“Perfection is achieved, not when there is nothing more to add, but when there is nothing more to take away.”
“Perfection is achieved, not when there is nothing more to add, but when there is nothing more to take away.”
Tradition versus modernity. An age-old debate in the martial arts world, where opposing viewpoints have always clashed. Both sides have their problems and their merits.
I have not gone into detail or elaborated on the subject in this editorial; I have simply stated a few thoughts and left it up to each reader to draw their own conclusions. That said, the past and the future do not have to be at odds with each other. We move forward when one foot remains behind; that foot is essential to propel us forward, a process that we can only achieve by momentarily losing our balance, only to regain it a moment later with the foot that moves forward.
Behind all this are the constant directions of evolution, a universal driving force that is essential to its very existence and always present on the planet: namely, forward, upward, inward, toward the whole, toward spirituality.
Tradition:
Possible problems resulting from mummification, drying out. Inadaptation to the present moment. Loss of practical meaning for what it was created for, betraying the essence for the forms.
Danger of turning something into a mere exhibition piece, something to hang in a museum.
Hierarchical structures that are inevitably misunderstood lead to tyranny and, knowing the human race, to the imposition of the bosses' own obsessions and sectarianism.
Misunderstood pride leads to contempt for others and for those who do not agree with our way of doing things.
Anachronism. Death by public disinterest. We never bathe twice in the same river. Without the ability to adapt to the changes brought about by the passage of time and changes in humanity, we become superfluous, dispensable, boring, and we are left alone. What bores never generates enthusiasm, and without enthusiasm, no one sets out on a journey. Success and charm attract others, but they cannot be faked; we can lie to some people many times, but not to everyone all the time. Personal example is a leader's greatest strength.
Form and content are complementary opposites: the more you put on one side, the less you have on the other.
Entrenchment. Solutions to a lack of success always lead to the same attitude of “more tradition,” something that never works because the same old paths lead to the same old places.
Repeating something many times does not make it right or true. Without reflection, there is no change; without change, there is no evolution; without evolution, everything loses its original meaning.
“Specialization is in itself boring; no one likes to always look at the same place or eat the same food. That is why, no matter how effective specialized systems may be, they will never attract the majority to practice them.”
Rigidity prevents any form of adaptability. What is flexible adapts and remains, what is rigid breaks and shatters. No matter how strong the roots are, a tree must be flexible; robustness has never been able to compete with flexibility.
Everything exists to the extent that it fulfills the primary function of the vital fact, that is, the evolutionary one. Anchoring ourselves in the past prevents us from moving forward into the future and, consequently, from existing fully in the present.
Every reading of a form is always an alteration of that form. The very act of trying to conform to a model does not prevent recreation. A copy of a photocopy always loses its meaning. (A game of secrets told in a circle and passed from one person to another, the final result is always different from the original). This nullifies any possibility of attempting “more tradition,” as it will always be a copy of a photocopy...
Arrogance. Only I possess the truth! Only through me can you reach God! Enthronement, madness, ecumenism (only, of course, under one's own true truth); papism, making the hierarchy a truth in itself, which leads to a certain nepotism as opposed to meritocracy, which prevents the best from being used for the good of the group (the absurd idea of the Doshu family as leaders of the pack, etc.).
Justifying everything on the basis of “true” tradition (which only the ‘pope’ knows) leads to arbitrariness. Absolute power leads to absolute corruption. Preventing the entry and contributions of a group of “primus inter pares,” chosen from among the best, inevitably leads to abandonment, schisms, and consequent anathemas.
Suppressing creativity leads to death by sterility. Conforming to strict models never allows for innovation or creativity. Without creativity, human beings subsist, they do not exist fully. An apple tree must bear apples, otherwise it is sterile.
The cult of the great “chinfu” always ends badly; few egos can withstand praise and unconditional devotion. The trust demanded is not the same as that naturally granted. Systems without checks and balances inevitably end in dictatorship, abuse, and extravagance.
“Everything exists to the extent that it fulfills the primary function of the vital fact, that is, the evolutionary function. Anchoring ourselves in the past prevents us from moving forward into the future and, consequently, from existing fully in the present.”
Modernity.
Modern styles tend to live as long as their creator lives; upon his death, the inevitable pleiad of secondary males waiting in the wings will pounce on the spoils.
Systems without roots are more exposed to the winds of change. A tree without roots falls easily.
Models without a model lack a time-tested guide and can more easily fall into traps that have already been overcome by our predecessors.
On the other hand, there is nothing new under the sun. Everything has references; nothing is an absolute invention; everything that comes after is based on what came before.
By failing to recognize the value of what we have received, we show arrogance and ingratitude and renounce the just refuge that this grants us in times of difficulty, which will sooner or later come knocking at our door.
From the old... the advice.
Making functionality the only guide restricts the value of a system to a supposed greater good that empties it of identity. There will always be someone else who will invent the counter to the counter to the counter... and they will not necessarily have anything to do with me. Reducing things to recipes leads to specialization, and this leads to the loss of the general meaning of any system.
Technique, as an end in itself, leads to robotization, and this leads to dehumanization. Losing sight of the whole human being is to distort the very purpose of life, to cage it in something small, a path that inevitably leads to alienation, frustration, and ultimately boredom.
Technique cannot replace art; art involves creativity and the use of both hemispheres of the brain; creating “Robocops” does not make better humans.
To emphasize form is to stop emphasizing content. Human beings are a complex set of energies, and each one is unique. There are no better fighting systems, there are better fighters! It is futile to make supposed “effectiveness” our master.
Giving value only to the food chain prevents us from seeing the profound values of human beings and their original evolutionary meaning.
Singularity leads to exhaustion, because no one is capable of accomplishing alone what a group can do, much less a group over years or centuries. The wisdom of mankind has grown to the extent that it has been passed on. To always want to start from scratch is not only false, but also brimming with haughtiness and arrogance; we are all heirs to those who came before us.
Innovation is not a denial of the past; it is starting from what exists to recreate something that, without being essentially new, results in an adaptation of ancient forms and knowledge to the present moment.
We will all grow old (in the best of cases), so those who do not respect the past cannot claim not to be respected themselves. We are all a point through which time passes; transience is arrogantly ignored by the young, who think they will never be there.
All success is based on the possibility of continuity; shooting stars shine brightly but last only a moment.
Specialization is boring in itself; no one likes to always look at the same thing or eat the same food, which is why, no matter how effective specialized systems may be, they will never attract the majority to practice them.
Egocentrism makes personalistic systems irreplicable; no matter how many virtues they possess, they belong to their creator and are tailored to their virtues and defects; imitation is not creativity.
Going it alone has its drawbacks. Without external references, models, or solid examples, it is difficult to compare oneself and easy to fall into the delusions of grandeur and omnipotence that often pave the road to hell. Moral principles are arbitrary and always at the mercy of the whims of the supreme leader of the moment, soke, or the like.
The new looks down on the old; we always think we are smarter than our parents, until we reach their age. New systems would do well to recognize the foundations and advantages of tradition and simply try to avoid its flaws. The message and the messenger are not the same thing!
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
KATA.
An important part of martial arts.
KATA (Form) –Japan, KUEN (Form) – China , HYONG ( hyung, ITF –tul, WTF- poomsae , pattern)Korea, QYONG- Vietnam, AKABurma,KHAWANKAY –Kashmiri, OBYAZATELNYY (Form) – Russia, FORM- Europa, America.
Kata is a form of unique obligatory exercises involving a series of hand and foot techniques of punches and kicks connected by certain moving, and these movements represent a fictional fight against an imaginary oponent. Therefore kata is a defined series of striking techniques suitable for training martial arts techniques. Kata is also choreographed patterns of movements practised either solo or in pairs (practised is also on the team). Solo training of kata is the primary form of practice in some martial arts, such as – Japanese fencing - Iai do. In the martial skills of the East llike judo, aikido, kungfu, ju- jutsu, tae kwon do as well as karate, the old masters perform these exercises properly to stay in good physical condition. Some movements in kata require from the practitioner an exceptional balance, the others endurance and breathing control. By practising various kata one used to reach universality, or to exercise different striking techniques and keep good physical condition.
Prof. David „Sensei“ Stainko www.borilastvo.com info@borilastvo.com david.stainko@skole.hr
The first well- known kata included Indian ways of fighting eg. nata and vajramushti (lightning fist), the original predecessors of popular yoga exercises that the Indian monk Bodhidharma rearranged and completed with the movements of Chinese combat style, socalled chi-chi. These exercises were formed in order to develop body fitness, raising concentration as well as punch strength of the monks. He completed the exercises in 18 techniques. The essential part in kata has always been the technique and rythm of breathing, which was indicated by Bodhidharma himself.By exercising kata the practitioner had to be filled with a kind of peacefulness, determination, with controlled performing in the strength and speed of the movements enriched with the harmony of techniques of a certain martial art. Breathing is here a very important link between physical and mental moves. For each kata there has - bunkai or certain techniques contained in them. Especially performed kata for beginners or for masters. Although we should stick to certain rules in teaching katas, many masters violate these rules (they determine the number and order of teaching katas).
In judo kata (form) is an exercise that consists of a number of throwings and grips which are performed in strict order accompanied by a strictly regulated ceremonial. There are seven classic kata and one extra for women, but since 1960 there has also been a kata for self-defence. Recently some masters have been performing even eleven katas.
In other martial arts of the East kata exercises usually include from 20 to 50 techniques of punching, kicking and blocking that are performed according to a fixed order and movement lines. Lately, since 1965 there have been competitions in performing kata divided in two categories of exercises: so-called tough (strong) and soft (with gentle movements). Later, since around 1974, kata have been also performed with music. In such competitions the judges valuate the total impression of kata performance together with the artistic impression. Some modern forms are performed in tournaments and include gimnastics related elements, such as backflips, cartwheels and splits. Many modern katas can also be performed with various weapons.
It is considered that nowadays there is a huge number of various katas , but the majority of them are not generally used. Some experts think that there are 400 various katas worldwide. Most of the kata were named after some famous master from the past periods of certain martial arts.The ancient masters of martial arts created the kata as a way to pass along their knowledge to future students. Lots of masters agree that the essential kata are t'ai chi chuan (supreme ultimate boxing) in kung fu, sanchin (meditation in motion) in karate or the basic pinan (heian) accompanied by seven already existing in judo and five basic in tae kwon do.
Of interest is the number 108, which has a special symbolic meaning in kata (zen philosophy).
In kung fu - the number 108 (mok jan dong) – position exercise, also has 108 katas in karate.
Some kata may therefore be known by two(three) names,one in Japanese,the other in Chinese.
Many masters of martial arts have been performing kata , the most prominent being: T.Sakumoto ( the world champion,WKF) from Japan in performing so called tough kata from shotokan (ryuei-ryu) style. Canadian J. Frenette (the ninefold world champion, WAKO version) is the best in performing soft kata from sankudo a substyle in karate.
One of the best connoisseurs of tae kwon do forms is Korean (English) master Hee Il Cho.
