In this chapter, we will be discussing the Principle of Harmony, which is the basis of Wonhwa Do philosophy. It governs the created world, including mankind. We start at this point because traditionally, philosophers in general and masters of martial arts in particular have often derived both internal and technical understanding from a careful observation of nature. For example in philosophy, Plato observed reality and concluded that a higher organizing Intelligence must exist. And in the martial arts based upon Oriental philosophy, observation of nature has yielded both fighting techniques as well as concepts for correct human behaviour.
In Oriental philosophy especially, there is a marked interest in the theme of harmony throughout nature. Since these philosophies are at the root of traditional martial arts, it will be useful to start with a short summary of them before introducing the Principle of Harmony in Wonhwa Do.

I. Traditional Views
A. Taoist Metaphysics
In Taoism, the issue of harmony is addressed from a metaphysical perspective. Metaphysics means the science of fundamental causes and processes in things. If these fundamental processes can be discerned, then man can know the basic reasons why nature behaves as it does, and then speculate how he himself should behave. Then man could be in harmony with nature, no longer in ignorant opposition to it, and thus he could find peace. In order to achieve this happy state, Lao Tzu set about formulating the ideas which became known as Taoism. Lao Tzu said that "Man conforms to earth; earth conforms to heaven; heaven conforms to Tao; and Tao conforms to the way of Nature."
Tao is the central concept which gives this teaching its name. As Lao Tzu's words indicate, it is the highest universal principle of nature, standing above heaven, earth and man. All things come from the Tao and it is so vast that it is not describable in words: "The Tao which can be expressed in words is not the true Tao. The name that can be named is not the abiding name."
Lao Tzu was himself an atheist. Though he would sometimes acknowledge heaven, he insistently placed it below the Tao and nature, thus directly refuting the notions of Confucianism that heaven is the highest authority.
Though the Tao itself is too large to grasp, it produces two elemental forces, which generate life through their interaction. These are called "yang" and "yin" and they are more readily perceived throughout all aspects of nature as pairs of contrasting elements. Thus, Lao Tzu identified as pairs things like life and death, dark and light, beauty, ugliness, good and evil, long and short, high and low, etc.
Another concept which Lao Tzu was concerned with was "ch'I". By this, Lao Tzu meant the inner life force of nature and he advised man to develop this in order to be able to blend effectively with the Tao. This important notion will be examined more closely in a succeeding chapter.
There is more to Taoism than these concepts of course, but those things which are relevant to our focus on martial arts, will be introduced at the appropriate times. For the moment, it will suffice to say that Lao Tzu was able to discern an important metaphysics of harmony at work in nature.

B. Confucian Ethics

As we had mentioned earlier, Confucius' views were quite different from Lao Tzu's. Confucius revered Heaven above all, and his perspective of Harmony was based upon Heaven rather than upon mere nature. Thus, instead of discussing metaphysical principles, Confucius directed himself to discussing ethics and social behaviour patterned after the "Decree of Heaven".
From Heaven come norms for proper behaviour, ("li"). These norms were expressed as virtue ("te") in behaviour, and the greatest virtue was "human-heartedness" ("jen"). Jen was to be practised in "Five Relations" and this would secure social harmony. The Five Relations were: king and subject, father and son, husband and wife, brother and sister and friend and friend.
The first step then was to learn the laws of Heaven and this was done through study of the "Six Classics" which were derived from the teachings of legendary kings. Confucius expressed his convictions in the following way:

"At fifteen, I set my mind upon learning; at thirty, I stood firm to my purpose; at forty, I acted with discretion; at fifty, I knew (the decree of Heaven); at sixty, I comprehended truth; and now, at seventy, I can follow my heart's desire without transgressing the sense of justice."

Based on these teachings, Confucianism developed strong views of social harmony based upon the decree of Heaven.

