Martial Arts Magazine Budo International 494 – March 1 fortnight – 2024 by Budo International Martial Arts Magazine

Tommy Joe Moore, boxeur britannique, instructeur d'autodéfense et historien des arts martiaux présente dans ce premier ouvrage, Defendu (All in Fighting, Gutterfighting), l'un des premiers arts martiaux mixtes, et le système de défense des forces spéciales alliées pendant la Seconde Guerre mondiale, développé par le célèbre W. E Fairbairn. Pendant la Seconde Guerre mondiale, il a formé des commandos et des membres du SOE, ainsi que des hommes et des femmes de toutes les spécialités, peut-être des mécaniciens, des bibliothécaires et des dactylographes avant la guerre, et les a aidés, en quelques heures, à s'endurcir suffisamment pour affronter des ennemis armés grâce à quelques techniques éprouvées, à la force mentale et à la détermination d'être et de rester libres.

Dans ce deuxième volume, Tommy Joe Moore explique le double chin jab, les frappes avec le tranchant de la main, les exercices de réaction face aux attaques non frontales, la mécanique du corps pour la frappe, les techniques de bâton, bâton contre plusieurs adversaires, situations de wrestling, le combat au sol, la frappe PPP (personal piece of pipe), la défense à mains nues contre 2 adversaires et les combinaisons de frappe les plus efficaces.

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Welcome to the second issue of the 'KYUSHO LIVE' series, with which you will be able to advance in our Instructor training reserved for black belts of any art, style or method. The 2nd DVD will provide you with all the information of the first level of learning. Students at this level will focus on these 3 guiding principles of the PinPoint™ method: body movement, center control, Kyusho: arm, head and leg points. These elements however, create only the "basic box" capable of containing the more advanced connecting principles, which represent the true effectiveness of the martial arts: root, center, wave, spiral, which together with the study of the axes, lead to a level of effectiveness where the saying "maximum effect with minimum effort" can finally find its concrete expression. The knowledge of the weak parts of the opponent's body combined with the awareness of the correct alignment and structure of our body merge into one. Kyusho becomes real, it ceases to be mystical, there are no secrets in Kyusho! Master Gianluca Frisan and Master Pascut Fulvio will make available to everyone the information learned in over 30 years of experience... information often kept secret, principles perhaps shown but not explained, now they are explained in detail so that you too can learn them and make them yours!

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Occidente despertó a las AAMM Rusas hace pocas décadas, un poco entre el entusiasmo y el estupor ante lo desconocido. Han ganado su espacio entre nosotros, no hay duda, pero sus bases profundas siguen siendo un misterio no resuelto.

Este aturdimiento en gran parte es el resultado de un importante choque cultural. La relación de los Maestros de AAMM Rusas con su Religión Ortodoxa o Precristiana y sus costumbres y tradiciones, forman parte de un legado pocas veces explicado, pero que posee un fuerte carácter y trabazón con la esencia de sus prácticas.

“Interacción con fuerza” “(energías)” libro del que hoy traemos su prefacio, trata de superar estas barreras, expresadas también a través de la experiencia personal de uno de los maestros que mayor difusión han dado, a lo que hemos conocido como, “Systema”.

“Interacción con fuerza”, trata, entre otras cosas, de un asunto siempre controvertido en las AAMM, donde ser ignorante, no es un accidente, sino un estado de devoción sistemático. El tema es el uso de la energía invisible y su uso en el combate.

Cuando uno conoce a alguien personalmente, incluso si la barrera del idioma existe, puede percibir en ese lenguaje universal de sensaciones, qué es lo que habita tras ese envoltorio, donde solo las miradas, el tacto, y las sensaciones, nos permiten gestionar las incómodas limitaciones lingüísticas.

Con el Maestro Skogorev los mensajes recibidos eran claros, empáticos y hasta tiernos; estaba claro que era un tipo extraordinario, interesante y luminoso, pero a pesar de las buenas intenciones de la traductora, pocas veces he lamentado tanto no poder comunicarme verbalmente con alguien, como en esa ocasión. Yo no se nada de Systema, pero no me quedó ninguna duda de que el Maestro Skogorev sabía de lo que hablaba, y hablaba menos de lo que sabía.

Hoy de nuevo es un placer traerle a esta portada, publicando este texto que nos abren un poco las puertas de su experiencia personal en lo referente a sus estudios e investigaciones. Para los que quieran aprender mas, tenemos publicados muchos videos y con un poco de suerte, en algún momento, el Maestro Skogorev cae por vuestras tierras a dar un cursillo. Conocerle, créanme, será toda una experiencia.

Alfredo Tucci

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Skogorev Dmitry Viktorovich "Interaction with force" Russian martial art

Foreword

“In the universe there is no struggle, in the universe there is universal global interaction - global agreement, global cooperation. Therefore, there is no chaos in the universe, chaos is only in our minds.”

Plykin VD

Doctor of Technical Sciences, Academician of the Moscow Aviation Institute, the author of the concept of a new model of the universe.

This book is a small account of my fifteenyear work. The first lines were written back in 1994, but then I had to stop, because I had the opportunity to get new information on the topics that interest me. I also managed to get acquainted with interesting people (I will tell about them later), who shared useful knowledge with me (lecture materials, personal experience, etc.). In 1998, the collected information acquired a certain structural, systemic form, and in 1999 the manuscript was brought to its logical conclusion. In 2002, I made only a few additions.

In fact, my work is an attempt to compare the knowledge of antiquity with modern practical developments in the field of Russian martial art, to find between them a common, correlative and thus to see in the physical manifestation of the spiritual.

The universe lives and develops according to certain laws.

Following them as accurately as possible, a person has the opportunity to coexist harmoniously with the world, enter into interaction with it. The world is understood by me as the unity of the micro- and macrocosm; As a physical manifestation of a dense world and information-energy basis of a subtle world. Also, in my work, I will refer to the concept of "primary causes in the world" and the opposition "space (order) - chaos", in which everything is accidental.

Despite the fact that in the book very often it is a question of pagan, pre-Christian Russia, nevertheless, for me the conceptions of the God of the One or Universal Mind are fundamentally important, which is interpreted as the beginning of the beginnings and poured into the world by the spiritual and information flows that pervade everything, it's the same child.

Paganism of the ancient Slavs is considered as the period of maturing of a person, reflecting the formation of his relationship with a single God (overcoming the belief in a large number of gods, personified by natural verses). Pagan roots are very strong, they are the basis of Orthodox faith, the perception of the Heavenly Father as the creator and the root cause of the world.

In my book on the material of myths, fairy tales, epics, ballads, I consider the mechanism of interaction between two worlds - a manifest world with a world in common , between which there is a struggle between good and evil, truth and lies.

Looking ahead, I will say that, for example, in the Book of Kolyada, the boundary between these worlds was established during the creation: after the battle of the Heavenly Host and the Black Serpent, the gods divided the earth into the real kingdom and the kingdom of Navi. Svarog (heaven and fire), Semihagal (the deity of seeds, sprouts and plant roots) and other gods began to reign, and the Black Serpent (master of the water-underground kingdom) was in Navi.

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According to the Vedas, the snake itself is not the embodiment of the power of evil. Therefore, the original battle of Yavi and Navi, represented in folklore in the form of a battle between two wolves - white and black, can not be interpreted as a battle between good and evil.

Goodness is the balance between reality and the reverse. Evil is the lack of balance. Thus, the guardians of the other world (the free world) (Serpent Gorynych, Baba Yaga) also guard the spiritual world, which can not be revealed to everyone, since not everyone can be opened with wisdom and knowledge. Only heroes, saints and sages can go there.

Further in my book I turn to the views of the ancient Slavs on human psychophysiology, focusing on how these archaic concepts can help a modern person interact with the world. In 1980, in the Sambo section, I met B. Titkov, who helped me to understand martial art as an art, and not as a sport.

A cellar in one of the houses of the Leninsky district comes to mind. The basement was very well equipped for the sports hall. Here in 1981, my first karate classes were conducted by E. V. Titkov (I finished the 8th grade at that time and I took out the Sambo in the Dynamo Football Club).

Seven years later, in 1988, another meeting was held with him. By this time I had passed some way in martial art, then it even seemed that I could do something. I was also interested in the philosophy of martial art, although I did not suspect that I would once be engaged in hand-to-hand fighting professionally.

At the same time, I first heard about the internal energy-power flowing through the human body, and learned that it really can somehow work. At this time, many already engaged in Tai-Tzu-Quan for healing and heard about the combat use of internal energy, called Ki.

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EV Titkov emphasized the study of internal (subtle) energies that connect man with the world.

In 1988, we, engaged in the school "Siberian Vyun", there were only 8 people. Only now, looking back, it can be understood that then in a month we had the opportunity to master the elementary skills of that fight, which allowed us to work with representatives of other martial arts and win victories.

I remember how for the first time we saw the documentary footage of the work of M. Ueshiba (18831969), the founder of aikido. They perceived very violently, with an irresistible interest and a desire to learn also. But the technique remained incomprehensible, the nature of what was happening was unclear and seemed far from life a fairy tale. Delight then subsided, but the desire remained.

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During the period 1989-1990. we worked out some energy techniques for "swapping" energy, worked with "energy strikes", more precisely, "jabs." Then we first encountered that these classes are far from harmless and not harmless, in other words, there were side effects. And it was so.

After the most usual work in the fistfight, when punches were struck with ejection (even inactive) of energy-strength, many performers of strokes showed the same symptoms: the back did not bend, as if a metal rod was pinned to it. Examinations and X-ray did not reveal

any disease. We were forced to abandon the experiments with force. There was a lull in practical research, but the theoretical developments continued.

Later, already in 1991, we resumed classes on "pumping" energy and "transferring" it to each other with certain information (working with thought forms). Interesting things happened.

Firstly, there was a feeling, like a ring of energy twists behind the back of the head, and from there comes a strong bluish-violet heat. On the palms and around the

“When he tried to strike Gregory in any part of the body, some force took his hand away.”

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body was a very large energy cushion - after work had to wash with cold water for a long time.

Secondly, almost all the blows did not fall into the enemy, but left by.

Thirdly, around the workers there was a certain field, or a whirlwind, which seemed to draw in from the side on the floor, upwards, towards the middle. So there was, as it were, an energy exercise of its own. It is quite simple, but effective both for recruiting strength, and for healing processes.

There was time, there were classes. In the summer they were held in nature, as a rule in the Leninsky district (park near the Monument of Glory) or in the village of Mochishche. In nature, the state of the body improved, which positively affected the actual engagements with hand-to-hand fighting.

In the fall of 1991, two new groups were recruited, one of which was led by me, and the second by AE Fuhrmann (now a representative of the Siberian Vyun school in Germany, Paderborn).

For us, the crucial moment came: We actually opposed ourselves to the combat systems of the East (success in combat practice was), and the concept of what we were doing was rather unclear. The situation is more than strange, because it is clear from history that in Russia they were able to fight from time immemorial, and even as they could!

Some soldiers fought in energy flows, and folk healers (healers, wizards and characters) worked with subtle energies (with force).

At this time, my acquaintance with GN Bazlov from Tver, then a student at the Faculty of History of Tver State University, is taking place. He already at that time seriously engaged in ethnography, history, went on an expedition along the edge.

In October 1991, at the invitation of DN Semenov (Russian Shield Association), he held a seminar in Novosibirsk on the Russian tradition of hand-to-hand combat. The work shown to them at the seminar helped us to choose our direction of development.

It was at GN Bazlov that for the first time I saw elements of contactless work: Simple contactless removals. He showed this non-contact work one day on a nice party with vodka and songs. I remember A. Fuhrmann said that when he tried to strike Gregory in any part of the body, some force took his hand away. Grigory himself did not make any special actions except for some small movements with his hands and head. Speech about "some force" and "some small movements with hands and head" forced to draw attention to the work of G. Bazlov, reminiscent of the effect of the work of A. Lavrov, A. Kadochnikov, M. Ueshiba. This gave results: everything was much easier than previously thought. We stopped walking around the bush and got confirmation of the previously observed results of the contactless struggle.

One of the interesting cases occurred in the gymnasium of the school No. 132 in the Leninsky district of Novosibirsk, where we conducted the first official group under our supervision.

I remember that B. Arkhipov came to us from the karate section. Looking at what is happening in the hall, he concluded that he knows all the blows, so he, too, could undergo a qualification appraisal. Naturally, he did not succeed, because our technique differed from that which he owned, respectively, and the requirements were different.

At one of the training sessions, we with B. Arkhipov decided to work in sparring. The beginning was ordinary. In my task included working out on it several possible techniques at once. Now it is difficult to download which techniques I used. I remember only that about a minute and a half later, Arkhipov's eyes shone, the blink almost stopped, the movements became slow, he reacted to the blow only after he received it. I remember watching from the direction of Yu Rybakov (now he is an instructor of the school "Siberian Vyun") said that this simply can not be.

After this, not at all, I decided to ask Arkhipov about the feelings he had and how he assesses them. First he said that, supposedly, nothing special, and everything is fine, and immediately began to talk about the sound that he hears: the sound goes somewhere far into infinity.

Looking around the gym, Arkhipov found that he could see pictures that were changing after a certain time (frame by frame switching). I "removed" excess energy from him by lifting and diverting his hands along his body to the sides with clicks. It seems to be all over, training has also come to an end. All went to change clothes and in 10-15 minutes were already ready to go home.

Suddenly it was found that B. Arkhipov "slows down": he has not even changed his clothes yet, he had to be urged. But he himself claimed that he had only just

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begun to do it. Time for him stretched. I advised him to take a cold shower at home. In the morning everything returned to normal. In the work, the techniques of information-energy transfer and filling of "empty" space were used.

Work with the "empty" space for the first time I experienced with my classmate V. Agafonov, who literally

after 20 seconds of work refused to continue, explaining this by the fact that he had a strange unpleasant feeling, very incomprehensible, aroused fear of the unknown.

But still, when I saw AA Kadochnikov's contactless work on video for the first time, my impression was as strong as from observations of M. Ueshiba's work, although there was something else, more real, or something. In every

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movement of Kadochnikov, very economical and justified, one felt something very deep and nonrandom, necessary at that very moment. I was impressed by the qualitative level of interaction of one person with another. I can not say for sure, but then for the first time it seemed to me that I was able to comprehend the meaning of what I see. Later it became clear what I had for the condition, and for what it

was necessary for me. (As a method of learning and reading information through neurophysics.)

I would also like to recall the meeting with EV Bogayev (a traditional healer), who was interested in the name of our school and what exactly we are doing. Back in 1992, after a meeting with LI Retyunsky, president of the Federation of Russian Martial Art, the name "Siberian Vyun" appeared.

“He needs non-contact fighting techniques not for great battles and not for "fights", but simply for life.”

Let us explain its meaning ...

Vjun - a convolvulus, which braids thicker stems, changing the direction of movement. In its meaning, the loach is close to such words as a blizzard, a whirlwind, an outlet to a new stage of development, etc. EVV.V. Bogayev noted that a loach is also a kind of "withering" process. Why loach "Siberian"? Because of Siberia.

In one of his visits to Novosibirsk Bogayev showed "breaking" the other way round, inside out, being in a state of "instability" (a state of altered consciousness). It was a very interesting work, it seemed that he was moving between something invisible by us.

Then, during the conversation over a cup of tea, he said that he would show something else.