In kung fu skill we must mention the masters in performing kuen - Al Dacascos and Eric Lee. In recent times, Rika Usami, Hikaru Ono and Sandra Sanchez have stood out among the women in performing karate katas, and Hakizuma Kaishi among the men
Here is the list of some of the most frequent katas (forms) :
Karate (Shotokan,Wado ryu, Goyu ryu, Shito ryu, Sankukai, Uechi ryu, Oyama ryu)Sanchin, Kanshiva, Seirui, Seisan, Sesan, Konchin, Saiha, Pinan (from1to5), Seisanbankai, Yantsu, Heian (Pinan -from1to5, stable and safe), Tekki (from1 to3, iron horseman),Fuji kata, Unsu (arms clouds), Seichin, Bassai sho, Daini seisan, Goyushiho sho (54 steps), Nijusshiho, Jion, Bassai dai (punching fortress) ,Gankaku, Chinte, Randori nino kata, Jitte ( Jutte, ten hands), Teki nidan, Kanku (kushanku 1 and2, into heaven), Wankan (kings crown), Passai, Sochin (power and control), Meikyo (great mirror), Ji-in (Gi in), Gojushihodai, Isshin ryu, Izumaki sho, Ten no kata, Naihanchi, Kushanku, Chinto, Seishan, Randori no kata (from1to4Nanbu), Sanpodai,Sanposho,Ikkyoku, Kanshu,Saifa,Seiyunchin, Shisochin, Sepai, Kururunfa, Suparinpai, Hangetsu (crescent moon), Hisatake te kata, Tani te kata, Gudrun, Kaminari, Tsubame, Gekisai dai, Tensho, Shinsei, Niseishi, Bassai, Ryudoshindo, Rohai, Chunking, Sanseiyryu, Ongyo, Yuchinin, Nabikiri, Itosu (from 1 to5), Empi (Wanshu, years swallows),
Taik yoku (from1to5), Seyuchin, Sanseru, Naifanchin(1-3), Naifunchin, Unshu, Kato kata, Tomari(from1to3), Asai (Junro) kata, Anan, Sandarui, Enpi (Empi), Semping dai, Hakutsuru, Matsumura no rohai, Matsumura no bassai, Matsumura no sanchin, Hakucho,Nipaipo,Fukien, Papporen, Aoyagi, Juroko, Miyojo, Shinpa, Matsukaze, Shihotai(from1to7),Nanbu(from1to5), Seinchin, Hyaku hachi, Kaiten – randori no kata (1 and 2), Suwari – randori no kata (1 and 2), Gyaku-randori no kata (1 and 2), Teki shodan (the dance of death), Ananku (Anan, Ananko), Wado ryu hiden kata, Taisabaki (from1to3), Sunakake (Sakugava) no kon (1and2),Shi ho hai,
NAME OF OLD KARATE KATASORIGIN – MEANING – CREATED
1. ANANKO (ANANKU) - SHURI -LIGHT FROM THE SOUTH – FUKIEN ( 1700 ? )
2. CHINTO (GANKAKU) - SHURI - FIGHTING TO THE EAST –S.MATSUMURA (1880)
3. HAKUTSURA - NAHA - WHITE CRANE
4. JION JI (JION) - SHURI - TEMPLE SOUND –K. SANADA (1715)
5. JITTE (JUTTE) - SHURI - TEMPLE HAND – K. SANADA (1715)
6. KURURUMFA - NAHA - SEVENTEEN
7. KUSANKU (KANKU) - SHURI - TO VIEW THE SKY – T . SAKAGAWA (1761)
8. NAIHANCHI (TEKKI) - SHURI - SIDEWAYS FIGHTING – A. ITOSU (1909)
9. NEISEISHI (NIJUSHIHO) - SHURI - TWENTY FOUR STEPS –S. ARAKAKI (1900)
10. PATSAI (BASSAI) - SHURI - TO THRUST ASUNDER – A. ITOSU (1909)
11. PECHURIN (SUPARINPI) - NAHA - FINAL 108 HANDS
12. PINAN (HEIAN) - SHURI - PEACEFUL MIND – A. ITOSU (1907)
13. ROHAI (MEIKYO) - TOMARI - VISION OF A WHITE HERON –H. KANRYO (1900)
14. SAIFA - NAHA - FINAL BREAKING POINT –YE FAI ( 1600 ? )
15. SANCHIN - NAHA - THREE BATTLES –SHAOLIN TEMPLE (BODHIDHARMA)
16. SANSERYU - NAHA - THIRTY SIX HANDS
17. SEIPAI - NAHA - EIGHTEEN HANDS – YE FAI (1600 ? )
18. SEIUNCHIN (SEIENCHIN) - NAHA - LULL IN THE STORM – SHAOLIN TEMPLE
19. SESAN (HANGETSU) - SHURI / NAHATHIRTEEN HANDS –S.MATSUMURA ( ?)
20. SHISOOCHIN - NAHA - FIGHTING FOUR MONKS - FUKIEN (1700 ?)
21. SOCHIN - SHURI - GRAND PRIZES. ARAKAKI (1900)
22. TENSHO - NAHA - CHANGE OF GRIP - SHAOLIN TEMPLE (BODHIDHARMA)
23. UNSU - SHURI - CLOUD HAND – S. ARAKAKI (1900)
24. USEISHI (GOJUSHIHO) - SHURITHE PHOENIX – S. MATSUMURA (1880)
25. WANDUAN - TOMARI - NAME OF A OKINAWAN KING
26. WANKUAN (MATSUKAZE) - TOMARI - KING'S CROWN –S.MATSUMURA (1880)
27. WANSU (ENPI) - TOMARI - NAME OF A CHINESE ENVOY –K. SANADA (1673)
With tools or weapons ; Bo-kata (1 and 2), Jo- kata,Yara, Kingwa, Yavara- kata, Hiryo ongyo, Ju-no kata,Tonfa- kata, Isshin ryu bo, Kama- kata, Nunchaku- kata (from1to3), Yoshi- kata, Isshin ryu- sai, Nage no- kata, Tsukenshitanaku, Tenryo nokata,Sakugawa no- kata,Maezato no nunchaku, Semping dai, Yanata no- kata, Chunking sho, Oshimata ke shii, Daita keshin, Bokken -kata,Tessen jutsu- kata (fan kata), Kusari gama- kata, Manriki gusarikata (force 10.000 people), Sai kata (from 1to5), Tsuhenkita haku no sai, Kho – bu ni – cho kama, Nama higa no tonfa,
American kenpo karate system – six long and short forms and two forms with weapons,the seventh with sticks and the eight with a knife.
Kendo - Katana no kata (from 1 to 4) , Iai do, Naginata do (kata), Tanto jutsu (kata), Iai do - Ipponme, Yohonme, Yoponme, Hihonme, Sanbonme, Kyu honme, Hana honme, Judo (Ju-jutsu, Aikido, Sambo, Bjj, Kempo) - Randori-no kata, Kime-no kata, Itsutsu-no kata, Ju-no kata, Nage–no kata, Katame–no kata, Gonosen-no kata (create M.Kawaishi), Gyaku no kata, Koshiki-no kata,Go no kata (create T.Daigo), Kaeshi - no kata (createY.Tani),Kodokan goshin – jutsu, Sei-ryuoko-zenyo-kokumin-taiiku no kata (create J.Kano), Nagewaza, Katame-waza, Kata-gatame ,Yiu-waza, Gokyo-no waza, Tuidi- waza, Junuki-hirakinuki, Keri goho-no kata, Kata –guruma, Kata Ashi-dori, Kata – Te jime, Yoko - gake, Tambo – no kata, Jo – kata, Ura –no kata (create K.Mifune), Bokken kata, Gyaku- waza, Shime- waza, Ne - waza, Hangetsu , Shinken sho bu – no kata,
Wu-shu (Kung-fu) - Tai chi chuan ( long exercise,from 1 to 5, style Yang ,Ho, Sun, Wu and from 1964 Yun – tong), Tai chi chuan (short exercise), Pa kwa chuan (8 style boxing ), Pa tuan chin-chuan (exercise with swords), Tang lang chuan (Pray in movement), Chung–kuo, Tai chi chi kong, Chi-kung, Chung-kuo chuan (the fight of strong hands), Snake style (kuen), Yishou-kun, Moi fah kuen, Choy-lat kuen , Wang tsung-yueh, 108 mok jan dong (108 position exercise), Hung gar(about25forms), Chang kuen form ,Cham kuen (searching hands), Nanguan form,Tai chi gong, Tai chi chien (exercise with a sword), Biu ji (hitting fingers), Sil lim tao (a little idea), Shiu lim tao, Tiger style (kuen), Wing tsun kuen (singing in spring), Gung gee fu kuen, Yang long kuen, Tam-tuie kuen, Tuet jin kuen, Cha kuen (long hands), Wu ching kuen (five ancestors), Quan fa (techniques fist), Xing yi kuen (form and mind), Dao yu kuen (find the way), Hou quan kuen (monkey style), Crane style (kuen), Tien mon, Lohan chi kung, 12 akas of Thaing skill, 18 Qyongs of viet vo dao (vovinam),Long ho qyong, Hau qyong, Wu bu kuen , Leopard style (form), Long quan (dragon style kuen – from 1to15), Chuji chang kuen, Qi nng kuen, Xa qyong, Ba qyong, Ngu mon qyong, Lien hoa linh, Wu dang (form-hammer), Shaolin dao kuen, Zhang form,
Blue scorpion form, Hong qyong, Tai shing kuen (monkey style), Zui quan kuen (drunken style), She quan kuen (snake fist), Yang gang kuen (stick family Yang), Kung ji fook –fu kuen (power that controls the tiger), Hung Gar kuen (Tiger and Crane boxing) ,Lau Gar kuen, Hung Ga kuen, Jow Ga kuen, Fu kuen (Tiger - crane fist, skillfuld fighter), Lam Hung kuen,Sil Lum Hung kuen,Tonglong kuen
Tae kwon do (Hwa rang do, Tang soo do, Hapkido,) -Tae geug hyong (1 and 2), Tan –gun, Hwa-rang, Choong- moo (Loyal military), Gwang-gae, Po-eun (Hidden garden), Gyebaek (Step uncle), Yoo-sin (Age of trust), Se-jong, Ul-ji (Second branch), Choong-jang (Strongly loyal), Choi-yong, Sam-il, Ko-dang (Lofty school), Tong-il ( unification 1 and 2), Dan-gun (21 moves), Do-san (Island mountain), Wonhyo (The beginning dawn),Yul-kok,Yul-gok (Walley of Chestnuts), Toi-gye (Retreating water), Joong-gun (Equal roots), Chon-ji (19 moves – heaven and earth), Yi-dan, Giecho hyung il bu, Giecho hyung yi bu, Giecho hyung sam bu, Giecho hyung il bu sang gup, Giecho hyung yi bu sang gup, To- san, Won –hya, Chun-gun,Eviam, Moon-moo (Military Minister), So-san (West mountain), Seo san, Yoh-ge, U-nam, Palgwae (from1to8), Hae-san (1and2), Tae gi hal , Yong Gae patterns (named of famous general),Yoo sin (Age of trust), Juche (Muster of the body), Hwa rang (Flower of the Court attendans)
With tools or weapons ; Bong hyung (from 1 to 3), Dan (Tahn) bong hyung , Sila pole, Jung bong, Jahng bong hyung, Cha – rywk, Kho - bu ni – cho kama, Park jong soo, Kwon – moo, Sai hyong ( from 1 to 3), Most hyong originates from various historical daynasty (various military commanders).
Boxing (Kick-boxing, Muay-thai, Savate, MMA,UFC) - the fight with an imaginary oponent (shadow fight) two minutes for three times or three minutes for three times (precisely defined sequence of exercises – have elements kata). Many exercises that are designed according to a certain sequence take the form of a kata. In Savate there have been recently certain kata accompanied with music (a new version of modern skills, is not related to the old art jeu marseillais – game from Marselle). Old art (game from Marselle, dance – form) is unfortunately forgotten. It's sad but many practitioners (MMA,UFC,Muay-Thai,BJJ etc.) do not even realize that they have kata elements in their daily training.
Yoga- Hatha- Suryanamaskar (sun greeting) - a morning or evening exercise, Vajramukti- Tenjiku naranokaku (fight techniques of India),Danakataka (closed fist gift),
Capoeira – dance – form (basic movements -Ginga), Haka - Maori war dance (old version),
Eskrima (Arnis, Kalarippayattu) - dance-form (old exercise –basic movements)
Bartitsu – stick fighting (old basic exercise), Juego dell garote – stick fighting old exercise,
La Canne (Le Baton, Juego del palo, Jogo do pau) – stick fighting (old basic exercise),
Quarterstaff (Singlestik, India stik fighting, Africa stik fighting) –old basic exercise
Some competitors in martial arts believe that kata practice does not make sense. They consider that kata (form) are not helpful in sport fight. Such an opinion is totally wrong.
Prof. David „Sensei“ Stainko www.borilastvo.com info@borilastvo.com david.stainko@skole.hr
Kata exercise has a very useful application in the fight; it is very useful for practicing new techniques, also practicing kata can serve as an active break from hard training.
The fact is that some of the best fighters in his exercise use certain kata.
It is interesting that sometimes masters adapt certain kata to themselves and their style (often the same kata is performed differently in diferent styles). Certainly it is not in the spirit of tradition but the new time imposes new rules. Regardless of the modern way of training, kata will remain one of the most common practice in martial arts. Every few years the number of katas in the world grows. Today unfortunately, performing katas (forms) sportsmen do not execute just to train the skill or to know the technique (bunkai), but to perform it in order to impress the audience, the judges and to win trophies.
It is interesting that no expert in the world in martial science from different styles knows all the names of katas (forms), nor their final number. It is assumed that their number is more than four hundred. Some stick fighting skills also have kata elements as well as some dance form (basic or old version). One of the funniest kiai is in dance form Haka, but it is certainly kiai.
However, kata exercise will remain ingrained in martial arts forever.
True to the motto WHO are we actually? To answer this question, you can travel a long way into the past! Or can we? Don't we have to go that far back? Maybe it's better to look into the future? If you ask me, both are possible.
Of course, this article could list where Jiu-Jitsu comes from, who may have invented what, and where the journey is going. But that is not my aim, even though it is a very interesting endeavor and I am very happy to embark on this journey. This time I would rather go back to the recent past and a pioneer of Jiu-Jitsu/MMA in Europe.
