“It is much more difficult to judge yourself than to judge others. If you can judge yourself well, you are truly wise.”
“It is much more difficult to judge yourself than to judge others. If you can judge yourself well, you are truly wise.”
Human beings possess an extraordinary sensitivity that transcends the vectors of what is agreed to be possible. This, according to the ancient sages, has a lot to do with the fact that we are multidimensional beings. A part of us seems to exist on subtle planes, which go beyond what we call the unconscious or subconscious. We are spiritual beings living a material life!
Given that this relationship with the invisible is difficult to measure, experimentation is the only way we have of establishing hypotheses with sufficient solidity to map the processes that take place in the encounter between these very different dimensions. The idea is to open our eyes to a world that by definition is invisible. What a paradox!
Fortunately, science has advanced enough for something that humanity has been experiencing for centuries to now have at least enough basis to lend credibility to what has always been considered a rarity.
Contrary to what we may think, mediumship, that is to say the ability to interact with subtle energies, consciousnesses or information, is not an attribute of the few, but a possibility that belongs to everyone. However, if we conceive of mediumship as a sixth sense, it is difficult to establish because it does not have a single vehicle, a specific physical apparatus for the decoding of its perceptions, but rather manifests itself through various pathways.
There are many studies and traditions that conclude that the pineal gland is a physical organ of great importance in mediumistic processes. Personally, I find the attempt to assign a single physical point to the explanation of a holistic experience somewhat naive and childish. If consciousness is an unstable point in our totality of being, perception is no less unstable. In the end, the brain is the ultimate processor of information, and as we know, it has extraordinary plasticity and operability, a functioning that is still inconceivable to us today. We have measured its capacity to generate electricity and even to emit photons!
Mediumship is a reality, there is no doubt about it, especially when one has taken the trouble to attend to its experimentation and development, however it manifests itself in multiple ways, avoiding simplistic rules. Some people have a much more developed ability to decode the invisible in the form of sounds, others in images, others through ideas, there are those who even without knowing a language are able to write in it in a state of trance or even speak it. Their forms of manifestation are many and varied.
Although this information has always been available, it is in our time, with the advent of the internet, that we have been able to access videos and images of great mediums such as the Brazilian Gasparetto. (*) Take advantage now, because in a few years' time the AIs are going to screw us out of the possibility of corroborating anything and every sound or visual document may be called into question because of its existence.
It must be understood that in ancient times this information was not available to everyone for various reasons. It could be hidden because it was considered sacred and transmitted only to small groups of initiates, or in the West, especially hidden for fear of being considered anathema or diabolical manifestations by the church... The price was that you would be burned at the stake!
The last refuge of these anomalies tended to be the circles of material power, patrons, kings, or great lords who could afford what others could not even dream of because they were more or less powerful. Philip II, King of Spain, the Catholic King par excellence, created the largest
esoteric library of his time in El Escorial, where even today unpublished and original texts by Paracelsus and other great alchemists can be found.
It was at the end of the 19th and beginning of the 20th centuries, when contact with the esoteric East and the creation in England of associations dedicated to the study of the occult, that the West began to learn more about mediumship. Spiritualism, theosophy, authors such as Leadbeater, Blavatsky, and later mediums of the stature of Xico Xavier, managed to bring information and descriptions of this phenomenon to the general public, something that the materialist consensus of the collective consciousness tried to ignore.
Beyond the great mediums, mediumship is a gift that we all possess. Given that it is a consciential ability, understanding its mechanisms is essential to allow its development, especially to give our decoding elements the opportunity to act without the limits that they themselves have accepted. What I mean is that the extraordinary thing about consciousness is its ability to close itself off or adapt to the considerations that our education has bequeathed to us. If our mind has been educated to believe that something is not possible, it will be very difficult for us to experience it of our own accord without the intervention of a teacher, and a coherent system capable of breaking that shell. Eventually, only after extreme experiences can the rigidity of our consciential bubble be broken and opened up to those possibilities. There are also those who do it through the use of entheogenic substances, especially if our system of references, our description of the world is particularly crystallized. I am not in favor of this system because I have seen that mediumship is much more accessible than people think and there are many students who, through practice in controlled circumstances, but without ingesting any substance, have refined their ability to extraordinary degrees. A good medium, however, is not made in a day. My teacher dedicated two or three years to me every Wednesday until my mediumship reached the degree of direct manifestation. However, if you think about it, it is very little time given that we simply need at least seven years of 24/7 training, that is, full time, to reason coherently!
There are degrees of mediumship but they are in relation to ourselves, there is no table of better or worse mediumship... there are people who naturally have an extraordinary capacity, but not a few of them end up misunderstood and admitted to a psychiatric hospital. Others withdraw into themselves because they are unable to participate in the consensual description of the world of others.
There are many artists who sublimate this sensitivity through their art, yet remain trapped in their system of manifestation without being able to go any further. Today I was able to listen to the great Argentine writer, Julio Cortazar, talking about how he approaches writing; for someone with a minimum knowledge of mediumship, this man describes his creative process exactly as a mediumistic manifestation. This is what he says:
“Human beings possess an extraordinary sensitivity that transcends the vectors of what is agreed as possible. This, according to the ancient sages, has a lot to do with the fact that we are multidimensional beings. A part of us seems to exist on subtle planes, which go beyond what we call the unconscious or subconscious!”
“I see myself at the moment of going to write, dominated by a force that has nothing to do with intelligence or will.
It is something that sometimes comes from outside, like a constellation of ideas that come together and create a literary theme, or something that comes from within, from a dream or a nightmare, from something experienced in those moments of half-sleep.
At that moment I let myself go and write without demanding that I control what I am doing.
I simply sit down at the paper and start to see... I am very visual! ... I immediately see a character, I see a woman's hair, I see a street and names also appear... that man's name is Juan, and I don't know why! But his name is Juan! There is no discussion prior to all this, no choice.”
As a writer I perceive this process myself; I will also add that on some occasions I am accompanied by spirits of a different nature who also have a completely different style of writing. One is more baroque and revels in language; another more poetic; another harsh and direct in its manifestations, ironic and even sarcastic.
Of course the spirits use the innate abilities developed by the mediums, and the mediums participate in the creative process in a strangely intertwined way, where the fluids and energies of both are mixed in the final product. There is nothing completely original in our actions and works, although there is in the responsibility and the effort of their realization, however the phrase “there is nothing new under the sun” acquires its true meaning here. The problem of ego and authorship is for those who have it... we are all continually interacting with other non-physical consciousnesses, whether we are aware of the process or not. Being conscious, however, brings great advantages to the medium and the process can be especially pleasant, a delightful trance that fills you with vitality, especially if the spirit is elevated.
It is, however, in rituals or situations of direct and complete manifestation that the experiences are most revealing, not only because of their intensity but also because of the events or information that allow us to empirically corroborate the exchange with other consciousnesses. In my book “Oginau. My experiences with the spirits of Japanese shamanism” I relate some of these manifestations and situations in which we were able to witness as a group and objectively verify the encounter between the spiritual world and the material world.
‘There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy.’”
Hamlet Act 1, Scene 5. Shakespeare
(*) Gasparetto link: https://www.bing.com/videos/riverview/relatedvideo?&q=gasparetto+jimenez+del+oso &&mid=31A769FCA9FA1AA39E4531A769FCA9FA1AA39E45&&FORM=VRDGAR
Enrique de Vicente interview to
Shidoshi Alfredo Tucci on his youtube channel about Ebunto Japanese Shamanism of the indigenous people of Japan
Enrique de Vicente interview to Shidoshi Alfredo Tucci on his youtube channel about Ebunto Japanese Shamanism of the indigenous people of Japan
“Interaction
with the Force” Force and consciousness
The concepts of “power” and “consciousness” are closely related. The task of power is the expansion of consciousness. The expansion of consciousness gives strength. One must learn to see consciousness. To control power, one must be able to change the state of consciousness.
Strength can be understood as a kind of mobile substance that drives the will. The will is divine, or the will of the higher mind, and the will of man. (When one considers the Supreme Reason and the person).
Text: Dmitry Skogorev
Photos: Alfredo Tucci
They still say: “strong” work, “strong” action. Therefore, force is divided into macro and micro, that is, the force of external manifestation and the force of internal manifestation, but these forces are identical in their characteristics and collectively they are a single mechanism.
They begin to interact with the correct and conscious manifestation of man in the world. It is like a well-adjusted mechanism, when a large gear approaches a small gear and their mutual rotation occurs. Then, when such a mechanism is in operation, energy and information from the upper world are transferred to the lower world and vice versa.
Consciousness is a subtle-material medium through which spirit descends into matter. (The descent of spirit occurs along a chain: spirit, knowledge, consciousness, force, life, body). Consciousness is knowledge itself, but divided into parts, not integral, not united, although “co”.
To have shared knowledge, you need to obtain it in parts. Only when a piece of knowledge has become yours is it possible to unite it with whatever you want. And as long as it is not yours, it is not yours. It is only knowledge. When a person masters knowledge, they become an agent.
“Strength can be understood as a kind of mobile substance that drives the will.”
And then, as a leader, they can unite it with something else.
Consciousness is not at all a set of images or processes of socio-historical development, etc. Consciousness is not a thought process.
Consciousness is an environment that can be touched. It can be affected. We ourselves are in a special way isolated parts of consciousness as knowledge, but isolated in us from the same ocean in which we were created. Why do we manage to stand out? How is consciousness separated from knowledge? Just as the pseudo-life of a vortex of air or water is isolated into an independent form. A typhoon, a tornado, a whirlpool, a vortex of air not only have a defined form, a certain duration of life, but are even perceived visually as something distinct from
the matter from which they were created. They are born of movement: form is acquired through movement.
Human consciousness is exactly the same, truth in the form of a spherical shape is assigned at the expense of the movement of general consciousness (no more). And this means that we can merge with general consciousness and possess all knowledge through it.
Man is knowledge, which is enclosed in form. The form we have is called sob, but the fact that this is isolated is an individual. Sob is a special power by which the spirit of a person is maintained in the body. Sob is visible. In fact, it is also called the cocoon that surrounds us. The outer side of the bubble is called the bubble of life, the inner side is the fret.
The outer limits of the sobi protect the isolated fragment of consciousness from dissolution in the general environment. Inside the cocoon there are structures. All of them are filled with a certain content. If the mind is clear, then there is no content, and then it is a question of a pure operative environment, or illumination. But as soon as there is pain, it is immediately written there. In the form of what? In the form of itself, in the form of it being recorded in the tissues of the body - in the form of tension. Little by little, our mind fills with tension.
In fact, the cocoon of consciousness is small. It can be felt with the hand at a distance of 40-50 cm from the body as a kind of thermal limit. Sob “has a certain form of manifestation, a kind of construction, which is called composition. The purified composition of sobi allows the essence, or spirit, to flow involuntarily into the world, turning it into a white light. Any clouding of the composition of the soul confers personal characteristics on the manifestations of the Spirit and must be cleansed.
Since consciousness and knowledge are subtle-material environments, they are accessible to impact, perception and rejection. An example of control with the help of consciousness. In front of you is a colleague.
“Only when a piece of knowledge has become yours is it possible to unite it with whatever you want.”
Strong. You “look” at him with your mind and think he is vulnerable. For example, that he once got kicked in the groin. You work on it, creating the image of this blow. Your mind automatically remembers what it was like. A change in consciousness can be picked up and strengthened.
With the help of perception and impression, we imprint an object on consciousness, and this fragment of knowledge takes shapethe shape of this object. There is memorization.
Thus, consciousness is a cumulative volume of information, or fragments of memory, about what is what, and how to do it, how to behave in a particular situation.
Consciousness is associated with:
- perception - the ability to perceive (to obtain impressions);
- memory: the ability to store what has been received (in the same way that the earth stores footprints);
- the mind - the ability to flow through the densities of knowledge, regardless of whether they are the densities of the real world or the densities of one's own consciousness (images, impressions).
