4th Kup (Red Tag)Signifies danger, cautioning the student to exercise control and the opponent to stay away.
Grading up to red tag
Make sure to ask in class if there’s anything you’re unsure about!
The fitness test aims to ensure that students meet the physical requirements to progress to the next level. The expected level of fitness increases the higher the belt. This is the first part of the grading and students will be expected to perform their techniques after it.
Students are expected to be able to demonstrate a sufficient level of self defence for their belt. This includes technical proficiency as well as attitude toward self defence. Students are expected to show that they would be capable of defending themselves successfully.
Intermediate Level – Defence against Chokes and Headlocks
Line work will include the following:
- Jump snap kick
- Spinning turning kick
Students will spar with one another. The aim of grading sparring isn’t to win, but to demonstrate your abilities.
Students are expected to demonstrate what they have learned, to show good technique as well as control and a positive attitude.
Toi Gye Tul
Toi Gye has 37 movements.
Toi-Gye is the pen name of the noted scholar Yi Hwang (16th century), an authority on neoconfucianism. The 37 movements of the pattern refer to his birthplace on the 37th degree latitude and the diagram represents scholar.
Students will be tested on one-step
The red of the belt signifies danger, cautioning the student to exercise control, and warning an opponent to stay away.
You could be tested on the form of techniques you are being assessed on, or have already been assessed on in previous gradings.
Palm strike + Turning kick
Self defence videos (blue tag to red belt level)
Yi Hwang (1501-1570) best known by his honorific name T’oegye, is one of the two most honored thinkers of the Korean Neo-Confucian tradition. His fully balanced and integral grasp of the complex philosophical Neo-Confucian synthesis woven by Chu Hsi during China’s Sung dynasty marks the tradition’s arrival at full maturity in Korea. His “four-seven debate” with Ki Taesung established a distinctive problematique that strongly oriented Korean Neo-Confucian thought towards exacting investigation of critical issues regarding the juncture of metaphysics and their all-important application in describing the inner life of the human heart-and-mind.
T’oegye was born of a relatively modest aristocratic lineage in the village of Ongyeri, near Andong in Kyongsan province, about 200 kilometers southwest of Seoul. He took the civil service examinations and served in government for a number of years, but his true longing was for a life of quiet study, reflection, and self-cultivation. He retired from office in his late forties to pursue his dream, and the following two decades were a period of tremendous productivity in spite of frequent recalls to office as his fame as a scholar and teacher grew.
Neo-Confucianism was adopted as the official orthodoxy at the foundation of the Choson dynasty in 1392. The rich synthesis of a metaphysical system of Taoist proportions, meditative cultivation of consciousness reminiscent of Buddhist practice which Chu Hsi and other early Neo-Confucians wove about the core of traditional Confucian concerns for government and proper social ethics provided wide scope for varied and uneven development. During the first century activists in government focused on institutional reform while far from the capitol scholars in the countryside concentrated on the more meditative and self-cultivation oriented features of Neo-Confucian learning. The differing orientations crystallized into bloody clashes and purges by the end of the fourteenth century as young men steeped in moral rigorism began to move from the countryside into government.
T’oegye’s comprehensive grasp of Chu Hsi’s thought clarified the balance between activity and quiet, government and retired self-cultivation, and by the end of his life it was his disciples who were moving into high government positions. A year before his death he crystallized and presented to the king his understanding of the way metaphysics and psychological structures inform ascetical theory and eventuate in the conduct of daily life. This work, the Ten Diagrams on Sage Learning (Songhak sipdo) became one of the most famous and influential works of Korean Neo-Confucianism. After T’oegye it was no longer possible to deny the legitimacy of intensive, almost monastic devotion to study and meditative self-cultivation when the situation permitted, nor to ignore that the proper fruition of such formation should be the proper conduct of government and the ordering of society.
On the level of philosophical theory T’oegye left a lasting imprint on Korean Neo- Confucianism, for his “four-seven debate,” carried on in correspondence with a younger scholar, Ki Taesung (1527-1572) established the problematique for Korean thinkers for centuries. In particular, it centered Korean Neo-Confucian reflection on questions relating to the interface of metaphysics and psychological theory. For T’oegye and other self- cultivation oriented Neo-Confucians, this was a topic of intense concern: in the framework of Neo-Confucian thought, a proper, metaphysically grounded understanding of the structure and functioning of the psyche explains human perfection and imperfection; it is thus the foundation for any theory for the practice of spiritual cultivation.