proficiency in the martial arts proved a valuable asset to
those living in the seventh century on what would later become
the Korean peninsula. But political and geographical considerations
have evolved dramatically over the years. Clearly, the martial
arts of today are vastly different from those practiced by the
Hwarang warriors of the past both in form and spirit.
Historically, these styles of empty-hand combat were instituted
as a means of unarmed self-defense by those unable to acquire
weaponry due to tribal economics or social standing. In all probability,
these arts held little philosophical value other than that
found in the pride of victory, or the humiliation of defeat.
It was not until the time of Wonkwang Popsa and the Zen
patriarch Bodhidharma that a spiritual and ethical tradition
began to flourish and permeate the underpinnings of martial
philosophy establishing both a virtuous response to threat and a
‘way’ or ‘path’ towards superior living. Once imbued in the warrior’s
structure of thinking, however, it was only a matter of
time (albeit centuries) before these elements would cause what
was once exclusively battlefield tactics to evolve into the martial
Taekwondo—Ancient Wisdom for the Modern Warrior

Therefore,

by fusing the secret techniques of kwonbop and subahk
together with the above principles, Silla’s warrior elite was
unwittingly setting the stage for a single, cohesive martial philosophy
that would endure throughout the centuries. The
Korean martial art, taekwondo, as we know it today, is a direct
descendant of this rich heritage. Moreover, the ethical standards
endemic in its teachings stem from the Hwarang Code of Honor.
Shrines and temples still exist that overlook the great expanse of
the Kyongju plain, dedicated to the legendary courage and stunning
victories of the Hwarang.

also studied a mixture of music, dance, poetry, and philosophy.
Both Sillian culture and Hwarang-do were heavily
influenced by the three major Eastern philosophical paradigms
of the day. From the teachings of Confucianism came devotion to
state and family, from Buddhism, a heightened sense of commitment
to the common good, and from Taoism, belief in the harmonious
balance of nature. Originally, divine worship was never
intended to play any part in these philosophies-turned-religions.
Rather, they were viewed as a path to self-enlightenment or, in
the case of Confucianism, a blueprint for ethical behavior.

while consolidating
its citizenry in answer to the nation’s changing needs. This
resulted in strong leadership and institutions that reflected the
nationalistic spirit of the day. The Hwarang exemplified such an
institution.
Founded under King Jin Heung, Hwarang-do or “the way of
the flowering manhood,” represented a fraternity of Silla’s noble
elite composed of young people drawn from prestigious families.
In addition to being trained in kwonbop and subahk, yet another
native fighting style, the Hwarang were governed by the Five
Codes of Human Conduct. These Five Codes served as a set of
moral standards handed down by the Buddhist monk, Wonkwang
Popsa, after he was approached by Kwisan and Chuhang, two
Hwarang warriors seeking ethical guidance. Among these tenets
were those emphasizing loyalty to one’s country, the demonstration
of respect towards elders, and restraint against the wanton
spilling of blood in battle. In an effort to satisfy their spiritual as
well as their martial needs, the young warriors of the Hwarang
Chapter 1: In the Shadow of the Hwarang
The mission of the Hwarang Educational Institute, built in 1973, is to
develop the spirit of the Hwarang in today’s Korean students.

Map of the Three Kingdoms.
Taekwondo—Ancient Wisdom for the Modern Warrior
Tong-Il Jeon Palace is situated on the training fields of the Hwarang
in what was once the ancient kingdom of Silla.
2
kingdom of Silla requested aid from neighboring Koguryo in
defending its shorelines against the ravages of Japanese pirates.
King Gwanggaeto responded by deploying an elite contingent of
soldiers numbering 50,000 strong. The warriors brought with
them knowledge of kwonbop, an advanced system of empty-hand
fighting skills. These specialized techniques were, in turn, transmitted
to the Sillian army in strict secrecy. In an attempt to
increase internal stability, Silla, the smallest and most vulnerable
of the three kingdoms, reorganized its government

In the Shadow of the

Safe, at least for the moment, you turn to
see from which quarter danger approaches next. Later that night,
if a stranger were to eavesdrop on the hushed conversation going
on between comrades-in-arms,
he might be surprised by the
lack of boastful comments
regarding those vanquished
earlier that day on the field of
battle. You and your allies are
no ordinary soldiers. You are
Hwarang warriors—patriots
sworn to live by a strict code
of honor.
The dawning of this golden
age in Korean martial arts
history can be traced back to
the mid-seventh century. It was
during this period that the tiny

You are standing on the Kyongju plain in the ancient kingdom
of Silla. The year is 669 A.D. In an effort to secure unification,
war has been declared against the neighboring
kingdoms of Paekche and Koguryo. All around a battle is raging
and sounds of combat fill your ears. Without warning, a soldier
on horseback bears down on you. His razor sharp sword gleams
brightly in the midday sun. Subordinating all conscious
thought, you execute a high, arching crescent kick. The charging
animal is startled as the kick makes contact and the horse
tumbles to the ground, pinning its rider beneath. Astonished at
the potency of this technique, you think back on the endless
sessions of intense training this kick took to develop. The gratitude
you feel towards your instructor is reflected in a renewed
burst of confidence.

My friends John

and Irene Lord, for giving to our dojang. Jose at 1776 Coffee
Shop, the Alpine Gourmet Coffee Shop. The Gingerbread
House, Cape Hatteras, NC, my tranquil place. My Macintosh
IIsi for putting up with my prose on those cold, early mornings.
Starbucks coffee. Miss Wiener, my high school English teacher
who brought life to my writing. Denny, Dave, and Dawn. Ian
Turner Cook, an extraordinary martial artist. And, of course, two
of the greatest people I have ever known, my parents, Roy and
Joan Cook—the true warriors.
xiii

The student body of the Chosun

Taekwondo Academy for their support. Hoyong Ahn for a great
training experience in Korea. David Ripianzi at YMAA for making
a dream come true. David Ganulin, my editor and fellow
soulmate in the martial arts. Master Jou Tsung Hwa and Loretta
Wollering of the Tai Chi Farm in Warwick, NY. Master Yang,
Jwing Ming for allowing me to introduce myself. Ms. Johanna
Masse of YMAA for answering my emails. John Jordan III and
John D. Blomquist, Esq. for reading the drafts.

Acknowledgments

There have been many people and places that have either
directly or indirectly influenced this book in some way. It is
important to me that I make mention of them here.
Grand Master Richard Chun for his untiring devotion to his
many faithful students and to the martial art of taekwondo.
Masters Samuel Mizrahi and Pablo Alejandro for their fine
instruction and patience. Master Edmund Ciarfella for showing
me the path in the first place.

In today’s world, it can be said that a person’s moral fiber
can be measured by the manner in which they cope with the
adversities life sets before them. The way in which the situation
is approached and solved, relative to our anxiety, is a function of
the ethical stamina we’ve gained through our life experience. I
propose therefore, that diligent training in the martial arts, at
whatever age, can prepare the individual to face the aforementioned
adversities with the spirit and courage of a modern day
warrior.