“We see the illusion instead of the world. We are all, as a rule, children of materialism, and we firmly believe that if something can be touched, then it is something real.”
Perception is the capacity of living organisms (to see, hear, touch, taste and smell). The process of mastering new knowledge, abilities and skills always involves a path that goes from direct observation (external vision) of the object to the generalization (awareness, knowledge) of its structure, and from there only to practice.
When starting to do something, when learning something, a person tends to copy, to repeat what is visible (70% of the information that a person receives through the visual channel of perception, regardless of the subsequent processing of the information received).
The artist copies the painting, the dancer and the wrestler copy the movements, the singer copies the voice of a good singer, etc. But they still don't achieve what we see in museums and hear in good concert halls. What is behind this?
Firstly, we need a school (a system of receptions) that allows us to master this type of activity, and secondly,
in the first stage, a person always observes (perceives) only clearly expressed actions, captures coarse vibrations, which in no way combine and do not correspond to genuine vibrations (externally hardly perceptible).
Although the path of imitating the external manifestations of the object provides some useful experience and results, here we must be careful of complete internal identification with the masked model: sometimes people can lose their own identity behind a multitude of faces.
Perception is, as has already been said, a property of the person, their capacity to receive immediate impressions. But when we observe something new, something previously unseen, we gradually begin to recognize it. We cast a net of recognition over it. Once the net is cast, the work of the mind begins (mediated perception).
Until something is recognized, mediated, not perceived, we can recognize everything in it, anything, perceive it freely. What is dangerous mediated per-
ception? Once the phenomenon is known, a person already “knows” how to deal with this phenomenon. He makes a mold and “puts it on the shelf”.
The image of the world is what a person has managed to perceive of this world. As a result, for most people, the world becomes twofold. A dual macrocosm and microcosm, flowing into each other.
As soon as we begin to perceive the world directly, we silently split and draw its immediate image. Automatically, a logical model of the world already exists. The immediate model (based on direct perception) and the mediate (logical) model of the universe are always connected and are always a mirror.
If the human mind rejects the idea of extrasensory effects in the world, it will not perceive them.
He doesn't have it in his head. He may hear about it, but if internally (mediated) he himself was not convinced of it, then admitting that it is, for him is impossible. And vice versa, if a person has really done something or put himself under some influence, then the unusual already recognizes them. His picture of the world already includes this phenomenon. And in the world it is for him.
Thus, the image of the world is not what a person claims as their knowledge of the world. On the contrary, the image of the world constantly tells the person what to do.
“The image of the world is not what a person claims as their knowledge of the world. On the contrary, the image of the world constantly tells the person what to do.”
The ancients did not see this world as we see it today. Why is that? I support the idea that the ancients saw the world as real. We see the illusion instead of the world. In Russian this is called a wetland. We are all, as a rule, children of materialism, and we firmly believe that if something can be touched, then it is real.
So it's worth remembering how many times in a dream each of us has “really” touched and felt something? And didn't realize it was just a dream. For the sleeper, it was all real. Even more real are the sensations you can have with hallucinations and blackouts! All this, however, does not mean that there is nothing material behind the illusion. There is.
“The concepts of 'power' and 'consciousness' are closely related. The task of power is the expansion of consciousness. The expansion of consciousness gives strength. You have to learn to see consciousness.
To control power, you have to be able to change the state of consciousness.”
There is also a hand to recognize one's own hand. What else does a person see? A hand or something perceived as a hand? The obvious is profoundly deceptive. That is why we are deprived of the present, of the essence of phenomena. The cause? We substitute the spiritual vision of the world or, in other words, knowledge (knowing) for sight. The obvious is that we see with our eyes. We make tracings with our external eyes, and these images are with us for life, they replace our knowledge of the world. You will not recognize the real world, but the image: a set of qualities.
Having come into this world as a being capable only of external perception, you begin to absorb it (the world) in the form of coded information (in the form of images) and to create from these images a pseudo-integral image of the world.
Why can't we enter the real world without recognition images? Why do we live in a world of illusions? Why don't we allow ourselves to see the essence of things? Because if we rid ourselves of the stereotypes of thought, we will face the unknown. We cannot allow ourselves to enter the real world without vision, because then the world is unknown and we don't know what it is going to do to us now.
This is the main obstacle.
Even though our way of life would be forever changed after European contact, many of our Indigenous communities continued to practice not only our traditional ceremonies, but also unique tactical practices that came in forms of "rites of passage". These traditional Indigenous practices and tactics were thousands of years old throughout the Northern Plains. It wasn't until the late 1800s when a lot of what we practiced, our conditioning and how we conducted ourselves as Indigenous people would change. Warrior societies and the relevant activities, laws and codes of conduct associated with our various combative societies were always a large part of our rich and powerful Indigenous culture. The practice and spiritual connection we intimately had with combat was also supported through a multitude of unique activities that were directly tied to our warfare culture, our identity and the community we served.
Many of these tactical training and achievement applications were simply known as a "Rite of Passage." These physical and spiritual impacting events were known to be very aggressive and dangerous to participate in and were also seen as an incredibly powerful spiritual experience which was brought on through physical assertiveness. One of these powerful warrior experiences that I will share with you which was practiced in the Northern Plains is known in our language as "Mama-Tawi-Hi-Wewin –Mokomahn", which translated into English says The Spiritual Power of this Knife is Transferred to Another.
The Transferring of the Knife Ceremony was an incredibly powerful and dangerousactivity. Not only was it a unique and special Indigenous ceremony held by the Warrior Council, but it was known to be a ceremonial event that truly tested a warrior's courage, bravery, skill, confidence and indomitable spirit. Another name for this ceremony throughout the Plains was also known as the "Maskwa-Mokoman" Ceremony or Bear Knife Ceremony. Regardless of the names or titles that it may have been called throughout various Plains Indigenous circles, one thing was for sure, it was known as one of the most dangerous and aggressive warrior passages ever to participate in. It gained respect throughout warrior' societies and was feared especially when one came across a Bear-Knife Carrier.
Here I will share this truly unique experience of this ceremony. Through Oral Tradition it has been passed down to me by way of my ancestry, but I should also note that in our history, many of our cultural practices were sometimes witnessed by outsiders either by way of an invitation to the event, or the event was shared through a story (interviews) which could be provided by a leader, a participant or a witness who saw one of these ceremonies. Saying this, much information that I have obtained over the years allows me to provide you with a general understanding and overview of this historical practice.
Even before the "regular" inter-tribal usage of the horse, the power of the Bear-Knife was legendary among the peoples of the Northern Plains. The Bear-Knife bundle was associated with warrior culture and has been noted as one of the oldest sacred bundles possessed by Northern Plains tribes. During Inter-Tribal conflicts, the power of the Bear-Knife was so renowned that it was said that it could immobilize an enemy and send them retreating simply at the sight of the knife being brandished by the warrior who held and carried it.
Our systems of sacred bundles (of which these Bear-Knives were a part), were an integral and vibrant part of Indigenous Plains ceremonies, worship, spiritual attitudes, beliefs, and practices. These sacred bundles, with their contents, rites and ceremonies, were normally transferred to ensure the duties and responsibilities of ownership to other carriers was maintained.
The ceremony of the Bear-Knife was always seen as an incredibly intimidating event among the Plains peoples. The significance and power of the Bear-Knife was truly legendary. Our people believed that the Bear-Knife was so powerful, that in fact it could immobilize any enemy with absolute fear even at the sight of a warrior holding it in combat.
The Bear-Knife was a large Beaver Tail Dagger style knife, ranging from 20 to 25 centimeters (8-10 inches) in length and somewhat heavy with a solid double-edged steel trade blade. The specific visual identifier for the Bear-Knife was the uniqueness of its handle. The jaws of a bear were fixed to the handle along with hide fringe ties and sometimes one or two feathers attached to the handle. The Bear-Knife was easily identifiable and distinct to that of other knives used and seen throughout the Plains.
As a young boy (to receive the Bear-Knife), I recall the story of it was told to me like this:
'[the bear-knife] – when a man is to receive the bear-knife, it is thrown at him. If he catches it, he passes; but if he does not catch it, he cannot receive the medicine.'
The warrior who was to be entrusted with a BearKnife had to totally prove and commit himself worthy of it, especially during the ceremonial transfer of it.
The Bear-Knife Transfer Ceremony started with a Knowledge-Keeper speaking about the importance of the Bear-Knife, the oral story behind it while all being done in conjunction with the movement and reenactments of a bear. While this occurred, the transfer recipient would be standing upright and facing the holder of the Bear-Knife. The distance between both of them could be anywhere between 3 to 4 meters (10 to 14 feet) apart.
I should note that Tepees on the Plains during these times were usually between 3.5 to 6 meters (12 to 20 feet) high and with diameters seen between 4.5 to 9 meters (15 to 30 feet). However, main warrior lodges were always found to be the largest in the community with their heights ranging from 6 to 12 meters (20 to 40 feet) with very large interior diameters to host meetings, council events and ceremonies. This is where the Bear-Knife Transfer Ceremony would always occur, within a closed environment (never outside).
When the Bear-Knife ritualistic transfer was to be conducted for a new owner, it was known by everyone in the community that it was going to be a particularly severe test. The transferer would act out the movements and a story of the bear, the recipient remained "at-the-ready" with his hands and arms apart ready and prepared to receive the BearKnife for he knew that the knife would be thrown at him.
As the moment comes closer, the knife keeper would then prepare himself to throw the sacred knife at the fearless recipient. As the ceremony drew to a close imitating the antics of a bear, the holder of the Bear-Knife would raise the knife while holding it by the blade well above his head... with his arm fully extended he would then suddenly hurl the knife at the candidate. This process was not a soft one as the recipient was required to effectively catch the Bear-Knife when it was violently thrown at him.
All this activity was conducted while the entire ceremony was being observed by Tribal Chiefs, Medicine Men as well as well-respected Warriors from the community who sat in total silence watching and waiting to see the uncertain outcome.
If the recipient failed to catch the Bear-Knife, it was thought that he was not worthy of the sacred object. However, if he did catch it, he was then placed upon a small bed of thorns and struck four times with the flat side of the Bear-Knife's blade while at the same time ceremonial paint was applied to his body. This body painting procedure was to inform the community that the warrior had passed the test. As they proceeded to exit the lodge, they were now seen by everyone in the community as a Bear-Knife carrier.
Once the ceremony was completed, the holder was taught a war song which they must sing as well as make the movements [in the song] whenever they pursue an enemy: 'I will run after him. I will stab him. He will fall.'
Tribal warrior societies held very strict rules which were applied to Bear-Knife holders where the owner (holder) was not allowed to use any other weapon than the BearKnife in combat. As well, the warrior was required to always walk forward and towards the enemy, singing the war songs associated with the Bear-Knife Bundle and to never retreat.
The power of the Bear-Knife was considered to be very great. So great in fact, that the holders of the Bear-Knife were seldom killed – for its appearance frightened everyone into submission or retreat from a combat engagement.
A seasonal ceremonial practice was also done for the winter months with the BearKnife. Like the bear, the practice of allowing the Bear-Knife to rest during the winter period was also conducted. For this, the Bear-Knife would be securely wrapped in a sacred bundle and placed to rest within a lodge. The Bear-Knife unwrapping ceremony was conducted with the coming of Spring Solstice which coincides with the time when bears begin to emerge from their hibernation.
The Bear-Knife was and remained a sacred Indigenous object for thousands of years that was used in ceremonies, carried throughout battles and combat which sent fear into tribal enemies. Obtaining such a knife like the Bear-Knife was incredibly difficult but spiritually powerful.
However, with the power and prestige of such ownership came special accountability for the Bear-Knife holder. These powers ranged from sovereignty in war, success in the hunt, combative success, to healing and protection for the whole tribal community.