We stood opposite each other. To begin with, he suggested that they "make up for it" with the song "I go to the loafer." The feeling was like our exercises, but still different. After such a warm-up, he looked at me (it was evident that he was in a state of "otherness"), asked for an average speed to strike him, which I did. Sensations were not pleasant. I flew by, he lightly pushed one of the supporting legs, I fell. The third time I rose from the floor, I felt an inexplicable fear, a panic: despite my efforts, I could not hit or reach it.

Soon all this "disgrace" was discontinued. As a result, my energy centers were slightly upset (knocked down), even speech became unnatural. Here's a healer, a people's, not a cool melee! He needs non-contact fighting techniques not for great battles and not for "fights", but simply for life.

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“Work with the "empty" space for the first time I experienced with my classmate V. Agafonov, who literally after 20 seconds of work refused to continue, explaining this by the fact that he had a strange unpleasant feeling, very incomprehensible, aroused fear of the unknown.”

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After this meeting, I once again became convinced that we are also moving in the right direction. On March 23, 1995, for the first time I ventured to combine all elements of contactless work together. Since all the "drifts" of strikes and "missing" the person on the move have already been worked out, it was desirable to bring the attacker out of balance at a distance without touching him.

That spring evening we sat with the instructor of the school "Siberian Vyun" O. Pogodin in the apartment and spoke just about contactless work. The doorbell rang, the trainer of the school for the struggle A. Tikhonov came, completely unaware of anything. He was immediately offered to strike me with his hands or feet. He did so: I barely managed to get up, as he raced on me - a few movements with his hands, a step back, and A. Tikhonov lies on the floor after a short flight. He did not even understand what happened, because he was not physically affected!

During the evening, this was repeated several times - the effect was stable, the man, launching the attack, crashed to the floor. The next day, on training, I repeated all this with other people. And already on March 28 (after only four days!), The second person learned to do this. For a week he practiced his skills on completely outsiders, he managed everything.

In early April 1995, we went to one of A. Andreev's seminars, which demonstrated various methods of contactless fighting. For us they were already perfectly normal and quite real.

In May 1995, I ventured to check the contactless work on five attackers, and also tried noncontact work in pairs - the contactless effect of two people on several others. In both cases, people all also fell to the ground. After that, indifference to this action appeared, as we learned to control it.

For this reason, we went further in our research.

From 1993 to 1994 I took part as an instructor in seminars on neuro-linguistic programming, headed by Yu. Grebenkin. At these seminars, I personally experienced some changes that allowed me to integrate already acquired knowledge, which, in turn, had a positive effect on my favorite activities.

Already since 1993 we have been holding independent workshops on Russian martial art, where we introduce those interested in the elements of contactless struggle as an integral part of martial art. In 1996, specific people appeared who wanted to engage in contactless fighting thoroughly.

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As for religion, we can say for sure: we adhere to the Orthodox faith, but without fanaticism. I was baptized at the conscious age of 22 years in the baptism of the Ascension Cathedral in Novosibirsk, my daughter - at the age of one year in the church of A. Nevsky.

All the achievements in the study and mastery of handto-hand combat since the year 90 I no longer ascribe myself, I do not consider them as personal achievements.

Sometimes it seemed that knowledge was taken from nowhere. Some people like to say that nothing can be invented, that everything exists independently of us. The only thing that can be done is to put everything in the right order, to determine the main and secondary, as in the fairy tale about grandfather and turnip, where all the characters appear in a certain sequence.

The turnip is something inaccessible, but the desired, the grandfather (the masculine principle) tries to appropriate this "something" with the help of physical strength. Grandma, granddaughter, bug, cat - also, although their strength is much less. The mouse appears last, physically it is the weakest, but its effort is decisive. From her the symbol of the key to the lock, it is co-natural with the turnipbelongs to the underground, sacral space.

Happens: You know how, it seems, a lot, but something is missing, but to you the key is the key knowledge-principle, which brings a positive result. In other words: turnip - a kind of knowledge that you need to master. Grandfather, grandmother, granddaughter, bug, cat try to do this without going into the essence, not trying to establish a "connection", prepare themselves for what they want to receive. Therefore, characters need a mouse - a conductor of knowledge. It is this mouse that sometimes the One who leads us through life, but again needs a connection with Him, and the stronger this connection, the easier or easier it is to turn to the source, to the Creator God.

I want to express my gratitude to all those who participated in the preparation of this publication, and to say to them: thank you!

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Master Frisan, National Technical Director of Kyusho CSEN, will analyze step by step the progression in the knowledge of the reactions of the human body, giving you the possibility to follow the training in Kyusho as it is performed directly in the dojo 'Corpo Libero'. You will learn the art of the systematic attack on the nervous and/or vascular system. To 'turbocharge' all our techniques, learning principles through the knowledge of anatomy and pressure points. The work of Master Fulvio Pascut was born to learn the principles of efficiency based on the study of martial arts and achieve maximum efficiency with minimum effort. Elements such as the connection of the body, the structure, the so-called "subtle" forces such as inertia, gravity, centrifugal and centripetal force allow to learn the various types of rooting, the concepts of solidity, fluidity and ways to transfer force to the techniques inserting them not only in impacts or resistance to blows but also in fighting strategies. By understanding the principles governing the efficiency of the human body, any martial artist can use them in his discipline. 55 Min.

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Shamanism and Spirituality in the XXI Century Shamanism and Spirituality in the XXI Century Conversations on Conversations on

We continue the publication of the interviews that are part of the last book of Shidoshi Alfredo Tucci already available. In them he speaks openly about the spirituality of the ancient indigenous people of Northern Japan, the e-bunto, about his experiences and reflections on the invisible world.

Another disturbing word in his texts is "magic", a concept difficult to understand and accept from the consensus of reason and science....

If this is another tricky linguistic concept... believe me, if there were another more adequate term I would use it, which impels me to explain it; the same thing that happens with the word spirituality, which is so hackneyed, processed and used as a weapon, or worse! As an object of manipulation, it is a frankly inconvenient, sweetened, manipulated and perverted term.

The original or etymological concept of magic and its root "magnus", the great, fits well with the meaning we give it. From the e-bunto, magic is the number nine; that is to say the sum of transformation, the three, which folded on itself, generates the six, "the force" and that when used to transform, (another 3), adds up to nine, the magic prime number, capable of always being behind itself. Any number multiplied by nine, when its result is reduced, gives nine again. Its essence, its nature is such that it is itself beginning and end without need of anything else.

For the Shizen Susunda Tengu is this fractal, the lord of energy, life and death, of the beginning of everything, (the number 1), which reappears in his magician phase, personalized in nine. If you put together the six, the force, with the three, the transformation, you get nine, Susunda whose primary tension is energy. Energy, force and transformation combined are Magic.

There is some magic in the three, Kaze no Tengu, but this magic is prestidigitation, it is deception; he is the lord of the theater, the cinema, he adores brilliance, he is the Tengu of a thousand faces, and who only drunk speaks the truth to you (in vino veritas!). He is the youngest of them, who loves cross-dressing, strategy, representation. While he loves to be exposed, Susunda loves secrecy.

In mythology Kaze fell in love with Susunda. Kaze also possesses this homosexual facet, and adores Minikui, (Susunda's witches) because they taught him to dress as a woman, to paint himself, to mask himself. He is a recurring figure in Japanese Noh and Kabuki theater, with his long black hair and bizarre masks. Kaze is as charming as he is dangerous, a magician of imposture.

Actually in the modern e-bunto we talk more about "interventions", when things need to be tweaked, but the term magic, though a source of misunderstanding, is a difficult label to replace.

I personally don't mind it; on the contrary, as Susunda Tengu's son, I have always been attracted to the concept, the idea and its implications, but I understand that it can cause blisters and even rejection.

As for science, it itself has given as a result of its practice magical results. For a lost tribe of the Amazon a simple lighter is magic! The frontier of the inconceivable has traveled a long way in recent centuries! With a little imagination and a slightly more humble sense of our knowledge, the idea of magic would be much more acceptable. Rejecting the unknown is a form of arrogance. How many things that until very recently were unknown, are today an accepted consensus. Science itself, in its limits, has led us to conceive of possibilities that are practically unacceptable from our everyday view of the world, such as the theory of relativity, quantum physics, etc.... I would say that science also touches the limits of the inconceivable, but if we are aware that what we know, in reality, is a tiny part of how much we do not know, we would do well to leave a gap for the possibility of the inconceivable, also with regard to the idea of what we call magic.

Personally in this field, I have always been an irreducible disbeliever, but when again and again, stubbornly, it has been demonstrated to me with facts, that what was inconceivable within my description of the world, was nevertheless occurring before my eyes, and I could not deny it; the only reasonable option was that my description of the world was incorrect and possessed many inadequacies.

My next step was: "Well, I cannot deny it, but it has happened, and if it has happened, there is necessarily a mechanism, a connection, that has made the impossible possible, therefore I need to understand how it works".

Everyone reacts differently to that magical moment when the two worlds meet before your eyes. Castaneda said that when the spirit crosses your life, a warrior must take his cubic centimeter of luck and follow his path with heart. From that dust came this mud! (laughs).

On the other hand, if you stop to think about it, magic is in everything! A music can be magic, transporting you to that day you met your love, or a melody that transports you to that pleasant moment you shared with that family member who is no longer with you... A doctor, finding out among millions of possibilities just what your problem is and who takes away that unbearable pain... The strength of a mother thinking about her child...

"Everyone reacts differently to that magical moment when the two worlds meet before your eyes."

The concept of magic is much more extensive as the Shizen see it; it is the manipulation of energies and tensions, a broad and inclusive concept, so what makes things have magic, is precisely the type of energy and tension that they touch and that is able to make the world vibrate, able to change a life from one moment to another, or to restore balance in the midst of the greatest chaos.

I remember an anecdote told to me by a Martial Arts Master who worked in prisons and which occurred in a course with an expert in the field. The teacher asked them:

- What would you do to reduce an inmate in rebellion, six feet tall, muscular to the extreme, naked and lathered up, locked in a room full of soap and full of water on the floor, who has a razor blade in his mouth and is totally out

"Things are not good and bad in themselves, but because of how we live in them."

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of his mind? - Each one gave his opinion, including the famous "coup de Dieu" or "god's strike", that maneuver to hold the opponent, which consists of sticking the fingers into the opponent's anus to get a grip point... in short... A real Archimedes of Jiu Jitsu! (laughs).

The expert listened to all the options and at the end he was asked: "Professor, how did you solve it?

- Professor And you? How did you solve it? -

- I noticed that the guy had a tattoo of christ on his back, so I entered the room calmly and told him in a serene voice:

- Dude... Jesus loves you... Jesus loves you... - -.

The big man collapsed and burst into tears on the spot without resisting...

Do you understand? That's magic too!

According to the e-button What is the meaning of life?

In Hagumo culture it was the elders who established the aspects, let's put it this way, related to what in the West we would call Philosophy. After a life of intense work, whether one was a farmer, a bushi (warrior) or a priest, it was not uncommon for these individuals to retire to live in caves to prepare for their next step, the great journey.

Burdened with their experiences they were cared for by the villages, who not only consulted with them, but also brought their children to them to tell their legends and teach them.

However, Hagumo philosophy is nothing like ours. One here studies the philosophy of Kant, or Hegel, that is, one learns what that person thought. The intention of Hagumo philosophy was to teach you to think, to analyze, and to do that it concentrated on providing you with tools that would enable you to do that.

What I am trying to say is that life being a personal journey, the answers must be personal. We cannot think of a standard answer, a philosophical prescription, a creed, to stick to or a position to hold. So each Shidoshi you ask this question may give you different answers.

I once asked a Master the same question. He was very friendly, we were in a field sitting on a stone, he looked at a tree and said to me

- What is the meaning of an apple tree... "To give apples!"He answered me...

- "Tucci's meaning will be to make "Tuchinadas!" -

He, who was a lover of Greco-Roman mythology, maintained that we had to imitate the gods, that is, "have children" of our own and with other people, that is, create things, "give birth"; use what we were given at birth, and by bringing out what we had inside us, contribute to do what we had to do or say.

Life, as one knows as soon as one has lived long enough, is a very short span of time, even in the best of scenarios. The idea of the reincarnation of spirits within an evolutionary process, of the eternal return home, makes some sense in the light of all this, but it is a personal choice, no one in the e-point is going to tell you what to think about it, it would be an unacceptable intrusion in your personal process, something that a religion will do, but spirituality is not religion.

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Shamanism and Spirituality in the XXI Century Shamanism and Spirituality in the XXI Century

Why this animosity against religion?

I have none. I believe that everything that exists is necessary for someone at some point. There are people who need to go through certain experiences and these are part of their path, of their evolution. For Hagumo culture, nothing replaces lucidity. There is no rule or dogma that can replace it.

Yesterday I heard Arturo Perez Reverte say that nationalisms and religions are the greatest source of fanaticism and wars in humanity. I praise him for his taste; I love what he talks about and how this man thinks. In that sense I agree with his thinking, I believe that indeed both things have brought a lot of pain to humanity.

He maintains that the best defense is culture, but I think he is really referring to one of its best effects, that is, lucidity. Culture by itself is unbiased, if we understand it as something foreign to what we access, a knowledge. If we go the etymological way, and see culture as the "cultivation" of ourselves, that is something else and I would agree, but that is nothing like reading a lot of books or signing up for postgraduate courses. Universities are full of idiots who run after a piece of paper that says they are not!

On the frontispiece of the temple of Delphi was the saying: "Know thyself"... Sun Tsu added: "If you know yourself and your enemy, in a thousand battles you will not be in danger".

To cultivate oneself is to plunge the plows into your selfhood to see what lies beneath. It is generally painful and tiring work. People today are too weak and too lazy for such a thing, and they live from the skin out. Cultivating oneself is tiring; it

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"To cultivate yourself is to plunge the plows into your selfhood to see what lies beneath. It is generally painful and tiring work. People today are too weak and too lazy for such a thing, and moreover they live from the skin out.

Cultivating oneself is tiring; it requires dedication and sustained effort, perseverance, honesty, sleeplessness, love, eagerness and even greed for knowledge, and of all that there is

very little out there..."

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Shamanism and Spirituality in the XXI Century

requires dedication and sustained effort, perseverance, honesty, sleeplessness, love, eagerness and even greed for knowledge, and there is very little of all that out there....

There are many religious people I admire and respect, people we would all define as "good", but they really are, because they are good, not because their religion has made them good.

Things are not good and bad in themselves, but because of how we live in them. For example: The spirits of assassins, known as Akunin, have been wonderful to me. Every time I have needed their protection and interference, they have fulfilled everything in time and on time.

When you are going to be attacked, you don't want the spirit of Gandhi by your side! You want the spirit of one equal and fiercer than the ones you will face, but on your side! One who knows what to do in such a fight, one who can jump into the ring to defend you without limits.

Hagumo culture is not prone to judge or label anything simply as good and bad; it treats the tiger for what it is, and to the tiger it offers bloody meat; to a baby it gives milk, to an old man a hot soup....

I have nothing against religions. An enemy, according to Sun Tsu, is one who stands between you and your goal and prevents you from reaching it. Since my spirituality is something personal, I am not at all concerned by those who practice religion, not even when they want to proselytize me. I see people, not labels. The habit does not make the monk! I defend their right to follow their path as they wish, even though they may try to denigrate mine; it is another thing if I want to profess one, which is obviously not the case.

Spirituality is something universal, it is the adventure of human consciousness in all its splendor, and it cannot be exclusive, because nothing human is alien to us, nor is anyone better, nor is anyone better because of what they believe. We really change very little, we only learn to modulate ourselves or simply adapt, yielding to the pressures of the

environment and circumstances. At some point we all bend, but this does not mean that we have to become idiots.