C. Zen Mysticism

The notion of harmony from the Zen perspective is not as metaphysical as in Taoism, nor as ethical as in Confucianism. Rather, it is more akin to mystical harmony. Let us explain further: Zen eludes description even more than the concept of the Tao. However, one eighth-century master described it as "everyday mind." It is also described as "unconsciousness" or "self-forgetfulness." It refers to a state of spontaneous intuitiveness beyond laboured rational processes, somewhat akin to the innocence of a child when total immersion in activity is achieved. One adept explains that one who has achieved the Zen mind "lives, but what lives is no longer himself". This yields a mystical kind of unity with the universe, a state which truly reflects the aim of Buddhism to achieve inner harmony and peace through purity and desirelessness.
Though these views may be hard to grasp through reading, their spiritual influence pervades the martial arts class, and any one who has studied for a certain time can find traces of all these attitudes in their normal training. The Tao, yin, yang and Ch'I from Taoism; the focus on norms, virtue and proper relationship from Confucianism; and the achievement of a Zen-like peace of mind; all are inherent in the character of martial arts.

II. The Cosmic Law: Give and Take Action

The Principle of Harmony (Wonhwa Wolli) within Wonhwa Do bears some similarities to each of these philosophies, but has the character to integrate and elevate their understandings to a higher level. The similarities will be self-evident, but there are significant differences, which account for the uniqueness of Wonhwa Do. These the student should take special note of.
The Principle of Harmony identifies one Cosmic law which operates throughout the entire universe. This is the Law of Give and Take Action, or more simply, the Law of Coaction. There are several characteristics of this law, which will help to clarify it. These are: "Correlativity", "Purpose", "Order", "Harmony", "Circular Motion" and "Development".

A. Correlativity
In order for Give and Take Action to occur, there must be two paired elements because when there is only a single element, no Co-action can take place. The nature of these paired elements must be such that one is a subject, which is more initiating, while the other is an object, which is more responding. In nature, some examples of correlative subject-object pairs are: nucleus-electron, cation-anion, nucleus-cytoplasm, mind-body, parent-child, sun-planets, etc.

B. Purpose and Shimjung
1. Purpose is the Centre of Co-action
The guiding centre for all Give and Take Action is Purpose. Purpose is what determines the reason or motive for Co-action to occur in any instance throughout the universe.
For example, all Co-action between the pairs of subject-object elements just mentioned above is caused by Purpose and guided by it. Through Purposeful Co-action with one another, the paired elements are caused to form a higher existence or state of existence. The nucleus-electron pair forms an atom; the anion-cation pair forms a molecule; the nucleus-cytoplasm pair forms a cell; the mind-body pair forms a person; the parent-child pair forms a family; the government-families pair forms a nation; and so on throughout the universe. In this way, the formation of higher existences is guided by Purpose. This is how the entire universe and even human beings are formed.
2. Two kinds of Purpose
There are two kinds of Purpose observable in the universe: whole Purpose and individual Purpose. Whole Purpose serves the existence of others and Individual Purpose serves one's own existence. All beings are guided by both of these Purposes simultaneously. This means that through Co-action, each being maintains both its own individual existence as well as the existence of the higher being of which it is a part. A more concrete example of this is that we eat food in order to maintain ourselves (Individual Purpose) as well as to enable ourselves to contribute actively to our family or nation (Whole Purpose).
According to the Law of Co-action, the Whole Purpose is primary whereas the individual Purpose is secondary. This is demonstrated by the behaviour of plants for example, in that they may contribute to the larger ecological system around them (Whole Purpose) in several ways: by producing oxygen and fruit, by preventing erosion and by supplying fertilizer. On the other hand, an organism which puts self-interest first becomes parasitic or destructive to its surroundings. This is the result of violating the cosmic law of Give and Take Action.

3. The Origin of Purpose
The Origin of Purpose in the cosmos is its Creator, the "Original Being" or more simply, the Origin, No Give and Take Action would occur if not for the fact that the Origin has a deliberately conceived Purpose which is destined to be fulfilled. To achieve this Purpose, Give and Take Action was initiated between beings and thus the universe was created.

4. Shimjung
Purposes and aims are not merely mental constructs. Rather, they are expressions of inner desire. This is an essential point, which distinguishes the Principle of Harmony from other philosophies: Purpose is generated by the Heart. However, in the Principle of Harmony, another term is used for the sake of exactness and this is Shimjung. Shimjung is an approximate reference to the Heart of the Original Being. Shimjung is an approximate reference to the Heart of the Original Being. Shimjung can be also understood to refer to the Heart/love of "original" man, one who has achieved harmony with the Shimjung of the Origin.
Shimjung is defined as an inner, irrepressible impulse to experience enjoyment from relationship. It is to fulfill this inner impulse that man always creates things, relationships and even his own children. The greatest enjoyment should come from the relationship with one's own children.
This impulse for relationship within man is endowed to man by the Origin. And it is due to Shimjung that all things were created, including man himself. This Shimjung that all things were created, including man himself. This Shimjung is the standard by which all purposes and motives are to be measured. Because of this fundamental point, Wonhwa Do places great stress on the quality of a student's motives and purposes for studying Wonhwa Do.