Chief George J. Lepine, Okichitaw Canada
Okimakahn Kiskinahumakew / Chief Instructor / Yakanikinew Paskwawimostos / Pushing Buffalo
Okichitaw Indigenous Combat Arts, History and Knowledge
NATIVE CANADIAN CENTRE OF TORONTO 16 Spadina Road Toronto, ON Canada M5R 2S7
Tel: 416-964-9087 Cell: 416-566-3094
Email: okichitaw4@gmail.com www.okichitaw.com
“The soul has no secret that behavior does not reveal.” -
Lao-Tsé
“At the same time as we experience protective isolation, we experience absolute exposure. There is no privacy, everything is revealed: what we eat, what we buy; what torments us and what makes us happy.” -
Zygmunt Bauman
The great Yorike San, who was one of the great figures who was part of our history at a time when other masters were dedicated to shaping our personality and education, said: “...it is not by chance that someone appears in your life as your mentor, teacher or master...”
At this point, Takeo Nagaki interrup-
ted: “The point is that it can be very common to be outside of this reality and, without a doubt, this path will lead us down a road of illusion, of self-deception... Each person, in their own time, will gradually come to their own understanding... Whether this is achieved through maturity or a change in perception.”
What did they mean by all this? We were all very young, yet all these ways of thinking have always influenced me; especially if we are able to do the right thing when no one is watching us.
Different panoramas mark out the paths of elucidation, since the reality is clear that many great teachers no longer teach; they were no longer interested in the path of teaching. Under different conditions and for different reasons, this reality has not only arisen in the classical, traditional arts, but also in many Eastern segments.
Zygmunt Bauman said that we are in a time when nothing will last. “Times are liquid because, like water, everything changes very quickly. In contemporary society, nothing is made to last.”
If we look deeply, which can be normal in a fluctuating society, much has been mutilated in the objectivity of the real understanding of the teachings; everyone wants to do it their own way. Regardless of one's opinion or even the reality of one's projection, what time has taught me is that, as much as the goal is to achieve the same truth for everyone, it is clear that knowledge gains in depth and potentiality in different ways for each person. Araki Sensei said: “...what is not understood is that when we move from the outside world to the inside world, we change our perception because there is no acceptance. In the master-student relationship, the truth does not occur by lowering the former, but by raising the latter; this is how we gain in continuity.”
Life takes curious paths that teach us that, although free will exists, it occurs on both sides. In a time of free approach and opinion, what fate will befall the teacher-student relationship?
It has always had the same fate to be there. What does that mean? Why so many problems? So many dissidents? It's natural for opinions to change as we go up, as a student becomes more knowledgeable, because the more the personal “I” is awakened and moved, the more the good is defined from the bad, the right from the wrong, individuality from cooperation.
Individualism motivated by self-interest is common in the West. For many, this is a palpable truth. However, the path must remain simple in the eyes of the master, since the path lies within.
A psychologist friend - in one of my classes - asked me: what is your opinion in the face of so much disrespect and arrogance? - he was referring to this new generation.
Well, there are many of us who are hit, from one moment to the next, with a situation that wasn't foreseen; “a mother who sees her two children fighting”; “a man who finds himself mugged while getting into his car...” There are many situations that come out of nowhere. According to the masters, they are nothing more than passing disturbances, but if we give them a home, if we give vent to their force, they can become a disturbing reality.
The greatness of correct vision arises precisely at these moments; like the mother who separates her children and soon they are playing again, or even the man who lost his car but kept his life, everything passes; and if everything passes, we must allow these things to pass. The OITAs said that we should only observe whether these events are real or illusory; in other words, whether their force is established by external changes or provoked by gross emotions from within.
This means that mental clarity must go beyond our affirmations, which are like dry leaves lying still on the surface of water or things; they can move at any moment due to effects (wind, movement, action) parallel to their existence and change their positions. This reflection leads us to be present in a different logic, belonging to higher planes, based on different points of reference, its demonstration must be positive and its foundations secure.
It's common to get carried away by the heat of the moment and then, with the use of reason, the mind gradually alters its views and changes the shapes of objects or circumstances previously observed. When we are caught up in a very strong attachment to this life, we jump out with our real, inner nature; according to the masters, an interesting moment that can serve as an observation for future positive changes and personal growth. Therefore, it must be clear that we are the ones who create the obstacle courses that impede our progress
- When the being ignores that everything is fleeting, when they make the moment the most important point and turn it into a permanent weight.
- When the solidity of these support points is overturned by our thoughtless attitudes.
- When ignorance generates a mistaken understanding of the nature of phenomena.
In the state of non-realization, all phenomena, external objects, as well as our body or the inner appearances produced in our mind, are observed through a veil that offers them a real and permanent existence, which is an erroneous understanding; from this suffering arises schism, calamity.
The masters said that in emergency circumstances, disturbing or not, all external and internal phenomena are fleeting, non-existent; however, all, when not observed lucidly, are tainted by suffering. This is because they only fluctuate on the basis of the factors we know.
It is common for us to act through our inner formation (education, customs, habits...); hence the lack of perception of the illusion that is generated around our own thoughts. Forgetting the facts is asking for the impossible; it's what makes ideals sink. Lucidity doesn't prevent us from building on dreams, but sooner or later it appears to show us how life works on the solid ground of the harsh, albeit hostile, reality of existence.
Within the vision that I have learned, the master must remember that the “I” that manifests itself through arrogance is a vehicle relative to what is really meant by the learning (whatever that may be) that is still evolving in this same arrogance.
On the other hand, this is not the greatest danger. In the master-student relationship, ignorance mutes the truth; suffocated in the dense environment, it emerges and does not allow transparency. Contrary to this, the antidote is found in lucidity, which coordinates, reorganizes, harmonizes and thus makes the teacher the person who reabsorbs differences and makes the reality of their true path more evident - alone or accompanied.
1) Alone and simple is the truth. But in order to see all of it, in its unity and simplicity, you have to know how to reach its height; you can't try to bring it down to your individual level without distorting and falsifying it.
2) Know that no matter how correct the teaching is, each intellectual type gives it, according to its specific differentiation, the particular note of its personality and shapes it, transforms it and adapts it to itself, to its way of thinking, as well as to its time.
3) Teaching is nothing more than the basis of transmission and reception and, for this to happen, the two extremes - transmitter and receiver - must be in tune; that is, harmonize according to the same vibratory rhythm. We have seen that a communion of vibration is necessary. If it is similar, they can coincide and walk together; if it is different, there will be no resonance and therefore no attunement or communication.
A disciple went to his master and said fervently:
“I am eager to understand your teachings and attain Enlightenment! How long will it take me to obtain this prize and master this knowledge?”
The master's reply was casual:
“About ten years...”
Impatiently, the student added:
“But I want to understand all the secrets faster than that! I'm going to work hard! I'll practice all day, study and memorize all the sutras, I'll do it ten or more hours a day!!! In that case, how long will it take me to reach the goal?”
The master thought for a moment and said softly: “Twenty years.”
According to Michie, given the importance of training (much more than information), regardless of its origin (country, schools, masters, etc.), every teacher, throughout their life, must follow four important journeys:
The search: knowing what you are looking for is essential; however, this aspect had a different meaning for teachers. It is in the search that we encounter ourselves through the adversities that exist along the way. You can reach this goal in two ways: you can correct yourself spontaneously, by changing your thinking, character and personality, fully integrated into the construction of a path of lucidity; or you can continue on the path you started on, with your original nature, which can destroy your path and accept the consequences.
Understanding: in the past, this was the moment when masters worked on the spirit of their disciples with overwhelming victories. Transgression, here, becomes a reality when the disciple, alone, tired, crucified with pain, destined for renunciation and crushed under the weight of arduous work, manages to overcome all this and understand the reason for his reality of transformation.
Rebirth: it consists of overcoming the trial of an unbearable circumstance; true teachers throughout history, each in their own way, have experienced the limit of their strength, to the point of facing death and then being reborn. Michie explained to me that it means being reborn mature and able to face great events. For the masters, it's
the moment when pain and disappointment will speak to their ears, even more tremendously than ever before.
The master is ready: in the first instance, by quickly understanding intelligent beings; in the second, by slowly understanding beings still guided by their vices, through the pain that knows how to make itself understood by all. For the Hagumo, the true teacher is the one who is able to express different types of strength from within.
I think, in particular, that all this confirms the continuously ascending nature of the entire true lineage, which is not just on paper (Makimono). It goes beyond the last stages of sublimation and transcends each century and generation without getting lost in the idiosyncrasies of the moment or era in which they find themselves.
Much has been written and said about Kata. Especially in traditional Karate, Kata have been surrounded by an undeniable mystical aura. In the early years of Karate in the West, the learning of Kata followed a specific order, which was rarely broken in its teaching. Each grade involved learning the movements of a new Kata. We kohai watched the sempai train in that next kata with fascination. In some schools we were even asked to leave the tatami when the black belts went to practice one of those secret kata!
All this has been trivialized, commercialized and confronted with the reality that in these times the secrets are not so much in the forms as in the contents. On the other hand, the voracious and accelerated modern life has imposed its rhythms. Nobody today would have the patience of the students of those 70s and 80s! People shout in unison the great mantra of our days... I want it all! And I want it now!
This environment and the attitudes it implies in students have meant the loss of the benefits that this pedagogical approach generated for us and with them the value of Kata has been greatly depreciated.
“Each kata has a precise energetic signature; like a song in music, each kata is 'tuned' to a different 'key'. This energetic 'signature' generates in its practice, after repetitions, an energetic and tensional egregore of its own, in which the practitioner is not only involved, but also summons it around his or her own tensional universe.”
One of those collateral benefits lost was enthusiasm, the desire to improve, the certainty of a guaranteed path of growth, trust in the Sensei, the cultivation of patience, and with it, that of serenity, temperance and hard work.
Unveiling the secrets in this way took away the charm and with it, the power of that “carrot” that every donkey needs to keep going. Vanity remained and with it the focus shifted to the outside, instead of the inside, detracting from Karate's value as a path to self-improvement, and its most important consciential and spiritual aspects.
Karate became more and more the “song of the male monkey”, accentuating postures with lordosis, leaving aside any hint of energetic and personal balance, superimposing a misunderstood aesthetic, to the detriment of the correct exercise of our body and with it of our mind. We put the cart before the horse! And the kata became, in a way, an exercise in which exhibitionism took precedence over energy and technical correctness.
That said, there are other factors in the kata that are ignored by most, but which we feel nonetheless, for all of us who have practiced them. Few people have given a name and an explanation to all of this because, as we have seen, interest in this subject is increasingly focused on the formal, the external, as opposed to the profound or internal.
Every karate practitioner knows deep down, and even senses and feels after a few years of practising kata, that they cause an alteration in their mental state, their consciousness and their mood. In addition to the physical factors related to breathing and the mobilization of internal energy channels (meridians, etc.), we must look at kata as concatenated movements that have been repeated by many people, for a long time in a very similar way.
Each kata has a precise energetic signature; like a song in music, each kata is “tuned” to a different “key”. That energetic “signature” generates in its practice, after repetitions, an energetic and tensional egregore of its own, in which the practitioner is not only involved, but also summoning it around his or her own tensional universe. It cannot be any other way, it would be like trying to immerse ourselves in water and hoping not to get wet!
My teacher explained it to me spiritually like this: Imagine that one day you are on a remote island in the Philippines and out of the blue you suddenly hear someone singing the “poromponpero” in the distance. You immediately recognize it and your mind knows that there is a Spaniard there. On a spiritual level it is not very different, energies recognize each other and organize themselves by affinity. A Kata that has been performed for hundreds of years summons the same energetic evocation and with it we find ourselves immersed in an altered state of consciousness, which has been experienced many times before, throughout history by our peers who, following the same path, have repeated the same formulas. Everything is energy, rhythm and vibration. This effect at an energetic level transcends the boundaries of the material and connects us with sources and vibratory frequencies that necessarily alter and transform us.