How do you see the issue of faith?

Faith is nothing more than the projection of a conviction, and the strength of convictions is maintained paradoxically, in how strong their bases are.

Faith as something exogenous, as an imposed and transmitted dogma, as something that comes from outside, is a leap into the void, an emotional pirouette without bases, a giant with feet of clay, it is as idiotic as attacking a lion with farts. That faith does not have a long way to go. But when that conviction is based on lucidity and experience, it is truly an impressive energetic turbine, capable of making the Universe tremble.

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"The Miryoku possessed strong convictions, rellanas to the utmost arrogance; their faith in their knowledge and practices impelled them to take that position."

"What I'm trying to say is that life being a personal journey, the answers must be personal. We can't think of a standard answer, a philosophical prescription, a creed, to stick to or a position to hold."

If we look at the human being from a distance, as a whole, it is a pile of self-production, of transformation, elaboration and direction of energy. We humans eat on a material level almost anything, we could even make shit worthwhile!

In the wise and beautiful words of Zorba the Greek:

- "What a strange machine man is! You put bread, wine, fish and radishes into it, and out come sighs, laughter and dreams." -

The quasi-magical mechanism in all of this is our ability to transform energy. We are emitting heat, electromagnetism, energy in the form of thoughts, emotions, of work, in the form of actions and we do it continuously. With the proper knowledge and preparation, anyone can redirect that potential and the mechanism that opens that door and gives way to that almost infinite potential, is none other than faith.

The Miryoku possessed strong convictions, rellanas to the greatest of arrogance; their faith in their knowledge and practices impelled them to adopt that position. The arrogance, in quotation marks, "good", is necessary in their work and is called faith; a conviction based on experience and their knowledge of the invisible. There are many anecdotes about them that reflect their character.

They tell of a time when a drunkard pointed his gun at a Miryoku and said to him:

- "What, now what happens if I pull the trigger, where are all your spirits?" -

With a cold and completely serene look he answered her:

- "That's your question, not mine" -.

The drunk smiled, mumbled some comment, lowered the gun, and left.

Changing the subject a bit... Forgive me for saying so, but I see it this way: It is a bit strange to see you dressed as Japanese in some ceremonies, isn't there a bit of folklore in all this?

The question does not offend, on the contrary, you expose a very interesting point, because all this hides a position that is not casual and has its explanation and sense.

You see, the saying that the habit does not make the monk is absolutely true. For most of the ceremonies we don't wear anything special (laughs), only in some festivities we wear kimonos. There is an interesting argument behind this question and it is that of spiritual inertia.

"In Rome, do as the Romans do," goes the saying, but beyond the forms, there is the idea of respect, of affection for the ancestors, something that develops naturally.

We must not forget that spiritually, it is we who go to their world, not they who come to ours. This means, without a doubt, that if we want to learn their things, we will have to adapt ourselves in a certain way to their ways.

Obviously, the cross-dressing, culturally, is not important, what is really difficult is, to learn from them, to walk with their sandals, to look with their gaze. The initiation is an immersion in their culture, that of putting on their clothes on important festivities, is something that ends up happening as a result of friction.

There is a spiritual osmosis, an exchange of fluids, sensations, feelings that always happens when you meet someone sufficiently. Between the spiritual and the material happens in the same way.

After her initiation, my wife was approached by the spirit of a Geisha; from that moment, out of nowhere, an inordinate fondness for kimonos arose, which eventually led her to study the Kitsuke, "The art of dressing them". The same thing happened to her with the tea ceremony. At that time, a teacher from Japan, curiously from Hokkaido itself, appeared in our lives, and today we have a chest of drawers full of all the kimonos she has!

To tell you the truth, I've always been very resistant to folklore, but since I've been looking at this issue from the spiritual to the material, I've changed my position. Nowadays I understand the people who are passionate about the Middle Ages, dress up and organize historical recreations, battles of the Second World War, the American Civil War, etc... The absurd passion that arises between people from countries as far away as Japan and Spain, which brings together individuals capable of adopting such different lifestyles, learning flamenco, being fond of bullfighting... Spain is a power in Karate! if one sees it from that point of view, it acquires a new meaning.

There is also a show of respect for our protective spirits and their predilections, but it is far from being a mandate in the e-bunto. Tengu are fractals, they are universal forces and they are everywhere! You don't have to belong to any race to be a part of it all.

There are, however, what we call "spiritual rivers" that connect the material and spiritual worlds. Spiritual rivers are paths traced by the force developed in countless repetitions, they are egregores, spiritual inertias that generate recognizable ways to contact the invisible.

Each spiritual path develops its own inertia, characterized by the idiosyncrasy of its own culture and customs. Prayers, words of power, litanies, dances, sounds that awaken something specific, creating bridges between worlds, awakening once dormant forces, calling attention to specific spirits. Symbologies themselves, even though they may contain in themselves a universal meaning that we can read from another culture, have a meaning and a value within each one, and are able to make the environment vibrate in directions unknown to the layman.

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"If one witnesses or participates in a spiritual ceremony, one will perceive the alteration of the environmental energy."

All this is present in all ancient cultures. If one witnesses or participates in a spiritual ceremony, one will perceive the alteration of the environmental energy. The power of the American Indians dancing with their drums around a bonfire, repeating their chants, with the continuous background of tambourines that generate hypnotic rhythms.

My professor once explained it to me very graphically. He said:

- "Imagine you are in Polynesia, on an almost deserted island and suddenly you hear from afar a person singing the most popular song in Spain. you will immediately recognize that there is a Spaniard there!, spiritually it is the same" -.

Spiritual rivers are created and recreated with repetitions, with the repeated attempts of many beings, directed to the same target. These paths are authentic highways to connect with the invisible and their forms resonate and connect both worlds with great efficacy.

Of course one can seek one's own paths, but the spiritual world is so complex that a lifetime would not be enough for much. We use what our ancestors bequeathed to us, because they made many mistakes until they achieved some successes.

"Spiritual rivers are created and recreated with repetitions, with the repeated attempts of many beings, directed to the same target."

In order to get where they needed to go, the Hagumo decoded with great efficiency these unknown worlds, where dangers and deceptions abound and where it is easy to get lost by establishing one's own river, one's own spiritual avenue. We today take advantage of all this with gratitude and somehow the toll we pay for this privilege is to enter their world and be able to be accepted in it.

There is a beautiful custom among the Shizen, an initiation, in quotation marks, that some receive sometimes years after being initiated when you are given a spiritual name. It is always an unmistakable sign that you have been accepted and recognized among them as one of their people. Many times the teacher receives that name in a dream, or abruptly, or on the contrary he himself concludes that it must be bestowed, and then seeks a way to gain access to it.

From outside any culture, any of its features may seem strange, even bizarre, but it acquires all the sense within it... The dress, as you see, is the least of it....

Budo international.com ORDERS:

Why Humans Fight (part one)

“Exploring Social, Psychological Reasons with Moral Significance and Consequences, and the Role of Hwa Rang Do®”

Introduction:

Regrettably, conflict has been an enduring facet of the human experience since the fall of man at the dawn of our existence. Throughout history, humans have found themselves entangled in various forms of conflict, ranging from individual disputes to large-scale wars. The inevitability of conflict is an unfortunate reality.

The evolution of warfare, marked by the advent of gunpowder and modern high-tech weaponry, has rendered close-quarter combat nearly obsolete. Yet, it is within the domain of modern martial arts that the ancient skills of hand-to-hand combat have found a sanctuary for preservation and cultivation. In a world where most warfare relies on advanced technology, the demand for hand-to-hand combat skills and the traditional face-to-face battles waged by warriors in trenches have dwindled.

In the contemporary landscape, the crucible for testing these skills has shifted to the ring and the cage, transforming into a sport that combines physical prowess with the allure of monetary rewards and fame. This raises a critical question: Is the primary purpose of modern martial arts confined solely to the competitive domain of the ring, or does it hold a more profound and meaningful role? Should the value of martial arts be measured exclusively by its effectiveness in street fights? And if so, how can one discern the most effective method or style?

Answering these questions requires a comprehensive exploration into the intricate reasons behind human conflict, scrutinizing the social, psychological, and moral dimensions that underpin our propensity for strife. Furthermore, this discussion will delve into Hwa Rang Do, a martial art distinguished by its unique code of conduct known as Hwa Rang Do O Kae (Hwa Rang Do Five Code of Ethics). It aims to illuminate how this martial art provides an alternative approach to conflict resolution, transcending the limitations of a narrow focus on physical combat.

“Should the value of martial arts be measured exclusively by its effectiveness in street fights? And if so, how can one discern the most effective method or style?”

These are the some of the foundational societal factors that contribute to conflict on a broader scale:

Limited Resources: One of the primary social reasons for human conflict is the competition for limited resources. Whether it be land, water, or economic opportunities, individuals and groups often find themselves in conflict when resources become scarce.

Power Dynamics: Social structures inherently involve power dynamics, leading to struggles for dominance and control. Hierarchies, whether political, economic, or social, can foster resentment and conflict among individuals or groups seeking to challenge or maintain their positions.

Cultural, Ethnic, & Religious Differences: Differences in culture, ethnicity, and religion have been significant contributors to human conflict throughout history. These differences can fuel prejudice, discrimination, and even violence, as people grapple with the unknown or unfamiliar.

However, for our present discourse, our focus shifts to an individualistic perspective. The inquiry lies in understanding what propels an individual towards physical aggression with the intent to harm another person. Essentially, these motivations are rooted in the following core aspects:

1. Frustration and Unmet Desires:

Physical aggression often stems from a state of frustration when individuals find themselves unable to fulfill their desires or get their way. This internal turmoil can manifest as outward aggression as a means of coping with perceived obstacles or hindrances.

2. Pride and Ego:

Another driving force is the innate human inclination to fight for pride and ego, aiming to establish superiority and strength. The need to assert dominance can lead individuals into confrontations, fueled by a

desire to prove their worthiness and superiority over others.

3. Feeling Threatened:

Individuals may resort to physical aggression when they perceive a threat to their well-being, or others they care about whether it's physical, emotional, or psychological. The instinct for self-preservation can trigger aggressive responses as a means of protecting oneself and others against perceived dangers.

4. Dysfunctional Upbringing:

A person's upbringing plays a crucial role in shaping their behavior. Those who have experienced dysfunction and abuse during their formative years may resort to aggression as a learned coping mechanism. The unresolved trauma from past experiences can manifest in harmful actions towards others.

5. Learned Violence as a Conflict Resolution Method:

In certain instances, individuals may turn to physical violence as a perceived solution to conflicts due to the reinforcement of the belief that it is the sole effective method, especially when they have experienced a lack of discipline and consequences commensurate with their actions. The exposure to these beliefs during their upbringing or through societal influences can result in the internalization of violence as an automatic response to challenging situations.

Understanding these individual-level motivations provides insight into the complex interplay of personal factors that contribute to physical aggression. By recognizing these underlying dynamics, interventions and strategies can be tailored to address the root causes and promote alternative, non-violent means of conflict resolution.

So, is the value and significance of martial arts contingent solely upon its capacity to prepare an individual for survival in a violent altercation? In reality, the majority—around 99%—of physical altercations can be evaded. Hence, directing 100% of one's efforts and energy towards preventing the remaining 1% of potential physical conflicts may not appear to offer substantial practical value. While a

proficient martial art can undoubtedly provide essential aspects of self-defense, it prompts the question:

What about the remaining 99%?

If an individual exclusively trains for combat, anticipating and seeking potential violent encounters, they are likely to consistently find themselves in a heightened state of fear and anxiety. This perpetual state of vigilance can generate an energy that attracts conflicts rather than repels them. Living in a constant reactionary mindset, they may inadvertently create an environment that mirrors the same energy they are projecting. Instead, a more proactive approach involves cultivating a state of awareness to preemptively avoid conflicts, rather than actively inviting them into one's life.

In essence, the value of martial arts extends beyond mere combat readiness. While it undeniably equips individuals with the tools for selfdefense, a comprehensive martial arts philosophy should also encompass the cultivation of mental resilience, emotional intelligence, and a proactive mindset. By focusing on the broader spectrum of personal development, martial arts can be a holistic endeavor that not only prepares individuals for the rare instances of physical conflict but also enriches their lives by instilling a sense of awareness, discipline, and a balanced approach to personal safety.

Additionally, the assessment of martial arts' value often revolves around its effectiveness in preparing individuals to excel in regulated combat sports, such as those held within a ring or cage. However, regardless of the degree of realism injected into these controlled environments, they inevitably fall short of replicating the raw intensity of a lifeor-death struggle devoid of rules and constraints.

While it is essential for a proficient martial art to provide avenues for dynamic expression and skill testing within competitive settings, this shift towards sport fundamentally alters its nature from an art form to a structured activity. Athletes in these arenas are

“In essence, the value of martial arts extends beyond mere combat readiness.”

primarily focused on achieving victory within the confines of their chosen sport. Yet, the objectives of winning a match in a regulated sport and surviving an unregulated combat situation diverge significantly.

In a sport setting characterized by rules, referees, and time limits, the pursuit of victory pales in comparison to the realities of a potentially lifethreatening altercation. Moreover, success in a regulated combat sport can breed a false sense of confidence in an individual's abilities, leading them to overestimate their prowess in real-life confrontations. While there are anecdotes of professional fighters successfully defending themselves in real-world situations, there are equally numerous instances where such encounters have resulted in tragedy.

In essence, while martial arts training within a competitive framework can enhance physical conditioning and technical proficiency, it is imperative to recognize its limitations when applied to genuine self-defense scenarios. Evaluating the worth of martial arts entails acknowledging both its sportive aspects and its potential implications in real-life altercations, where the stakes are immeasurably higher and the consequences far graver.

Now, the question arises how can we determine which martial art is most suitable for us? Firstly, it's crucial to clarify our objectives and preferences. Are we seeking a competitive sport? If so, are we inclined towards grappling or prefer standup striking? Do we aim to acquire self-defense skills for personal protection? Or perhaps, are we simply looking for an engaging fitness activity or a means to cultivate inner peace? The diverse array of martial arts caters to a myriad of motivations, making the question of "the best" martial art inherently subjective and devoid of a universal answer.

Furthermore, a fundamental challenge arises from the fact that many individuals are uncertain about their true desires and objectives. Take, for instance, a student who initially joined martial arts training at the urging of a friend, primarily seeking a fitness activity. Initially apprehensive about certain aspects like grappling or weapon fighting due to perceived violence, their perspective gradually evolved as they were introduced to these elements. Through patient guidance and exposure, they eventually embraced all aspects of training, realizing the value and benefits they offered.

In such instances, it becomes evident that allowing students to dictate their preferences may not always serve their best interests. As teachers, it is our responsibility to impart knowledge and

wisdom, guiding students towards holistic growth and development. Maturity often entails confronting and mastering challenges, even those we initially resist or dislike. This principle holds true in martial arts training, where the essence lies in overcoming resistance and discomfort to attain proficiency and selfmastery.

In essence, the value of martial arts training extends beyond mere physical techniques. It encompasses a journey of self-discovery, resilience, and personal growth. By embracing the full spectrum of training, including aspects that may initially seem daunting or unpleasant, individuals can unlock their full potential and cultivate a fulfilling, enriched life.

Moreover, asserting the superiority of different fighting styles based on specific methods or strategies is inherently flawed. Consider a seasoned striker who boasts the superiority of striking until confronted with a skilled grappler who takes the fight to the ground, exposing the limitations of an exclusively striking-focused approach. Conversely, a grappler claiming supremacy in their grappling style may find their perspective shattered when facing a proficient striker capable of delivering a knockout blow with a single well-placed hit. The evolution of Mixed Martial Arts (MMA) has emerged from the recognition that a well-rounded skill set, encompassing both striking and grappling, is essential.

