Saram Ch.5-3

Central Pose

Discussiong the pose in techniques, the way of Saram appears itself as keeping your central pose. Here, to keep your central pose is to return continuously to the basic pose of Kyorugi, and to its genuine stable spirit.

Because the substance of Man(Saram) is his will of intending to do something genuinely the factor of Saram is what you intend to do. What you intend to do in Taekwondo as a system of fighting techniques is to protect yourself suppressing your opponent, which is to strike at his weak part and avoid his strong part. Thus, it means keeping offense at him with defense of yourself, namely continuous offense at him with continuous defense of yourself on the other hand. For the sake of its continuity “you should return to your core naturally and immediately from each movement.”(Ch.12)

<For the way of Saram, you should know exact pose of Taekwondo.>

Here, “the core, referred in the way of Saram(Man), means your own perfect pose which allows most possibility to adapt yourself to each situation.”(Ch.12) To return immediately to a settled pose which is the core of each motion of yours in perfect balance despite endless changes and motions, or to make your position firm staying in your complete balance and stability; it is the way of Saram(Man) in Taekwondo(Ch.12) It is possible for you to get the offense and defense in the continuous return to the basic kyorugi pose only when you can harmonize the offense and defense with the pose of kyorugi. You can get it through<Oneness of Haneul and Tang in Saram>.

By the way, to continue attack and defence preserving what you intend to do like this, it is verily an attachment. In this attachment, however, you should know you have nothing to be attached to, and no self that would be attached. So you can know the attachment is empty. This is why you can be free from the attachment even in it. "Therefore his liking was one and his not liking was one. His being one was one and his not being one was one. In being one, he was acting as a companion of Heaven. In not being one, he was acting as companion of man. When man and Heaven do not defeat each other, then we may be said to have the True Man."¹⁾ This is taught by Buddhists, saying as; "wheresoever are material characteristics there is delusion; but whoso perceives that all characteristics are in fact no-characteristics, perceives the Tathagata."²⁾

---

<footnotes>

1) Chuang Tsu, 대종사 1, 故其好之也一,其弗好之也一. 其一也,其不一也. 其一與天爲徒,其不一與人爲徒. 天與人不相勝也,是之謂眞人.2) Diamond Sutra, 5. 佛告 須菩提. 凡所有相 皆是虛妄. 若見諸相非相 則見如來.