The so-called “spiritual rivers” are grooves, paths traced in the invisible and created by repetition; egregores that summon alterations in moods, tuning those who tread them to specific tones, similar moods typical of that peculiar wrapping, in the same way that being on a beach on a beautiful summer day is not the same as being on a battlefield in Ukraine when the bombs fall.
Kata, performed as an internal exercise in attention, in the recreation of combat, follow patterns, organized sequences, lines of action with moments of birth, evolution (upward), rupture (kiai) and reorganization.
These sequences mobilize parts of the body, in which the techniques of striking or blocking involve the contraction and expansion of the different energy meridians of the body in each of them. We can say without a doubt that just by considering these patterns, alterations are generated in the “electrical coil” of our internal energy system. The breathing, which is forced by the movements, produces a burning of glucose and a warming (expansion) of the system, in which we undoubtedly begin to emit and perceive changes in the electromagnetism of our body.
Given that we always attract the same things that we emit, it is logical to think that all these invisible alterations will change the dial of our personal radio; in some way we will begin to tune into different frequencies to those we brought with us when we arrived on the tatami.
This, contrary to what many people think, is not only due to mental changes, but also because, as beings of energy that we are, even if not consciously, this jumble of atoms vibrating together is transformed within ever-changing quantifications.
Our personal energetic form will act within the physical parameters of nature and the characteristics of our personal tuning fork (our unique configuration, our DNA). That said, it is clear that no matter how different we are, participating in the atmosphere of a cemetery, or that of a discotheque, will alter our energetic configuration in very different ways.
If we leave aside our arrogance as lords of the universe and place ourselves within the narrow limits of our capacity as individuals, we can perceive the enormous differences implicit in being at the top of a mountain or inside a hospital. That which is greater than us, the environment, superimposes its energy on ours. When the external is greater than us, it tends to impose itself. At the energy level, there is a completely different effect on our being, on our energy bubble, in these situations, depending on whether we are expansive or contractive. Physical activity in general puts us in an expansive state at the cellular level, but on other planes where attention, mind and determination are much more important aspects, kata are a powerful key to transforming our spiritual state.
“Every karate practitioner knows deep down, and even feels and senses after a few years of practicing kata, that it causes an alteration in their mental state, their consciousness and their mood.”
As a result of all this, the Kata have been and will be an extraordinary tool for internal empowerment, which is why they have managed to survive, despite everything that tends to put them aside, as an essential part of the way of the warrior.
If we look at its nomenclature, Kata means “form”. The classics, the sages of antiquity, maintained that by acting on one pole we alter the opposite. Any technique involving an indirect approach to a matter is slower, but much more deeply transformative of the whole being than direct action techniques. Allow me to make a very illustrative joke: If you really want to relax someone's face, massage their ass!
What I mean is that by acting on the forms, we touch their complementary opposite, the contents. For the Japanese in general this principle is deeply rooted in their culture, because for them everything arises from the void, “Mu”; forms, therefore, are a way of altering what arises from that void. If we corroborate this vision with the discoveries of modern quantum physics, you will agree with me that its postulates, far from being something far-fetched, acquire a completely different value before our eyes.
Thus, beyond the idea of the perpetuation of techniques, of their value as a pedagogical tool, and of course of their undoubted, although nowadays overrated, aesthetic value, kata form an extraordinary tool for tension and energy transformation, as well as for consciousness, which in their wisdom, the great masters of the past bequeathed to us.
I hope that this article serves to broaden the horizons of current and future practitioners of karate and other martial arts, because knowledge is what positions us in the face of the mystery of life; the spiritual is nothing more than that which is invisible to our physical senses; but not seeing something does not mean that it does not exist, nor does it mean that we cannot interact with it... if we have the right knowledge.
“The kata, performed as an internal exercise of attention, of recreation of a combat, follow beyond that, patterns, organized sequences, lines of action with moments of birth, evolution (upward), rupture (kiai) and reorganization”
The invisible aspects of Kata The invisible aspects of Kata
"Learn the rules like a pro, so you can break them like an artist."
Pablo Picasso
My experience in conflict zones, both as a soldier and later as a contractor, has taught me that combat proficiency extends far beyond technical skill. Emotional management is equally crucial to success in high-stress situations.
Competition is understood to be an important tool in the study of the martial arts, yet it is not the end goal. While the first rule of real combat may be that there are no rules, we paradoxically need to master structured training before transcending it. This is why we practice with specific guidelines during drills, moves, and sparring sessions - these constraints help us build a strong foundation of technical skills and understanding.
The study of self-defense goes beyond physical techniques; it requires a deep understanding of human emotions, particularly fear. As the saying goes, "Fear cuts deeper than any sword." Any conflict, whether physical or verbal, involves emotional elements. Understanding and managing these emotions becomes crucial in both combat situations and negotiations.
It is our human nature which encompasses our fundamental characteristics - our ways of thinking, feeling, and acting. While there is ongoing debate about whether there exists a fixed human essence, we cannot deny the significant role emotions play in our responses to conflict. Fear, specifically, is a primal emotion trigering physiological and psychological changes, resulting in the wellknown "fight-or-flight" response or, in extreme cases, a freeze response.
Fear evoked in dangerous situations is natural and may even prove beneficial during martial practice. However, we must distinguish between rational fear keeping us alert and safe, and irrational fear (phobias) that can paralyze us. Through proper training, we learn to acknowledge our fears while maintaining control over our responses. This balance allows us to make clear decisions under pressure and use our emotional awareness to our benefit rather than a hindrance.
The goal is not to eliminate fear but to understand it, work with it, and ultimately transmute it into deeper awareness. Just as we learn technical skills through structured practice, we must also develop emotional mastery through consistent training and self-reflection. This holistic approach to martial arts training prepares us, not just for physical confrontations, but for the broad scope of life's challenges.
Avi@avinardia.com
The first place is the hospital. There we are forced to realize there is nothing more important than our health.
The second place is prison. There we learn there is nothing more valuable than our freedom.
The last place is the cemetery. There the ground is a silent tomb speaking without words of the transience of life itself and how one day we are above ground and the next within it.
These lessons call to us all to live life to the fullest, enjoy every moment and make the most of what we have and what we are. Listen to nay sayers and it is all for naught.
A rifle without bullets is an awkward club. Keep your rifle loaded and your mind, the sharpest weapon loaded and free. It is easier always to walk the path someone else has walked and to repeat the words and actions of others of the whole. That is why free thinking is frowned upon and criticized. Most will choose the easy path of being a critic on the sidelines. Sounding off the safe words barked by others. Only a few will choose the path of the true martial artist who carves their own path wherever they find themselves.
Listen to the words of Gekken, the precursor to modern Kendo. Then, the current rule set was not imposed on its students and grappling, throws, strikes and joint manipulation including chocking were part of natural engagements and even tearing a helmet off an opponent's head in contact was allowed.
When we look at Kendo now. What is left of the rich tapestry of a full martial art which it once was? There is much to be learned from this.
During the 1880’s, there was a growing sentiment in Japan that Japanese cultural heritage should be safeguarded. One such heritage was Bujutsu. In 1895 the Dai Nippon Butoku Kai was founded, its mission was to standardize martial arts and promote them along with the virtues of bushido and warrior culture. It was shortly after this, that the “do” arts began to take over and styles began to become compartmentalized. As I have stated in the past, martial arts of old were complete for their time and covered the full range of combat.
It is imperative to reject the element of "style" when we aim to gain in knowledge. Becoming well rounded and able to fight in all the ranges and manners combat offers is the duty of each and every one of us.
Integrated Jujutsu is dedicated to keeping the ancient ways alive and ensuring we cover all ranges of combat for the turbulent times we now live in. A tree is only as strong as its roots and our roots drank the blood of wars fought with cold steel and we continue to learn and evolve with the turning of each season.
Junichi Haga, genius of the Showa Period. Joined Hakudo Nakayama’s Yushinkan. Along with Kiyoshi Nakakura and Gorozo Nakajima, eventually became known as Yushinkan’s “Three Crows”, a Japanese expression meaning the top three practitioners of near equal skill.
Though after the war, Haga worked hard to keep the art of Kendo alive, once Kendo regained its place in the mainstream and gained structured organization, he returns once again to being a private swordsman, and focused on honing his own skills and instructing the new generation.
As I have stated in the past, the martial arts of old were complete for their time and covered all ranges of combat. We do not deal here with a surface level practice of learning several movements and combinations. Complete martial arts deal with all facets of life and include among others: “Shikai”, “the four sicknesses” ” kyo-ku-gi-waku”, “surprise, fear, doubt and hesitation” "Kyokugiwaku" The four mental maladies; astonishment, fear, doubt, hesitation.
As you have read, a complete martial art does not deal only with the body but with the mind and heart. A leader is not a leader when they cannot console and inspire their people and this reality was taken into account back in the day. A rough character may be appealing to a youth looking to become tough but in time we all realize that there is a lot of
insecurity and insensitivity hiding behind the loud voices and display of bravado. A kinder more open teacher can lead students with different abilities and inclination by being both firm and soft when the student needs it and by giving advise that suits the student instead of following a single pattern.
The experienced warrior knows to use the right tool for the right job. It is also within the journey of the student to seek a teacher who has walked the walk and is willing to guide their students on their own paths ahead in the martial way.
Written by
Avi Nardia https://avinardiablog.com
Sharon Friedman https://vigilanceandtranquility.com
There are many ways to grow fruit and the same applies in the martial world. Some people use good soil, good treatment and time and others use a method where you graft a piece of one tree to another which is already grown.
In the martial world, many buy their certificates, get a crash course in looking tough and start a business instead of a school. As people before we are martial artists we have a duty to tell the truth and act honestly. While a tree may shed its leaves between seasons, the trunk maintains the core of the seed which is akin to the values and beliefs of the martial art and the living who practice and embody it.
What is the worth of today's black belts ? are they the same as they once were. Are they better or worse. Both can be true at times but as the falling rain both waters and hurts the plant so do the current times hurt and nurture the students and the teachers.
On one end, we are at a point where knowledge once held secret is a keystroke or thought away yet the pursuit of truth and true character which cannot be measuredby an appearance or a airconditioned hall has been watered down. Many teachers today are tempted by fashion and trends and see their students as payments and status instead of living tradition and people who deserve respect and honesty for following in the martial way.
The social media and broadcast media are filled with success stories coming from corruption and greed. People are worshiped instead of values and this has seeped into martial arts. Masters pop up under every tree and people who are grasping at yellow belts claim mastery and claw at reputable martial arts with scams and attempts to throw mud at others to make themselves look better. Another popular scheme is to attempt to enlist into the empty shell a reputable teacher to give it the illusion of substance. All this to fill their pockets with coin and avoid the long hard work it takes internally and externally to gain true wisdom and ability.
Can we remain ourselves when everywhere we are bombarded with pressure to conform and act as if we are in the last days of Rome? My choice is thus to keep to myself. Keep my team at my side and avoid descending into the muck.
There is a known story of finding drowned fishermen with signs of boots on their shoulders and heads. The explanation is that when there are two fishermen in the water and both are drowning, one of them is prone to lose their control out of fear and try to stay above water even by stepping on their shipmate.
In the martial world, the same thing happens these days but without the forgiving circumstances of those fishermen. Newly self-appointed Shihans and Masters use crude bully tactics. They take the material of established martial artists and take them out of context or mockingly repeat the movements without any refinement to "expose" others as they really are. An inferior copy with no depth.
Another bully tactic is to take a drill or sequence from a proven martial art and hack it by acting like a combination of a clown and a schoolyard bully to push their own half baked systems. They act as if they are the martial art police. They fain their care for the art while pushing through the back door their swill and product which is at best a crocked copy of an original or worse, a cause for injury and failure of trusting students in real self defense.
Let us open a window to the past for a second to get the scent of different times. A young Samurai stood in from of a target and drew his bowstring to his ear. By his side lay a quiver of arrows awaiting. A monk passing by saw the young bowman gauging his aim and read his intention of shooting a few arrows to measure the distance to his target.
