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Pattern 3 also known as Sam Jang is taken for your green belt.
3 Jang:
Taegeuk 3 Jang symbolizes the "Ra", one of the 8 divination signs,
which represent "hot and bright". This is to encourage the trainees to harbor a sense of justice and ardor for training. A
successful accomplishment of this poomsae will give the trainees a promotion to a blue belt. New actions are sonnal-mok-chigi
and sonnal -makki and dwit-kubi stance. This poomsae is characterized by successive makki and chigi, and continued jireugis.
Emphasis is laid on the counterattacks against the opponent's chigi. The 6th Kup-grade trainees practice this poomsae.
Pattern 4 also known as Sah Jang is
taken for your green belt blue tag.
4 Jang:
Taegeuk 4 Jang symbolizes the "Jin", one of
the 8 divination signs, which represent the thunder meaning great power and dignity. New techniques are sonnal-momtong-makki,
pyon-son-kkeut-jireugi, jebipoom-mok-chigi, yop-chagi, momtong- bakkat-makki, deung-jumeok-olgul-apchigi and mikkeurombal
[slipping foot] techniques. Various movements in preparation for the kyorugi and lot of dwit-kubi cases characterize it. The
5th Kup-grade trainees practice this poomsae.
Pattern 5 also known as Oh jang is taken for your blue belt.
5 Jang:
Taegeuk 5 Jang symbolizes the "Son", one of
the 8 divination signs, which represent the wind, meaning both mighty force and calmness according to its strength and weakness.
New movements are me-jumeok-maeryo-chigi, palkup-dollyo-chigi, yop-chagi & yop-jireugi, palkup-pyo-jeok-chigi and such
stances as kkoa-seogi, wen-seogi and oreun-seogi. This is characterized by the successive makkis such as area-makki and momtong-makki
and also the chigi by thumbling after running. The 4th Kup-grade trainees practice this poomsae.
Pattern 6 also known as Yook Jang is taken for your blue belt red tag.
6 Jang:
Taegeuk 6 Jang symbolizes the "Kam", one of
the 8 divination signs, which represents water, meaning incessant flow and softness. New movements are han-sonnal-olgul-bakkat-makki,
dollyo-chagi, olgul-bakkat-makki and batang-son- momtong-makki in addition to pyonhi-seogi [at-ease stance]. One should be
careful to make the kicking foot land on the ground correctly after dyollyo-chagi and to lower the hand by a palm's length
at the time of delivering a batang-son momtong-makki lower than in the palmok-makki. This is practiced by the 3rd Kup-graders.
Pattern 7 also known as Chil Jang is taken for your red belt.
7 Jang:
Taegeuk 7 Jang symbolizes the "Kan", one of
the 8 divination signs, which represents the mountain, meaning ponder and firmness. New movements are sonnal-arae-makkki,
batangson-kodureo-makki, bo-jumeok-kawi-makki, mureup-chigi, momtong-hecho-makki, jechin-du-jumeok-momtong-jireugi, otkoreo-arae-makki,
pyojeok-chigi, yop-jireugi and such stances as beom-seogi and juchum-seogi. Smooth connection of movements is important for
training. The 2nd Kup-graders practice this poomsae.
Pattern 8 also known as Pal Jang is
taken for your red belt black tag.
8 Jang:
Taegeuk 8 Jang symbolizes the "Kon", one of the 8 divination signs,
which represents "Yin" and earth, meaning the root and settlement and also the beginning and the end. This is the last of
the 8 Taegeuk poomsaes, which may enable the trainees to undergo the Dan [black belt] promotion test. New movements are dubal-dangsong-bakkat-palmok-momtong-kodureo-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 jumping kick in the air]. The 1st Kup-graders practice this poomsae.
Pattern 9 also known as Koryo is taken for your 1st dan black belt.
KORYO
Koryo poomsae symbolizes "seonbae"
which means a learned man, who is characterized by a strong martial sprit as well as a righteous learned man's sprit. The
sprit had been inherited through the ages of Koryo, Palhae and down to Koryo, which is the background of organizing the Koryo
poomsae. The new techniques appearing in this poomsae are kodeum-chagi, opeun-sonnal-bakkat-chigi, sonnal- arae-makki, khaljaebi-mureup-nullo-kkokki,
momtong-hecho-makki, jumeok- pyojeok-jireugi, pyonson-kkeut-jecho-jireugi, batang-son-nullo-makki, palkup-yop-chagi, me-jumeok-arae-pyojeok-chigi,
etc, which only black-belters can practice. The jumbi-seogi is the tong-milgi that requires mental concentration by positioning
the hand in between the upper abdomen and the lower abdomen where "sin"[divine] and "jeong"[spirit] converge. The line of
poomsae represents the Chinese letter, which means "seonbae" or "seonbi", a learned man or a man virtue in the Korean language.
Pattern 10 also known as Keumgang is for your 2nd dan black belt.
KEUMGANG
Keumgang [meaning diamond]
has the significance of "hardness" and "ponder", The Keumgang Mountain on the Korean peninsula, which is regarded as the center
of national spirit, and the "Keumgang Yeoksa"[Keumgang warrior] as named by Buddha, who represents the mightiest warrior,
are the background of denominating this poomsae. New techniques introduced in this poomsae are batangson-teok-chigi, han-son-nal-momtong-an-makki,
Keumgang-makki, santeoul-makki, kheun dol-tzogi [large hinge], and the hak-dari-seogi. The poomsae line is symbolic of the
Chinese letter. The movement should be powerful and well balanced so as to befit the black belt's dignity.
Pattern 11 is also known as Taebaek is for your 3rd dan black belt.