Within the framework of Hwa Rang Do, we refrain from categorizing ourselves merely as a martial arts style; instead, we align with a broader philosophy rooted in our Hwa Rang Do O Kae (code of conduct) and our nine doctrines: InHumanity, Uei-Justice, Yea-Courtesy, JiWisdom, Shin-Trust, Sun-Goodness, DukVirtue, Choong-Loyalty, Yong-Courage. Our primary goal is to unlock human potential, a pursuit achievable only through a holistic approach to learning. This approach has not only shaped our philosophical foundation but has also led

to the development of a well-rounded, extensive fighting repertoire. This encompasses stand-up striking, takedowns and throws, ground fighting, grappling, and mastery of all forms of weaponry. Our martial arts curriculum encompasses both soft/circular and hard/linear movement applications, coupled with a focus on internal and external energy development as well as the study of the Eastern Medicinal Traditions of acupuncture, acupressure, and herbology.

Our philosophy revolves around the understanding that all human life is precious, as we are made in the image of our creator. In any confrontation, whether triumphant or defeated, the recognition that any harm inflicted on a human being signifies a collective loss for humanity is paramount. It is an acknowledgment that in the act of causing pain and suffering to another, no one truly emerges victorious; we all lose. This realization forms the foundation of our conviction that violence can never lead to lasting peace; only through peaceful means can true harmony be achieved.

However, the pursuit of peace through peace remains an elusive goal for humans, requiring perfection of character and unparalleled resilience. It demands the continuous effort to strengthen our capacity to endure suffering, tenacity in the face of hardships, and the ability to withstand pain. While true attainment may be beyond reach, it becomes a perpetual path, a way of life to be lived as a Hwarang—a path marked by continual growth and dedication to the ideals we strive to embody.

(Will continue)

What comes after you have mastered the fundamentals and intermediates? What is the next step in your journey of learning Gracie Jiu-Jitsu? The Vacirca Brothers' Gracie Concepts program structure defines three main levels of student development: GC Fundamentals, GC Intermediate, and finally (in two separate parts), GC Advanced Gracie Jiu-Jitsu. These levels indicate different levels of maturity for Gracie Jiu-Jitsu students to eventually achieve the Faixa Preta (Black Belt). By this stage, most Gracie Jiu-Jitsu practitioners have spent several years practicing with us and can demonstrate a high level of experience, a deep understanding of the Gracie Concepts philosophy, and a strong bond and passion to train and share Jiu-Jitsu with other training partners, regardless of their belt level or physical attributes. Welcome to the GC Advanced Gracie Jiu-Jitsu program to take you to the next level of flow. Remember, Gracie Jiu-Jitsu is much more than just self-defense, it is a positive way of life. 47 min.

Ref.: •VACIR-9 Ref.: •VACIR-9

Budo international.com ORDERS:

As former Judoka myself and Jiu-Jitsu BJJ under professor John D. Machado, it's an honor to be inspired and meet and write on Judo Legend from Serbia and share with Budo Magazine readersinspire by Sensei Vuk.

Avi Nardia

Budo International: Who inspired Vuk to start judo and his first steps and who inspired him these days as he is also inspiring so many Youngs

Vuk Rašović Sensei: I got an advice to train Judo from Miroslav Čitaković, who was a famous Yugoslav Greco-Roman wrestling champion, and many champions in Serbia from many different Martial arts trained strength and conditioning under him. Today the most inspiring Judokas for me are Teddy Riner, Shohei Ono, Nemanja Majdov, but in personal approach and training of Judo, I was mostly influenced by Kyuzo Mifune who was an old Japanese Judo master and pupil of Jigoro Kano

Budo International: name Judoka that even today can keep inspire us and judoka that keeps also the samurai way not only as sport

Vuk Rašović Sensei: I know you asked me for just one name but I will name two : Yasuhiro Yamashita and Robert Van Der Wal Osao Okano Kashiwazaki

Budo International: Do you think Judo need to be part of the sport education system in schools as in Japan

Vuk Rašović Sensei: Definitely, and not just for the growth of Judo in Serbia itself but also for cultivation of whole new generations as Judo is proven to be the best method that teaches children to be strong in life but it also has a great ethics of personal behavior. However I think that will not happen so easily because there are many other sport disciplines that have long traditions and many competitive successes but they haven't entered our educational systems. It's up to the federations in Serbia to promote their sports.

Budo International: Serbian are very strong Phisical and mental in past and why we not see many Olympic judoka from Serbia what's need to make champion and missed in Serbia , Israel is small but in last 25 years we have Judo in Highschool and the sport university have talent Judo programs that push youngest into almost be proffesional Judoka , do you think Serbia need also similar programs and what's need for that Vuk Rašović Sensei: In my judgement and by personal feeling, Judo is on a good path in Serbia and even now we have quality competitor in both competitions, man and women, and they win medals in grand slams and in European and World Championships. They succeed to win Olympic norms but so far the success at the Olympic competition is not present. If Judo was present in our school system it is apparent that the success would be bigger on the competitive international level, even thought I am not dissatisfied with our present achievements in total.

Budo International: What you see as biggest accomplishment for you and what would you like to complete more in your ling way Judo mission

Vuk Rašović Sensei: What I am satisfied with is the length and quality of my Judo career. I believe that I have one of the longest competitive career in World of Judo as my last competition as senior was when I was 57 years old where I won 4 fights by Ippon against opponents that were all younger than 25 years of age and I became a champion of Belgrade's Open Judo Championships, and then I retired as senior competitor and later begun my career in Masters. In Master's competitions I won 14 titles of World Champion and 7 titles of European champion. In 2005. I set a record which no other Judoka accomplished in any age category, in Toronto I won a title of World Champion in Open Category and a title of World Champion in Heavyweight category and in London a Title of European Champion in Open and European Champion in Heavyweight category. My dedication to Judo was absolute, in Atlanta I was promoted to be a Grand Masters Champion, and 2011 in Paris IJF awarded me a title of "Judo Legend from Serbia".

Budo International: what message you would like to send to Serbian parents and youngest as also maybe adults to biuld strong judo maybe also as community and friendship and not only as professional Vuk Rašović Sensei: I consider Judo to enrich lives of all people who practice it and the principle of Judo that goes by unified effort for mutual progression is achieved through socialization and it amplifies the capabilities of friendship. With pride I can say that Judo helped me to form many deep and lasting quality friendships not just in Serbia but in abroad. And I am also happy to have you as my new friend Avi and I hope that in time we will deepen our friendship.

Budo International: you are Judo Legend and highest rank that most people not be able earn in life time and this may scare many people to get involved with Judo as think must devoted all way but what message you see for people that scared step in ?

Vuk Rašović Sensei: It's not necessary to go all in in any sport including Judo, to be able to have many benefits and it is quite enough to just start training with what ever capability you have, even if it is humble as a lot is possible to be accomplished with time and patience. Amongst my students that practice Judo recreationally, there are many academics, deans of universities, university professors, ministers, generals whom Judo has greatly enriched their lives. To be honest with you I never was talented at Judo, I just loved it very much, and I was willing to invest any effort to master that beautiful martial art and I stil do that today.

Budo International: We face modern world when men identify as women and its becomes some time passive aggressive when people ask judoka why they want to do aggressive and violence thing... I think this claim is passive aggressive and set sport people as aggressive as anyone in this sports most kind and gentle but some get impressed that it's aggressive world Judo, how would you explain Judo as system to teach values and moral and family old school education and give skills of life not only skills for self defense.

Vuk Rašović Sensei: I accept the traditional values that Judo teaches and the values that Jigoro Kano taught. In my career as a coach I was also coaching women's Judo representation and I feel great respect for anyone that trains Judo. Judo is a sport that asks serious willingness to fight but there is no destruction in it unlike the striking sports like Box, Kick Box, Full contact and MMA. In my opinion Judo above all other sports can be considered to be a noble martial art. The essence of Judo in competition is a process of decision making that can bring immense experience with it which can help a person to achieve big things even in other segments of life. I don't think Judo should be related to any kind of gender ideology as anyone is free to practice it. I trained very much with top female competitors all over the world when I was older and it helped me greatly to improve my technique, because I had to practice Judo in a gentle way without using strength.

Marco Marinković Student for Sensei Vuk

Budo International: What do you think Judo can give new generations and why is important to study

Marco Marinković: Apart from the physical benefits, judo also fulfills our psychological needs. In addition to the well-known positive effect on health, training judo can also encourage the development of discipline with new generations, through clearly defined rules. The combination of mental, emotional and physical benefits that this sport provides combined with the ability to practice newfound skills leads to the development of important mental and behavior skills that are used in everyday life later in adulthood.

Budo International: You always show respect and responsibility will you say it's skills you study only home or its skills that we get also in army academy and in service for country as do something to your community and what do you think Judo can help and teach when come to respect and responsibility

Marco Marinković: I started training judo 30 years ago, while I was in highschool. There was no particular reason for that, I just felt I needed to exercise, and while all of my highschool friends were training boxing or kick boxing, I found this to be more elegant and more open minded sport. Through the years on tatami, I recognized a true value and importance of judo philosophy in my life and learned that there are more ways to overcome your personal difficulties and win personal opponents, not only with physical strength, but also with strong mind and clear technique, using opponents agressivity as a leverage for winning. Through the years, I made my carrier in the field of security, combining knowledge acquired at the University of Belgrade - Faculty of Economics with skills and techniques learned in the Military academy, Security agency, Tax police and Gendarmery. The path was narrow with sharp edges, but with judo philosophy I made it to overcome all of the challenges that were in front of me. Today, I am in my mid fourties, and I am working as a General Manager in the Anti Money Laundering- Counter Terror Financing supervision centre in the National bank of Serbia. I am still combining my knowledge, skills and experience with judo principles and always trying to use opponents strength as a leverage to gain a result.

Budo International: Short background how you know Vuk and what you think for his life mission Judo. Marco Marinković: I met Vuk 30 years ago while I was a young Judoka. We all admired his strong will and discipline and we were fascinated with his overwhelming knowledge and superior techniques that he transfered to us as our Sen Sei. Through the years of traning together we built a strong connection and friendship and he had a great influence on our generation in Serbia. For us he is a modern samurai and we respect him as childern respect their parents and also as soilders respect their commanders. He always taught us that the path to the success is more important then the success itself and that if we commit our mind and body to Judo, success will come sooner or later. That was very important in my carrier and personal life, and after every defeat I remembered what Vuk was teaching us and I stood up and continued fighting, because we all must fall sometimes, but the main question is how fast can we stand up after the fall.

LARP and Soft Combat are spreading like wildfire and are increasingly present in medieval fairs and events associated with tourism and local festivals. Medieval fencing, in addition to its increasingly widespread presence in reproductions of ancient battles, has also become a new leisure activity and sport that is spreading around the world in dojos for children and adults, in the form of role-playing games, or preparation for actors in the increasingly frequent series framed in the Middle Ages. Because of his extensive martial experience, Avi adds veracity to the combat, conveying realism and completely unexpected approaches to the genre lovers will enjoy this video. His 6th Dan of Kendo, 5th Dan of Iaido, 5th of Jodo, his knowledge of Kenjutsu and so many other martial arts, put him in a great position to deal with the subject.

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BIOGRAPHY OF THE AUTHOR

Salvatore OLIVA began his career in martial arts at the age of 9, exposing himself to various fighting styles before deciding on Jeet Kune Do, Filipino martial arts and Brazilian Jiu Jitsu in the early 1990s.

His passionate dedication to martial arts and combat sports, especially in the area of self-defense for security forces, led him to develop the OLIVA Combat System. This ultimate and effective combat system is based on his extensive expertise and an individualized combat concept supported by modern training. It consists of three different operational systems and is accessible to a wide audience.

With its realistic and effective training methods and defense techniques, Salvatore OLIVA's system has attracted a great deal of international attention. It includes effective self-defense and training modules that can be used in selfdefense situations in both private and professional contexts.

Salvatore OLIVA is known worldwide as a recognized authority and renowned expert in various areas of martial arts. He teaches continuously in seminars and courses at home and abroad. Both civilians and various law enforcement agencies benefit from his OLIVA Combatives program, such as the P.D.S. System (Progressive Defense System) and his professional systems P.L.E.T. System (Professional Law Enforcement Tactics) and C.A.T. System (Cobra Assault System), which have been developed specifically for police, law enforcement, government agencies, military and personal protection.

In his latest work, the author reveals the secrets of Professional LawEnforcementTactics, Professional SelfDefense 360° and CombatDefense for the first time. This work is of fundamental importance for the understanding and conceptual structure of real street self-defense and the "self-defense mentality" in comparison to the "self-protection mentality", as well as the Combat programs CloseQuarterCombat (CQC) and CloseQuarterBattle (CQB).

"Salvatore OLIVA is known worldwide as a recognized authority and renowned expert in various areas of martial arts."

Ranking

Salvatore OLIVA:

- Founder&Director of the OLIVA CombatSystem

- JeetKune Do Concept - SeniorInstructor

- Kali-Eskrima Filipino MartialArts - SeniorInstructor

- Expert in operational self-defense (Tactics/Techniques)

- Military Hand to Hand / CQC-CQB CombatExpert

- Violence Prevention O.T.P. Instructor

- MEB-Expandable Baton Instructor

- Monadnock PR-24 Instructor

OLIVA COMBAT SYSTEM Guide

A competent guide is of great importance as it provides clear instructions that serve as orientation for dealing with different situations and carrying out actions correctly and effectively. A guide can take the form of guidelines or instructions. For example, how to approach a style that is not based on technique but on an understanding of movement in biomechanics. How to get the body to develop maximum strength, to estimate a distance, to confuse the opponent, to secure the steps to maintain a critical distance, to get to know your own body from a distance and to concentrate on different transitions. It is therefore of fundamental importance to have a clear and precise guide.

It is important to know that there are three types of combat: sports combat with rules, individual combat and group combat, which involves complex group dynamics. The OLIVA

Combat System was developed by me, Sifu Salvatore OLIVA, as a logical evolution of the conceptual structure of real street self-defense and the CQC and CQB fighting programs to ensure the best training and teaching methods. The OLIVA CombatSystem is a martial art adapted to the requirements of the 21st century.

In the OLIVA Combat System it is crucial to adapt the training to all fighting distances with or without weapons. Adaptation during potential transitions is critical to defense and survival. To prepare for street situations, training should cover all possible attacks. For example, the training is divided into two parts: SelfPerfection, in which techniques are practiced, andSelfPreservation, in which the fight is simulated. The training should cover all fighting distances from kicking to punching, from trapping (hand to hand fighting techniques) to ground fighting in BJJ. Fighting distances with the use of weapons are also trained, both with the stick and with the knife.

An important part of the training involves the integration of different weapons in different combat and survival situations. For example, an attacker could use a knife while the defender is unarmed. The fight could then move into hand-to-hand combat, followed by a switch to ground fighting (street BJJ) and the use of Kino Mutay techniques (biting and eye gouging) to escape. In addition, the training is geared towards mass attacks or attacks with weapons.

This special, uninterrupted training enables the development of important skills required for street fights. During combat transitions, the adaptation and control of emotions and fighting spirit is developed.