C. Order and Position

Another nature of the Law of Co-action is that of Order and Position. Co-action occurs in an ordered manner, based upon distinct positions. This can be observed most graphically at the microcosmic and macrocosmic levels of nature. For example, the subject element (i.e. the nucleus of an atom or the sun of the solar system) is primary, whereas the object element (the electron in an atom or the planet in a solar system) is secondary. These subject and object positions are the two positions which are most readily observed.
Beyond them however is an even more central position and this is the above-mentioned Purpose, which determines their Give and Take Action. So, as the diagram illustrates, Purpose, subject and object occupy three distinct positions.
Finally, through Give and Take Action, the subject and object elements unite and thereby multiply a new, higher being. This creates a fourth position called the "united body".
Together, these four distinct positions establish what is called the "Quadruple Base". This Four-Position structure symbolizes the proper pattern for Co-action throughout both the natural world and human society. In other words, all beings in nature are embodiments of subject-object relationships, guided by Purpose, which causes them to form higher beings. And in mankind, all our relationships with people and things should be proper subject-object relationships, guided by Shimjung, to form society and culture.

D. Harmony and Circular Motion

When the above three requirements (of correlativity, Purpose and position) are met, Give and Take Action occurs in a harmonious manner. Thus, from celestial bodies all the way to atomic particles, all Coaction is harmonious.
The kind of motion which is most expressive of harmony is circular motion. In nature, the most literal examples of this are the orbiting motions of electrons around the nucleus and of planets around the sun. However, inanimate beings, the circular motion is more "symbolic" in expression. For example, the lives of animals in harmony with each other "revolve" around the leader of the herd, and harmonious human lives "revolve" around loved ones. In either case - literal or symbolic circular motion - the subject element is central, while the object element revolves around it.

E. Development
1. Development through Co-action
Through Give and Take Action, all development occurs. That is, through the Purposeful and harmonious Co-action between subject and object, forces for growth and development are generated. The process of development takes place through three stages, as coaction occurs. The first stage is called "origin"; the second is called "separation"; and the third is called "union".

2. Development and Purpose
Purpose is the direct cause of growth and development. This is because the Purpose inherent within Co-action establishes a specific goal and direction for growth. For example, if seeds from apples are sown, Purpose will determine their inevitable development into apples trees. In the inanimate world also, Purpose within development is observable: the whole universe has expanded and development from a gaseous state to a molten state and then to a solid state through the Law of Give and Take Action, guided by the Purpose within it.
Guided by Purpose, there are three stages of development in creation. The first stage is called the "origin", the second is called "separation"; and the third is called "union". In the union stage, a purpose and direction is conceived for development. Then, in the second stage of development, Coaction occurs between the separated subject and object elements and the result of this is a higher being or state of being termed the "union". This three-stage process accounts for the time involved in development. This concept is expressed in the intermediate form Samdangye Eui Hyung.