The monk who had shed blood in his previous life, advised the young Samurai to put his mind into the arrow in his hand and reminded that in the field of battle there will be no time or opportunity to draw his bow once more. A lesson for all to remember in life. We have one life and sacrificing our honor and humanity on the altar of materialistic and ego driven pursuit.
Avi Nardia
Recent Events and Professional Direction
Having recently returned from Israel following the October 7, 2023 Massacre attacks, the critical importance of professional security training and preparedness has never been more evident. These events reinforce our commitment to maintaining the highest standards in security education and combat readiness.
In 2022, I made the decisive choice to concentrate exclusively on professional teams, moving away from recreational training. This decision reflects our dedication to maintaining the highest standards in security education and combat preparation.
As Heraclitus wisely noted:
"Out of every one hundred men, ten should not even be there, eighty are just targets, nine are the real fighters, and we are lucky to have them, for they make the battle. Ah, but the one, one is a warrior, and he will bring the others back."
This ancient wisdom resonates deeply with our mission. True understanding comes not from mere knowledge accumulation, but from dedicated practice and genuine comprehension.
From my letter explaining on 2022
I want to start this letter with few wise words by Heraclitus, which for thousands of years have been an inspiration to those who wanted to hear them.
• Much learning does not teach understanding.
• Knowledge is not intelligence.
• Those who love wisdom must investigate many things.
• Big results require big ambitions.
To a swordsman nothing is more important than honor and respect. Years in martial arts have taught me that the story of the noble 47 Ronin was not just a myth but rather a story of a road chosen by those who were committed to the way of the warriors. Between talk and actions there is a big gap and not many could “talk the talk and walk the walk”. Nowadays in the era of social media everyone is allowed to “talk” and express his opinion, which many times is far from the “walk”. There are many quotes and phrases out there, which at the end of the day do not reflect the reality of those who stand behind them. The word Budo has never been so abused as it is today.
In my own experience after following many respectable teachers, building my name and myself and bringing honor and respect to Israeli Martial Arts I can say that a lot of people miss the real knowledge either due to their own ignorance and limitations or because they only want to adjust the history and knowledge to suit their own needs and interests.
After I met sensei Morio Higaonna and saw a demonstration of his martial art it became clear to me that his teaching was truly unique and that in order to really understand and learn martial arts I
had to travel to Japan. My practice ranged from karate to judo, jujitsu, kendo and many other martial arts including shiatsu in order to better understand the mechanism of a human body. During those long years studying in Japan, I have seen many foreigners coming for a week to study the “samurai way” leaving Japan with an overwhelming and inflated feeling of being samurais incarnate. Some of them have stayed and studied and followed their teachers for many years. They have understood that teachers are the one who make the system and not vice versa, not the federations and especially not some business methods and plans.
You all know that nowadays many people call themselves Kapap teachers but just as a dog has four legs and a tail, so does a cat. If you call a cat a dog it doesn’t change the fact that it is still a cat.
In the light of the everything written above its was my decision to dismiss all my students and instructors that are not following the way that Inasked. Many of you have chosen a different road, many of you do not contribute to Avi Nardia Academy at all. So, find
your own path and do whatever you want, some of you daydream and some of you got lost in your own dreams and act against my integrity as a teacher. This modern world has something to offer to everyone and you are all free birds to fly in whatever direction you want. At the same time, I am also a free eagle to fly away. My goal is to fly with the eagles and not with the chickens. I would rather have one proper student than many confused ones and the ones who are heading in the wrong direction. As I respect each one of you and your right to explore different ways it is important to stress that I as a teacher have put all of you before my personal life and family and it is time to stop with this practice. This is why I want to set you all free and say “One person is ten thousand to me, if he is the best.”
As Heraclitus Said about Soldiers:
“Out of every one hundred men, ten should not even be there, eighty are just targets, nine are the real fighters, and we are lucky to have them, for they make the battle. Ah, but the one, one is a warrior and he will bring the others back.”
For the past eight and a half years, I have had the immense honor of walking the Hwa Rang Do® path under the unwavering guidance and leadership of Grandmaster Taejoon Lee (Kuksanim). Each year, each challenge, each struggle has shaped me— not only as a martial artist but as a human being striving to live by the principles we are taught.
Our third Luxembourg MUSA Challenge (Interschool Championships), under the direction of Instructor (Kyobumnim-KBN) Robeto Cesca, who is the head instructor of the Luxembourg Hwa Rang Do Club, was no exception. What stood out this time was the synergy and cooperation between the members of Team Kwan Chang (TKCStaff) and Teuk Gong Team (TGT-Assistant Instructors). Communication flowed with clarity—we updated one another regularly, supported each other fully, and moved forward with a spirit of mutual respect and responsibility. There were no complaints, no reluctance—no matter the age or rank. Everyone showed up. Everyone followed through. That’s what Hwa Rang Do is about.
By Véronique Meehee Wilhelm
Knowing how full KBN Cesca’s schedule was, I had already begun working proactively on logistics as early as 2024. I focused on preparations like printing, organizing, and administrative support—staying in regular contact with other Aurelien, a TGT Member, whose technical expertise was essential. When Catarina, another TGT Member came to visit Luxembourg from her university studies in the U.K., she even stopped by my home to assist with the division papers, and we caught up on her university life. These small but meaningful connections reminded me how much we rely on one another, how the strength of our Team lies in these acts of shared purpose.
Due to a foot injury and other compounding health issues over the past few years, I haven't been able to be as present in class as I once was—especially with the Little Tigers (kid’s 3 to 8 yrs. Old). That absence has weighed heavily on me. I kept asking myself, How can I still be of service? The answer, for me, was found behind the scenes: in preparing folders, organizing materials, packing boxes for the event. Even if I could not stand on the mat, I could still support the mission.
Still, inside, I wrestled with guilt—especially when I knew how short we were on coverage for the TGTs. But I followed protocol. KBN had made it clear: if we cannot attend, we must speak first with the leading instructor and then secure a substitute. I did this, even when it felt difficult to step back.
Yet a few weeks before MUSA, during a kids’ class observation, KBN expressed his deep disappointment in their lack of readiness. Even though I wasn’t physically in the room, I felt responsible. Deeply. It was as if we had sent our children into battle without armor. We had failed to prepare them. That moment shook me. It reminded me why we do what we do—why MUSA exists, why we teach, and what it means to truly prepare our students, not just in skill but in spirit. It’s easy to sign them up. It’s much harder to make sure they are truly ready—emotionally, physically, and mentally. Parents trust us with their children's development. They invest their time, faith, and hopes into what we offer. If we neglect that duty, if we don't step in to course-correct, then we have lost our way as instructors. KBN saw that and reminded us all.
This wasn’t just a wake-up call about the kids—it was a call to examine our own team dynamic. Why didn’t we ask for help sooner? Why did we allow the pressure to build in silence? Fear of consequences. That’s what it comes down to. But fear is self-serving. Fear keeps us from doing what's best for the students.
As teachers, our role is not to protect ourselves—it is to serve the children, the students. Our egos must never outweigh their needs. We must hold ourselves accountable. The way we deal with consequences is ours to carry—not theirs.
This year’s MUSA Challenge reminded me of that in a way I’ll never forget. And for that, I am grateful.
The day of MUSA Challenge III arrived with excitement in the air and a full heart. As with every event we prepare for, it is never just about competition—it is a test of our unity, our discipline, our ability to serve others selflessly.
Despite all the preparations leading up to the event, the reality of the day brought its own challenges.
At the registration desk and merchandise table, we struggled. There simply weren’t enough people assigned to sell the merch. I had asked a few young TGTs to handle the registration early in the day while I took on the merch booth myself. But it quickly became clear: one person alone is not enough. For future events—especially the upcoming one in summer—we need at least two dedicated people just for merchandise. It felt like a missed opportunity. We could’ve done better.
Physically, I was not at my best. As the day wore on, I felt myself getting weaker. Still, I didn’t want to let anyone see it. I was granted permission to briefly return home to check on my dog Duyu, who had also had a difficult night before the event. I took a short rest, then returned to MUSA. That balance—between pushing through and listening to our limits—is a hard one, but one I’m still learning.
Unfortunately, I made a serious mistake during one of the matches regarding the bye system— something I thought I fully understood. Because of uneven judge numbers, we paused and consulted KBN. By then, KBN’s son had already done two matches when he was supposed to only have one. I had misunderstood the order. Thankfully, before continuing with the rest of the matches, I stopped and asked another TKC member for confirmation. That moment hit me hard. The bye system is simple, something we’ve reviewed many times. And yet, without practice, even simple things can fall apart under pressure. That night, I studied every elimination sheet again, determined to understand why and how I messed it up.
I was deeply disappointed in myself—but I’m not here to hide from mistakes. I’m here to learn. And that mistake will not happen again. Not at any event.
Despite these bumps, the spirit of the day was bright. What stays with me most is the faces of our students—beaming with pride on the victory stand, the quiet moments of comfort they offered one another when medals didn’t come. The Little Tigers and Juniors showed incredible compassion, consoling and encouraging each other naturally. That’s the real victory.
I also noticed a beautiful shift in the energy of the parents this year. Unlike past events, where many would isolate themselves on phones or laptops, this time they sat together, cheering not just for their own children but for others too. I believe that shared experience brought them closer, creating a community beyond the class itself. The participation awards were another highlight. Every student, regardless of outcome, walked away with a token of recognition—and their joy was genuine. We always say children love these small awards, but let’s be honest: adults do too. Acknowledgment matters at every age. It’s not about the object—it’s about being seen, appreciated, and reminded that our efforts mean something.
The day wasn’t perfect. There were gaps, errors, and areas we must improve. But it was real. We showed up, we gave our best, and we learned—about ourselves, about each other, and about the work still to be done.
Service isn't always polished. Leadership isn't always clean. But growth? Growth happens in these exact moments—in the chaos, in the humility, in the love we keep bringing back to the mat. Forward we go. Together. Always.
When the Hwa Rang Do Division began at the MUSA Challenge, I had to collect myself—not just my gear, not just my focus, but the weight of the pain I’ve carried in silence. I had signed up for multiple divisions again, just like every year. For me, retreat is never an option. The moment I step onto the mat, I choose to rise, no matter how low I may feel inside.
During Forms, I injured my left ankle, and it throbbed with every step. But we are taught not to yield to discomfort. We are taught to continue—not recklessly, but with purpose. With the rush of adrenaline and the will to embody our teachings, I finished what I began. That, to me, is Hwa Rang Do: grace under fire.
My GoTooGi (Submission Grappling) match was not technical—I am aware of this. I stepped in with Sunbae (Senior) Claire, who weighs nearly half of what I do. She held her ground, defended herself with such clarity and strength that I found no easy openings. I admit: I didn’t give it 100%. Not out of ego or fear, but because she is my friend, my senior. I wanted to push her, not overpower her. I wanted her to feel her own strength. To find the eyes of the warrior within her. And she did. She didn’t panic. She didn’t retreat. She charged forward with courage— just as Kuksanim always reminds us: You win not by defending, but by attacking. Her spirit inspired me.
My match with Sunbae Malvina was another story—a story that repeats itself but never loses its lesson. She is always a challenge for me, and one I deeply appreciate. She goes for the armbar with deadly precision, and the only thing on my mind was, "Don’t give her your arm." But truthfully, my weaknesses gave me away—my lack of stamina, core strength, technique. I was left to battle with only my weight and the few techniques I could execute. But crushing someone with weight isn’t victory. It’s avoidance. Sunbae Malvina reminded me again, with grace and a swift submission, what it means to win with skill. She took my arm, and that was that. It was clean, it was fair—and I learned.
When it came time for MuGi Daeryun (Weapon Fighting), I was in pain. Still, I stepped in. Sunbae Claire asked me why I didn’t stop when Kuksanim told me I could at any moment. I told her the truth: If I start something, I finish it. I didn’t sign up for one division—I signed up for all four. And the outcome doesn’t matter as much as the act of completion.