It is important to emphasize that MMA tournaments and similar events have their own value and contribute to the development of various skills and self-defense, but within a limited framework that is geared towards competitive goals and financial

"In the OLIVA Combat System, it is crucial that to adapt the training to all fighting distances with or without weapons."

incentives. There was a deep respect for the participants in such events.

It is essential to understand that there is a fundamental path behind all of them.

It is also important to recognize the importance of the individual steps, which are divided into 4 phases and 5 stages. The development is divided into the following:

The 4 phases result from this concept:

1) The physical phase: this stage is about learning the technique and the art.

2) The mental phase: development of mental self-discipline.

3) The emotional phase: the ability to keep a cool head under pressure, especially extreme pressure.

4) The spiritual stage: Spiritual - the final and important level.

"To prepare for street situations, the training should cover all possible attacks."

The 5 stages result from this concept:

1) Learning the technique: learn the techniques.

2) Practicing the technique: Practice the techniques.

3) Mastering the technique: Master the techniques under pressure, especially under extreme pressure.

4) Functionalizing the technique: Ensure that the technique is functional.

5) Maintaining the technique: Master the techniques.

The goal is to become an excellent technician, fighter and master. The 4 phases and 5 levels make this possible at a very high level.

In conclusion, I would like to advise all martial artists/martial artists to spend more time learning how to identify, differentiate and process their emotions. This important trait will carry over into everyday life. This is the path to spirituality!

"Simplicity and efficiency are the top priorities. Master the ranges, learn from range to range and flow from art to art."

The knife is the most dangerous and feared weapon in a fight. Very easy to get and very often deadly. The Oliva Combat System defense program against a knife attack involves concrete action, efficiency and perfection. It is a total fight, based on simple knife and non-knife fighting mechanisms. A street fight against an armed person requires first of all psychological management and then technical mastery, which can only be obtained through special training. Only in this way can we deal with fear, to give success to the concepts of fighting, resistance and victory. The system could be described as the civilian version of the C.A.T. system ("Cobra Assault Tactics") taught to the Special Forces, which is characterized by extremely direct, aggressive, simple, fast and very effective mechanisms. Through specific high-level tactical-technical training, certain skills are taught that, along with basic training, allow survival in a confrontation with or without a weapon. These skills include: Sensitivity, Reaction, Explosiveness, Body Coordination, Speed, Timing and of course the most important of all, Killer Instinct. "The essential thing is to be as concrete, efficient and perfect as possible. This is the only way we have a chance of defense". This is the objective of the Oliva Combat System. 40 min.

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Budo international.com ORDERS:

今日、世界中で犯罪が増加しているため、自衛プログラムが重要になっています。

スポーツ武道のトレーニングよりも包括的なものです。

PFS プログラム Systey は、創設者であるマスターアーメドアルフーリの監督の下、戦闘分野の軍事専門家と武道の高等インストラクターによって作成され、諜報活動や実際の対決と歩調を合わせる最も重要な戦闘プログラムの 1 つと考えられています。。

今日、それはいくつかの国で広まっています軍人と民間人が社会と社会を守るための重要なプログラム

Self-defense programs are very important nowadays due to the increase of crimes around the world and are more comprehensive than martial arts sports training.

The PFS program has been developed by military experts in the field of combat and high-level martial arts instructors under the supervision of its founder, Master Ahmed Al-Houli, and is now considered one of the most important combat programs in the face of real confrontations. Its practice has spread to several countries. An important program for both military and civilian personnel to protect society.

THE TACTICAL POLICE AND MILITARY OPERATIONAL TOLETE FROM AN IMPROVISED ELEMENT TO A TOOL FOR PROFESSIONAL USE.

Introduction. Weapons in their origin and evolution to personal and professional use

In today's Western societies, peaceful coexistence between individuals and peoples is a rule as assumed as it is unfortunately rich in exceptions, as can be seen by a cursory glance at the daily news, plagued by violent situations between individuals and nations. However, the willful human yearning for peace means that everything related to the concept of armaments carries a negative connotation. And this despite the fact that many of the meanings of the verb "to arm", its desinences and derived adjectives, are of common use and without strict warlike connotation. Thus we say that we "arm ourselves with patience", that "we are armed with reasons" or that we use "the argument as a weapon".

In fact, among the different meanings that the Royal Spanish Academy establishes for the term "Weapon" in the current edition of its Dictionary of the Language, we can find the following:

- Natural defenses of animals.

- Means used to achieve something.

- Instrument, means or machine destined to attack or defend.

Human beings are vertebrate mammals that evolution did not favor precisely with natural defenses (first of the mentioned meanings) such as claws, fangs, etc.. Nor did it provide us with effective means to escape from our predators or competitors, progressively losing the ability to climb trees or rocks nimbly and, despite our adaptation to pedestrian locomotion, this does not occur at a high speed to favor an effective running escape.

However, that same evolution configured us in two basic aspects: a large rational brain and upper limbs free from the ground and with opposable thumbs for efficient manipulation of objects (biological anthropology establishes a clear relationship between the two, although it is not definitive which of the two developed first. Probably in unison or with little time lag).

Precisely that unique intellect among terrestrial animals allowed us to devise means to be used for an end (second meaning) and, more specifically, to attack or defend ourselves (third meaning). And in this sense, human beings, since always and even before we became strictly human beings, made use of what we had at our disposal just for this purpose: to defend ourselves from attacks or to attack in our turn in order to achieve an end (food, reproduction, territorial, etc.).

These means at our disposal were initially nothing more than plant elements (branches, thorns, fibers) or geological elements (rocks or blunt or sharp minerals). Subsequently, combinations of them and, following an unstoppable

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Figure 1. The evolution of weapons has paralleled that of the human species itself.

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Figure 2. AI idealization of fighting among indigenous Canary Islanders in an active volcanic environment.

technological evolution, the attainment of metalliferous resources that have led us to the very sophisticated means of armament we have today (Figure 1). These, however, are not available to everyone, but have been restricted to specific groups, such as the police and/or the military.

Nowadays, citizens of the civilized world do not usually walk around with weapons in our daily lives, as was the case until very recently (carrying bladed weapons and even firearms as a matter of course), this right having been legally ceded exclusively to the Security Forces and, never more appropriately, to the Armed Forces. Even in the case of elements of mere forcefulness, such as simple "truncheons". This last example is the most appropriate for the purpose of this work, because although these tools have also evolved technologically towards extensible and even electric police batons, they are also the most susceptible to be elaborated with improvised means, "of fortune", besides being able to use diverse objects of daily life for the same forceful purpose, as is the case of the canary baton, as we will see.

1. The indigenous Canary Islanders. Their origin, technical and biological baggage, use of the environment and derived bellicosity

The Canary Islands are the closest to the African continent among the group of Atlantic archipelagos that make up the northwestern Atlantic biogeographic region of Macaronesia, which also includes the islands of the Azores, Madeira, Salvajes and Cape Verde. The Canary Islands are also the only one of these archipelagos that had an indigenous population that had evolved in a rather peculiar way until the arrival of the European conquerors in the 14th century.

The origin of this unique native Macaronesian population seems to point, in the most widespread theory (Tejera 2020), to consider a series of migratory waves of Berber (Amazigh) tribes, both initially from the African continent and successively between the islands themselves, and starting the process during the change of Era or a little before at the most. This consideration is argued both in the similarity of certain Canarian ethnonyms with other protohistoric Africans and in genetic studies (Maca-Meyer 2002, 2007) that, to a common background, argue the diversity found precisely in those different migratory waves which, however, do not explain (as neither does, methodologically and previously, the African philological analysis itself), how it was possible the colonization of these Atlantic islands from a continent separated by a hundred kilometers of ocean by successive nomadic peoples coming from the Maghreb Atlas, ignorant of navigation and who also did it by seven oceanic islands in groups that in turn would be determined by African

continental territorial criteria. On the other hand, also genetic studies (Fregel et. al. 2018) yield data such as that the primordial Canary Island populations present kinship with the first European farmers, whose genetic signal was introduced in Europe from Anatolia through the migrations of farmers during the Neolithic expansion, about 7,000 years ago.

Precisely in relation to this broader connection and that would extend in time and space the Canarian population origin, recent archaeological discoveries (Atoche 2013, Del Arco 2021) seem to go back in almost a millennium the human settlement in the Canary Islands, by considering the Archipelago as one more part of the vast African region where the interests of the ancient populations established in the so-called Strait Circle converged for more than a thousand years, starting from the end of the second millennium BC. The Mediterranean hypothesis is thus configured, which attributes the colonization of the Canary Islands (coinciding on the other hand with the culmination of the same process in the Mediterranean islands), to Phoenician-Punic navigators who in turn took over from previous navigations that, at least from the Final Bronze Age, would have frequented the Canary waters motivated by economic interests, mainly fishing and gathering, but also to support navigation and the establishment of a processing industry for the production of purple dye from certain mollusks (Del Arco et. al, 2021). This would explain certain cultural particularities of the Canary Islands when understood within the context of the Phoenician-Punic colonization of the Mediterranean and the results of the acculturation of the North African Paleo-Berber populations in contact with the Semitic world and later during the Roman imperial period until its decline in the 4th century AD, when it was abandoned by the Romans (Del Arco et al., 2021). IV of our era, when almost all the Tingitan province and the numerous factories of the Moroccan Atlantic coast were abandoned. Island isolation then began until its rediscovery almost a millennium later by Europeans, in a period where there was indeed time (and island isolation) for the development of both notable differences of all kinds with the continental regions of origin and inter-island differences, even at the genetic level.

It must be taken into account, and in support of the necessary concurrence of vessels of notable size and sophistication, that they must have been capable of transporting a significant number of people to guarantee the overcoming of the genetic "bottleneck" that would prevent the generational survival of populations on each island without endogamic deterioration, and the same must be applied to the domestic animals (not so much for the plant elements) that constituted the accompanying biological baggage on which they based their initial survival and subsequent way of life. That is to say, that together with the minimum number of humans of both sexes, there had to come simultaneously male and female

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goats (at least two different varieties), sheep, pigs and dogs (also of these at least two different breeds). It is also possible that they brought cats and even bovids and equids, although the latter did not prosper in stable populations, as pointed out by González Antón (1998), Cabrera (2001) and Govantes (2019). Thus, the first Canary Island colonizers arrived on the islands with their own biological equipment, both animal and plant, very different

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from the native islanders. The direct and indirect impact produced by the introduction of agriculture and livestock in this pristine environment without large herbivores to date (and therefore without natural defenses against the consequent pressure), together with the competitive feralization of introduced species, in addition to the use of fire to obtain pastures and open areas suitable for cultivation, caused a remarkable impact on the pre-

Figure 3. Canary Islanders training in armed struggle. Idealized image generated by AI.

anthropic Canarian ecosystems (Fdez-Palacios et al. 2008). Palacios et. al. 2008), with some of them disappearing completely (oak groves in Tenerife, Laurisilva in Fuerteventura, pine forests on the same island and in La Gomera...) and not only isolated species, which were also quite numerous (Machado 1996). However, in the case of agriculture, and except for Gran Canaria, in the rest of the islands, it was either not implemented decisively or was soon abandoned, given the alternative possibilities of subsistence based mainly on wild harvesting, fishing, grazing and hunting (Morales et. al. 2007; Govantesop. cit.). Precisely these last two activities led to the development of tools that could be used as weapons both for the defense of livestock and for the capture of native or feral wild animals.

In any case, and whatever the origin of the primitive Canary Island populations and how they arrived on the islands, it is certain that they came from, or at least had close contact with, technologically advanced civilizations and for which the use of certain tools, both for warfare and hunting, was as common as the fact that they did not survive and were not used by the ancient Canary Islanders on any of the islands. This is the case of the bow and arrow and even the oldest propeller or spear-thrower, as well as the sling for throwing stones, the latter being so common in the Mediterranean islands whose colonization seems to coincide, with little time lag, with those of the Canary Islands themselves and by the same civilizations, according to the Mediterranean hypothesis (Govantes, 2022a).

It was only on these islands, therefore, where the invaders encountered a native warlike resistance which, despite the aforementioned lack of weapons, took a whole century to overcome, in an effort proportionally in time and space, much greater than that which led these same conquerors to dominate Amerindian empires such as the Aztec or Inca, much more populated and technologically advanced than the indigenous Canary Islanders. The latter, in fact, were technologically back to the Stone Age, given the non-existence of metals in recent volcanic islands that only allowed the elaboration of stone tools, wood or bone, necessary for an elementary agriculture, along with small game, wild collection and above all the grazing of the ovicaprids and pigs that ordered their way of life. As in other eminently pastoral societies, the struggles for livestock and pastures especially, but also others of a tribal or merely convivial nature within the same clan, led to frequent physical disputes within each island, given that everything points to the fact that there was no maritime contact, at least not frequent, between them (Govantes, 2023). This developed in as Cuscoy (1968) points out, on the one hand, an excellent physical form together with a "certain degree of irritability" derived from the arduous work in the environment (hostile on the other hand, given that the meteorological contingencies, despite the generally benign climate, were joined by terrible events such as volcanic eruptions) (Fig. 2) as well as the

aforementioned and inevitable disputes over power, territory, pastures or livestock (the theft of animals was widespread).

In this way, violence and the preparation to confront it formed part of the way of life of the primitive Canarians from childhood itself, during which they were trained, from a very young age and permanently during adulthood, in hand-to-hand fighting with sticks (Fig. 3) or in throwing and dodging stones, in which they became surprisingly skilled. In fact, the term "Guanche" is not native, but Old Frenchmeaning "dodger" - as the Normans were surprised by this striking skill. This comes to account for some criticisms to the use of the term "tolete", for being considered Castilian marine and not Guanche, when even the latter is not.

This widespread violence is attested by studies on bone remains deposited in the archaeological museums of Tenerife and Gran Canaria (Delgado et. al. 2018, see also related journalistic reference) that evidence the very high percentage of traumatisms, especially cranial, attributable exclusively to violent aggressions between individuals and not to accidents. Moreover, in the aforementioned study by Delgado and his collaborators, it is emphasized that "the number of violent skull fractures found in the individuals recovered in one of the most important burial sites of Gran Canaria in pre-Hispanic times, the Guayadeque ravine, exceeds those of any other prehistoric society in the world". Around 30% of the skulls studied in the whole island of Gran Canaria (21% in the case of children from 5 years of age) showed traumatisms "caused by violent blows with blunt stone or wooden weapons". Very similar considerations and findings are made from the forensic studies of the Archaeological Museum of Tenerife in the case of the Guanches (Rodríguez 2016), which, together with the chronicles in the same sense, seems to indicate that this degree of aggression was common and widespread among the primitive inhabitants of the entire archipelago. (Fig. 4).

This violent bellicosity of the primitive Canarians was greatly suffered by the conquistadors on their arrival to the islands, despite the mere use by the former of stone weapons and especially wood as opposed to the steel, crossbows and firearms of the latter. And it explains, added to other things such as the knowledge of the terrain, the difficulty of the subjugation of the Archipelago by the Europeans in spite of the undeniable superiority of weapons and war strategies of the latter against the natives (Figs. 5 and 6).

However, the Canary natives were not totally ignorant of the arts of warfare against foreigners (as well as against their own, as has been reiterated) and already had some experience in this regard, since before the Conquest and after it, there must have been many fights that the original Canary Islanders and their immediate descendants would engage in against the Barbary pirates who raided the islands to capture slaves. And which were maintained, with the corresponding responses (cavalcades, although they

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Figure. 4. Canary indigenous skulls traumatized by blows with weapons.

were raids of maritime origin) from the Islands to Barbary for centuries (Abad, 2008), with an important native Canary Islander component of the warrior contingents. It should not be forgotten that this same indigenous component was used by the European conquerors themselves to carry out the successive insular conquests, using natives of one island against those of others and even within the same island, as occurred with the Guanches of the south and north of Tenerife. Circumstance and strategy that replicated a few years later in the conquest of the Mexican empire, relying the Spanish against the Aztecs in other

Amerindian tribes whose troops multiplied by several figures to the Spanish soldiers (up to tens of thousands of Indians for a few hundred Europeans).

