poomse

Poomse (Formwork)

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Yellow Belt

Taegeuk Il Jang
Taegeuk Il jang represents the symbol of "Keon", one of the 8 Kawes (divination signs), which means the heaven and "Yang". As the "Keon" symbolises the beginning of the creation of all things in the universe, so does the Taegeuk Il jang in the training of Taekwondo.This poomse is characterised by its easiness in practicing, largely consisting of walking and basic actions, such as arae-makki, momtong-makki, momtong-jireugi, and ap-chagi. The 8th Gup-grade trainees practice this poomse

Taegeuk I Jang
Taegeuk I jang symbolises the "Tae", one of the8 divination signs,which signifies the inner firmness and outer softness. An introduction of the ogul-makki is a new development of Taegeuk poomse. The ap-chagi actions appear more frequently than in Taegeuk Il jang, the 7th gup-grade trainees practice this poomse

Taegeuk Sum Jang
Taegeuk Sum jang symbolises the "ra", one of the 8 divination signs, which represents the "hot and bright". This is to encourage the trainees to harbour a sense of justice and ardor for training. A successful accomplishment to this poomse will give the trainees a promotion to the blue belt. New actions are sonnal-makki, and the dwitgubi stance. This poomse is characterised by successive makki and chigi, and chagi and continued jireugis. Emphasis is laid on the counter attacks against the opponent's chigi. The 6th Gup-grade trainees practice this poomse.

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Blue Belt

Taegeuk Sa Jang
Taegeuk Sa jang symbolises the "Jin", one of the 8 divination signs, which the "thunder" meaning great power and dignity. New techniques are sonnal momtong makki, pyonsonkkeut ogul tzireugi, jebi pum mok-chigi, yop chagi, momtong bakkat makki, deungjumeok ogul ap-chagi and special mikkeurombal (slipping foot) techniques. It is characterised by various movements in preparation for the kyorugi and a lot of dwitkudi seogi cases. The 5th Gup-grade trainees practice this poomse.

Taegeuk O Jang
Taegeuk O jang symbolises the "Son", one of the 8 divination signs, which represents the wind, meaning both mighty force and calmness according to its strength and weakness. New movements are mejumeok naeryochigi, palkup dollyochagi and yop jireugi, palkup pyojeokghigi and such stances as kkoaseogi, oreunseogi. This is characterised by the successive makkis such as area-makki and momtong-makki and also the chigi bu tumbling after running. The 4th Gup-grade trainees practice this poomse.

Taegeuk Yuk Jang
Taegeuk Yuk jang symbolizes the "Kam", one of the 8 divination signs, which represents water, meaning incessant flow and softness. New movements are hansonnal ogul bakkat makki, dolly-chagi, ogul bakkat-makki and batangson momtong-makki in addition to pyonhiseogi (at ease stance). One should be careful to make the kicking foot land on the ground correctly after dollyo-chagi and to lower the hand by a palm's length at the time of delivering a batongson momtong-makki lower than in the palmok-makki. The 3rd Gup-grade trainees practice this poomse.

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Red Belt

Taegeuk Chil Jang
Taegeuk Chil jang symbolises the "Kan", one of the 8 divination signs, which represents the mountain, meaning ponderosity and firmness. New movements are sonnal arae-makki, batangson kodureo-makki, bojumeok kawi-makki, mureup-chigi, momtong hecho-makki, jechin-dujmeok momton-jireugi, otkoreo arae-makki, pyojeok-chigi, jop-jireugi, and such stances as beom-seogi and juchumseogi. Smooth connection of movements is inportant for training. The 2nd Gup-grade trainees practice this poomse.

Taegeuk Pal Jang
Taegeuk Pal jang symbolizes the "kon", one of the 8 divination signs, which represents "Yin" and earth, meaning the root and settlement and also the begining and the end. This is the last of the 8 Taegeuk poomse's which may enable the trainees to undergo the Dan (Black Belt) promotion test. New movements are dubal dangsong bakkatpalmok momtong kudureo bakkat makki, twio-chagi, and palkup dollyo chigi. Emphasis must be laid on the accuracy of stepping and the difference between jumping-over kick and dubal-dangsong (alternate kicking in the air). The 1st Gup-grade trainees practice this poomse.