Jiu-Jitsu has an interesting history in Europe, and I personally like to set mental milestones that help me to understand different developments of our martial art even if I often have the feeling that I am at the beginning of understanding the big picture. One thing I am aware of, however, is that our martial art has lost a piece of its identity. We must protect, preserve and nurture this lost piece. But we should also open our eyes to modernity. But where is the healthy mediocrity? Everyone must decide that for themselves. I originally came to Gracie Jiu-Jitsu because I wanted to improve my ground fighting skills, as I had heard that Brazilian Jiu-Jitsu was far ahead in terms of development. Funnily enough, I was already looking for the origins back then, and I found a complete martial art that is about more than just ground fighting, Gracie Jiu-Jitsu! This is how my journey in Gracie Jiu-Jitsu began at Thomas Mehnert's school. I had practiced Jiu-Jitsu before, it was just a different way, method, system, concept? The techniques were the same, but the concept was different. In Gracie Jiu-Jitsu, the versatility has kept me simple. The interesting thing is that the same thing happens repeatedly and yet it remains so versatile. If it gets too complicated, then it can't be Jiu-Jitsu for me, but as I said, everyone must decide for themselves. The more you get involved with Gracie Jiu-Jitsu, the more you can't avoid combining Jiu-Jitsu with certain principles or, as Franco says, with a certain mentality. This is what makes the difference between Gracie Jiu-Jitsu and the sport of Jiu-Jitsu. Ok, but now back to the milestones mentioned above. One of these milestones is the UFC, which, because of the Gracie family, is inevitably part of the history of Jiu-Jitsu and of the emergence of modern MMA. Many say the first UFC tournament changed the history of the martial arts world. And that's what this article is about, about the turning point that connects the past and the future and is still tangible for us Jiu-Jitsu practitioners in the present, so that we can learn from these pioneers to understand where our Jiu-Jitsu comes from and where the journey is going.
This time I would like to return to the recent past and introduce a pioneer of Jiu-Jitsu/MMA in Europe
In 2018, I was able to get to know part of this milestone UFC together with my dad at a Brazilian Jiu-Jitsu seminar at Gracie Concepts HQ in Switzerland. The pioneer I'm talking about is Remco Pardoel from the Netherlands. A likeable guy who took part in the UFC 2 event and in the 1996 World Championships, the first international Brazilian Jiu-Jitsu tournament organized by the IBJJF. Really cool, right? Two events/organizations that have grown enormously to this day and have a successful history. This man was there and was part of the beginning in the recent past. Remco Pardoel has participated in many more martial arts events and tournaments and is still on the mat sharing his knowledge, always bringing a smile and sharing his experience and story. Writing down or telling his biography here is something he can do better himself. My idea is rather to motivate people to get in touch with these people, to learn from them and to be happy that this possibility exists. As written above, this is the opportunity to feel a part of history, a small sense of the recent past of Jiu-Jitsu, to look to the future and ask ourselves what we want to do with Jiu-Jitsu! Jiu-Jitsu is not a passion or a hobby, it may or may not be part of your life. You don't have to be the best or the strongest. No, just you, because it is part of your life and has rough edges like your personality. If you watch Jiu-Jitsuka practicing freely, you can often guess the character of the person. One is very solid, the other rather nervous and one or the other is far so happy to take risks. At the beginning you can hold back, but if things don't go your way you lose control! Over time, you learn to maintain control in stressful situations by practicing regularly.
“This year in March 2025 we realized the successful Gracie Concepts “Spring Camp” at Panda Gym Berlin with Coral Belt Franco Vacirca (another pioneer of JiuJitsu in Europe). A few days before the camp, Franco wrote me a message about a special guest trainer. When the name Remco Pardoel came up, I was super excited and had to tell my dad about this phenomenal news straight away. Seven years after our first meeting, Remco is coming to Panda Gym. Wow, what a highlight and an honor that makes me proud.”
This year in March 2025 we realized the successful Gracie Concepts “Spring Camp” at Panda Gym Berlin with Coral Belt Franco Vacirca (another pioneer of Jiu-Jitsu in Europe). A few days before the camp, Franco wrote me a message about a special guest trainer. When the name Remco Pardoel came up, I was super excited and had to tell my dad about this phenomenal news straight away. Seven years after our first meeting, Remco is coming to Panda Gym. Wow, what a highlight and an honor that makes me proud.
In Jiu-Jitsu there is a feeling of a public and a private area. For me, I describe the public area as the basis/foundation for everyone who trains Jiu-Jitsu. The personal area offers an insight into my personal development in Jiu-Jitsu. At seminars you are often asked what you want to see! Often the answer is - back mount, leg locks, submissions from anywhere etc., but is it really about what I want to see? If it's about that, I want to see, learn and understand something about the person and their Jiu-Jitsu. To be precise, for me there are two answers to the question of what I want to see. The first answer is fundamentals, i.e. the public area, as this is what shapes the person's later Jiu-Jitsu. Because from there the JiuJitsu becomes more and more personal. And fundamentals never hurt, because even here opinions sometimes differ slightly. The funny thing is that you still come to the same conclusion if you follow the principles. My second answer is I want to see what you do. Why is that important to me? Quite simply, we take someone who has learned Jiu-Jitsu in the same way as me but weighs 50 kilograms less than me, so he pays attention to other details that improve or complete my game against heavier opponents. So we do the same thing at the beginning, something different in the middle and then the same thing at the end.
The interesting thing was that when Remco visited me in Berlin, I felt like I'd been transported back in time to Zurich. We started the training as we did in May 2018 and simply continued it in March 2025. It felt like we were in a time warp and only a few hours had passed between training sessions rather than seven years. You could really see the consistency and development of what was being shown.
In Jiu-Jitsu, there is a public and a private sphere in terms of feeling
But this is exactly where the topic of Jiu-Jitsu and modernity comes in. Consistence is the foundation, the basis, the security, something that has always been there. Then the courage to develop with the possibility of always being able to fall back on the foundation. This was also reflected in the seminar with Remco Pardoel. We should rather approach these pioneers of JiuJitsu/MMA, listen, learn and not look for who invented something first. Of course it is also important to know the history of his martial art, just as I am always looking for it, but I am interested in the tangible history of our martial art. Remco Pardoel is a part of this tangible history and, whether intentionally or unintentionally, a link between the past and the future. A pioneer of modern MMA long before it was called MMA in Europe, a pioneer of Brazilian Jiu-Jitsu in Europe. Here we can create a link between history and modernity. Even if it was only over 30 years ago, it is simply tangible history that we can learn about. Jiu-Jitsu at the beginning of the UFC and the sporting duel in Jiu-Jitsu today are like two different worlds, although if you look closely, they are still one. Of course, the process started decades earlier, but it's just like it always is in Jiu-Jitsu, it repeats itself.
Remco Pardoel is a part of this tangible history and, whether intentionally or unintentionally, also a link between the past and the future
A big question I always ask myself is where do I get this knowledge from? Today it is easy to get knowledge on the internet and in most cities, there are martial arts schools that offer Jiu-Jitsu! In the early nineties or before, the pioneers of Jiu-Jitsu in Europe still had to travel long distances to acquire knowledge. And nobody there had a smartphone with a video function. I have noticed that this knowledge brings with it a different kind of quality. Today, many things are specialized, but there are only a few who still have this holistic knowledge of Jiu-Jitsu. It is precisely from these few sources that we need to learn and understand to preserve it.
--Maurice “Mo” Wollny
Finally, I would like to thank my longtime friend Remco Pardoel once again for his teaching at the Gracie Concepts “Spring Camp” 2025 at Panda Gym Berlin. Spending time on the mat with him is always inspiring and unique - for me that is true Jiu-Jitsu spirit. I would also like to thank Mo and his team, because it is always important to me to show where we come from and where the journey is going. The paths are numerous, but one thing remains: respect for martial arts and the people. If you see yourself as a Gracie Jiu Jitsu fighter, you can't just lump everything together and believe that it's still Gracie Jiu Jitsu. For me, “sportive” Brazilian Jiu-Jitsu is no longer a method of self-defense and self-development, but a form of competition in which Judokas and Wrestlers can also be found. I don't want to say that I don't recognize athletic BJJ, but you must explain that clearly, otherwise the new generations will believe that IBJJF, ADCC, Naga and co. can be self-defense! But it is not! In the end, everyone finds their own way in martial arts (combat sports), because the needs are very different - and that's a good thing. Keep It Real!
--Franco Vacirca (founder Gracie Concepts®)
Recently, I conducted a Hand Gun Disarm Level 2 workshop in Greece, filming new instructional content for Budo Magazine and our worldwide student community. I worked closely with my host, Stefanos Liatopoulos, and his exceptional team. In recent years, I've chosen to collaborate exclusively with professionals and instructors who share my commitment to exchanging experience, knowledge, and skills. Stefanos's team brings expertise in Kali, Jiujutsu, Judo, Wrestling, BJJ, and Kickboxing.
Born in 1965 in Florina, Greece, Stefanos served 30 years in the Hellenic Police, including roles in special services, Narcotics Department, Cultural Heritage Protection Department, and as Police Trainer and Security Officer at the Greek Embassy in Khartoum, Sudan. His distinguished service earned him two Police Medals of Excellence of Andragathia and a Police Cross Medal for his involvement in armed confrontations and drug trafficking arrests.
Professional Qualifications:
- Security Management - Scientific Director of Security (CBRN)
- Pankratio Sports and MMA Instructor
- Kick Boxing Instructor
- Self-defense and Self-protection Instructor
- Weapons Instructor
- Founder of Core Group Consulting and Training
In Greece, Stefanos and his leadership team—including Spatoulas Spyros, Parmakis Christos, Marmaras Georgios, Sarafiotis Nestor, Xydas Eleftherios, and Fanariotis Christos—established the Close Distance Combat Self-Defense Academy. Their mission is to develop and promote self-defense as a practical safety solution for both civilians and professionals.
Our approach is educational and professional, not entertainment-focused. I explained to my Greek team, as I do worldwide, how our progressive system evolves from short workshops in Firearms, VIP Protection, Krav Maga, Kapap, and Defensive Tactics CQB into a comprehensive martial arts system. For students seeking deeper knowledge beyond workshops, we offer training in Japanese Jiujutsu, IJJ (Israeli Jiujutsu), Brazilian Jiujutsu, Sambo, Wrestling, Grappling, Kickboxing, and Judo. This integrated approach becomes Integrated Jiujutsu—a lifelong study based on regular class attendance rather than short workshops.
As of 2022, Avi Nardia has focused exclusively on professional teams and security training, moving away from recreational instruction to maintain the highest standards in security education and combat preparation.
The Kensei philosophy ("sword saint") drives our approach, embodying the pursuit of mastery that blends:
- Technical excellence and combat proficiency
- Mental discipline and tactical decision-making
- Ethical conduct and leadership
- Professional development and continuous improvement
- Integration of martial arts principles into practical application
Core Services
Strategic Security Solutions
- Executive and VIP Protection
- Comprehensive Risk Assessment and Management
- Global Security Program Development
- Advanced Tactical Training
- Counter-Terrorism Preparedness
- Crisis Management and Response
Professional Training Programs
Specialized instruction for:
- Law Enforcement Organizations
- Military Special Forces Units
- SWAT and Tactical Teams
- Corporate Security Departments
- Private Security Companies
- Close Distance Combat (CDC)
- Close Quarters Battle (CQB)
- Advanced Firearms Operations
- Tactical Integration
- Use of Force and Legal Compliance
Training Methodology
CDC (Close Distance Combat)
Our system is built on progressive development:
- Preemptive defense techniques
- Firearms and VIP protection
- Krav Maga and Kapap integration
- Defensive Tactics and CQB
- Integration with traditional martial arts
- Advanced training in Jiujutsu (Japanese, Israeli, and Brazilian)
- Comprehensive combat sports including Sambo, wrestling, and kickboxing
Training Principles
- KISS (Keep It Straight Simple) methodology
- OODA loop implementation (Observe, Orient, Decide, Act)
- Focus on practical application
- Integration of multiple disciplines
- Emphasis on professional standards
I recently completed an extraordinary visit to Japan, returning to the land of the rising sun and great samurai spirit as a teacher of Israeli martial arts. This journey held special significance for me, as I had previously studied various Japanese martial arts and cultural traditions there as a student. The transition from student to teacher fulfilled a prediction made many years ago by my Kendo and swordsmanship teacher, Kubo Akira Sensei, who told me, "One day you will return to Japan as a teacher." I deeply honor his memory as his words have now come to fruition.
My visit was by invitation from MagaGym in Tokyo, one of the most comprehensive and advanced centers for Krav Maga and combat fitness in Japan. The invitation came through Atsuhiro Kumagai San and Julian Littleton, an Israeli instructor, along with the entire MagaGym instructors team including Hiroshi Tokuyama, Ryouichi Sugaya, and Takeshi Nishio. Their welcoming spirit, exceptional hospitality, and sincere friendship created an environment of both rigorous training and warm cultural exchange.
We began with an instructors-only session on the first day, embodying the Krav Maga slogan: "Fail to prepare is prepared to fail."
This preparation enabled the instructors to effectively assist and guide participants during the subsequent public seminars.
The workshops were structured to accommodate various levels of experience, from beginners to advanced practitioners, focusing on the evolution of traditional Krav Maga into evolve Krav Maga and sharing Integrated Jiujutsu. This approach bridges the gap between short-term military/police training and comprehensive civilian martial arts development.