For all these reasons, we must question the idyllic image of the Canary Islander, who fits the stereotype of the "Good Savage" of Rousseau, in harmony with his fellows and his environment. On the contrary, the hard struggle for survival forced the first canaries to have a notable impact both on their natural environment and on the bodies of their fellows, whether they were neighbors or invaders (Fig. 7). And in both cases, with no other restraint than that imposed by their own material limitations. Circumscribed, as has been said, to organic elements such as horns, sinews, but especially vegetable and stone elements. If they had had metals and/or had maintained or devised technologies to manufacture, for example, swords, metal axes or bows and arrows (although for the latter they did have the means), the impact on nature and on warfare would have been considerably greater than the already considerable impact they caused.

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Figure 5. Canarian indigenous weaponry vs. conquistadors' means.

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2. The weapons of the indigenous Canary Islanders and their survival as sporting elements

Now, what were the weapons that the indigenous Canary Islanders had and used profusely? First of all, we must start from the fact that those native weapons, for the most part, were nothing more than modifications of their agricultural and hunting implements for war (fundamentally long sticks for wandering, support or jumping, and short sticks for ploughing, in addition to those that could be thrown by hand), They survived in this form after the conquest, given the prohibition by the new authorities of the possession of weapons in the strict sense of the word by the dominated population, but they were used as effective and forceful tools for which the indigenous Canary Islanders and their

Right Figure 7. Battle between indigenous Canary Islanders (AI idealization). Above Figure 6. AI-generated idealization of fight between indigenous Canary Islanders and Europeans during the conquest of the Canary Islands.

from: http://www.mundoguanche.com/portada/articulo.php?id_articulo=143 Partially modified)

descendants maintained and developed, up to the present day, a whole technical baggage for their warlike use and self-defense.

The chronicles, the archaeological record and the numerous finds of such tools in the native tombs give us clear information on what such weapons consisted of, and Cuscoy (op. cit. ) of analyzing glossaries of names of weapons, both wooden and lithic and also of non-specific elements of command for the fight, contributed by authors of the stature of Viera y Clavijo, Abreu Galindo, Antonio de Viana or Sabino Berthelot, being that of the latter, made in 1842, the one that seems to him as the most appropriate:

AMODAGA: fire-hardened pointed cane (Tenerife).

AÑEPA: cane of command or ensign (Tenerife).

BANOT: weapon of war (Tenerife)

MAGADO: mace (Gran Canaria).

MOCA: javelin (La Palma)

SUNTA: weapon of war (Tenerife).

SUSMAGO: javelin (Gran Canaria).

TAFIAQUE or TAFRIGUE: stone knife (Lanzarote and Fuerteventura).

TAMASAQUE: long stick, spear (El Hierro and La Gomera).

TABONA: cutting stone (Gran Canaria and Tenerife)

TEZEZES: gnarled stick or cane (Lanzarote and Fuerteventura)

VERDONES: big stick (El Hierro and La Gomera).

Regarding the materials with which these tools were made, and going deeper in the already exposed, it is also convenient to reiterate that in the Canary archipelago there are no metalliferous ores, so the materials that the primitive Canary Islanders had to use when making tools or weapons were of lithological nature (basalt, phonolite and obsidian, basically) or organic (horns, antlers, bones, leather, tendons, fish bones, fragments of shells. ... as well as vegetal elements such as branches, trunks, barbs, herbaceous fibers, etc.).

Precisely with regard to the latter materials, the most used for the manufacture of weapons corresponded to the various types of wood. And among them, above all the canary pine Pinus canariensis, either peripheral or "white", that is, not tied for long spears due to its lightness, dedicating the tea (the hard and dense hyper-resinous heart of the pine) for shorter and heavier weapons, as we have already seen. However, there are also massive and robust spears made of tea, as well as those with a widened upper end.

Also, the staffs of command and javelins, añepa and banot respectively, and to use general terms, are carved mainly in barbusano Apollonias barbujana and in sabina Juniperus turbinata canariensis, being also used the white firewood or holy firewood Neochamaelea pulverulenta to make small throwing spears due to its great hardness and

Banod: Wooden spear-like rod, fire-hardened and sharpened, which had a counterweight on the body to improve its stability when thrown.

Magado: A type of wooden club with a large protrusion at one end, it was the weapon most used by the ancient Canary Islanders.

Sunta: Very thick mace with truncheons at the ends, it was used mainly by the Guanches.

Tezeze: Club, thick and strong stick for fighting.

Tamazaque: Wooden spear normally used as a walking aid, but which was also used for defense.

Tabona: A type of knife made of a stone, obsidian, which is very hard and from which it is possible to obtain a very sharp edge. The Canary Islanders gave it the names of tauas and tafigue. As is logical, they were not only used in combat, as they were also efficient tools, for example, for cutting fabrics and skinning animals.

Magido: A type of wooden sword, thin and pointed, used with skill by the ancient Canary Islanders. As a curiosity, it should be noted that, in its continental version, the movements of this sword are associated with the image of a wild cat.

Moca: Rapier or pointed stick, made of wood and hardened by fire, was the preferred weapon of the Auarites. An instrument practically identical to the amodaga of the canaries, which among certain Tuareg peoples also participates in a children's game where two groups exchange stitches.

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police and

Fig. 8. Examples of different indigenous Canarian weapons with alternative names. (Taken

flexibility. For similar pieces, the wild olive tree Olea cerasiformis was also used, given its hardness ("no one can fight the wild olive tree stick"). Many fragments of short canes and sharpened sticks are carved, in addition to pine, in white broom Spartocytisus supranubius or in cornical Periplocalaevigata, often located in the vicinity of the habitat of these species (broom on the summit and cornical on the coast).

The aforementioned absence of metals meant that both the techniques of sharpening (with subsequent hardening by fire and the occasional addition of goat horns, rocky fragments or shells) and working in general were done with the help of lithic tools, sometimes in a very rough way as in the case of spears or shepherds' staffs, by repeated blows of a stone adze while the scraping is normally longitudinal, although in some specimens the piece was made by turning it. The coarseness of the carving is most noticeable in the tea spears, undoubtedly due to the hardness of the worked material. However, there was a lithic material available to the indigenous awaras of San Miguel de La Palma (Benahoare), Gran Canaria (Tamaran) and especially the Guanches of Tenerife (name given to that island by the awara and that has endured) that allowed the elaboration of sharper and more cutting edges than any steel (even

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today with nanotechnology). And it is obsidian, a volcanic glass within the typology of igneous rocks with a strongly silicate composition. Structurally it is an amorphous solid not truly crystalline (which classifies it more as a mineraloid than a strict mineral) and due to its rigid and stable ionic bonds, a finer edge can be achieved with this material, even at the molecular level, than that of any metal. These have precisely metallic bonds and a crystalline structure that does not allow such a level of cutting. So much so that modern surgeons prefer obsidian scalpels to steel, as they allow much more precise cuts on a cellular and almost atomic scale (Fig. 10). (Fig. 10).

In spite of the above, the chronicles emphasize the use by the indigenous islanders of wooden weapons, at most sharpened without other complements than some organic ones, such as horns, thorns or fragments of shells. Even so, some authors point to obsidian inlays to improve the blades of swords, axes and especially knives. The difficulty of obtaining this material may explain the scarcity of its warlike use, although it is more than likely that obsidian knives played a role in the very short distance fights between the Guanches of Tenerife, in whose summits of Las Cañadas this volcanic glass outcrops with a certain abundance (Fig. 11).

Figure 9. Armed Canarian indigenous host Source: Pinterest

It would be illogical that, given the long period of conquest of the islands (a century), the previous and subsequent warlike contacts of the indigenous population and their own abundant survival in the new mixed Canary society, the fighting strategies used for centuries did not survive among the most direct descendants of the natives. Especially if one takes into account that the motives for using them were still present in a society that for a long time after the conquest continued to be eminently pastoral.

Not only in some areas, but even on entire islands such as Fuerteventura and Lanzarote, right up to the present day. This war-cultural baggage was thus able to pass from generation to generation, despite the intense acculturation of the original population, the prohibition by the authorities of the use of weapons and later by the population in general, leaving

The Tactical Oper Tolete police and The Tactical Oper Tolete police and

Figure 10, right: Weapons manufacturing and testing workshop in an idealized image created by IA).

the weapons monopoly in the hands of the bodies and security forces for this purpose, whether police or military. The survival of the fighting arts, with or without implements, survived in the form of games of skill which, on the other hand, could hardly conceal their applicability to combat (Fig. 12).

However, all this immaterial warrior heritage derived from the use of wooden implements for fighting and warfare was on the verge of being lost over time, except for the transcendental recovery work of a key person: Grand Master Don Jorge Domínguez Naranjo, who rescued these ancestral techniques in an arduous inter-insular and even intercontinental effort. The result of this effort is the configuration of the sports disciplines of Lucha del Garrote Canario (long wooden

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Figure 11. Fight between Guanches using obsidian knives, in an idealized image generated by AI.

The Tactical Oper

Tolete police and The Tactical Oper Tolete police and

Figure 12. AI idealization of intergenerational transmission of ancestral fighting techniques among the Canarian people.

implement with two hands) and Lucha del Tolete (short stick with central grip in one hand), as well as other derived and complementary disciplines under the protection of the official Federation of Lucha del Garrote Canario, presided over by the also Grand Master of these disciplines Don Carlos Barrera Vera.

3. The Canarian Tolete. Cultural, sporting and tactical evolution

Although the practice of the fight of the Canarian Garrote can offer some similarity with other martial disciplines of combat with blunt weapons, as it could be the case of the Japanese Kobudo as the best known example, such comparison practically does not exist in the case of the Tolete, starting from its same way of central grip with a hand to its use with facility to hit with its ends, as much of edge as of tip. Thus, its technical possibilities and its effectiveness as a weapon or means of defense comfortably portable were soon revealed, and transcending its sporting aspects, as useful for police forces but also, and in a return to its origins, for military units themselves, especially combatants and / or security and surveillance tasks.

Indeed, the use of the canary tolete offers undoubted advantages as a means of attack and defense in military Close Combat, both in its aspect of surveillance and control of

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Figure 13. Example of a Series Technique of defense, disarmament and control with a baton against an opponent wielding a knife.

areas and facilities and directly in warfare, especially in cases of surprise hand strikes and the whole set of actions that traditionally structure the so-called Special Operations (Govantes, 2022b). (Govantes, 2022b).

A list of these advantages could be summarized as follows:

- The dimensions of the Tolete, around 70 cm in length and easily wielded thickness allows it to be carried in the soldier's equipment and extracted from it for use quickly and efficiently.

- Its central grip and appearance of a mere "stick" is disconcerting at first sight to the unfamiliar opponent, who tends to minimize or directly obviate its true effectiveness as a weapon.

- The speed and forcefulness of its impact has high possibilities of causing the enemy's casualty in a few seconds, either by causing unconsciousness (also death) when hitting the head or thorax, or by rendering the struck extremities useless. Even in the case of wearing a certain degree of protection (helmet, tactical vest, elbow pads, knee pads, gloves, etc.). In fact, the impact of a well wielded tolete is far superior to that of modern steel extensible defenses.

- Tolete techniques are configured as a fencing of wide, fast, reversible and forceful movements. And, given its possibility of impact from both ends, including its tips, by means of the appropriate twisting of the wrist, elbow and shoulder, it allows in a remarkably effective way to disarm an opponent wielding a bladed weapon or even a firearm, leaving the hand or arm unusable to continue the combat or the simple non-belligerent vital activity (Fig.13). This was especially evident during the fights that Canary Island workers had with their toletes against Haitian macheteros in the Cuban sugar cane plantations, with a wide advantage and habitual victory for the former.

- The grip of the tolete with only one hand allows leaving the other hand free to throw oneself with means of fortune to defend oneself against the knife, using elements of one's own equipment (warm clothing, helmet, backpack...) as well as to use another tool of defense or attack also with only one hand (dagger, pistol or improvised means).

- Precisely with regard to the dagger, the hand and arm movements practiced with a dirk have direct application to combat knife fencing, substituting the former for the latter. And even with empty hands (which forms the basic technical background of the discipline of Mano Canaria "he who handles a tolete well is good at the pineapple" - a Canarian word for punch).

- In spite of the previous points, the Tolete can be used with two hands to carry out adequate controls of immobilization and articular control for the detention of the enemy and its transfer in security conditions, as it happens in the police fields (Fig. 14).

- Finally in this relation, although incomplete and susceptible of a much deeper analysis and development, the Tolete can be manufactured as a means of fortune both in the natural environment

Figure 14. Series Technique control and police driving technique with tolete vs. grabbing.

The Tactical Oper Tolete police and The Tactical Oper Tolete police and

using branches of trees or bushes and in the urban or simply anthropized environment, through the use of pipes, furniture or, in general, of any more or less cylindrical element that responds, even vaguely, to its basic structure.

In all the exposed sense, the Tolete Canario begins to be known among the troops of the Spanish Armed Forces on the part of other members of the same ones that, starting from its practice as sport modality, have seen its possibilities as useful for the warlike combat in its strict sense. As in so many other things, and given its spirit as a versatile Corps, it has been the Marine Corps the pioneer in showing interest in this traditional Canarian weapon for modern use, with practical demonstrations in the Security and Naval Police Unit of the Spanish-American joint use Naval Base of Rota, in Cadiz, where it aroused great interest and high valuation among its troops (Fig. 15).

About the author:

Francisco Govantes Moreno

Captain of Marine Infantry & Naval Police of the Spanish Navy.

Police and Close Combat Instructor at the Rota Naval Base.

Environmental biologist, zoologist and scientific-sports psychopedagogue.

Professor of the Ministry of Education, Culture, Sports and Physical Activity of the Government of the Canary Islands.

7th Dan Master of Police Self-Defense Trainers.

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Figura 15. Clase de Tolete Táctico Operativo en el Aula de Formación de la Policía Naval de la Base de Rota

6th Dan Trainers Master of Sambo Self-Defense, DPP-Close Combat and National Trainer of Kyokushinkai Karate.

3rd Dan Superior National Krav Maga Trainer and International Kapap Instructor.

BIBLIOGRAPHY

Abad, (2008) Berberiscos en Canarias... y canarios en la Berbería (And an enigma and a small tower).

https://amigos25julio.com/index.php?option=com_content&view=article&id=998:berberiscos-en-canarias-ycanarios-en-la-berberberia-y-un-enigma-yuna-pequena-orre&catid=65&Itemid=105

Atoche Peña, P. (2013). Considerations in relation to the protohistoric colonization of the Canary Islands. Anuario de Estudios Atlánticos 59: 521-564.

Cabrera, J. C. (2001). Poblamiento e Impacto aborigen, pp. 241-246 in: Fernández-Palacios, J. M. & J. L. Martin Esquivel (eds.) Nature of the Canary Islands. Ecology and Conservation. Turquesa Ediciones. Santa Cruz de Tenerife. Cuscoy, D. (1968). Weapons of the primitive Canarians. Enciclopedia Canaria, 8. S/C de Tenerife (Aula de Cultura de Tenerife).