3. Factors in Development

There are two factors which cause development: the internal factor of Purpose and the external factor of "Universal Prime Force". It is Shimjung, which generates Purpose, and the Universal Prime Force, which gives rise to the life energy called "ki" in the martial arts.
The internal factor of development - Purpose - is manifested throughout all of nature, and it establishes the goal and direction for all Co-action and development.
Behind Purpose is Shimjung, and this means both the inner impulse for development and also the outer force of love, which substantially expresses it. Thus, man creates things because of the impulse for relationship, and he derives the greatest enjoyment from experiencing love within those relationships. That is why it is a common practice to engage in hobbies, which produce objects of joy, or in amusements which provide opportunities for enjoyment. A higher degree of joy comes from loved ones. In all these cases, we create situations or relationships from which we can derive enjoyment.
The other factor in development is the Universal Prime Force within the created world. This is the force within the universe which animates it, permitting existence and causing the give and take action which leads to development. Subject and object elements both possess this force to maintain their own existences and when they engage in Co-action with each other, they are in effect projecting this primary force outward to each other. Then, as both subject and object give and receive force from each other, growth and development are made possible.
The life force known as ki in the martial arts is related to he Universal Prime Force. It is the force of ki - and not just physics alone - which accounts for the extraordinary feats often associated with the martial arts. By developing one's internal capacity to consciously direct the flow of ki within one's body, great power can be generated for healing as well as for defensive purposes.
The body has its own reservoir of ki, as well as channels called "meridians" along which it travels throughout the body. The reservoir is called "tanjon" (but there is no English equivalent for this term). When ki can travel freely along the body meridians to all parts of the body, health is maintained in good order. However, if sickness occurs, it is highly likely that life energy is not reaching the affected body part due to some blockage in the meridians. Then, a specialized therapy called acupuncture or acupressure is applied which results in unblocking the meridian. This restores the energy flow and healing results.
The Oriental ideogram of ki also means "air" or "breath". This indicates the crucial relationship of proper breathing to the maintenance of health, for when one breathes well, the ability to replenish ki is maximized. On the other hand, shallow breathing, air pollution or smoking all impede the body's reception of ki.
The proper method of breathing is called "abdominal" breathing and it entails a full intake of air and the conscious mental direction of the ki into the tanjon even as one is exhaling. The tanjon is located in the abdomen just below the navel and from it, ki can be consciously projected to any area the adept desires. In healing, it can be directed through an acupressurist's fingers towards the ailing body. In defence techniques, it can be focussed much more forcefully through the hand, foot, etc. at boards, bricks or an assailant. The martial artist's shout ("kiai") is one device which aids him in achieving the focus and harmony of internal and external power.
Practicing basic moves repeatedly in conjunction with proper breathing is a necessary prerequisite to proper understanding and performance in Wonhwa Do. The most obvious breathing movement in Wonhwa Do is the standing breath in Tongil Eui Hyung. In it, one pauses to breathe deeply. The deep inhalation is accompanied by a drawing in of the hands towards one's lungs, and the deep exhalation is accompanied by a pushing down movement of the hands, as if to force ki into the tanjon.
Thus, there are two basic factors acting within the universe to promote its development. Shimjung which generates purpose, and the Universal Prime Force which gives rise to ki. Of the two, the former is the internal factor which guides the latter. Thus, in Wonhwa Do, we direct ourselves to the development of Shimjung as well as ki. Developing the latter makes us more powerful, but developing the former makes us more internally well-rounded individuals, capable of directing our power responsibly.
This completes our discussion of the natures of the cosmic law of Give and Take Action, or Co-action. There is another law, a supplementary one which is important for us to mention. This is the Law of Repulsion.

III. The Law of Repulsion

The action of the Law of Repulsion can be observed in nature when beings are in opposing relationships with one another. In electricity or magnetism for example, it is seen that like charges will repel each other. In the animate world, the leader of a herd or flock will engage in battle with another animal who wishes to lead. And in humanity, people might engage in conflict with one another when they hold irrenconcialiable views. These are some examples of repulsion.
Repulsion occurs between elements having a subject-subject relationship whereas Give and Take Action occurs between subject-object elements. In repulsion, both elements insist upon giving or initiating simultaneously, thus making receiving impossible. This can be described as a "linear", opposed relationship. Under these circumstances, no circular motion can ensue and no harmony can be established. It is probable that the purposes, motives or desires of the two parties are incompatible. Only at such exceptional times will the Law of Repulsion manifest itself.

With the absence of preconditions for Co-action to occur, both elements will repulse each other and then later resume Co-action with a different subject or object. Thus, in the above mentioned examples, a positive charge will repulse another positive charge and resume Co-action with a negative charge; the leader of a herd will repulse a challenger who will then resume Co-action with him, or else have to lead his own objects; and rulers in history repulse challengers who then resume Co-action with them or else leave to rule their own objects.
In all these cases, repulsion is a temporary phenomena and it temporarily arrests development. It may however redirect or turn a situation, and then after this, development will resume again through Co-action.
In Wonhwa Do defence techniques, both the Laws of Co-action and Repulsion are utilised. In the striking, linear movements, repulsion is evident; and in the throwing movements, Co-action is more evident.
In life attitudes, Wonhwa Do promotes development through Give and Take Action centered upon Shimjung. But in the event that an element is false or corrupt, Wonhwa Do promotes a firm attitude of repulsion against it.