Integrated Jiujutsu represents an advanced martial arts system I've developed based on my extensive experience instructing military, law enforcement, and VIP protection units worldwide. Traditional Krav Maga is primarily designed for military or police units, emphasizing short-term training for immediate self-defense capabilities, which naturally limits the depth and variety of techniques taught.
In contrast, Integrated Jiujutsu blends the practical self-defense principles of Krav Maga with diverse martial arts skills, including:
- Ground fighting techniques from Brazilian Jiu-Jitsu (BJJ)
- Throws from Judo and Sambo and leg lock
- Striking techniques from Boxing kickboxing
- Joint-locking methods from Japanese Jiujutsu
Return to the Land of the Rising Sun Return to the Land of the Rising Sun
Integrated Jiujutsu emphasizes handling threats effectively while remaining standing whenever possible. However, should a fight transition to the ground, practitioners are well-equipped to respond calmly and effectively with comprehensive grappling techniques. The program also includes Krav MAGA parts systematically addresses weapon threats, teaching defense and disarming techniques against knives, firearms, sticks, and more, providing participants with realistic training for a wide range of scenarios.
A key component of our workshop explored how martial arts across the world can be understood through three basic geometric principles:
1. “Linear Movements:” Central to Karate, Kendo, and many Chinese martial arts like Shingi, emphasizing direct, efficient strikes and blocks
2. “Circular Techniques:” Predominantly found in Aikido and certain Chinese martial arts like Pakua, focusing on redirecting energy and flowing with an opponent's force
3. “Triangular Positioning “Especially prominent in Filipino Martial Arts and BJJ, creating angles of attack and defense that provide tactical advantages
To achieve true combat effectiveness, a practitioner must study all three geometric principles and understand how they interrelate. For example, knowing how to counter a circular technique with a linear movement allows a fighter to gain a superior position, control the center, and maintain balance during an engagement.
Advanced Concepts to adjust better relative position as Door and Gyroscope
During the seminar, I introduced two fundamental concepts that distinguish Evolve Krav Maga:
This approach is based on the principle that any movement contains a way to escape and counter. By identifying the metaphorical "door," practitioners learn to open it and move outside the center of the attacker's body, changing their relative position to reach the side or back for greater safety or escape. This positional advantage creates opportunities while minimizing risk.
This advanced method is used to disorient attackers by confusing their sensory systems. While most basic approaches focus on affecting the five primary senses, the Gyroscope technique targets additional sensory systems, particularly the vestibular functions responsible for balance. By disrupting these systems, we create vertigo and confusion in the attacker, interrupting their OODA loop (Observe, Orient, Decide, Act). While they remain stuck in the Orientation phase, unable to make decisions or take effective actions, we gain crucial tactical advantages.
Many practitioners fail to research beyond what their teachers share, missing the rich historical connections between different fighting systems. My personal research revealed fascinating connections between seemingly disparate martial arts:
- What I demonstrate resembles Hubad from Filipino Martial Arts and Te-Gumi from Okinawan traditions, but I've developed it based on the concept of Magen David (incorrectly called simply "Star of David," as it means "Shield of David" and represents protection)
- The symbolic relationship between upward and downward triangles in the Magen David reveals protective principles similar to those found in ancient symbols across India and Asia
- Filipino Martial Arts were heavily influenced by Spanish fencing after colonization—even the name "Philippines" derives from King Philip II of Spain (1543)
- Modern boxing and Filipino combat systems like Suntukan and Panantukan share fundamental principles in footwork, hand speed, and body mechanics while maintaining distinct characteristics
Even Peekaboo boxing is a defensive boxing style characterized by its unique stance, emphasis on head movement and slipping punches, and aggressive counter-attacks. Developed by Cus D'Amato, the style was famously popularized by Mike Tyson.
• D’Amato was known to study fencing, especially the principles of timing, distance, and rhythm.
• He applied these principles to boxing to enhance defensive movement and precision.
• The idea of “attack by drawing” in fencing (baiting an opponent into making a move, then countering) closely parallels the peek-a-boo philosophy.
So while Cus D’Amato wasn’t a professional boxer himself, his deep study of boxing, influence from fencing, and psychological training methods made him one of the most influential boxing trainers in history.
In the arts of combat we study from each others and that’s the only way to keep progress and Krav Maga is progressive MA and that’s why when said tradition KM we counter first principles of Krav which is to evolve
It's important to note that Filipino Martial Arts were introduced to Israel relatively recently by Frank Bram from USA CSSD (Common Sense Self Defense), a good friend of mine. The integration is still evolving, and I anticipate many will incorporate FMA techniques into their systems. However, I've observed that some attempt to adopt these techniques without fully understanding the underlying principles—a "copy and paste" approach that misses crucial nuances. My methodology differs in that I thoroughly research and address specific defensive problems, ensuring complete comprehension rather than superficial imitation.
When I returned to Israel in 1993, I worked to revitalize Israeli combat systems:
- I reintroduced the original name "Kapap" (Krav Panim El Panim, Hebrew for "face-to-face combat") alongside Krav Maga
- Many don't fully understand the history: Imi Lichtenfeld (also known as Sade), one of Krav Maga's founders, began as a fitness instructor for the Israeli Palmach units before becoming head of Krav Maga training after Israel's founding in 1948
- Kapap actually predated and influenced the development of Krav Maga
My research philosophy follows the Japanese concept:
- (Furui mono ga atarashī mono o rikai suru ka dō ka no kenkyū)
- Or simply " " (Keiko Shokon) — "Study the old to understand the new"
Our seminar in Japan followed a carefully structured progression:
Introduction to Stick Fighting
- Basic principles and safety considerations
- Five points of attack
- Weapon retention techniques
- Opening door concept application
- Angles of movement
- Te Gumi triangle transfers (from above and below)
- Gyroscope application
- Disarming techniques
Improvised Weapons
- Introduction to improvised weapons and associated risks
- Defense against various threats (including date rape drugs)
- Defensive equipment carried on our person
- Identifying defensive tools in our environment
- "Use it or lose it" principle
- Using the attacker's equipment against them
- Empowerment through environmental awareness
Knife Defense
- Principles of knife defense
- Attack angles and patterns
- Entrapment techniques
- Gyroscope application with bladed weapons
- Defense against committed attacks with disarms
- Differentiating between committed and uncommitted attacks
- Mitigation strategies when full defense is not possible
Throughout the seminar, we integrated striking techniques with ground grappling, methods for controlling and subduing opponents from standing positions, and effective responses for ground survival. For maximum realism, we conducted all training in normal sports attire rather than traditional gi uniforms.
Beyond the immediate seminar content, I explained how our training programs have evolved to meet diverse needs: We offer both short and comprehensive courses:
- Short courses that include firearm and Close Quarters Battle (CQB) training
- Extended programs covering VIP protection, originally developed for government personnel but now adapted for civilian application
For long-term students who train consistently (as opposed to those who merely attend occasional seminars), we offer progressive programs:
- Israeli Jiujutsu: a more advanced form of Krav Maga with a belt ranking system
- Civilian Krav Maga: Israeli Jiujutsu adapted for everyday individuals including children
- Brazilian Jiu-Jitsu: focusing primarily on ground work under Machado BJJ certification
The most dedicated students pursue what we call Integrated Jiujutsu, combining all these elements for the most comprehensive training. This approach balances self-defense and security awareness (reality-based martial arts) with practical martial arts skill and sport applications, providing students with the most complete development possible.
The exchange of martial knowledge between Japan and Israel represents a beautiful continuation of the martial traditions that have connected cultures throughout history. By understanding the geometric foundations of combat across different systems, recognizing historical connections between fighting arts, and integrating the best elements from various traditions, we create more effective and comprehensive self-defense systems.
My return to Japan as a teacher fulfilled my sensei's prediction while allowing me to share the evolution of Israeli martial arts with sincere and dedicated practitioners. Through concepts like the Door and Gyroscope techniques, along with a deep appreciation for the geometric principles underlying all combat, we bridge cultural differences to focus on universal principles of effective self-defense.
When the Zen Master observed an archer shooting many arrows, he smiled and said, "Imagine you have only one arrow and your life depends on it. One arrow, one life."
Look with two physical eyes, but see with the third eye. This ancient wisdom suggests that while our physical eyes allow us to observe the world, true understanding requires a deeper insight. This "third eye" represents intuition, wisdom, and enlightenment—a concept found across various spiritual and philosophical traditions.
Look is important but feel give you power Remember the OODA loop don’t only trust Observation help yourself orientation by feeling to make your OODA loop faster
The principle "Zen master and archer think only one arrow" embodies focused attention and complete engagement in the present moment. In Kyudo, the Japanese art of archery, the archer learns to eliminate distractions and focus solely on the act itself—drawing, releasing, and watching the arrow fly—rather than fixating on the outcome. This complete absorption, known as Zanshin, is fundamental to both Zen practice and Kyudo.
"Ichi-go ichi-e" ( ), meaning "one time, one meeting," is a Japanese concept emphasizing the uniqueness of each moment and encounter. It encourages mindful appreciation of the present, recognizing that every experience is fleeting and will never be exactly the same again. In self-defense, this philosophy reminds us we may get only one chance to survive—we cannot afford to miss it.
An accomplished but conceited young archer once challenged a Zen master renowned for his archery skills. The youth's skill was extraordinary—his first arrow hit a distant bull's eye with ease, and with his second shot, he split his first arrow in two.
"Think you can match that?" he asked the old man condescendingly.
Without responding, the elderly monk led the young man higher up the mountain. They arrived at a deep gorge spanned by an old, unsteady log. The master walked calmly to the middle of this precarious bridge, aimed at a distant tree, and in one fluid movement, released an arrow that flew straight into the tree trunk.
"Your turn now," he said, stepping back casually onto solid ground.
The youth stared into the chasm below and trembled uncontrollably. He could not even step onto the log, much less take aim at anything beyond.
The master observed, "You have great control over your bow, but little with the mind that lets loose the arrow!"
This story teaches us to kill the ego to attain true power and skill. One fundamental concern with today's martial arts, especially in MMA and modern practices, is the excessive ego that overshadows the wisdom of ancient traditions.
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.
Oswaldo Baptista Fadda: The People’s Master
January 15, 1921 – April 1, 2005
The Forgotten Grandmaster
Oswaldo Baptista Fadda stands as one of Brazilian Jiu-Jitsu’s most significant yet underappreciated figures—a grandmaster whose legacy has long been overshadowed by the more widely publicized Gracie family story. Born to Italian immigrants from Sardinia in the humble suburb of Bento Ribeiro, Rio de Janeiro, Fadda would grow to become one of BJJ’s most influential figures outside the Gracie lineage. His story is one of perseverance, humility, and an unwavering commitment to making the gentle art accessible to all.
While the Gracies rightfully earned their place in martial arts history, Fadda’s contributions represent an equally important but distinct path in BJJ’s evolution—one characterized by social consciousness, technical innovation, and democratic principles that challenged the sport’s elitist foundations.
At seventeen, while serving in the Brazilian Marines, young Oswaldo began his journey under the tutelage of Luiz França, a black belt under the legendary Mitsuyo Maeda. This lineage placed Fadda squarely within the foundational tree of Brazilian Jiu-Jitsu— the same judoka who taught Carlos Gracie—creating a direct connection to Jigoro Kano, the founder of Judo, through Maeda’s teachings.
By 1942, when Gracie Jiu-Jitsu was becoming known but remained expensive and exclusive, Fadda had earned his black belt and embarked on a revolutionary mission. In an era when martial arts were often confined to the wealthy, he envisioned something greater—a system that could serve anyone willing to learn, regardless of their social status or physical limitations.
Where others saw business opportunities, Fadda saw social responsibility. While the Gracies operated private academies for the affluent, Fadda chose a different path entirely. He opened his doors—quite literally—to the streets, parks, and beaches of Rio de Janeiro. Without crash mats, without luxury facilities, without the promise of profit, he taught anyone who wanted to learn. His students were the poor, the disabled, and the forgotten—including many polio victims who found strength and purpose through his instruction. His unconventional approach extended beyond location to technique itself. Fadda and his students specialized in footlocks, techniques often overlooked and even scorned by other schools. Dismissed as “suburban techniques” by the Gracie academies of the time, these methods were nonetheless highly effective, and Fadda’s students became notorious for their skill in applying them.
In 1955, confident in his students’ abilities, Fadda issued a public challenge to the Gracie academy: “We wish to challenge the Gracies, we respect them as the formidable adversaries they are but we do not fear them. We have 20 pupils ready for the challenge.”
The results were stunning. Fadda’s students, armed with their superior knowledge of footlocks, defeated the Gracie representatives. José Guimarães, one of Fadda’s pupils, even choked out Gracie student “Leonidas.” The following year, despite the Gracies’ preparation and derisive calls of “sapateiro!” (shoemaker!) whenever a foot technique was attempted, Fadda’s team won again.
After these victories, Fadda declared in an interview with Revista do Esporte: “We put an end to the Gracie taboo.” It marked a turning point in the perception of footlocks and challenged the Gracie monopoly on technical innovation.