Del Arco Aguilar, M.C. (2021). Again on the ancient discovery and colonization of the Canary Islands. Reflections on theoretical aspects and empirical data. Anuario de Estudios Atlánticos 67: 067-006.

(http://anuariosatlanticos.casadecolon.com/index.php/aea/article/view/10595/10174)

Delgado Darias, T.; Alberto Barroso, V.; Velasco Vázquez, J. (2018). Violence in paradise: cranial trauma in theprehispanicpopulation of Gran Canaria (CanaryIslands). American journal of PhysicalAnthropology 166:70-83. (https://www.elconfidencial.com/alma-corazon-vida/2018-05-03/craneo-aborigenes-gran-canaria-violenciamedicina_1558389/)

Fernández-Palacios, J.M; Nascimento, L; Wiuis, K. J. &Whittaker, R.J.(2008) The impact of Aboriginal people on Canarian nature. Makaronesia 10: 66-79

Fregel, R. et al. (2018) Ancientgenomesfrom North AfricaevidenceprehistoricmigrationstotheMaghrebfromtheLevantandEurope. PNAS Vol. 115 No. 26: 6774-6779.

González Antón, R.; Arco, Mª. C. Del; Balbín, R. de and Bueno, P. (1998): "El poblamiento de un Archipiélago Atlántico: Canarias en el proceso colonizador del primer milenio a.C.". Eres (Archaeology), 8 (1): 43-100.

Govantes, F. (2019). Analysis of the aboriginal impact on Canarian ecosystems. The case of San Miguel de La Palma. Iruene 11: 30-47.

Govantes, F. (2022a). On the absence of propulsion elements for hunting or fighting in the way of life of the ancient Canarians. Iruene 14: 34-51

Govantes, F. (2022b). El Tolete Canario. An indigenous and traditional weapon as a means of combat for the modern Spanish Armed Forces. Black Belt Magazine: 461: 130-141.

(https://issuu.com/budoweb/docs/revista_artes_marciales_cinturon_negro_461_octub)

Govantes, F. (2023). On navigation (or lack thereof) by the indigenous Canary Islanders. Iruene 15: 58-77

Maca-Meyer, N. (2002). Genetic composition of historical and prehistoric human populations of the Canary Islands. University of La Laguna. Doctoral dissertation.

(https://riull.ull.es/xmlui/bitstream/handle/915/21020/cp171.pdf?sequence=1&isAllowed=y)

Maca-Meyer, N. (2007). Ancient DNA and the origin of the Canarian population. The Indifferent 19: 44-50.

Machado, M.C. 1996. Paleoecological and ethnoarchaeological reconstruction by anthracological analysis. The cave of Villaverde, Fuerteventura. In P. Ramil Rego, C. Fernández Rodríguez and M. Rodríguez Guitián (coord.) Biogeografía Pleistocena-Holocena de la Península Ibérica. Consellería de Cultura, Xunta de Galicia, Santiago de Compostela, pp. 261-274.

Morales, j., Rodríguez, A., Alberto, V., Machado, M.C. & C. Criado (2007). The impact of human activities on the environment of the Canary Islands during prehistoric times. El Indiferente 19: 69-80.

Rodríguez, C. (2016). ""Canary Amazigh, the Complete Interviews".

(https://www.youtube.com/watch?v=K- gy4Yj1ka0&t=7s).

Tejera Gaspar, A. (2020) Guanches. Le Canarien Editions. 268 pp.

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More than a century ago, in our cities, men of different social classes still resorted to sword and saber duels to settle their disputes and in the streets one could meet thugs and muggers ready to use a knife. Times when it was common for a gentleman to leave the house with his cane, often animated, i.e. equipped with a hidden blade. Starting from the treatise of Master G. Martinelli (1908) "Trattato di scherma con bastone da passeggio" interpreted and integrated according to the methodology of the Nova Scrimia, masters Chiaramonte, Galvani, Girlanda and Proietti present a complete work on the use of the cane, which even today can be extremely valid and effective. For cane fencing, Martinelli draws inspiration from the Italian school of saber, with a classical approach, as well as boxing as a means of selfdefense: guard, strikes, parries, feints, spinning and circling steps, jumps, strong blows to the hand, arm, groin and terrifying jabs to the face. The stick placed in good hands is as good as a saber. Of course, it does not cut or pierce, it does not kill, but it brings to reason and, if necessary, brings even the fiercest offender to his knees.

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The Dialogue of Silence

Interview with the Founder

THE SOLITARY PRACTICE

Excerpt from the book "The Dialogue of Silence" by ItsuoTsuda.

www.budointernational.com

I have a treasure: Master Ueshiba's voice.

This is a magnetic tape copy of a radio broadcast. The broadcaster: NHK, Japanese broadcasting, the first network. Date of broadcast: July 16, 1962. Program title: "The Morning Visit", from 7:45 to 8:00 am.

This quarter-hour message is of great value to me. It clarifies for me many points as to what the Master understood by "Aikido".

Aikido? The cliché is already made. It is nothing but a barbaric feat, a muscular acrobatics, unworthy of cultured people. When we talk about it, we expect immediate reactions like, "Oh, it's dangerous, you're dangerous."

For those who practice it, it is often nothing more than a combat technique, intended to effectively fight aggression. I admit that its origin comes from a combat art and that it cannot be understood otherwise by people imbued with the dualistic mentality that serves as the basis of society.

Why practice aikido if it is useless? It is very logical. Thus one arrives at this image of Master Ueshiba: a man of extraordinary physical power, with muscles of steel.

Now that the Master has died, and that fewer and fewer people have met him directly and more and more people have never met him, it becomes difficult to discover the true meaning of his teaching. For many, the idea is already made: who says aikido says fight.

My contact with him, which lasted more than ten years, has given me a completely different image of him than the one we usually have of an athlete.

In the first place, he had absolutely none of those steel muscles that are envied in athletes in the West. I know this because I once touched his arms which were surprisingly soft like those of a baby. There were disciples who had arms much more muscular than his and it is not difficult to find bulkier arms wherever we go.

I never saw him do the slightest exercise to strengthen his muscles, during all the time I was with him. However, I often saw him recite the norito, a ritual prayer, which put him in communication with the gods. It was a religious practice with no relation to sports or athletics.

One day, he told me during my visit to Iwama, in his country retreat: "When I was in my fifties and sixties, I had extraordinary strength. Now, I don't have much strength anymore, and I even find it difficult to carry a bucket of water. However, I understand aikido much better than I did back then."

Who could accept, in the West, the idea of an athlete who no longer has physical strength, who spends all day doing his

religious practice and yet is capable of extraordinary feats? In any case, for me it was not inconsistent, and I accepted it as such. I was fascinated by his posture, by his gait. In him everything was natural, simple, without the slightest useless gesture, without any ostentation or pride. I felt around him, although invisible, a whole landscape of serenity, of fullness; I, a clumsy clown, could not resist the pleasure of seeing him every morning, getting up at four o'clock, for ten years until his death.

He made all my petty worries about social life vanish. If I had practiced to acquire power or efficiency, not being gifted in sports, I would never have had the courage to go on so long.

I noticed that there was a photographic reproduction of the image of Jesus Christ on the Shinto altar, before which he bowed. Strange contrast when one thinks of the division that Christianity has brought to the peoples of the world. In the end I did not have the opportunity to ask him questions about it. Let us say, for the moment, that in this respect, he was not at all closed, he was ecumenical.

Interview with the Founder Interview with the Founder

I present here some excerpts from the radio broadcast in which he responded to the questions of the interlocutor

Interviewer: Sensei, do you practice every morning?

Ueshiba: Yes, practice is a solitary practice. I reserve my mornings for my training. I do not forget to greet the East and the four directions. In this way I do Aiki with the Universe, that is, to become One with the Universe. I have learned that there is only one Creator of this world. I identify myself with this one Creator... forever. That is why I practice in the morning and in the evening. When I say practice, I am not talking about taking cold showers. I salute the East, I do Aiki (coordinating ki) in order to be in harmony with all beings, with all phenomena. I salute the four directions with the desire to act as a reasonable man, as an irreproachable Japanese.

I understand these words of the Master without being able to apply them to myself. On the other hand, I admit that for the great majority they are almost or totally incomprehensible. Identifying with the Creator is not understandable in Europe, where one claims to be an individualist: the French individualist, the English individualist, the Spanish individualist, etc., with meanings of individualism all different from one another. In the United States, there have been people who claimed to be "God the father" and have managed to recruit more or less fanatical followers.

Master Ueshiba never claimed to be God. He identified himself with the Creator, which is a totally different thing, in order to become his faithful manifestation. He was neither pretentious nor fanatical. He was serene.

The

Dialogue of Silence

The Dialogue of Silence

Interviewer: I have heard that there are 27 dojos in Hawaii. Does that mean that Americans have adopted aikido as a method of self-defense, or that they have understood something of the spirit that you have just explained?

[The interviewer refers to the trip that the Master made in 1961, invited by the Hawaiian government.]

Ueshiba: They understood the spirit well. They understood everything just by looking at me. I was invited to speak on the podium at the Hawaiian parliament. For the occasion, I expressed my gratitude and respect to the United States, the country that welcomed me. I spoke in Japanese and an interpreter translated for me. But they said, in their language, that there was no need to translate and that, looking at me, they felt that harmony reigned in them. The translation added nothing to the understanding of the true feeling of this old man. They were happy because they felt they were part of a family, as if they were part of a big family. In spirit, everyone is family, there are no strangers, no borders. Aikido aims to eliminate fighting and war from this world. In this, it is totally different from an ordinary budo (martial art). An ordinary budo is meant for combat. The martial arts have served as the basis for aikido. I do not reject them, because they have served as a basis for aikido.

Interview with the Founder

Interviewer: Sensei, I would like to ask you about what happened during your apprenticeship in the martial arts, in your youth. I have been told that you were in poor health when you were young and that to improve your health, you decided to practice martial arts?

Ueshiba: It is possible that they think so. In the eyes of my parents, I was an unintelligent child. The other children were much smarter... Pardon the word. My parents had daughters but they didn't have any sons. So they prayed at Kumano Temple. That's how I was born. People thought this child was very weird, not very smart, a little weird but not dumb, at any rate not very bright. They didn't understand what this child was like.

As for the martial arts pilgrimage, my parents did not agree at all. Among our ancestors, someone had some knowledge of martial arts and was very strong. He liked to fight, to win. My parents did not want me to be like him. Their wish was to educate me in candor so that I would be loved by others.

Interviewer: But you have practiced jujitsu, kenjitsu (sword), spear...

Ueshiba: Ah, yes. I have done everything. At the age of six or seven, I went to the Buddhist temple and studied the classics, history and many other things (at that time, Buddhist temples served as schools for children). At the same time, he learned martial arts. But he did not stay in one discipline for long. Three months at the most. When I came to Tokyo, I was fifteen years old. I learned judo with Master Tokusaburo Tozawa who was a co-disciple of Master Kano. I learned Shinyo-ryu and Kito-ryu (names of schools). But I didn't like that because, after all, they were fights to decide who was the strongest.

Interviewer: Did your spirit refuse to accept martial arts unconditionally?

Ueshiba: It did not go with my spirit.

Interviewer: But, Sensei, you went to the Russo-Japanese war. You were the strongest of the whole regiment, no one could beat you in the art of the bayonet, you were the one who endured the most in the forced marches. Doesn't that physical strength come from your learning of the martial arts?

Ueshiba: Maybe. It is possible that it is a little true. But I have never been able to reach kaigan (the opening of the spiritual eyes, revelation). Technically and physically, I have always been stronger than others. I have done competitions that left grudges in the opponents. I always thought it was not good to compete. It's no fun to be the victor or the vanquished. But once in the army, I had the obligation to face national difficulties and to commit my life to save the country... In the army, there is no real sincerity. There is sincerity, but it is to accept the principle that everything is focused on combat.

Interviewer: Does this mean that in any case you have to win and not be defeated?

Ueshiba: Victory justifies everything. It is necessary to win the war, not to lose it. It is logical. Everything is centered on combat, that is to say, the sense of honor is the military spirit. The honor is to kill as many enemies as possible, to perform feats. Everything is focused exclusively on fighting. But that is not the true intention of our emperor.

Interviewer: Sensei, you say that your budo is the way of love. Is it because you are extremely strong and you don't care, like the others, who will be the strongest?

Ueshiba: I do not look others in the eyes, I do not look at their technique, nor their forms, I put them all in my belly. Since they are in my belly, I don't need to fight them. I do everything with non-resistance. Non-resistance is the greatest resistance. Non-resistance protects everyone. Since the age of 55, I don't compete. There should never be any competition. It is futile to work with a small intelligence. It is necessary to acquire great intelligence. (Iwatobiraki, opening of the Rock Gate: in mythology, Amaterasu, the goddess of the sun, exasperated by the evil that reigns in the world, hides in a grotto, closing it with a rock. The world is plunged into total darkness. The gods, concerned about the situation, meet to find a solution. Finally, they cunningly manage to open the Rock Gate and bring out the sun goddess. Master Ueshiba has often spoken of Iwatobiraki, (in the sense of revelation, of becoming aware of the truth.) From now on, we must open the throne of Japan, which is the realm of the spirit. It is necessary to guide the whole world. This soul must pacify the world. This is how I advocate non-resistance.

It is not necessary to look at the eyes or the sword of the adversary. If one looks at them, one becomes aiki (influence) and becomes mean. It is enough to remain there, standing, without thinking about anything. Then, one feels that he is the whole Universe, that the whole Universe enters the belly. If one is attacked suddenly, one is there, smiling. And people fall alone. That's better. Everybody is happy.

I read my translation again and I'm afraid it's not accessible. In Japanese, I have understood and felt the breath of Master Ueshiba. Translated into a Western language, his words may lose all their flavor and become absurd.

They will say: "I see no relation between smiling and projecting at opponents. I once smiled when I was attacked, and this has done me no good. Instead of falling, I was really attacked. I fainted.

Come, come, Master Ueshiba. You have to be logical. You have to explain clearly what you are doing: such a technique on the right, such a technique on the left, etc. Unless you tell us that you have used cosmic energy. In that case, you would have to prove that this energy exists and explain how you have captured it.

Everything you say seems strange to me and does not convince me".

Let us admit that the usual rationalism, fruit of our experiences in the struggle against matter, does not help us when it comes to understanding Master Ueshiba. He no longer had strength, he did not look at the techniques of others and, moreover, he himself no longer had any

The Dialogue of Silence

Interview with the Founder

definable technique. Still, he moved in a space that seemed impossible to us, but for him it was completely free. He passed like a cyclone that we tried to stop with punches, with the cane, the saber or a revolver. Our notions of force, of mechanical causality were of no use to him. Nor did the notion of quantity, so dear to Westerners, make sense. In Western sports the categories by weight are well known.

Ueshiba: For example, this boy here is an American. Please look at this. This is the way to proceed. When he advances toward me, I do this. That's enough. It is nothing complicated. It is an exercise of gravitation through Love. If I move forward, it flies. Everything circulates. I give a kiai "eii", and suddenly everything jumps up in the air.

Entrev: This boy is over six feet tall - He must weigh between 24 and 25 kan (100 kg).

Ueshiba: 28 kan (112 kg).

Interviewer: 28 kan? Is his name Terry?