I also wanted to set an example. For Andrea (a beginner student), who often misses class or avoids discomfort, I wanted to show that even with real, constant, unrelenting pain, the mind is stronger than the body. That lesson had to be visible, not just spoken.
I learned a lot that day—yes, I pushed through doubt, fear, and pain. But I also learned that I must be wiser. Fighting through isn’t always the right path when it leads to breakdown. After the “battle,” I was barely functional. I couldn’t help the team during this time to cover the shortage of instructors in the classes. My contribution shifted to administration, which is still valuable, but I realize now that I must learn to better prevent injury so I can continue to serve in all ways, not just the invisible ones.
What I’ve come to understand is that the pain is here to stay—neuropathic, unpredictable, but real. What isn’t permanent is how I respond to it. I don’t need to live in extremes. Not everything is black or white. There is a grey area—a space of balance, where I can accept my limits without letting them define me.
The hardest part was learning not to keep my fears and doubts bottled inside until they overwhelmed me. I thought I had mastered that lesson, but the last three years have been transformational in ways I’m still learning to process. Life has changed. But I’m still here. Still choosing to show up. Still choosing to serve.
We all carry burdens. We all walk through storms. It’s in how we face them and respond to them, how we reach for help, and how we allow others to support us that defines our strength. In Hwa Rang Do, our brotherhood and sisterhood are our sanctuary. If one person struggles in silence, it affects the entire team.
A few days ago, I was not my best. I acted from emotion, self-centered in my reaction. But I recognized it. And I reached out to Kyo Bum Nim and Kuksanim—because I knew that was the only way forward.
As Kuksanim recently said:
“There will be moments of joy, moments of hardship, and moments of despair.
But in the end, it is not the events that define us, but our response to them.”
I know now that I must re-center, re-align, and begin again—with humility, not defeat. It’s time to return to the path, to embrace my life fully, and to nurture the relationships that give it meaning—my family, my friends, and the family I’ve chosen through Hwa Rang Do. As Grandmaster Taejoon Lee so profoundly teaches, this is “a training of the mind and spirit, helping to keep the flame of our dreams alive through every storm, every hardship, and every moment of doubt.” I carry this flame forward—with renewed commitment, compassion, and faith.
To Kyo Bum Nim—thank you for being an unwavering light in the whirlwind of responsibilities, yet always there, day or night, for your students. I’ve seen it. I’ve felt it.
To Sunbae Malvina—thank you for showing up when I needed someone most. You brought me cookies, yes, but more than that, you brought kindness when I couldn’t even bring it to myself.
To Sunbae Claire—thank you for your daily texts and for carving out time in your schedule to check in on me. Your consistency is deeply felt.
To all my Whobaes (Junior Students) who sent messages of encouragement—you reminded me I am not alone. Hwarang Forever. God Bless.
This is my path. I walk it with pain, with gratitude, and with unwavering faith that this too is part of my training. Part of becoming. Part of service
Veronique Meehee Wilhelm is a Luxembourgish-Korean adoptee who has been training in Hwa Rang Do since 2016. She was among the original group of pioneering students present when Grandmaster Taejoon Lee first migrated to Luxembourg, marking the beginning of a life-changing journey rooted in discipline, purpose, and heritage.
Having successfully completed the Tae Soo Do program—Hwa Rang Do’s undergraduate path—she earned her Tae Soo Do Black Belt and continues her warrior journey as a Hwa Rang Do Green Sash. Veronique serves as a dedicated assistant instructor within the TGT (Teuk Gong Team) and holds the role of Public Relations Officer, actively supporting and promoting the mission of Hwa Rang Do in Luxembourg and beyond.
Three years ago, Veronique suffered a severe ankle injury that required corrective surgery, followed by a long and complicated recovery. Today, she continues to face the daily challenges of chronic pain syndrome. Yet despite these obstacles, she remains unwavering in her commitment to rehabilitation, personal growth, and service to her community.
Her resilience, courage, and steadfast determination embody the true spirit of a Hwarang—a warrior who does not yield to hardship, but transforms it into strength. Veronique is not only a student, but a living example of what it means to walk the path of the warrior, a True Hwarang—with grace, humility, and an unbreakable heart.
Western martial culture
For many years, when we talked about martial arts, we thought of the Far East, Japan or China in particular. Our mind immediately projected images of the effective throws of Judo, the explosive techniques of Karate and the amazing evolutions of Kung Fu. With weapons or with their bare hands, the oriental defeated not only stronger opponents, but also more numerous ones. Obviously, the numerous films have contributed to creating the myth of the warrior with almond-shaped eyes to whom the westerner could only submit and hope to be accepted into a school to learn the ancient secrets of the art of combat.
Are we sure that this is the reality? Are we sure that we are not victims of collective deception?
Mind you, I am a lover of oriental disciplines, I have practiced them since I was a child and I continue now that I am well over 60 years old, but I like to “give credit where credit is due”.
The history of the Mediterranean peoples is studded with bloody battles fought with weapons such as spears, swords, daggers, and even sticks and pitchforks. The armies of the Macedonian phalanxes demonstrated their extraordinary effectiveness in hand-to-hand combat, conquering not only the Mediterranean but also a large part of Asia. Few Spartans were able to stand up to a tide of Persian warriors. Athenians, considered philosophers, almost effeminate, were able to show exceptional courage and skill in hand-tohand combat following the boarding actions in the battle of Salamis. The Romans, with their formidable army, ruled the ancient world. The crusades employed knights, men-at-arms and peasants to conquer the Holy Land. The Italian Renaissance not only saw the birth of poets, saints, navigators and painters, but also experts in personal defense, which at the time was generically known as fencing.
In the fencing schools of the 15th and 16th centuries, they taught not only how to use a sword with two hands, one and a half hands or one hand while holding a dagger with the other, but also how to fight with a dagger and even how to defend oneself with bare hands against a dagger attack. This was because, then as now, in the West as in the East, one could fall victim to an ambush when one didn't have the opportunity or the readiness to grab one's weapons. The defense that was taught at that time was not the result of an academic exercise, carried out with fake weapons, but those who allowed themselves to train others in self-defense had honed their skills in the field. The weapons room (we would call it a dojo or a gym) was however the place where they perfected their subjective abilities such as strength, speed, dexterity, but also refined the best move to use and its adaptability to the need. Here we will examine one of the numerous treatises that saw the light in that extraordinary Italy of the Renaissance Seignories. The country that alone preserves 70 percent of the world's artistic heritage, the land of Leonardo da Vinci, Dante, Verdi, Paganini, Puccini, Marconi, Galileo, just to name the first ones that come to mind.
Western martial culture
Could a nation of such great geniuses be left behind in the art of self-defense?
Absolutely not!
Let's move to Bologna and imagine we are between 1400 and 1500, America had recently been discovered, the battles between the lordships were becoming increasingly bloody, and assaults with cold steel were the order of the day. Think of the Pazzi conspiracy (a Florentine family) plotted against the most powerful bankers of that period, the Medici. Well, in Bologna an excellent master taught the art of defense and, like his predecessors, wrote a manual to help understand his method. Let's examine the holds (we call them techniques today) that concern defense against a knife attack (or more correctly a dagger). We immediately notice the refinement of the method even just by observing the beautiful drawings accompanying the text. Some readers will find analogies with Jiu Jutsu, others with Silat from Southeast Asia, many others with Filipino Kali ...
After all, we have already said that Filipino Kali is so different from other oriental disciplines because it has been able to blend the experiences of the two worlds thanks to the mixed culture that formed in some coastal areas following the voyages of the leader Magellan. The names of the weapons and techniques, the clothes and the movements, all reveal the western origin of most of the repertoire of Filipino martial arts. The sword and dagger discipline, born and developed in Italy, is found adapted to the poorest, but available, stick and knife in the eastern archipelago.
In Italian martial arts, summarized in the text Opera Nova by the Bolognese master Achille Marozzo, we find a wealth of techniques and strategies for personal defense that are every bit as good as the most effective oriental systems. However, to revive them, it is not enough to know how to read and interpret the text and the accompanying drawings, but you must have the experience of a living tradition that the East has been able to preserve. So it's not a childish battle that we see every day in the world (especially martial ones) between who or what is better, but an extraordinary collaboration that facilitates the understanding and rebirth of an extraordinary martial heritage.
“Larga Mano” (Long Hand) simply means long-distance combat, a method that teaches you to stay away from your opponent and hurt him without even entering the hand-to-hand distance. In a way, the Filipino people were ahead of the times, perhaps because, little conditioned by their traditions, they suffered many invasions and, frequently, their habits and customs were altered. But they knew how to turn their misfortune into advantage, and they learned to absorb and integrate everything that could be useful and increase effectiveness. Their Martial Arts are an excellent example of this. Philippine Arts masters did not pose the problem of remaining tied to such or such custom, but without hesitation, integrated into their own systems personal experiences of Karate or Japanese Judo, Western Boxing, Silat of neighboring Indonesia and the ancient traditions linked to Scrima, the art of self-defense perfected in the Italian peninsula.
When the Philippine Arnis spread in the West, to distinguish it from Fencing, it was called "the living hand fencing", because the hand that did not hold the weapon, actively collaborated in the actions of defense and offense. Thus, the difference between the two systems, the East and the West, is that in Olympic fencing, the unarmed hand is kept safe and used at most to balance the impulse in assaults; in Arnis the unarmed hand is alive and active.
In this work, Professor Maltese shows us the basic positions, defenses and fundamental attacks, guard exercises, blocking, crossing and counterattack in Redondo, the fifth, seventh, eighth and contras defenses, dynamic training and free combat exercises with protections. We will also see the bag training (blows, blockades and counterattacks) and a final chapter dedicated to Sword and Dagger, the Italian art in the Philippine Kali, executed with authentic weapons.
All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.
More than a century ago, in our cities, men of different social classes still resorted to sword and saber duels to settle their disputes and in the streets one could meet thugs and muggers ready to use a knife. Times when it was common for a gentleman to leave the house with his cane, often animated, i.e. equipped with a hidden blade. Starting from the treatise of Master G. Martinelli (1908) "Trattato di scherma con bastone da passeggio" interpreted and integrated according to the methodology of the Nova Scrimia, masters Chiaramonte, Galvani, Girlanda and Proietti present a complete work on the use of the cane, which even today can be extremely valid and effective. For cane fencing, Martinelli draws inspiration from the Italian school of saber, with a classical approach, as well as boxing as a means of selfdefense: guard, strikes, parries, feints, spinning and circling steps, jumps, strong blows to the hand, arm, groin and terrifying jabs to the face. The stick placed in good hands is as good as a saber. Of course, it does not cut or pierce, it does not kill, but it brings to reason and, if necessary, brings even the fiercest offender to his knees.
All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.
First, I would like to thank my friend and Gracie Jiu-Jitsu black belt in Berlin, Maurice Wollny. He has put his thoughts on Gracie Jiu-Jitsu and modern BJJ on paper here.
I have known “Mo” for several years. He started with Thomas Mehnert in the GJJ Team Berlin and is now one of the most successful GJJ/BJJ owners in Germany. His GJJ home in Berlin is a real role model for us at the Gracie Concepts Network.
He is enthusiastic about GJJ, Krav Maga and other “Urban” self-defense systems. He teaches his students to the best of his knowledge and belief and has also achieved great success in the sport of BJJ. As a trainer, you should allow your students to find their own way and support them in doing so.
Some trainers act like gurus or superheroes, but this only works for a certain amount of time. At some point, the students look around and realize whether the path was really the right one. And then these trainers feel like “injured parties” because they have invested so much time in the student. But often the trainers simply don't understand what the student needs because they are so fixed on their own goals.
Mo is a 360° trainer, with a 1st degree GJJ black belt, who can encourage and support people of all ages. For some time now, with my support and the Gracie Concepts® signet, he has also been offering the opportunity to train and certify as an official GJJ trainer. His home, the Panda Gym Berlin and the Dojo Gracie Zuerich, are the only two training centers that not only offer the ICP/Instructor Certification Program training but are also responsible for the official GC trainer/instructor certification.