Despite these triumphs, Fadda never sought fame or fortune. He remained in his suburban home in Bento Ribeiro, continuing to teach and inspire until Alzheimer’s disease began to claim his memories in his later years. On April 1, 2005, at age 84, complications from pneumonia took the life of this gentle giant.
His humility was matched only by his skill. Awarded the 9th degree red belt during his lifetime, Fadda was posthumously promoted to the 10th degree in 2014 by the International Brazilian Jiu-Jitsu Federation (IBJJF)—a rare honor for anyone outside the Gracie lineage and the highest recognition in the discipline.
Today, Fadda’s influence lives on through the countless students he touched and the academies that carry his teachings forward. Teams like Nova União, Grappling Fight Team, Deo Jiu-Jitsu, and Equipe Mestre Wilson Jiu-Jitsu all trace their roots back to his revolutionary approach to the art. His brother Humberto also taught Jiu-Jitsu, and the family tradition continues through his nephew, Master Hélio Fadda, ensuring that the Fadda name remains synonymous with technical excellence and social consciousness.
Among martial artists and historians, his reputation has experienced a resurgence, with his commitment to accessibility and technical innovations earning him posthumous recognition as a true master of the art.
Oswaldo Fadda’s greatest victory was not over any opponent on the mat—it was over the barriers that kept martial arts from reaching those who needed it most. He proved that technique, properly applied, could overcome any advantage of size, strength, or social status. He showed that a true master’s greatest joy comes not from personal glory, but from watching students discover their own potential.
Fadda didn’t just teach anyone – he taught everyone. He worked with students others wouldn’t touch. Juventino “Spider” de Paula had physical impairments. Lou Rival “Torted” was missing both legs. Both became part of Fadda’s demonstration team, competing successfully against able-bodied opponents. In the 1950s, this was unheard of. In a sport often dominated by egos and politics, Fadda remained focused on what mattered most: the art itself and the people it could help. He never wrote himself out of history—he was too busy writing others into it.
As we remember Master Oswaldo Fadda, we honor not just a champion or a technician, but a humanitarian who understood that Jiu-Jitsu’s greatest power lies not in its ability to defeat opponents, but in its capacity to transform lives. He taught us that the highest rank a martial artist can achieve is not measured in degrees or belt colors, but in the positive impact they have on their community.
His legacy reminds us that martial arts are not just about technique or competition, but also about community, resilience, and the quiet power of standing apart from the mainstream to serve a greater good. True mastery comes through service, real strength is shown through gentleness, and the greatest victories are won not on the mat, but in the hearts and minds of those we help along the way.
Ossss, Mestre Fadda. Your teachings live on.
“The gentle art belongs to everyone, regardless of their social condition or physical limitations.”
Oswaldo Fadda’s philosophy, as lived through his actions
“Biting
In the teachings of Hwa Rang Do®, we are told to pursue a life of balance between body and mind, strength and compassion, ambition and humility. Yet among all the challenges we face, perhaps none is more universal than this: the moment when we are forced to face our own limitations. It is a trial of the spirit, where the illusions of pride collide with the cold steel of reality. It is in these moments that many discover they have bitten off more than they can chew. But it is precisely at this threshold where ego is pierced and delusions are stripped away that the journey of a true warrior begins.
Pride, when rightly placed, is a vital force. It anchors us in self-respect and affirms our dignity. It allows us to walk with confidence, to hold our heads high, and to pursue excellence with purpose. In its healthy form, pride reflects our acknowledgment of honest effort and cultivated ability. However, when untempered by humility and divorced from reality, pride becomes dangerous. It mutates into arrogance subtle at first, but corrosive in the long run. Arrogance inflates the selfimage, feeding illusions of superiority, entitlement, and premature mastery. It whispers a deceitful message: that we are more capable, more talented, and more deserving than we truly are. And we begin to believe it.
This illusion becomes the foundation upon which many build their ambitions. Not guided by noble purpose or readiness, but driven by the hunger to prove an imagined greatness, they choose the hardest, most visible paths ones that demand much but offer even more applause. They seek not the challenge for its discipline, but for the spotlight it brings. They select elite roles, take on massive responsibilities, or dive into rigorous disciplines not because they have trained, but because they crave to be seen as great. These are not true warriors. They are performers. They wear the mask of confidence, the costume of competence, but behind it is hollowness. Their motivation is not service, but self-promotion; not growth, but glory.
For almost a half a century I have spent teaching and guiding students along the martial path, I have seen this cycle repeat itself time and again. Eager faces walk into the dojang, burning with ambition. They speak of becoming masters before they have learned to become students. They fantasize about black belts and high ranks without yet grasping the depth of discipline required. They approach the path of Hwa Rang Do as if it were a performance to be mastered quickly, rather than a lifelong pilgrimage to be walked humbly.
They are deceived by a cultural disease this modern obsession with fast results, instant validation, and the outward symbols of success. They believe that effort alone loud, frantic, often directionless effort is enough to carry them forward. But effort without understanding is wasted energy. Effort without humility leads to injury. And effort without sacrifice bears no fruit.
They move quickly, speak confidently, and burn brightly for a time. But just as a fire built on dry straw blazes hot and dies fast, their momentum falters. Because the martial path, like life itself, is not interested in theatrics. It demands truth. It strips away the superficial. It reveals the gap between who you believe you are and who you truly are.
Hwa Rang Do does not accommodate shortcuts, nor does it tolerate pretenders. It tests every fiber of your being not to humiliate, but to refine. The path exposes those who walk it with inflated pride but empty practice. It lays bare the weaknesses that ego tries to conceal. In doing so, it offers the greatest gift: the opportunity to begin again not with arrogance, but with authenticity.
Reality is unyielding. It shows no mercy, offers no favoritism, and cares nothing for your feelings or intentions. Yet, despite its severity, it is always just. Reality does not punish it reveals. It does not conspire against you it simply reflects the truth of your preparation, your discipline, and your character. In this way, reality is the most honest of teachers, and often, the harshest.
Step into a sparring match with arrogance, and your opponent whether more skilled or simply more grounded will swiftly correct your self-deception. Attempt to break a board without proper technique, focus, or mental readiness, and the board will stand firm, unmoved by ego or desire. These are not metaphors they are demonstrations of truth. In life, as in martial arts, effort without understanding is not only ineffective, but dangerous.
The same law applies beyond the dojang. If you launch a business without studying the market or honing your leadership, the weight of responsibility will crush your ambition. If you try to lead a family without maturity, communication, and empathy, you will sow confusion where there should be harmony. If you set out to conquer a path any path guided more by impulse than insight, the path will conquer you.
Life, like combat, does not adjust itself to your illusions. It will not soften its blows because you are inexperienced. It does not offer success because you want it; it offers success only to those who earn it. And in this way, it humbles the proud and tests the strong not to destroy, but to awaken.
I have seen it happen countless times strong-willed individuals, overflowing with confidence, step boldly into challenge... only to find themselves dismantled, undone. Their skills falter under pressure. Their carefully crafted plans unravel. Their self-assurance, once unshakable, dissolves into confusion or despair. This is the moment of confrontation not with others, but with the self.
It is the collision between selfimage and reality.
And it is in this moment that the true forging of a person begins. Not when things are easy, not when praise is plentiful, but when the world says “No” and you are forced to ask, “Why?” This moment of disillusionment, of failure, of raw truth is not a curse. It is a crossroads.
How a person responds in this moment defines the arc of their development, not just as a practitioner, but as a human being. Do they run? Do they rage? Do they rationalize? Or do they reflect?
This is the most critical turning point in personal evolution. Not the triumphs, not the victories, but the reckoning. It is here that character is either broken, bent, or reborn. It is the forge in which the false self burns away, and the path of true mastery begins if one is brave enough to walk it.
There are three primary responses:
The first and perhaps most common response to failure is denial. When the veil of inflated self-perception is torn away and a person is forced to confront their inadequacy, the truth cuts deep. But instead of accepting this pain as a necessary teacher, many recoil. They shield themselves not with honesty, but with blame. They lash out at their instructors, their peers, their critics anyone but themselves. Their words echo the same old chorus: “The test was unfair.” “People don’t see my potential.” “They’re just intimidated by me.” Such people do not look inward for understanding they retreat inward for protection.
But this is not introspection. It is insulation. A walling-off of the ego, brick by brick, excuse by excuse, until the individual can no longer hear the voice of truth. They surround themselves with comfort, with yes-men, with those too afraid or too indifferent to challenge them. And in doing so, they create an echo chamber of delusion, where failure is never their fault, and growth is someone else’s responsibility.
This is the path of the false leader, the weak master, the corrupt official the ones who wear titles but lack character, who demand loyalty but give no wisdom. These individuals cloak themselves in authority while avoiding accountability. They silence dissent not because they are confident, but because they are terrified. Terrified that one moment of truth will collapse the carefully constructed fantasy they’ve built. They fear reality, for it exposes what they lack: discipline, humility, and integrity.
But what they do not understand is this: to deny your weakness is to chain yourself to it forever. You cannot transcend what you refuse to acknowledge. You cannot grow beyond what you pretend does not exist. Those who choose denial over discipline may sustain the illusion of strength for a time, but they pay a heavy price. With each lie they tell themselves, they grow more arrogant on the surface and more fragile underneath. They become brittle, unable to adapt, unable to learn, unable to endure when the pressure of life inevitably returns.
And it always returns. When these individuals fall and fall they will it is not a quiet stumble. It is a collapse. And even then, they blame the world: “The world betrayed me,” “Others conspired against me,” “No one appreciated me.” They remain blind to the truth they’ve spent their lives avoiding that the failure was within them all along.
In the philosophy of Hwa Rang Do, we are warned against such spiritual blindness. The Hwarang warrior does not cower from criticism they invite it, for they know that only through friction is the blade made sharp. They do not hide from failure they mine it for wisdom. Each setback becomes a forge, each mistake a mirror. Denial, in our tradition, is not only a flaw it is a dishonor. For to live in delusion is to turn your back on truth, and the path of the warrior is first and foremost a path of truth.
The deluded cannot grow because they are not grounded. Like a tree with shallow roots, they may appear tall in calm weather, but they topple in the storm. The true warrior, by contrast, embraces the storm. They let it reveal their weak branches. They let it shake them, bend them, challenge them so that when the winds pass, they stand stronger, more rooted, more real.
Growth is not found in comfort, nor in flattery, nor in illusions of grandeur. It is found in honest reckoning with who you are and the courage to become more.
The second path the path of despair is more silent than denial, but no less destructive. While the first type of person refuses to acknowledge their weakness, the second sees it all too clearly… and becomes crushed by it. Where one hides behind arrogance, the other collapses under the weight of self-doubt. They look into the mirror of failure and see not an opportunity to grow, but a confirmation of their deepest fear: “I’m not good enough.”
They fall into a pit of self-pity and hopelessness. Their inner dialogue becomes a poison: “I’ll never make it,” “This path isn’t for me,” “I should quit before I embarrass myself further.” And so, they do. They abandon the pursuit. They convince themselves that giving up is a form of wisdom. They retreat from the challenge, call their surrender “maturity,” and bury their dreams under the pretense of being realistic.
But let us speak clearly this is not acceptance. It is surrender. It is not peace. It is the quiet death of potential. The slow erosion of the human spirit. It is the tragedy of a soul that once aspired to soar, but now folds its wings and hides in the shadows of regret. I have seen it too often students who walk away after a failed belt test or losing in competition, convinced they are not “natural.” Entrepreneurs who close their businesses after one setback, declaring themselves “not cut out” for risk. Young people who abandon love after heartbreak, vowing never to be vulnerable again.
What they fail to understand is that failure is not a final verdict. It is not a grave it is a gate. A passageway through which all who seek mastery must pass. There is no greatness without struggle. No strength without suffering. No transformation without trial. The warrior’s journey does not begin when things are easy it begins the moment they become hard. The path asks this simple but soul-revealing question: Will you rise?
Those who give up after the first blow never truly began the path. They were tourists, not pilgrims. They walked the trail only while the sun was shining, only while the road was smooth, only while the wind was at their back. But the martial path like life does not grant its rewards to the comfortable. It demands resilience. It demands that you earn every step with discipline, humility, and pain. And it is precisely at the moment when you are knocked down that your real training begins.
Despair is seductive because it feels honest. Unlike denial, which lies to you, despair whispers half-truths: You failed. You are not enough. You should stop. But these truths are incomplete. Yes, you failed but that is not who you are; it is what you did. Yes, you are not yet enough but that is precisely why you must continue. And yes, you could stop but then you will never discover who you might have become.
This is what makes despair so tragic. It carries a seed of awareness, but lacks the courage to act upon it. Instead of using failure as fuel, it uses it as justification to quit. Instead of standing back up, it kneels to comfort. But comfort does not produce warriors. Only struggle does.
The Hwarang do not run from despair we face it. We feel its weight, but we do not let it define us. When we fall, we rise. When we are weak, we train. When we are lost, we seek guidance. This is the heart of the warrior: not perfect, not unbroken, but unyielding.