IV. The Dimensions of Harmony

In Wonhwa Do, we are primarily concerned with two dimensions of harmony: harmony within nature and the universe, and harmony within man and society. We will briefly mention them here, but elaborate them further in a later chapter.

A Harmony in Nature

We have already indicated that the Law of Co-action is most literally exemplified at the microcosmic and macrocosmic levels of nature. There, when we study the structures of atoms and solar systems, the various characteristics of Co-action are observable. In the solar system especially, we can see Correlativity, Purpose, Order, Position, Harmony, Circular motion and Development. In other words, we can concretely see cosmic law. In preparation for later discussions, it is helpful to briefly survey the harmonised orderliness of the solar system.

1.Vertical Harmony
Firstly, harmony in the solar system is supported by a vertical order between higher and lower heavenly bodies. Starting with the moon, it revolves around a planet, its higher central point. Next, a planet orbits around a sun, its higher central point. A sun does likewise, orbiting around the galactic centre. And when a galaxy is formed, it does the same, orbiting around the centre of the macrocosm. This demonstrates a vertical order and position between beings which establishes vertical harmony in the solar system.

2. Horizontal Harmony
The next kind of harmony in the solar system is horizontal harmony. This is demonstrated by the position and order of the planets, in relationship to one another: they are as peers, orbiting around the same central point, the sun.

3. Individual Harmony
The third kind of harmony is individual harmony. This is demonstrated by how each of the planets rotate on their own axes. This allows them to maintain their individual positions and orbits around the sun. Through this, they maintain both themselves and the solar system to which they belong.

B. Harmony in Man

Man is a unique existence in the creation, and his establishment of harmony is of critical importance. It will be sufficient at this point to mention that man must achieve harmony in six directions. This means that - starting with himself as the central point - there are six different directions of relationship which man is involved in. As the diagram illustrates, "above" him are his parents and ancestors, "below" him are his children and descendants, "before" him are his teachers and leaders, "behind" him are his students and followers, to his "right" are siblings and friends, and to his "left" are strangers and opponents. The way he must deal with each of these six directions of relationship will be explained in the chapter on the Wonhwa Do View of Ethics.

B. Harmony in Man

V. The Origin of Harmony

In martial arts the Origin of harmony, if discussed at all, would be traced to the Confucian notion of Heaven or to the Taoist notion of the Tao. The predominant trend currently is the latter one, since the Confucian influence on the martial arts is more felt than explained. Thus, a discussion of the Origin of harmony such as the following one is rarely brooked in the contemporary martial arts.
In Wonhwa Do however, this is one of the most crucial points of all, for it is the basis of establishing one's identity, position and responsibility in life. Without knowing these things, human conduct becomes completely relative and it is almost inevitable that the student will miss the point of studying Wonhwa Do. One may misuse the technical knowledge contained in it and worse, one would fall short of fulfilling the purpose of Wonhwa Do. And if many students would fall short, this would have an adverse cumulative effect on the entire association.
As mentioned earlier, the purpose of Wonhwa Do are self-defence, the achievement of original human nature, the promotion of a new ethics and the unification of martial arts. To fulfill the latter three purposes especially, it is necessary to discover the Origin of harmony.
As we have already mentioned in our discussion of the Law of Give and Take Action, the ultimate Purpose for all existence originated within the Original Being, or simply the Origin. That means that the creation appeared because the Origin had a Purpose for it, and its continued existence depends upon this. Man himself is one of the Origin's creations, and he must become consciously aware of it in order to achieve harmony with the Origin and the creation.
In order to achieve that harmony, some knowledge of its Origin is needed. This is one of the most unique aspects of the Principle of Harmony, for it offers an understanding of some general aspects of the nature of the Original Being.