Franco Vacirca
Old-school, new-school or simply Jiu-Jitsu. Here are a few thoughts from me on Gracie Jiu-Jitsu, Brazilian Jiu-Jitsu, self-defense, self-protection and sport:
At a small party with friends the other day, I told them about Jiu-Jitsu and was slightly taken aback that almost nobody had any idea what I would do there. That motivated me to write this article. Of course, I don't expect anyone to investigate a subject that doesn't interest them! But I also see time and again that jiu-jitsu is often misunderstood in the “scene”. I think that's a real shame and that's why I want to address it now.
Whether old-school, new-school or simply Jiu-Jitsu.
The pursuit of development is always in the foreground. This applies to personal and professional development, as well as to development in martial arts and in Jiu-Jitsu! Since I've known Jiu-Jitsu, I've only wanted one thing: self-defense! But Jiu-Jitsu has also adapted to its practitioners and its environment. The sport is developing rapidly and making Brazilian Jiu-Jitsu more and more popular. This is a great development that I fully support. But as with any development, important elements sometimes get lost or fall by the wayside.
Old-school, new-school or simply Jiu-Jitsu: I'm talking about the original idea of self-defense, self-protection and a sense of security for the masses.
When I look at the first UFC fights of Royce Gracie and today's BJJ, I see differences in the idea of fighting. Our martial arts evolve with society and adapts. We should always promote as we can as we evolve, but we should also not forget the origin. These were the “No-holds barred” and “Vale-Tudo” fights or the Gracie Challenge.
The element of self-protection and personal development should be within the grasp of anyone who wants to learn JiuJitsu. The basic idea that shapes any training should be primarily concerned with personal development. This can differ from person to person because everyone has their own goals when they step onto the mat. Jiu-Jitsu training strengthens the mind and body! It strengthens self-confidence, which is crucial when it comes to self-protection.
But I think that the idea of self-protection should be at the forefront of Jiu-Jitsu at the beginning. The martial art must not be forgotten. I keep hearing and reading that our type of Jiu-Jitsu is not self-defense, and that really bothers me. Sometimes it even makes me sad when someone uploads their content on the internet again, where a Jiu-Jitsuka is in a self-defense situation and sits down before the actual attack and slides on the attacker's butt. That's not the Jiu-Jitsu I know and love. This is about athletic competition and how that translates into a street fighting or self-defense situation. It's a great way for Jiu-Jitsuka to test their skills under pressure. Of course, sport is a part of Jiu-Jitsu, but only a part of the big picture. This part can also be referred to as “Grappling”, which is what most schools specialize in these days.
But I think that the idea of self-protection, which is at the beginning of Jiu-Jitsu, should always remain in the foreground. Martial arts must remain the core element. It's not about the techniques, but about the principles taught. These help children and young people to find their place in society and to master life. These principles help adults to pursue their goals and promote coexistence in society. Martial arts have always been there to survive on the battlefield, and today they are more important than ever to protect our loved ones and ourselves. And all this with an important principle in Jiu-Jitsu: prevention! But this must also be taught and communicated, otherwise this part of Jiu-Jitsu, which I like to call self-protection, will no longer take place.
My training must always be adapted to the place where I live and to my life situation. You must ask yourself honestly what situation you are in and not indulge in any fantasies. However, this important part of Jiu-Jitsu is being lost, and we need to preserve this element of Jiu-Jitsu and make it accessible to everyone. Because that is what Jiu-Jitsu is all about.
That's the beauty of Jiu-Jitsu, isn't it? It has something for everyone.
Not only in my private life, but also in the self-defense scene, I hear and read again and again that Jiu-Jitsu is great, but not self-defense. When I give seminars or lessons, people are often surprised that we also defend ourselves against an attack with our fists while standing or on the ground. You can differentiate between self-protection, self-defense and Grappling. For me, it's simply Jiu-Jitsu. Regardless of whether we defend ourselves with or without punching and kicking, on the mat, on the street or in small spaces, with or without a Gi. With strategy and principles, it simply remains Jiu-Jitsu. I think that has now become clear: The idea of self-protection is the basis. But of course, grappling is also part of it, and that's a good thing! Here we can practice against a training partner under resistance and pressure how effective our skills
are and what works well or less well in a fight. Grappling is also very lowinjury, and you can practice very intensively with your training partner. At the end, we can add Striking to Grappling again. You quickly realize that the game is changing and that different positions and options that work in a Jiu-Jitsu competition are simply too risky to perform in a street fight or in MMA.
This does not mean that the positions, techniques and possibilities do not work, but that the probability of being knocked out in a physical confrontation is too high. But as I said above, it's always a great thing to test your skills in an MMA or Grappling competition. It's about a different intensity. But that only applies to people who want to do it. For the others, JiuJitsu also has something to offer, namely the basic element of self-protection in everyday life. This is not just about close combat or conflicts. I'm talking about communication skills (verbal Jiu-Jitsu), fitness, a positive attitude (mindset) and much more. Not everyone wants to be an athlete, but that's what it is. That's what makes Jiu-Jitsu so interesting.
Personally, I don't like to think about pigeonholes. For me, Jiu-Jitsu is a kind of toolbox that I pull out when I need it. When I'm under stress, it helps me to stay cool and structure the situation. Regardless of whether I must defend myself or my loved ones or whether I'm fighting in a competition - I follow the principles and strategy with room for improvisation. This is exactly what the principles and strategies in this great martial art convey. The fighting techniques we learn are for close combat or sporting duels in general. For me, Jiu-Jitsu must work in all areas of life without me having to change the principles or strategies in the respective situations. My mind always follows the same pattern, regardless of whether I'm in a self-defense situation or a sporting competition. I want what I learn to work even under pressure and stress; Jiu-Jitsu must remain simple.
Brazilian Jiu-Jitsu (BJJ) is part of Gracie Jiu-Jitsu and has developed into a sport. But what is Jiu-Jitsu? BJJ, or in our case Gracie Jiu-Jitsu, is a complete fighting system that covers three elements. The first element deals with self-protection and prepares the participant in a short time to survive a physical confrontation. The second element is “Grappling”, as we know it from Brazilian Jiu-Jitsu tournaments. And then there is the third element, defense against weapons. In Gracie Jiu-Jitsu, we concentrate on defending ourselves against a larger, heavier, stronger opponent, both standing and, on the ground, using weapons if necessary. Most Jiu-Jitsu schools focus on the second element, Grappling, the sport.
This also explains why there are two different synonyms for Jiu-Jitsu: BJJ is a part of Gracie Jiu-Jitsu and has developed into its own sport. Both rely on leverage, timing and using the opponent's strength. In Gracie Jiu-Jitsu, it is more important that the techniques are applicable to everyone, whereas in BJJ there are also techniques that require certain athletic abilities. This is where the nature of Jiu-Jitsu changes. We should ask ourselves whether the techniques we learn in Gracie Jiu-Jitsu will hold up in a physical confrontation with punches, kicks, headbutts, scratching, biting, etc. withstand! Gracie Jiu-Jitsu is an effective method for everyday life, self-protection and close combat for everyone.
Grand Master Martin Sewer presents in this work a complete course of Bak Hok Pai, the style of the white crane. The crane is an elegant animal. With its white feathered robe, one moment it stands like a ruler, guarding its territory. The next moment, it flaps its wings and moves forward at lightning speed. Although everyone has a clear picture of this graceful creature in their mind, most find it difficult to imagine this great bird in a fight. How does a crane actually fight when threatened? Like all animal styles, the crane style was created by studying the animal's strategies and tactics during a fight and transferring them to humans. This also gave rise to the five animal styles that have stood the test of time and are taught in my school today: Tiger, Crane, Snake, Leopard and Dragon. Mastering all these animal styles and the elements that go with them makes one a perfect human being, say the legends of Kung Fu, and it is naturally part of the philosophy of a true warrior to want to constantly improve and achieve perfection. Although the knowledge/skill of the five animals belongs to advanced levels, four of the mentioned styles are even accessible to beginners in the form of seminars. In them, eager students not only get a deeper insight into our Hung Gar, but also learn the first fighting techniques of the respective animal style, and the most common comment is: "I would not have thought that these techniques could be so efficient...!".
All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.
This second work on knife is primarily aimed at those who already have an idea of the biomechanics of close combat movement. Master Skogorev explains in detail some techniques of knife work, such as the basic motor function in defense and attack, the proper position to move and react to the enemy's actions, ways of grasping a knife (hidden and open) and the quick and instantaneous response of defense and attack. Everything is performed according to the principles based on the methods of elimination of the opponent, such as physical balance and knowledge of the strike zones on body and limbs. In the section of knife against knife, these options should not be considered as options of knife fighting, it is only a variant of the use of one's own weapon against the opponent's knife, everything is built exclusively in the environment of self-defense. Also shown is the work of knife against stick, as a method to obtain a real representation of the impact force and speed in a real action. All this in an easy and simple way if you have previously studied the previous lessons. With thanks to all, D. Skogorev, Systemа SV. 76 Min.
All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.
The IMBA Muay Boran impact training system.
Working out is a crucial element in every Muay Thai Boran practitioner’s instruction, in order to reach and maintain a superior fighting shape. Learning to perform the techniques without having the physical and mental attributes to put them into practice effectively is an unnecessary waste of time. Too many martial artists limit their training sessions to "complicated" self-defense maneuvers without caring about their overall physical conditioning; in many cases they don’t worry about reproducing in their workouts the psycho-physical stress that becomes one of the main hindering factors in the event of a ring contest or a street fight.
No practitioner will ever reach a satisfying level, nor can he call himself a Nak Muay (Thai boxer) without spending time on a regular basis developing endurance, speed, strength, conditioning his bones and tendons and working out with sparring partners who try their best to make trouble for him.
At the same time, however, it is important to distinguish between a training aimed at reaching peak performance at a given time on the occasion of a special event (i.e. competitions, tournaments) and what we might call " training for life." In the first case, a good coach must bring the athlete to the limit of his possibilities by calculating that the top shape condition must be reached exactly at the time of the scheduled performance. Right after the contest, the athlete’s state of shape will tend to decrease, thus allowing his physiological recovery, before starting a new intensive training phase. This cycle will be repeated for a variable number of times until the end of the sports career of the athlete. Given that not everyone is fit to undergo the rigors of a competitive career, especially in hard combat sports such as Muay Thai, even the
most gifted athlete cannot stand the workload needed to reach the level of fitness required to fight at a high level indefinitely (considering the physical injuries connected to the practice of extreme sports). The "training for life” system, on the contrary, must be structured in order to become an integral part of the daily life of any martial artist; at all times of the year, the physical training system used by all International Muay Boran Academy’s (IMBA) members can be used as the basis for the daily workouts of an average Muay Thai Boran practitioner, young or mature. At specific times, the workload may be increased or decreased to meet the changing needs of the trainee, but training must never be neglected. Only in this way it is possible to maintain a level of fitness that, at any moment, allows the practitioner to properly apply the technical principles of the Siamese Warriors.
“Working out is a crucial element in every Muay Thai Boran practitioner’s instruction, in order to reach and maintain a superior fighting shape. Learning to perform the techniques without having the physical and mental attributes to put them into practice effectively is an unnecessary waste of time.”
The following four pillars form the bedrock of IMBA’s training system:
I.Physical conditioning
II.Impact training
III.Sparring
IV.Combat Forms Training
Using these guidelines as a starting point, each instructor will have to determine individual routines for his students’ training. It must be noted that the use of standardized training schedules identical for all kinds of athletes, must be avoided. No individual is equal to another and what is optimal for an athlete may be excessive or insufficient for another.
When it comes to Impact Training, Heavy Bags, Thai Pads and the Iron Post are the tools employed to develop powerful strikes with all body weapons: hand and arm strikes, kicks, knees and elbows.