If you are in despair, remember this your pain is not the end of the road. It is the fire that can forge you. You only need the courage to stay in the flames.
And then, there is the third path the rarest, the most demanding, and the most honorable. It is the path of truth, humility, and transformation. This is the path of the Hwarang.
When a true Hwarang is confronted with failure, he does not flinch. He does not deny his shortcomings, nor does he sink into self-pity. Instead, he bows not in defeat, but in reverence for the lesson failure brings. He lowers his head not out of shame, but out of respect for the truth that now stands before him.
He asks the difficult questions, the kind that only the brave dare to face:
“Why did I fall?”
“What within me was lacking?”
“What must I now sacrifice in order to become stronger?”
This is not a comfortable path. It is not glamorous. It is the path of scraped knuckles, quiet reflection, and brutal honesty. To walk it requires the courage to strip away illusions, to look in the mirror and see not what you wish to be, but what you truly are. It demands that you confront the gap between your ambition and your ability and then, day by day, discipline by discipline, close that gap with effort, humility, and relentless refinement.
In the philosophy of Hwa Rang Do, the warrior is not a finished statue, carved once and admired forever. He is more like a blade: forged in fire, hammered with discipline, and sharpened over time. Every failure is a blow of the hammer. Every moment of honesty is another pass of the whetstone. The old self must be broken not destroyed, but deconstructed so that something stronger, purer, and truer can be rebuilt.
This is the essence of courage. Not the absence of fear or pain but the willingness to endure them in pursuit of truth. The coward seeks comfort; the warrior seeks clarity.
I remember a student from many years ago. He was physically strong, naturally gifted, and confident in his abilities. But when he took his black belt test, he failed not due to a lack of technique, but a lack of spirit. His movements were sharp, but his heart was clouded with arrogance. He believed that talent was enough. That excellence could be inherited rather than earned.
When he failed, he stood at a crossroads. He could have pointed the finger at me, at the judges, at the system. He could have quit. Many would have. But he didn’t. Instead, he came to me, bowed deeply, and said, “I understand now.”
From that day forward, he trained differently. Not harder in a physical sense though he certainly did that but deeper. He listened more carefully, moved with greater intention, and most importantly, began to examine his character. When he tested again, he passed. Not because he had become perfect but because he had become honest. In that moment, he was no longer just a practitioner of martial technique he was a bearer of the Hwarang spirit.
This is the true path of the warrior. Not a path of flawless performance, but of unyielding perseverance. Not a path of dominance, but of discipline. Not a path of ego, but of accountability. The Hwarang understands that greatness is never bestowed it is earned, through years of sweat, failure, and inner refinement.
Titles can be given. Ranks can be awarded. But mastery of self, of art, of life must be forged.
To walk the path of the Hwarang is to choose the hardest road not because it is hard, but because it is right. It is to greet failure as a teacher. It is to live without delusion. It is to dedicate yourself to the continual process of becoming not who the world thinks you are, not who your pride wants you to be, but who you are meant to be.
This is the path. This is the calling. This is the way of the Hwarang.
The greatest enemy you will ever face is not your opponent in the ring, nor the hardships of your environment, nor even the limitations of your body. No your most dangerous adversary lives within you. It is that quiet voice that resists truth. The part of you that clings to comfort when challenge calls. The part that prefers pride over progress, that chooses illusion over the piercing light of discipline.
This inner resistance is subtle but powerful. It will tell you to slow down when you must push forward. It will whisper that you are “good enough” when you know you have more to give. It will offer excuses in place of effort, and distractions in place of direction. This is the true battlefield the war within. And it is fought not once, but every single day.
To live as a warrior is to wake up and confront that resistance, again and again. To meet it with the sword of discipline and the shield of purpose. This is why you must, at times, bite off more than you can chew not out of arrogance, but out of aspiration. Not to boast, but to build. For it is only in reaching beyond your current capacity that growth becomes possible. The warrior does not choose the path of ease; he chooses the path that will reveal his character.
And yes, there will be moments when the burden feels too heavy. When the ambition you carried with such fire now threatens to break you. When you are overwhelmed, when your knees shake, when your breath shortens, and you feel yourself choking on the weight of your own challenge this is not the moment to quit.
It is the moment to dig deeper.
It is the moment to return to the fundamentals to the breath, the stance, the first principles of discipline. It is the moment to silence pride and ask for help, to bow your head in humility, and in doing so, lift your spirit. For a warrior is not measured by how loudly he boasts, but by how quietly he endures. How honestly he reflects. How fiercely he returns after being broken.
This is the legacy of the Hwarang the sacred tradition of the Flowering Knights of Silla. They did not rise through privilege or comfort. They were not born fearless they were forged into courage by fire. They earned their strength by enduring hardship, by standing tall in defeat, by fighting battles that no one saw. Their greatness was not defined by how rarely they fell, but by how faithfully they rose.
Their motto was never, “I do not fall.”
Their vow was, “Even if I fall a thousand, I rise one thousand one.”
For in rising, they found their honor. In perseverance, they discovered their power.
This is your call. This is your path. You are not here to live safely you are here to live fully. To struggle honestly. To train relentlessly. To grow continuously. And above all, to rise again stronger, wiser, and truer than before.
This is the way of the Hwarang.
In the end, God will always allow more to be placed before you than you think you can bear not to break you, but to build you. He does not test to destroy, but to reveal the strength He has already placed within you. The burdens may feel too heavy, the trials too vast, the path too steep. And yes, you will bite off more than you can chew again and again. But that moment is not your ruin. It is your refinement. It is not your defeat. It is your divine invitation to trust more deeply, to grow more fully, and to rise more powerfully than you ever imagined.
The question is not whether you will face hardship because you will. The question is, what will you become in response to it?
Will you take the path of denial, insulating your ego with blame and excuses?
Will you take the path of despair, collapsing under the weight of self-doubt and retreating into defeat?
Or will you take the warrior’s path the path of humility, courage, and relentless resolve?
This decision is not made once in a lifetime. It is made daily, in small, quiet moments when no one is watching. In the moment you fall short. In the moment you are corrected. In the moment you feel broken. That is when your character is forged. That is where the true path is chosen not in ceremony, but in crisis.
And remember this truth: Only one path leads to greatness.
Only one path transforms failure into fuel.
Only one path refines weakness into wisdom.
Only one path turns discipline into destiny.
That path is not easy. It will not comfort your pride. It will not shield you from pain.
But it will honor your spirit.
It will demand your best.
And it will make you worthy of the legacy you inherit.
This is the path of the Hwarang.
Walk it with your head bowed in humility, your heart fortified with courage, and your steps anchored in unwavering resolve. Walk it not only in victory, but especially through adversity when your strength is tested, your pride stripped away, and your soul laid bare. For it is in these crucibles that the true warrior emerges, the spirit is forged, and the soul draws nearer to the Divine.
Walk it.
Live it.
Become it.
Itsuo Tsuda:
Excerpts from the book “The Dialogue of Silence”
One is impossible to know. As soon as someone says they know One, it ceases to be One, because there is opposition between the one who knows and the one who is known.
One is Life. Life is Me. As soon as opposition arises between Life and Me, this “me” lives and dies. It is up to the administration to record the existence of this shadow that has passed: born on such and such a date, died on such and such a date.
We see the shadow but we do not see Life, of which it is nothing more than a reflection and manifestation. We strive to save the shadow to the detriment of Life. Each of us has our own ideas about how to do this.
Some are convinced that money comes first. For only money can save us from difficult situations. Do they not think for a moment that there are difficult situations caused precisely by money?
Others believe that Life depends entirely on food. They choose their food carefully and forbid themselves any food that does not conform to the rule. They do not know that their control ends as soon as the food passes into the esophagus. They cannot verify whether the stomach and intestines have worked properly and whether the nutrition is distributed well throughout the body. They are only particular about what they eat, yet they do not know whether they are standing or lying down, whether their eyes are open or closed. If they happen to overeat a little, their health is completely disrupted. That is also why they pay so much attention to their diet. They are prisoners of what they eat and are happy living their lives in their imaginary prison.
There are also many who place all their hope in their physical abilities. They train and play sports. Certainly, it is good to do sports training when you are young. Their results can be spectacular. But when old age approaches, they are often completely worn out and carry labels such as sciatica, rheumatism, and other misfortunes that prevent the body from moving naturally.
Money, food, physical exercise—all are good. But all can be bad. With means that are intended to ensure our freedom, we can become completely trapped. What makes something good in itself become bad?
It is because, by dint of striving to look at the shadow, we forget Life. We can become attached to money or food, but we cannot become attached to Life, because it has no form.
Only those who forget themselves rediscover Life. That is why I am the same thing as Not-I.
I (and Not-I) drown as we reinforce the means of protection. I no longer manifests itself in an I transformed into material substance in the life that simply has to be lived.
I am both myself and others, just as the right hand exists in relation to the left hand. The two hands can perform a task to the extent that they are distinct and independent. If the right hand tries to impose its will on the left hand, waiting for the right moment to crush it, it will not even be possible to fry an egg. When there is fusion between all parts of the body, the subtle work of balance is carried out without disorder. There is One in the task performed. How difficult it is to achieve Oneness in our compartmentalized and fragmented being! The spirit wanders in an endless wave of imaginings, the right hand fights with the left hand, and let's not even talk about the feet! One of them has gone on vacation and the other is sabotaging. The pelvis, now retired, remains a spectator. The misfortune is that the more one tries to rebuild oneself, the more one disperses. That is why this shadow must be held up with protective fortifications.
Ironically, the more the protection is reinforced, the weaker we become: this is what happens in the most socially advanced countries. People feel constantly under surveillance and take no pleasure in what they do. Their only idea is to live by routine. They are like a theater without a performance. They lack the essential.
The difficulty comes from the fact that everyone sees the One with different eyes. Is God French or Italian, Jewish or German? The escalation of opinions leads to war. After the war, people reflect and find no solution.
Does God exist or not? If he exists, we must fear him. If he does not exist, he is not worth considering. The discussion has revolved around his existence for centuries.
For me, it is not a pressing issue. God is One, He is Unknown. It is not necessary to know Him or define Him. When we abandon our little selves, God works alone. It is we, with our little selves, who prevent Him from working. As social beings, we are constantly exposed to the gaze of our fellow human beings, to their criticism, their jealousy, their contempt. We adapt to society and defend ourselves from the attacks of our fellow human beings. There is not a single moment during the day when we abandon our ego to feel the fusion with the One. We end up believing that without our petty interventions, nothing can work. However, blood has always circulated in the body, even before science proved it.
Letting God work alone is perhaps the ideal formula, but it is difficult to achieve. How can we reconcile the social man, as he presents himself to our eyes, fearful, selfish, aggressive, lazy, jealous, etc., with the One, the Unknown, with life that cannot be known with as much certainty as diamonds, money, and bread?
Social man cannot avoid facing all the problems that have their origin in accepted values. We attribute magical power to these values. If a gust of wind blows banknotes into the street, people rush to pick them up while a cow tramples them as if they were dead leaves.
It is as our breathing deepens that we see more clearly. We glimpse the possibility that, deep down, we are the authors of all our problems.
God is the supreme Breath. To reject God is to reject breathing. Because we are incapable of breathing deeply, we reject God and live half-lives.
This is how I have understood Master Ueshiba's teaching. Breathing is the alternation of Ka, inhalation, and Mi, exhalation. Ka-Mi is God.
It is in action that God can manifest himself. He manifests himself to the extent that the narrowness of our spirit does not obstruct his work. He works alone without our knowledge. We do not know who he is or where he is. He is everywhere and nowhere. He is perfectly unattainable. He is Unknown.
We can only facilitate his work by deepening our breathing. Several people have told me that they had already used kami breathing in their work when it required intense concentration. It effectively prevents excessive imagination from clouding our spirit. With this simple operation, we can already invite God to do his work.
This revelation, of conceiving God in this way, of being able to realize God through breathing, was given to me by Master Ueshiba. If my limited intelligence tries to affirm its existence, it immediately provokes doubt to the contrary. One can argue verbally for its existence as much as for its non-existence. I am no longer interested in this kind of discussion.
The only thing that concerns me is knowing how far I can develop my breathing. My experience teaches me that there is no limit to this.
What once seemed difficult, impossible, even inconceivable, one day becomes feasible, and then easy and fun.
Everything develops as if in the incubation of an egg. When the embryo becomes a chick, it breaks the shell and emerges. A new world opens up with the awakening of new sensations.
This revelation did not come to me in a single moment. I don't remember how many shells I have already broken. I don't know how many shells I still have to break, how many new worlds to discover.
I have realized, little by little, that the closer I get to Zero, the clearer I see. The idea arises in me that God is Zero, not the relative, material, and inert zero, but the absolute Zero that bounces toward infinity, covering Everything.
It is an idea diametrically opposed to what is commonplace in the society in which we live. You must never make yourself small; you must show yourself to be greater than you really are. If you are a frog, you must try to look like a cow.