Poomse Koryo
Koryo poomse symbolizes "Seonbae" which means the learned man, who is characterized bya strong martial spirit as well as a righteous learned man's spirit. The spirit has been inherited through the ages of Koguryo, Palhae and down to Koryo, which is the background of organizing the Koryo poomse.The new techniques appearing in this poomse are kodeum-chagi, opeunsonnal bakkat-chigi, sonnal arae-makki, khaljaebi mureup nullo-kkokki, momtong hecho-makki, jumeok pyojeok-jireugi, pyonsonkkeut jecho-tzireugi, batangsong nullo-makki, palkup yop-chagi, mejumeok arae pyojeok-chigi, etc, which only black belters can practice. The jumbi-seogi is the tongmilgi which requires mental concentration by positioning the hand between the upper abdomen and the lower abdomen where "sin" (divine) and "jeong" (spirit) converge. the line of the poomse reprents the Chinese letter which means "sonbae" or "seonbi", a learned man of virtue in the Korean language.

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Black Belt

Poomse Keumgang
Keumgang (meaning diamond) has the signifigance of "hardness" and "ponderosity". The Mt. Keumgang peninsula, which is regarded as the centre of national spirit, and the "Keumgang yoska" (Keumgang warrior) as named by bBudda, who represents a mighiest warrior,are the background of denominating this poomse. New techniques introduced in this poomse are batangsong teok-chigi, hansonnal momtong an-makki, keukgang-makki, santeul-makki, keun doltzeogi (large hinge), etc, and the Hakdari seoigi. The poomse line symbolizes a mountain displayed by the chinese letter. The movements should be powerful and well balanced so as to befit a black belters dignity.

PoomseTaebaek
Taebaek is the name of a mountain with the meaning of "bright mountain", where Tangun, the founder of the nation of Korean people, reined the country, and the bright mountain symbolizes sacredness of soul and Tangun's thought of "hongik ingan" (humanitarian ideal). There are numerous sites known as Taebaek, but Mt. Paektu, which has been typically known as the cradle of Korean people, is the background in naming the Taebaek poomse. New techniques introduced in this poomse are sonnal arae hecho-makki, sonnal opeo-japki (grabbing), japhin sonmok-ppaegi (pullijng out the caught wrist), keumgang momtong-makki, deungjumeok ogul bakkat-chigi, doltzeoigi (hinge), etc. The Line of this poomse is like a Chinese letter, which symbolizes the bridge between the heavan and the earth, signifying human beings founded a nation by the heavan's order. The poomse movements are largely composed of momtong-makkis and chigis.

Poomse Pyongwon
"Pyongwon" means a plain which is a vast stretched-out land. It is the source of life for all the creatures and the field where human beings live their life. The poomse Pyongwon was based on the idea of peace and struggle resulting fromt the principles of origin and use. The new techniques introduced in this poomse are palkup ollyo-chagi, kodureo oglu yop-makki, dangkyo teok-jireugi, meongye-chigi (left overlapping hands), which requires concentration of force in the lower abdomen, the source of body strength, as the land is the begining and source of human life. The line of poomse means the origin and the transformation of the plain.

Poomse Shipjin
The word "Shipjin" was derived from the thought of 10 longevity, which advocates ther are ten creatures of long life, namely, sun, moon, mountain, water, stne, pine tree, herb of eternal youth, tortoise, deer, and crane. They are 2 heavenly bodies, 3 natural resorces, 2 plants, and 3 animals, all giving human beings faith, hope and love. The poomse Shipjin symbolizes those things. The neww techniques introduced in this poomse are hwangso-makki (bull makki), sonbadak (aplm) kodureo-makki, opeun sonnal-tzireugi, sonnal arae-makki, bawi milgi (rock pushing), sonnaldeung momtonghecho-makki, kodeo olligi (lifting up), chettari-jireugi (fork shaped jireugi), sonnal otkoreo arrae-makki, sonnaldeung momtong-makki, which counts 10. The chinese letter meaning 10 is the form of the poomse line, which signifies an infinite numbering of the decimal system and ceaseless development.