Thai pads (called Pao in Thai language) are unequalled as a mean to refine the combinations of strikes and to increase the explosiveness of each attack; therefore, their use should be included in every Nak Muay’s weekly training routines. By hitting these tools on a regular basis with kicks, fists, elbows and knees, great explosiveness can be developed and as a result, all blows will gain greater power. The goal is to have at one’s disposal an array of fighting tools capable of annihilating the opponent with the least possible number of blows, when the latter are properly directed against the enemy’s sensitive spots.
When working the pads, one of the key element to be considered is the creation of a good “feeling” between the boxer and the pad holder. Pad holding is an Art in itself: in every thai boxing or western boxing gym, the best pad men are considered a great added value to the gym’s team.
Good pad holders can bring boxers to develop their footwork, timing, and coordination by feeding them the right pad at the right moment. The best pad men can actually become the boxer’s best sparring partner: when the feeling between the trainer and the fighter is right, a pad work sessions becomes the closest thing to a real fight that may be reproduced without the high risks connected to receiving full power blows.
From the introduction of new techniques and strategies (Mae Mai and Look Mai Muay Thai), to the development of muscle memory involved in the execution of advanced combinations of strikes, from the
shortening of the reaction time in the execution of defense and counter blows, to the development of superior cardiovascular capability. These are just a few of the many possible uses of pad work that can give a definite edge to every trainee’s fighting attributes.
In Muay Thai 3 kinds of mitts are commonly used: Pao Jiao, Pao San, Pao Phasom.
Pao Jiao Koo: two long pads strapped on the forearms. Mostly used for kicking (straight and round kicks) and for kneeing. Punches and elbow strikes can also be used, even though to a slightly lesser extent.
Four possible kinds of exercises are commonly employed by experienced fighters:
1.Single attacks: in this modality each blow is rehearsed over and over again, in search of perfection. A single punch may be trained for a whole 4 minutes round or it may be combined with the execution of other strikes by the same arm, by the other arm or by the legs.
2.Combinations of strikes: up to four strikes may be executed when training in this modality. The goal is creating muscle memory, so that each blow will flow smoothly into the next in order to unleash powerful series of strikes.
3.Defense and counter attacks: the pad man feeds the boxer with any kind of attack in order to push him to develop quick reflexes. The athlete must dodge or block the incoming blow and counter attack as quickly as possible with one or more blows. This represents one of the best overall technical exercises for every serious Nak Muay.
4.Free style: when a trainer and a boxer know each other very well, they are allowed to work the pads in free style mode. The trainee attacks at will and the pad man anticipates the blows coming at him and intercepts them with the pads, as he would do with his arms in a real hard sparring sessions. The only difference here is that no punches are pulled back. This is one of the most difficult yet efficient technical drill that may be employed to train a top level thai boxer.
In working combinations of strikes on the Long Pads, it is very useful to train accuracy in each blow along with explosive power. To do that, the boxer should visualize the targets he is aiming at, be it a head or body target.
Each of the combinations performed must take into account the possible targets of the various strikes.
In working on defense and counter maneuvers (Mai Kae, in thai language) the pad man feeds the boxer with round kicks, straight kicks and swing punches. The possible applications of Mai Kae techniques on the Long Pads are endless. Every good trainer will be able to select the ones most suitable for his students, according to their level of expertise and their physical and mental characteristics.
Pao San Koo: two small round mitts strapped to the hands. This is the basic tool for punches, knees and elbows training.
These small mitts are without any doubt the best tool to develop quick and accurate hand actions, as well as sharp elbow blows.
Single strikes may be employed but the best way to use Pao San is to throw quick combinations of punches, elbows and knee strikes, while moving back and forth, left and right.
Also defenses and counter punching (Mai Kae) are best trained on these small mitts: the best boxers spend hours with their trainers, building up lightning fast reflexes in order to block or evade strikes while counterattacking with devastating combinations of blows.
There are countless possible counterattacks against punches, kicks, knees and elbows. Each counter is not limited to a single blow but comprises up to 3 strikes, according to the typical Muay Thai counter-fighting system.
Pao Phasom: mixed pads, one long and one small. This combination of pads is commonly used by a trainer equipped with padded belly protection in order to absorb straight kicks and knees, along with punches and elbow strikes.
In recent times many trainers included the use of a padded kicking shield, hand held by the trainer. This tool is employed to develop powerful leg kicks: swing kicks to the inner and outer thigh muscles when properly executed, may be one of the ultimate weapons in the arsenal of expert thai boxers. Through regular training sessions on the kicking shield, any fighter can develop extremely powerful Low Kicks in a relatively short time. One of the best training system consists in moving around the pad man while unleashing low swing kicks from every position; advancing, retreating, stepping diagonally forward or circling around the target. Sometimes the trainer may hold a focus glove in one hand together with a kicking shield, in order to feed the boxer with multiple targets options (high-low or punch-kick combinations).
Most trainers’ outfit also includes a pair of shin guards, in order to engage by attacking the boxer with low, middle or high round kicks.
A body shield is also a good tool to be included in a pad holder’s arsenal: body strikes (punches, knee, kicks, elbows) can be combined with high or low attacks for an all-around training experience.
As mentioned for the Long Pads work (Som Pao Jiao), four possible kinds of exercises are commonly employed by experienced fighters when working on the Pao Phasom:
1.Single attacks
2.Combinations of strikes
3.Defense and counter attacks
4.Free style
In all kinds of exercises it is very useful to train accuracy in each blow along with explosive power, as it was mentioned earlier for Pao Jiao. To do that, the boxer should visualize the targets he is aiming at, be it a head, body or lower limbs target.
For more information about IMBA:
•IMBA Official website: www.muaythai.it
•Europe: Dani Warnicki (IMBA Finland) dani.warnicki@imbafinland.com
•South America: Juan Carlos Duran (IMBA Colombia) imbacolombia@gmail.com
•Oceania: Maria Quaglia (IMBA Australia) imbaaust@gmail.com
•General Secretary: Marika Vallone (IMBA Italia) imbageneralsecretary@gmail.com
Today, private security companies and law enforcement officers are exposed to extreme physical and mental stress on a daily basis. To successfully meet these challenges, a perfectly coordinated training and nutrition plan is crucial. Such a plan not only significantly increases performance, whether in terms of concentration, endurance, or physical strength, but also helps them handle missions and confrontations more effectively. At the same time, the risk of injury is significantly reduced, if not completely avoided.
A key aspect is the daily intake of high-quality protein, energy-rich carbohydrates, and healthy fats. These nutrients are essential for consistently good results and providing optimal support for the body. The importance of a regular, balanced diet and a structured training plan should not be underestimated. It all starts in the morning: it is recommended to drink a glass of water immediately after waking to cleanse the body and balance fluids. About 20 to 30 minutes later, a balanced breakfast should follow, containing fiber-rich foods such as oatmeal, whole-grain bread, vegetables, and fruit. This creates a solid foundation for carbohydrate supply throughout the day.
Eating healthy meals three times a day is essential, especially two hours before and after training. It is important to pay attention to the body's individual needs, as everyone reacts differently to certain diets and workouts.
A healthy training program includes much more than just exercise; it starts with a balanced diet and extends to the conscious design of your workouts. It's not just what you train, but how you train.
When structuring your training, you should pay special attention to various aspects: joint protection, core tension, posture, breathing, and, last but not least, your mindset play a central role in long-term success and physical well-being.
Resistance or strength training is particularly effective for building muscle quickly and sustainably. It's important to regularly increase training weights to achieve continuous progress according to the principle of progressive load.
Just as important as the training itself is recovery time. It's often underestimated, but it's crucial to avoid injuries and give the body the time it needs to recover and build muscle. Only by consistently sticking to your plan, giving your body the care it needs, and mentally focusing on your goals will you be able to reach your full potential.
"Unlock your potential through targeted training goals, mental strength, and optimal nutrition."
A healthy safety culture begins with safety awareness and consciousness, which go hand in hand with common sense. A hazard detected and avoided in time cannot cause any harm. But in the hustle and bustle of everyday life, we often forget that small details, if properly combined, can lead to unexpected incidents or even catastrophic consequences. With sufficient attention during deployment, many of these disadvantages can be avoided.
Mental preparation is crucial to the success and safety of an operation. It allows us to act efficiently, appropriately, and prudently. This aspect is important not only for the client and the success of the project, but also for self-protection. Security forces and emergency personnel must be ready at all times, and performance requirements are high.
Preparation begins with equipment. A proper uniform, professional protective vests, communications equipment, and operational equipment such as pistols or batons must always be in perfect condition. But mental preparation is just as important: emergency personnel must mentally imagine the course of the operation and practice using their equipment proportionately and correctly. Likewise, you must consider how to handle potential threats and conflicts.
Understanding the exact requirements of the client or operations manager is essential for success. What exactly is the mission? How might the situation evolve on the ground? During preparation, various scenarios must be rehearsed, ranging from routine tasks to emergencies such as fire alarms, medical emergencies, or violent conflicts.
Targeted mental training improves alertness and reactivity in critical situations. Mentally prepared emergency personnel can act professionally and dynamically even under pressure without panicking or falling into shock. It is important to never neglect your own protection; it is your top priority. Regular practice in dangerous situations, such as visualizing escape routes, defense techniques, and safe locations, is essential.
"Mental preparation is the key to a successful and safe operation. Only professional mental preparation allows security forces to optimize their options and respond to threats in an effective and proportionate manner." With this attitude, security forces can not only increase their own chances of success, but also ensure the well-being of everyone involved.
"Mental preparation is the key to a successful and safe operation. Only professional mental preparation allows security forces to optimize their options and respond to threats in an effective and proportionate manner."
Sifu Paolo Cangelosi presents a true pearl of the traditional programs of the Hung Gar style, according to the lineage of the Grand Master and hero Wong Fei Hung, considered the father of modern Hung Gar. It is the form “Loon Ying - the Shadow of the Dragon", extracted from the forms Ng Ying Kune and Sap Ying Kune. The beginning of this set involves the study of Dragon techniques, through a very sophisticated and complex system based on psychocorporal techniques, breathing, dynamic tension of the tendon and muscle fasciae, isotonic techniques flanked by emissions of guttural sounds that refer to the emotions and moods of the individual, as well as vibrations that correspond to the energetic tone of the vital organs. All this has a great association with the canons of traditional Chinese medicine and technically in its practice can be seen expressed in the form of the dragon where we will find a succession of combinations of sounds and movements that create this energetic and emotional dance in a chronological order to free the human being of his mental blockages, his physical and psychological weakness and reactivate the vital functions of the organs and viscera connected to each other. This is the main essence of this wonderful exercise that has taken its place in the most important forms of the Hung Gar style. You will surely get the most out of it by going on to study the "Tit Sin Kune" form, where you will specialize and complete this cultural technical panorama, treasure of the great studies carried out and transmitted by the great master Tit Kiu San.
All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.
"... Fifty canarians of the best swimmers to be found, each equipped with a cabarco and a dragon tree tablachina". In this way, indigenous Canary Islanders were used as elite troops in the assault on Tenochtitlan, Mexico, early 16th century. This new work of the Federación de Lucha del Garrote Canario, focuses on the traditional Tolete, its characteristic grip with one hand in the center, the guards (right, troquiada, ...) and the basic techniques (correderas, vueltas, lazos, molinetes...), as well as its application in combat combinations. In the traditional Tolete canario the objective is to break the armed hand of the attacker and to finish off in a forceful way with a definitive blow. There are no controls or reductions. The opposite happens with its police application, where the proportionality to the aggression and even the aggressor's own integrity is protected by law. The military application does not have these limitations, but its use as defense by the military police does. The characteristics of the Tactical Operational Tolete for the operations of civilian and military police forces favor these aspects as it is an extremely versatile implement. Its dimensions and central grip with effective wrist turns facilitate rapid and repeated striking movements to the armed hand, enabling both its cancellation and the consequent control for an effective reduction, thus preserving the life of the agent and eliminating the threat with the minimum of injury.
All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.