A judo teacher overheard his new students chatting among themselves through the half-open door:
“What kind of judo teacher is this? He doesn't even have a mustache.”
From that day on, he grew a mustache.
How can we reconcile the Self (Not-Self) with this little self that is a social being? I admit that it is not always easy, but I also say that it is not impossible.
In this society where everything is complicated, contradictory, even absurd, we can set aside a few moments to forget everything, the family disputes, the aggressions of the environment, and forget that this little self exists.
This attitude will allow us to start again from scratch, to see, at last, that everything is ours: the sky, the earth, the sun, the mountains, and the rivers, without having to put them all in our pocket. We can free ourselves, even if only for a few moments, from our desire to possess, to see a little better and with a little more clarity.
I know very well that civilized beings find it very difficult to accept this idea, because they have already been trained differently.
If, by chance, they forget everything, they are afraid of losing everything and going crazy. Even if they admit that it is good to empty their minds, their mental and physical habits do not allow them to do so. Thus, they keep all their problems with them even while they sleep, accumulating fatigue and insomnia.
They are free to keep their customs. I have no intention of indoctrinating them. I am only recounting my experience. I am not interested in unhatched eggs. If I break them prematurely, they will never know the freedom of chicks that chirp and run around. Let them stay in their shells until the day they feel like experiencing true freedom.
No external contribution, money, honor, or power can bring us true Freedom, for this is an inner feeling that does not depend on any material or objective condition. One can feel free despite the worst bonds and also feel imprisoned with the greatest happiness.
It is also in the inner feeling that One must be sought. In the world of phenomena, everything evolves. No two moments are identical. As soon as we try to grasp an immutable and eternal truth and affirm it in a very clear way, it quickly evaporates. What is good here becomes bad there, when we cross an artificial line called a border, or vice versa. Or what has been good becomes bad at a certain point. It is in this very inconstancy that One must be seen.
Thus, I continue with my synonymy, for there is no way to analyze One. Some synonyms may please some, displease others. In short, they are nothing more than words that evoke different resonances depending on the receptivity of those who hear them.
It is precisely the moment to say “Mu,” that is, Nothing. It is the cry of Zen monks that makes thoughts vanish.
Mu, Mu, Mu. Mu; Nothing, Nothing, Nothing, Nothing. Everything is Nothing, Nothing is Everything.
In this Nothing there is no tone of despair or nihilism. This Nothing means fullness and serenity. This Nothing allows us to have Everything.
Children, whose senses are not yet dead, understand when we tell them that we feel full. Adults do not. They ask, “Full of what? Full of pasta, full of happiness, full of ardor, full of sadness, etc.” Simply feeling full is inconceivable to them.
Just as life manifests itself through the alternation of inhalation and exhalation, sensation increases through the succession of fullness and emptiness.
Life presents itself in the form of constant evolution, the end of which is death, that is, the disappearance of form. We believe that life disappears with death and we are frightened by the idea of this ultimate and complete annihilation.
If we manage to free ourselves from all attachment to form, our inner gaze will be able to turn toward the source where we have added all our ideas: spirit and matter, heaven and earth, space and time.
It is not a question of seeking escape outside society, where our actions have a certain purpose. It is not a question of creating a world apart from the one we have. It is a question of finding the One, despite the contradictions to which our limited intelligence often leads us.
Muay Lert Rit: the most aggressive Thai style.
Siamese Kings’ safety in Ayuddhaya Era was guaranteed by selected groups of soldiers with a sound Muay background. Those strong combatants were commonly called Thanai Luak or Elite Servants and were specifically trained by senior soldiers belonging to the Royal Guard. Their role in defending the King and the Ayuddhaya throne was crucial for the safety of the ancient Siamese Kingdom. In order to accomplish their important task, Thanai Luak soldiers had to be trained specifically in hand to hand combat: in fact, a strict rule prohibited to carry any weapon inside the Royal Palace. Therefore, a Royal guard had to be highly skilled in subduing and often dispatching a would-be aggressor in a blink of an eye. Every elite guardian had to be skilled in specific techniques that, if properly applied, ensured a quick and definitive victory.
Modern Muay Lert Rit stylists consider ancient Siamese Elite Soldiers as their “ancestors”: the aggressive defense strategies employed by those close combat specialists are still today a splendid example of fighting efficiency. However, today’s practitioners’ needs are drastically different from those of Ayuddhaya’s Thanai Luak. A modern martial artist may not be interested in protecting a Royal family’s member; nevertheless, being skilled in a few simple and extremely effective barehanded techniques is very useful for today’s Muay Thai practitioners as it was in ancient times. IMBA Muay Lert Rit syllabus is very rich in fighting principles and techniques: among the many combat strategies that a Lert Rit stylist ought to learn and practice on a regular basis, 3 powerful techniques represent a quick way to building a strong close combat background in a relatively short time. These 3 techniques are named in ancient thai jargon: Kamae Kham Sao (heel of the hand blow to the chin), Tang Naka (knee strike to the groin) and Fad Son Kaen (forearm blow to the side of the neck). Each one of these techniques applies one of the fundamental Energy Principles upon which the whole fighting Art of IMBA Lert Rit is built. Each one of these techniques employs a naturally strong body weapon that can be used to unleash powerful blows without any risks for the safety of the fighter (i.e., broken bones, sprained joints). Each one of these techniques is structured to be applied according to the ancient precepts of Muay, against the opponent’s vital points. Even if these three fatal attacks can be learned and used by anyone, it is clear that rigorous training according to Muay Lert Rit’s general guidelines for a daily practice will drastically boost the effectiveness of the 3 maneuvers. Transforming one’ body into a weapon is the duty of every the Nak Muay Lert Rit (Lert Rit practitioner) worthy of this name: the execution of these attacks supported by a solid body structure and an explosive “battle energy” will make them extremely dangerous, even is the opponent is bigger and heavier. Let’s analyse the 3 Muay Lert Rit fatal attacks in detail.
Thrust the heel of your hand upward along the opponent's chest to strike him under the chin from below. This will result in a devastating strike, simple and, when executed from a very close distance, almost impossible for the opponent to see or parry. The hard heel of the hand is used for the initial strike, while the fingers will be used immediately after to gouge the eyes as a follow-up technique. Twisting the hips into the strike, add your weight to the impact of the blow. This uppercut palm strike drives the opponent's head backward causing a whiplash type injury to the back of the neck. If the blow is very powerful it may also dislocate the opponent's jaw. Because of the shock to the Medulla Oblongata (a long stem-like structure which makes up the lower part of the brainstem) by the action of the head being snapped back, this blow can render an opponent unconscious.
•Technical features of the heel of the hand blow to the chin
Body weapon: the heel of the hand. Flex the wrist by pulling the back of the hand towards the forearm: this will expose the base of the palm creating an extremely solid and compact impact surface.
Energy principle: the Volcano. Explosive upward surge aiming at the opponent, like an erupting volcano.
Point of attack: the opponent's chin . Alternative targets: base of the nose, eye sockets.
Extreme conditioning system (optional): the most suitable tool for extreme conditioning of the heel of the hand is the Iron Pole .
When your opponent has managed to close the gap and forces you to fight from a very short distance (grappling range), you can swing your knee forcefully up aiming to strike the enemy's groin from below. A blow to the testicles is extremely painful and cause immediate loss of strength. Common consequences of a penetrating blow to the testicles are difficulty in breathing and a strong inclination to vomit. Otherwise, from medium range you can thrust your hips powerfully forward and hit with the knee the opponent’s bladder or the pubic arch of the pelvis. in both cases pain and internal bleeding are the most common result. A strong knee blow to pelvis may damage the pubic symphysis (cartilage) causing a diastasis (separation) of the two halves of the pelvis , crippling the opponent .
•Technical features of the knee strike to the groin.
Body weapon: front part of the knee joint. By flexing the leg on the thigh, the front part of the knee joint becomes a sort of mace that can impact the target with devastating effectiveness.
Energy principle: Thrust the Spear. The forward thrust of the hips is comparable to a lunge with a sharp spear that penetrates the target deeply.
Point of attack: the opponent's groin. Possible targets: testicles, bladder, pubic symphysis.
Extreme conditioning system (optional): the best tool for extreme knee conditioning is the Heavy Bag.
The side of the neck includes (among others) the carotid artery, the jugular vein and the vagus nerve, all of these are excellent practical self-defence targets. In particular, the vagus nerve is the best choice for diagonal downward blows by the ulnar bone (external forearm bone) or the outer edge of the hand. Accurate strikes to the carotid sinus area in the side of neck can cause the neck muscles to contract and stop the blood flow to the brain. A vagal faint (sudden loss of consciousness as a consequence of a blood pressure drop) is a common result of this kind of attack. In fact, the carotid sinus is a baroreceptor point, that is a blood pressure regulator, which, through the Vagus Nerve, controls the heartbeat. The reflection of the stroke on the carotid sinus is a reaction that immediately slows the heart-beat, following the perceived increase in pressure on the carotid artery. The consequence is a loss of consciousness with possible convulsions and in extremely serious cases even death.
•Technical features of the forearm blow to the side of the neck
Body weapon: ulnar side of the forearm. Alternatively, outside edge of the open hand or closed fist or point of the elbow. Energy principle: the Sledgehammer. Strike diagonally downward using the forearm as if hitting with a large hammer. Point of attack: sides of the neck. Possible targets: the vagus nerve, the carotid artery, the jugular vein.
Extreme conditioning system (optional): the best tool for extreme conditioning of the ulnar bone is the Iron Pole.
For more information about IMBA Lert Rit: http://www.muaythai.it/imba-lert-rit/?lang=it
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
Martial Arts and Self-Defense: More Than Just Punches and Kicks
Martial arts and self-defense techniques are gaining popularity worldwide, not only as effective forms of physical exercise, but also as tools for personal development and everyday safety.
What are martial arts?
Martial arts encompass various disciplines such as karate, judo, taekwondo, boxing, kickboxing, Brazilian jiu-jitsu, Muay Thai, Krav Maga, and many more. Each of these disciplines has its own techniques, rules, and philosophies. While some rely on punching and kicking techniques, others focus on throws, joint locks, or ground fighting. Martial arts can be practiced competitively or traditionally.
Self-defense is not synonymous with martial arts, even though they share many similarities. The focus of self-defense is not on athletic competition, but on the ability to assert oneself or escape in a real dangerous situation. It is about recognizing dangers early on, de-escalating the situation and, if necessary, reacting quickly and purposefully.
Regular practice of martial arts or self-defense has many positive effects:
• Physical fitness: Strength, endurance, coordination, and flexibility are promoted.
• Self-confidence: Those who can defend themselves are more confident in everyday life.
• Discipline and respect: Martial arts teach patience, respect for others, and self-control.
• Stress reduction: Training helps reduce tension and improve mental well-being.
Who is it suitable for?
Whether you are a child, teenager, or adult, martial arts and self-defense are suitable for all ages. There are special courses for women, seniors, and people with disabilities that cater to individual needs.
Martial arts and self-defense offer much more than physical techniques—they strengthen the body, mind, and self-confidence. In a world where safety and self-confidence are more important than ever, training can be a valuable investment in personal development and self-protection.
Law enforcement, defense systems, and selfdefense: safety through training and strategy
In an increasingly complex world, police, military, security services, and other law enforcement agencies face a wide range of challenges. To effectively protect citizens, critical infrastructure, and themselves, they rely on specialized defense systems and well-trained personnel. But self-defense is also becoming increasingly important for civilians.
Law enforcement agencies have a wide range of means at their disposal for defense and hazard prevention. These range from individual protective equipment to complex technological systems:
• Personal protective equipment: Helmets, protective vests, shields, pepper spray, and stun guns provide physical protection during operations.
• Tactical training: Law enforcement agencies undergo intensive training in close combat, arrest techniques, de-escalation, and the use of force.
• Technical systems: Video surveillance, drones, digital situation centers, armored vehicles, and nonlethal weapons are part of the modern arsenal.
• Operational strategies: Clear command structures, rules of engagement, and team coordination ensure a controlled, legally compliant response in an emergency.
In addition to protecting others, self-protection is also a priority. Law enforcement officers learn:
• To recognize dangers early on (situational awareness)
• To resolve conflicts as peacefully as possible (communication, de-escalation)
• Act quickly and decisively in an emergency
• Deal with stress and psychological strain after an operation
These skills are practiced regularly to remain calm and confident in high-pressure situations.
Civilians can and should also take measures to protect themselves, especially in times of increasing violence, fraud attempts, or disaster situations. These include:
• Self-defense courses: Practical training for emergencies
• Awareness and behavior training: Recognizing, avoiding, or escaping danger
• Security precautions: Door and window locks, emergency call systems, personal alarms
• Digital self-defense: Protection against cyberattacks, phishing, and identity theft
Conclusion
Whether in professional use or in everyday life, defense and selfprotection require knowledge, training, and preparation. Law enforcement agencies serve as the backbone of public safety, but every individual can learn to better protect themselves. In a changing security situation, responsible behavior, prevention, and self-control are of central importance.