Poomse Jitae
The word "Jitae" means a man standing on the ground with 2 feet, looking over the sky. A man on the earth represents the way of sruggliung for human life, such as kicking, treading, jumping on the ground.Therefore the poomse symbolizes various aspects occuring in the course of human being's struggle for existance. The new techniques introduced in this poomse are hansonnal ogul-makki, keumgang momtong jireugi, and mejumok yop pyojeok-chigi only, and the poomse line signifies a man standing on the earth to spring towad the heaven.

Poomse Chonkwon
The word "Chonkwon" means the heaven's great mighty, which is the origin of all the creature and itself the cosmos. It's infinite competence signifies the creation, change and completion. Human beings have used the name of heaven for all principal earthly shapes and meanings because they felt afraid of the heaven's mighty. Over 9,000 years ago, the founder of the Korean people, "Hwanin", was meant by the heavenly king. He settled down in the "heavenly" town as capital near the heavenly sea and heavenly mountain, where the Han people as the heavenly race gave birth to the proper thought and actions from which Taekwondo was originated. the poomse Chonkwon is based on such sublime history and thoughts.
The new techniques introduced in this poomse are nalgae pyogi (wing opening), bamjumeok sosum-chigi (knuckle protruding fist springing chigi), hwidullo-makki (swinging makki), hwidullo jabadangkigi (swinging and drawing). keumgang yop-jireugi, taesan-milgi, etc., and a crouched walking manner.
The characteristics of movements are large actions and arm actions forming gentle curves and thus symbolizing the greatness of Chonkwon thought. The poomse line "T" symbolizes a man coming down from the heaven, submitting to the will of heaven, being endowed power by the heaven and worshiping the heaven, which means the oneness between the heaven and a human being.

Poomse Hansu
The word "Hansu" means water which is the source of substance preserving the life and growing all the creatures. Hansu symbolizes birth of a lifeand growth, strongness and weakness, magnanimity and harmony, and adapttability. Especially, "han" has the various meanings, namely, the name of a country, numerous, largeness, evenness, longness, and even the heaven and the root of everything, among others. Above all, the nature of water characterized by unbreakability and flexibility, in addition to all the above significances, is the background of organizing this poomse.
The new techniques introduced in this poomse are sonnaldeung omtong hecho-makki, mejumeokyangyopkuri (both flanks) chigi, kodureo khaljaebi, anpalmok arae pyojeok-makki, sonnal keumgang-makki, etc., and also modumbal as a stance. Actions should be practiced softly like water but continuously like a drop of water gathering to make an ocean. The poomse line symbolizes the Chinese letter which means water.

Poomse Ilyeo
"Ilyeo" means the thought of a great Buddist priest of Silla Dynasty, Saint Wonhyo, which is characterized by the philosopy of oneness of mind (spirit) and body (Material). It teaches that a point, a line or a circle ends up after all in one. Therefore the poomse Ilyeo represents the harmonization of spirit and body, which is the essence of martial art, after a long training of various types of techniques and spiritual cultivation for completion of Taekwon do practice.
The new technques introduced in this poomse are sonnal makki, wesanteul yop-chagi, dusonpyo (two opened hands) bitureo jabadangkigi (twisting and pulling), tiwo yop-chagi and the first stance of ogeum (knee back) hakdari-seogi. Junbi-seogi is the bujmeok moa-seogi (wrapped-up fist moa-seogi), in which, as the last step of poomse trainig, two wrapped up fists are placed in front of the chin, which has the significance of unification and moderation, so that the spiritual energy can flow freelyinto the body as well as the two hands. The line of the poomse symbolizes the Buddhist mark (swastika), in commemoration of Saint Wonho, which means a state of perfect selflessness in Buddhism where origin, substance and serivce come into congruity.

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