TAEBAEK
Taebaek is the name of a mountain
with the meaning of "bright mountain", where Tangun, the founder of the nation of Korean people, reigned 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 naming
the Taebaek poomsae. New techniques introduced in this poomsae are sonnal-arae-hecho-makki, sonnal-opeo-japki [grabbing],
japhin-son-mok-ppaegi [pulling out the caught wrist], Kumkang-momtong-makki, deung-jumeok-olgul-bakkat-chigi, dol-tzeogi [hinge],
etc. The line of poomsae is like a Chinese letter, which symbolized the bridge between the Heaven and the earth, signifying
human beings founded the nation by the Heaven's order. The poomsae movements are largely composed of momtong-makkis and chigis.
Pattern 12 is also known as Pyongwon is for your 4th dan black belt.
PYONGWON
Pyongwon means a plain that 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 poomsae Pyongwon was based on the idea of peace and struggle resulting from the principles of origin and use. The new
techniques introduced in this poomsae are palkup-ollyo-chigi, kodureo- olgul-yop-makki, dangkyo-teok-jireugi, meongye-chigi,
hecho-santeul-makki, etc. The jumbi-seogi is the moa-seogi-wen-kyop-son [left overlapping hands], which requires concentration
of force in the beginning and source of human life. The line of poomsae means the origin and transformation of the plain.
Pattern 13 is also called Sipjin is for your 5th dan black belt.
SIPJIN
The word "Sipjin" derived from the
thought of 10 longevity, which advocates there are ten creatures of long life, namely, sun, moon, mountain, water, stone,
pine-tree, herb of eternal youth, tortoise, deer, and crane. They are 2 heavenly bodies, 3 natural resources, 2 plants and
3 animals, all giving human beings faith, hope and love. The poomsae Sipjin symbolizes those things. The new techniques introduced
in this poomsae are hwangso-makki [bull makki], son-badak[palm]-kodureo-makki, opeun-son-nal-jireugi, son-nal-arae-makki,
bawi-milgi [rock pushing], son-nal-deung-momtong-hecho-makki, kodeo-olligi [lifting up], chettari-jireugi [fork-shape jireugi],
son-nal-otkoreo-arae-makki, son-nal-deung-momtong-makki, which counts 10. The Chinese letter meaning ten is the form of the
poomsae line, which signifies an infinite numbering of the decimal system and ceaseless development.
Pattern 14 is also called Jitae is for your 6th dan black belt.
JITAE
The word "Jitae" means a man standing
on the ground with two feet, looking over the sky. A man on the earth represents the way of struggling for human life, such
as kicking, trading and jumping on the ground. Therefore, the poomsae symbolizes various aspects occurring in the course of
human being's struggle for existence. The new techniques introduced in this poomsae are han-son-nal-olgul-makki, keumkang-momtong-jireugi,
and me-jumeok-yop-pyojeok-chigi only, and the poomsae line signified a man standing on earth to spring up toward the heaven.
Pattern 15 is also called Chonkwon is for your 7th dan black belt.
CHONKWON
The word "Chonkwon" means the Heaven's Great Mighty,
which is the origin of all the creature and itself the cosmos. Its 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 4,000 years ago, the founder of the Korean people, "Hwanin" meant the heavenly King. He settled
down in the "heavenly" town as the capital near the heavenly sea and heavenly mountain, where the Han people as the heavenly
race gave birth to the proper through and action from which Taekwondo was originated. The poomsae Chunkwon is based on such
sublime history and thoughts.
The new techniques
introduced in thtis poomsae are nalgae-pyogi [wing opening], bam-jumeok-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 sections
forming gentle curves, thus symbolizing the greatness of Chunkwon thought. The poomsae 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.
Pattern 16 is also called Hansu is for your 8th dan black belt.
HANSU
The word "Hansu" means water is the
source of substance preserving the life and growing all the creatures. Hansu symbolizes birth of a life and growth, strength
& weakness, magnanimity & harmony, and adaptability. Especially, "han" has the various meanings, namely, the name
of a country, numerousness, largeness, evenness, length and even the heaven and the root of evening, among others. Above all,
the above significances, is the background of organizing this poomsae.
The new techniques
introduced in this poomsae are son-nal-deung-momtong-hecho-makki, me-jumeok-yang-yopkuri[both flanks]-chigi, kodureo-khaljaebi,
an-palmok-arae- pyojeok-makki, son-nal-keumgang-makki, etc., and also modum-bal as a stance.
Actions
should be practiced softly like water but continuously like a drop of water gathering to make an ocean. The poomsae line symbolizes
the Chinese letter that means water.
Pattern 17 is also called Ilyeo is for your 9th dan black belt.
ILYEO
Ilyeo means the thought of a great
Buddhist priest of Silla Dynasty, Saint Wonhyo, which is characterized by the philosophy of oneness of mind [spirit] and body
[material]. It teaches that a point, a line or a circle ends up all in one. Therefore, the poomsae 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 Taekwondo practice.
The new techniques introduced in this
poomsae are son-nal-olgul-makki, wesanteul-yop-chagi, du-son-pyo[two opened hands]-bitureo-jabadangkigi [twisting and pulling],
twio- yop-chagi and the first stance of ogeum[knee back]-hakdari-seogi. Jumbi-seogi is the bo-jumeok-moa-seogi [wrapped-up
fist moa-seogi], in which, as the last step of poomsae training, 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 freely into the body as well as
the two hands. The line of poomsae symbolizes the Buddist mark [swastika], in commemoration of saint Wonhyo, which means a
state of perfect selflessness in Buddhism where origin, substance and service come into congruity.
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