Conclusion
Martial arts, self-defense, and the defense systems used by law enforcement clearly demonstrate how important preparation, discipline, and self-protection are in today's world. The same applies to both emergency services and private individuals: those who train, remain alert, and can protect themselves not only gain security but also selfconfidence. Modern security concepts combine physical techniques, technical means, and mental strength. Whether in everyday life or in professional use, knowledge, awareness, and regular training are the basis for safe and responsible action.
The future presents us with new challenges in terms of security, conflict, and personal responsibility.
In a world that is rapidly changing due to technological developments, social tensions, and global crises, the need for self-protection and effective defense systems will continue to grow.
For law enforcement agencies, this means even more intensive training and the use of smart technologies such as drones, artificial intelligence, and digital surveillance—all with the aim of better protecting people and identifying dangers at an early stage.
Self-protection will also play a greater role for civilians. Self-defense, hazard recognition, cyber security, and mental strength will become key skills in an uncertain future. Martial arts will gain importance not only as a sport, but also as a means of strengthening the body and mind.
At the same time, the importance of prevention, communication, and peaceful conflict resolution will grow in both private and social settings.
Conclusion: The future demands that we all be more vigilant, adaptable, and able to protect ourselves and others with intelligence, responsibility, and respect. Those who prepare today will live more securely tomorrow.
(Shōda mo tsumoreba taiboku wo taosu)
“With small blows, a large tree is felled.”
Meaning: “Small, consistent actions allow you to achieve a greater goal.”
Erroneously, when we say that samurai in their authority were practitioners of all “Bugei Juhapan,” we are attributing to history, in a generalized way, a deception that is not true.
Japanese military training differed greatly from era to era in Japan. During the earliest medieval period, which was more prone to wars and internal conflicts, military training for most samurai was not at all elaborate. Most warriors, especially the lower ranks, considered analogous to recruits and Ashigaru, probably learned only the basics of the weapons they carried and used in war, acquiring most of their skills through experience and practice in battle.
Some became interested and sought more serious access to Bugei teachers and experts in order to better understand the use of such combat arts. Most had no interest in extensive practice, but there were naturally men who devoted themselves to perfecting the arts of direct confrontation. Thus, directly and indirectly, a series of Ryuha lineages emerged, which over time became more specialized.
There were in fact a few dozen people who stood out in the early centuries, and there were no more than a hundred teachers catalogued in history in a uniform manner, between dates and periods throughout Japan. Ryuha should not be confused with Clan.
During the Middle Ages, these Ryuha, who today are at the top of the lineage representations, representatives in the majority, had almost no training, as the information shows.
The Samurai of the Middle Ages were bureaucrats and not warriors, as there were no wars during that period. Now... It is true that there were real experts with powerful skills who had loyal followers within their schools, but they were no more numerous than they are today.
Most daimyo of this era had special Bugei teachers for themselves and their families, and these teachers belonged to a specific Ryuha. Some were more radical and did not allow differentiated lear-
ning with regard to Ryuha lineages, but according to historical documents, the same Ryuha could provide more than one teacher for a particular daimyo.
Many daimyo employed teachers from more than one Ryuha. Unfortunately, since this time, there was a policy regarding who should serve on the most important coun-
cils. Logically, there were other Ryuha that existed almost secretly, remaining inviolable in the face of the interests of the daimyo, who in many cases sought to assume control of their guidelines for themselves. Others adulterated the name of such a lineage and assumed a new history for themselves in the face of their traditions. There were seve-
ral of these, such as “Kashima-shinryu,” from the house of Kunii, which was kept as a purely family tradition.
Other Ryuha operated more broadly and openly, offering the Samurai of Edo and Kyoto knowledge about Bugei, which at that time was already more numerous—this was because the Bugei schools became focal points of the anti-shogunate movements during the years around 1800. These were places where samurai from different domains could meet and interact without arousing the suspicion of Shogun officials.
Another interesting thing: the word clan refers to military politics and organizations related to the Medieval Era and the Daimyo. For today, this word, technically, according to historians, should be discarded.
Some writers and samurai films seem to love this idea of the word, but the way it is used to refer to this term seems very poor. In many cases, the sound of the word daimyo in films refers to subordinates. But the daimyo army and its policies were not really built by family unions. “Rulers” would be the word historians would like to use.
The word clan would be basically irrelevant to the history of warriors, and its meaning represents the entire history of Japan after the 8th century.
The unique meaning between warriors and non-warriors boils down, in real terms, to those who go to war and, in fictional terms, whose meaning has been exploited in various ways linked to the feudal establishment.
Control of everything was based on financial and military dependence, rather than close contact through family ties.
There are six predominant types of Ryu (schools), which can be defined as:
• Original - schools run by the founder, or immediate successors under his supervision;
• Derivative - schools supervised by instructors and teachers who studied with certain masters before opening their own schools;
• Hereditary - schools under the direction of a family that passed down the teachings from father to son, for generations;
• Non-hereditary - or Ryu-ha; more uncommon, perhaps because they have not been as well preserved as hereditary schools;
• Public - schools officially permitted by the authorities of the time to operate in certain locations, and were paid for through productive land or rice shipments;
• Private - schools that operated without official permission but were tolerated in certain fiefdoms.
Bugei was taught in military schools throughout Japan, so it is impossible to determine the exact number of these schools, as the number varies from period to period. According to R. P. Dore, in 1843, about 159 major schools were listed in the “Bujutsu Ryuso-roku,” but the list does not include smaller and/or clandestine schools.
Just as many weapons were developed to provide advantages in combat, and it must be agreed that over time and across different cultures, a huge variety can be found with the most diverse purposes, the human body has also improved the ways in which its structural components, head, trunk, and limbs, can be used for attack and defense.
In Japan, as with other peoples linked to warfare, unar-
med combat techniques became so efficient that they began to be studied and applied against any type of opponent, armed or unarmed. The study of angles, traction, impact, and leverage that could be achieved with the body itself, and the damage that could be caused in certain areas, was exhaustively researched until unarmed arts could achieve the same advantages as an opponent with the most dangerous weapons. It is possible to find, for example, unarmed technical applications against an opponent with a knife (Tanto Dori) or with a sword (Shinken Shiraha Dori).
Our body has two extremities that harmoniously lead us to the reflection of the Ki energy acquired through breathing and transformed by the hara. The tanden, or part of the abdomen, is located approximately four centimeters below the navel. This is where the center of gravity of the human
body resides. By filling the tanden with air and strength, we increase our balance and power.
For practitioners of ancient schools, it is important to understand that among all physical phenomena, those of movement, due to their simplicity, are the most prominent. In addition to being simpler, the phenomena of movement are of fundamental importance because they serve as an explanation for countless others: heat, sound, and light itself are consequences of movements hidden from our perception. The branch of physics that studies movement and its causes is called mechanics. Didactically, the term kinematics is reserved for the study of movements, and dynamics for the study of their causes.
In the case of the arts of Taijutsu, specifically JUJUTSU and related arts, a particular case of movement is restzero movement. Rest occurs when the agents causing
movement compensate or balance each other. Hence, a body at rest is said to be in equilibrium. The part of Mechanics that studies the conditions under which equilibrium exists is called Statics.
Depending on the state of aggregation of matter (in the body under study), the conditions of equilibrium vary, and we have: the statics of solids, liquids, and gases.
Statics, leaving academic rigor aside for a moment, can be developed entirely apart from dynamics, and this will be one of the points of this analysis:
1. Basic concept of force - This concept is associated with muscular effort, in the act of pushing or pulling an object. Movement that is characterized in a peculiar way in the form developed by Jujutsu and Kumiuchi.
2. Physical notion of force - On the Earth's surface,
bodies tend to fall, that is, to move to lower and lower levels. This phenomenon is due to an attractive action exerted by the Earth called gravity. To specify this attraction quantitatively, one can measure the distension of a helical spring from which the body is suspended. This is what fishmongers do with a dynamometer or spring scale. It can then be verified (by measurement) that the intensity of this local action is proportional to the amount of matter in the body, that is, by placing a portion twice as large as the previous one on the hook of the dynamometer, a double displacement of the spring scale indicator is obtained.
Force is the physical agent, with vector characteristics, responsible for the deformation of bodies (static concept) or for the modification of their states of rest or motion (dynamic concept).
In particular, the force exerted by the Earth on a body is called the weight of the body. This theory in Bugei is characterized by practices common to Aikijujutsu.
Thus, we can see in the techniques applied by Aikijujutsu, Kumiuchi, Jujutsu, and others that, regarding the nature of the agent that determines them, in analogy with physics in a proportional synthesis, we can classify them into:
a) muscular force - (by the hand);
b) gravitational force - (weight force);
c) magnetic force - (by magnets and electromagnets);
d) electrostatic force - (by electric charges at rest);
e) electromagnetic force - (by electric currents);
f) elastic force - (by springs and fluids under pressure);
In other words, the principle of transmissibility establishes that the conditions of equilibrium (or motion) of a rigid
body will remain unchanged if a force F acting at a given point on the rigid body is replaced by a force F' of the same intensity, direction, and sense, but acting at a different point, provided that the two forces have the same line of action.
Let's take a look:
The two forces F and F' have the same effect on the rigid body and are said to be equivalent. This principle, which establishes that the action of a force can be transmitted along its line of action, is based on experimental demonstration. It cannot be deduced from properties already established in mechanics and must therefore be accepted as an experimental law.
Thus, Jujutsu refers to the center as the amplitude of the force combined with the universal center Ki, which reverbe-
rates in specific movements that lead the opponent through the use of the gravitational and energetic force of Ki.
Even though they have characteristic styles, these arts have aspects in common with regard to the use of advantages to be gained from the proper use of one's own body, such as the hips.
If we look at modernity and what we refer to today as Jujutsu, Judo, and Jiu-jitsu, we can find some significant differences. Let's take a look:
In the case of Japanese JUJUTSU and Brazilian Jiu-Jitsu
The evolution of Japanese Ju Jitsu into Brazilian Jiu-Jitsu (BJJ) is one of the most remarkable stories in modern martial arts, combining tradition, adaptation, and innovation. Here is a clear and chronological summary of this transformation:
• It emerged in feudal Japan as an unarmed combat martial art for samurai, used when they were without swords.
• It taught throwing techniques (nage waza), immobilization techniques (osae waza), strangulation techniques (shime waza), and joint locks (kansetsu waza).
• It was a comprehensive and deadly art, designed for real warfare
2. Transition to Judo with Jigoro Kano (1882)
• Jigoro Kano, a master of Ju Jitsu, created Kodokan Judo by refining and organizing traditional Ju Jitsu, removing dangerous techniques.
• Judo focused more on physical education, discipline, and sport, with an emphasis on throws and control.
• Mitsuyo Maeda, a student of Kano, became a key figure in the international spread of Judo.
3. Arrival in Brazil (1914–1920)
• Mitsuyo Maeda (also known as “Count Koma”) came to Brazil and met Gastão Gracie.
• Maeda taught Judo/Ju Jitsu to Gastão's son, Carlos Gracie, who later taught his brothers, including Hélio Gracie.
4. Adaptation and Creation of Brazilian Jiu-Jitsu (1920s–1950s)
• Hélio Gracie, who was physically frail, adapted the techniques to use leverage, precision, and technique, prioritizing ground fighting (ground game).
• The emphasis shifted to submission rather than takedowns.
• Gracie Jiu-Jitsu, the embryo of modern Brazilian JiuJitsu, was born.
5. Consolidation and Technical Evolution (1950–1990)
• The Gracie family began challenging fighters from other martial arts (Vale-Tudo) to prove the effectiveness of their style.
• BJJ began to differentiate itself strongly from Judo by prioritizing ground fighting, control positions (guard, mount, back), and fluid transitions.
• The first gyms dedicated to BJJ appeared in Rio de Janeiro and then in other parts of Brazil.
6. Worldwide Explosion with the UFC (1993 onwards)
• Royce Gracie, representing BJJ, won the first UFC in the US, shocking the world with his technique and effectiveness.
• The victory demonstrated that small, technical fighters could defeat larger opponents, which popularized BJJ globally.
7. Modern Era: Sport, Competition, and Innovation (2000–Present)
• BJJ evolved into a competitive sport with its own rules, categories, and tournaments such as the IBJJF World Championship, ADCC, etc.
• Techniques such as the berimbolo, worm guard, lapel guard, and the leg lock game system revolutionized the modern game.
• Today, BJJ has two main branches:
• Sport (with a gi or no-gi).
• Gracie Jiu-Jitsu (self-defense) focused on personal defense.
Phase Main Influence Characteristics
Feudal Samurai Ju Jitsu Deadly and complete fighting Kodokan Judo Jigoro Kano Discipline and sport
Gracie Jiu-Jitsu Maeda → Gracie Emphasis on groundwork and finishing
Brazilian Jiu-Jitsu Gracie, Carlson, etc. Sporting and technical evolution
Global Jiu-Jitsu International community Continuous innovation and expansion