A. Correlativity
Correlativity is one of the basic characteristics of the universe. This is due to the fact that the relationship of subject-object is a reflection of correlative attributes within the Origin's own being.
The first of these attributes is called the "Original Sung Sang" and it can be said to represent the Origin's "mind". It contains the intellect, emotion and will, at the root of which is Shimjung. It is the Original Sung Sang which causes all created things to exhibit some level of intelligence. Thus, the mind of man, the instinct of animals, the vegetative function in plants and the physico-chemical nature of minerals are all derived from the Original Sung Sang. Like it, they serve to govern the behaviour of each created being.
The correlative attribute of the Original Sung Sang is called the "Original Hyung Sang" and it represents the external "energetic" aspect of the Origin. Both the matter and ki of the universe is caused by the Original Hyung Sang. Thus, men, animals and plants have bodily forms and minerals have forms made of molecules.
These attributes of Sung Sang and Hyung Sang within the Origin are modified by two "secondary" attributes called "yang" and "yin". Yang is akin to "positivity" and masculinity, whereas yin is akin to "negativity" and femininity. They account for the correlativity of man-woman in people; of male-female in animals; of stamen-pistil in plants; and of positive-negative charges in minerals.

B. Divine Character

Though many characteristics such as omniscience and omnipotence have been attributed to the Origin, the Principle of Harmony identifies three essential characteristics, which account for all the others. These three are Shimjung, Logos and Creativity. They will be mentioned briefly here, and then explained more fully in the chapter of the Wonhwa Do view of man.

1. Shimjung
As explained previously, Shimjung (or "heart", roughly put) is the irrepressible impulse to experience enjoyed from relationship. This is the most essential aspect of the Original Being's character: it was Shimjung which impelled the Origin to create in order to establish a give and take relationship with man and creation. Thus, life was created because Shimjung requires an object, which can be related to, in order that enjoyment can be experienced.
Most traditional faiths contain an implicit understanding of Shimjung and make either direct or indirect references to this aspect of the Divine Character:
In Buddhism, the greatest virtues are related to heart. A Boddhisettva (enlightened person) possesses the essence of "Bodhicitta" which means "intelligence-heart". The Buddha was the perfection of Bodhicitta.
In Confucianism, the stress on the four main virtues of compassion, righteousness, propriety and wisdom are all related to the heart.
In the Torah, instances of Shimjung are indicated in Gen. 6:5-6, 18:22-23, Ex. 32:7-14, and in the prophets, Is 2-3, Hos 2-4, Jon. 3:3-10. The Hasidic movement also stresses "heart" as the essence of inner life.
In the Gospels, there are parables of the prodigal son, the lost sheep, the lost coin, etc. From such passages, some modern "process theologians" especially have stressed the notion of Shimjung. And in Catholicism, the notion of the "Sacred Heart" shows an awareness of this aspect.
Mystics from other faiths (Hinduism, Islam and the Eastern Orthodox) have also stressed the heart.
In all of these cases, the reason that man's inner life centres on Shimjung is that human character is inherited from the character of the Original Being who created him.

2. Logos
Logos refers to the reason and law within the Origin. The root word of "logic" is the same as that of "logos"; thus they refer to the intellectual capacity to think. Through reason and law, things can be conceived or imagined within the Original Sung Sang (mind), just as man also reasons about things while obeying the natural laws which govern them. However, unlike man, the Logos within the Origin is completely governed by Shimjung. This will be discussed in greater detail in succeeding chapters.

3. Creativity
Creativity is the capacity to create new things. It depends upon the reason and law of Logos. Once Logos acts to conceive or imagine something, the Origin can create that thing through the energies caused by the Original Hyung Sang. Analogous to this is the way in which a human conceives a plan within his mind, and then proceeds to arrange materials in order to create that plan substantially. (This is a brief summary of the metaphysical principles behind creativity. The actual physics of creation however is an area of study which quantum physicists are presently deeply involved in researching.)
All of these attributes and characteristics are totally harmonized within the Origin's nature. We have isolated them here only for the sake of identification and understanding. Based upon this understanding, Wonhwa Do sees the Origin as the cause of correlativity and the forces within the universe. But most importantly, the Principle of Harmony clarifies the internal nature of the Origin as possessing Divine Character, at the root of which is Shimjung. With this, the Wonhwa Doist has a basis to establish the proper awareness of his identify, position and responsibility in the universe: he originates from and is responsible to a creative, living and feeling Original Being as well as to other human beings and things which are created.
Because of this, an understanding of reality (and the Principle of Harmony within it) would be incomplete without explaining the Origin of harmony in the universe. For all things exist, act and develop in relationship to the Origin, including man. And in Wonhwa Do - the Way of Harmony - a fundamental purpose is to achieve harmony with the Original Being.