Ueshiba: He must be 6 feet 2 inches tall (1.87m), but that's not a problem for me. It doesn't matter. I am only 5 feet 1 inch (1.55m). If you are afraid of big sizes, what is Japan, which is such a small country, going to do? You only think about the material. If you develop the spirit, it can embrace the whole Universe. I am not at all at a disadvantage. Whether the country is big or small is of no importance. A small country like ours is enough. Large countries are rather uncomfortable. Small ones are enough. Japan, as the realm of the spirit, must lead the world. It should serve as a center to harmonize the world. There is no need to quarrel. Fighting is the worst thing of all.

Interviewer: Sensei, you are eighty years old.

Ueshiba: Yes, more or less.

Interviewer: You are in good health. How much sleep do you get every day?

Ueshiba: Two hours. Sometimes I sleep one hour. But the important thing is food. I eat a bowl of rice stew with umeboshi (plums marinated in vinegar and salt). There was a time when I would eat 1 sho (2 liters) of rice without feeling satiated. Now, a small bowl is enough.

Interviewer: Do you have a good ear?

Ueshiba: Yes, yes. Hearing, mouth, everything is fine.

Interviewer: After such an intense practice, don't you feel even suffocated?

Ueshiba: Not at all. I have never been out of breath, even practicing from morning till night, and in front of many people. I can live on eating only rice porridge and umeboshi. I even give thanks when I eat a simple lettuce leaf, for it sustains me, transforming into blood and flesh. I owe an appreciation to all that exists. Today you have done me a great honor by asking me various questions. This allows us to harmonize. This is the meaning of Aiki.

The Master's word enlightens my groping for the Way. I also realize the difficulty of making it understood by those who are unprepared.

There is such a distance between the spirit of the Master and the mental structure of the civilized that it is extremely difficult to bridge it. This difficulty exists not only for Westerners, but also for the Japanese who studied with him. His students forged a very different image of his teaching, each according to his personal capacity. Most of the time they stopped listening to his words. Having been a student of the Master does not mean much to me, because teaching is not like a varnish applied to an object. It is about knowing how it has been absorbed. Water, absorbed by a cow, produces milk, and by a snake, poison.

One of the most sensible observations about the Master has been issued by SunaoSonoda, who practiced in the dojo for some years at my side. He held the portfolio of minister of health and foreign affairs several times, and had a high degree in Kendo.

"O-sensei's sword is truly fantastic. Even when he handles it very slowly, his bokken (wooden sword) produces a whistling sound. Also, he never says 'kiré' (to cut), but 'furé, furé' (to remove)." And referring to the students who practiced with the bokken, he said: "their swords are totally dead".

Sonoda had an amazing intuition, especially coming from a politician.

For the Master it was not a matter of cutting, cutting off the head, cutting off the belly, but of eliminating the "ja-ki", the bad influences. It was not about annihilating the adversary, but about purifying the spirit, realizing harmony. As such, he acted more like a Shinto priest performing the ritual of purification than an invincible swordsman.

Is this explanation understandable to Europeans? Some say that Master Ueshiba's technique is outdated and that the method needs to be modernized, in accordance with the demands of today's life and that carrying a sword is outdated. They adopt aikido as if they were buying a firearm. For them, the goal of aikido is to effectively annihilate opponents.

When I talk about cosmic breathing, there are those who cannot stand it. It irritates them. Their spirit is filled with a

The Dialogue of Silence

Interview with the Founder

number of psychological ingredients such as the need for tenderness, jealousy, greed, pride, the desire to attack others in order to feel better protected, and so on. But above all they are afraid of being nobody, if they let themselves go.

They panic at the idea of being alone in the Universe. They feel abandoned in an immense desert where there is no one who can take pity on them or admire them.

They organize themselves to fight anyone who dares to steal their bread or make them lose prestige.

All that is their business. I breathe alone. I cannot breathe for them.

Master Ueshiba's formula is perfect for me. I do my practice alone. I feel immense relief to be alone in the Universe. No one can disturb me. I breathe in and out; I do ka-mi, ka-mi. I don't force my breathing physically. But mentally I breathe deeply. I breathe in and absorb the whole Universe. I breathe out and become Zero. For some time now, my sacral vertebrae have been making little dry noises when I breathe out. It is very pleasant. It seems as if God is trying to put an invisible hand inside me, as in a glove.

The inner landscape that is developing in me gives me immense pleasure. Away from the annoyingness of human affairs, I sail in the total Freedom that ChuangTse has called the "land of Nothingness and Infinity". (WouHo YeouTcheHsiang). Little by little the opposition between matter and me and between my life and my death disappears. I find again the Life that transcends time and space.

There was a time when Master Ueshiba spoke of two types of martial arts: kon no budo and haku no budo, spiritual budo and bodily budo. Kon and haku, two terms of Chinese origin, mean, the first, the essential soul that resides in the individual as the invulnerable unity of his being, and the second, the bodily soul that ensures his unity as a physical being.

The union of the two souls forms the individual as we see him. At death, this union dissolves, the two souls separate, the kon ascends to heaven and the haku remains on earth.

Thanks to the haku soul we can maintain a human form. But if we attach too much importance to the bodily soul, we succumb to its temptations, to its demands, and end up suffocating the essential soul. On the other hand, if we completely neglect the haku soul, we end up starving to death.

What Master Ueshiba wanted was the development of the kon soul through our body. While haku no budo has the sole goal of annihilating adversaries, kon no budo frees us from our material obsessions and establishes harmony with our fellow human beings.

I explain this relationship with a comparison.

Suppose my right hand is waiting for the moment to attack my left hand. Seeing that the moment is propitious, the former strikes the latter with great speed. However, the latter dodges the blow in time, for it is linked to a single center, the brain, which communicates the aggression of the former. Therefore, it is not a matter of training my left hand to act faster than my right hand, nor of strengthening it so that it can counterattack the other. It is a matter of establishing union with One.

It is true that my two hands are linked to the same brain. But when it comes to two different individuals, how can they be united to the same center? Anatomically there is no nervous system that puts the two in communication. That is where the notion of "ki" comes in.

The ki is the motor of all instinctive and intuitive manifestations of living beings. Animals do not try to justify their actions and yet they manage to maintain a biological balance in nature. In man, the extraordinary development of intelligence threatens to destroy the entire biological balance and could lead to the total destruction of all living beings.

In this image of the two hands fighting each other, at least one, if not both, will be damaged. Another formula, diametrically opposed, consists in advocating peace, brotherly love, tenderness. The right hand caresses the left hand, and vice versa, so that they are never separated.

I thought that, in both cases, it would be difficult to prepare an omelet, because to do so would require two independent and cooperating hands. By irony of fate, every time prayer intensifies for peace, war comes.

During my visit to Iwama, Master Ueshiba told me of his dissatisfaction with his students who practiced only haku no budo and strengthened only the body to the detriment of the essential soul. The universal love he preached was too broad, too unaffordable, far beyond our limited capacity of comprehension.

One day, in the dojo, I saw a drawing made with Chinese ink, hanging on the entrance door. I looked at it every

day without being able to understand anything. It seemed to me that it was of no interest to anyone in the dojo. After a few days, it disappeared. Very intrigued, I asked Master Ueshiba what it meant. He promised to make another one and give it to me as a gift. I enclose a reproduction of it in this work.

This drawing represents the inner landscape of Master Ueshiba's aikido, the meaning of which has been very slowly, progressively, penetrating me. I am beginning to understand certain things that, a few years ago, I was totally unable to grasp.

The Dialogue of Silence

Interview with the Founder

The drawing contains a total of 14 very simple forms, which I have numbered from right to left. This drawing, according to Master Ueshiba, shows the forms of water and fire, that is to say, Ka-mi, dictated by Futomani divine emanations of Ame-no-Minaka-nushi, that is to say, of the celestial center. The Futomani are aware of everything that happens in the universe in the instant and dictate immediately what to do so that we can act in accordance with the Laws of Nature. If you wish, a correlation can be established between the plane of the universe and the nervous system of the anatomical individual.

I have heard some of his students say that Master Ueshiba was equipped with a television, because he was aware of everything that was happening at a distance, without seeing it.

Master Minoru Mochizuki tells some examples.

- One day, after a practice session, the students were chatting together around Master Ueshiba who suddenly said: "In front of the gate, there is someone dressed in black looking for something. He probably wants to know where the dojo is. Do you want to go and see?

In disbelief, I went and, to my amazement, saw a stranger dressed in black looking for the dojo. This kind of extraordinary thing happened to him often.

Another example. Once Mochizuki invited Master Ueshiba to his dojo in Shizuoka. When he went to bed, Ueshiba asked him if the dojo was built on a river, for he felt the water running under his pillow. Mochizuki protested, as his dojo was built in the middle of the city on solid ground. A month later, the former owner of the land came to ask his permission to clean the mouth of the sewer that crossed the dojo at a depth of one meter. No one, until then, had ever heard the slightest sound of water.

The mystery of its inner landscape is not within the reach of all of us, little awakened. Nevertheless, I will try to present some of the shapes in the drawing.

Figure 1 presents two vertical strokes, Fire on the left and Water on the right. It is the breath that enters and leaves; that is to say, the Inspiration and the Expiration.

Figure 2 presents a circle, identified with the Water and the figure "Fire".

Figure 3 a square, identified with Fire.

Figure 4 shows a horizontal line representing Fire and the weft, while figure 4 shows a horizontal line representing Fire and the weft, while figure 5 shows a vertical line representing Fire and the weft.

Figure 5, a vertical stroke representing Water and the warp.

Figure 6 shows two horizontal strokes. They represent Fire above and Water below, and together represent Heaven and Earth, i.e., the Universe.

Fire and Water appear, therefore, as two aspects of the same thing; sometimes in different forms, the square and the circle, sometimes in perpendicular positions: horizontal and vertical or the warp and the weft.

The curious thing is figure 6

As I have said elsewhere, Fire represents an ascending action, and Water a descending action. Logically, one would think that Fire is down and Water is up. Here, Fire is above and Water is below. I begin to understand that each of the actions, ascending and descending, is the natural movement of each

element to return to its abode. Therefore, the abode of Fire is above and that of Water is below.

On the other hand, Fire resembles the left and Water resembles the right. Master Ueshiba told us that we should start every movement on the left side, the side of Fire, the sacred side. This is what we do in the practice of the eight directions, whose scheme is indicated in figure 7

Figure 8, an oblique descending stroke from right to left, represents Water. I see in it the blow of the bokken, "furé, furé" removed, removed, of Master Ueshiba.

Figure 9, an oblique descending stroke from left to right, represents Fire in Water and figure 10, a stroke rising obliquely from left to right, Water in Fire or Water in Water.

It is clearly seen in this drawing that neither the adversaries nor the use of the technique to defend oneself are represented. There is only the cosmic breath in various forms.

I fear that people will indulge in gratuitous speculations, limiting themselves to establishing parallels and comparisons with other similar symbolic forms. It would be very easy to do so.

They would then obtain intellectual satisfaction without much effort.

For my part, I believe that these figures are not meant to be analyzed as they are usually done in the West, but to be practiced until they reach the fusion between forms, breath and sensation so that they converge in One.

For example, some years ago I thought I would never be able to do the exercise of "pushing the bokken", that is, holding a wooden sword horizontally with one hand, having it pushed by someone and making the bokken not move.

As I studied the Master's drawing, I gradually got the idea to try it. I started timidly with one person pushing and now I manage to hold two.

The Dialogue of Silence

Interview with the Founder

If you want to learn a dynamic realistic self-defense system, then this is your chance to train with Frans Stroeven.

Do you want to train directly under Frans Stroeven?

Do you want to pursue or organize a seminar?

Do you want to pursue or organize a training camp?

Do you want to become an instructor in SCS?

Do you want to train and be part of an elite group with the same passion?

You can contact Frans Stroeven via Facebook, Instagram, WhatsApp, or email- info@scseskrima.com

A real combat is total CHAOS. Under the effects of adrenaline many techniques that we have practiced for years simply do not work or do not work. the aggressor can attack us with anything or unpredictably, with all his fury. We must train things that are easy to practice and learn, and above all effective. and this is where training concepts and combat principles come into play. Guro Markus Gottel presents a basic and fundamental concept of Grandmaster Rene Latosa's Escrima: "The Box", a tool that gives us a noticeable security when Sparring in a controlled manner, improves our balance and increases our ability to act safely, quickly and more effectively. The idea of "The Box" can be transmitted to all bladed weapons, including empty hand practice. The teachings of Grand Master Rene Latosa are based on the use of principles for combat and concepts for training. In this way technique is important but is relegated to the background. The first is the natural teaching of how to use the body, taking advantage of the concepts as a tool for all exercises and movements. There is no magic or secret techniques, just an understanding of the physical workings.

Once we grasp those ideas we can explore, evolve and improve in Escrima or other Martial Arts constantly.

Ref.: •GOTTeL-1 Ref.: •GOTTeL-1

Budo international.com ORDERS:

Professor Maurizio Maltese presents in this extensive and detailed work the "Scherma Jonica", Ionian fencing, an art cultivated century after century, perfected and made more and more effective by constant practice in every district, village and town of the area straddling the Ionian Sea, between Calabria, Apulia and Basilicata, and with very diverse influences from pre-Roman, Greek, Byzantine and Norman peoples, as well as Spanish and French origin. The knife was the weapon available even to the poorest of men, the farmer and the herdsman, who used it in most of their daily work, from cutting a piece of bread to defending themselves against an aggressor (be it animal or human). As fighting became indispensable to assert one's rights, the need arose to train, to attend a teacher and sometimes a school. In the schools of arms one learned to use other elements in aid or in concert with the knives, such as the jacket to camouflage the blade, which, unbeknownst to the adversary, or the hat.

Thus, in Ionian fencing, century after century, many ideas and traditions of different schools, distant in time and space, are mixed: it is obvious to think that each region, if not each Italian village, used its own and different techniques, if only because of the great wealth of forms that the knife had in the country, both in its daily use and in its offensive use.

Ref.:

•Malte-6 Ref.: •Malte-6

Budo international.com ORDERS:

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Table of contents - DVD Kung Fu ................................................................................................................................................................ 3 - DVD Tai Chi................................................................................................................................................................... 8 - DVD Shaolin Kung Fu ................................................................................................................................................ 11 - DVD Wu Shu................................................................................................................................................................ 13 - DVD Wing Chun.......................................................................................................................................................... 15 - DVD Wing Tsun........................................................................................................................................................... 19 - DVD Other Styles China............................................................................................................................................. 23 - DVD Judo and Ju-Jitsu.............................................................................................................................................. 25 - DVD Iaido..................................................................................................................................................................... 29 - DVD Karate.................................................................................................................................................................. 31 - DVD Aikido.................................................................................................................................................................. 37 - DVD Kobudo ............................................................................................................................................................... 42 - DVD Ninjutsu............................................................................................................................................................... 45 - DVD Other Styles Japan ............................................................................................................................................ 47 - DVD Kyusho Jitsu ...................................................................................................................................................... 51 - DVD Capoeira.............................................................................................................................................................. 55 - DVD BJJ Brazilian Jiu-Jitsu....................................................................................................................................... 57 - DVD Staff and Cane.................................................................................................................................................... 61 - DVD Kali Arnis Eskrima............................................................................................................................................. 63 - DVD Nunchaku............................................................................................................................................................ 67 - DVD Other Weapons .................................................................................................................................................. 69 - DVD Pro, Military, Police............................................................................................................................................ 73 - DVD Krav Maga........................................................................................................................................................... 80 - DVD Systema.............................................................................................................................................................. 85 - DVD Knife Fighting..................................................................................................................................................... 87 - DVD Women´s Self Defense ...................................................................................................................................... 89 - DVD Other Self Defense Styles................................................................................................................................. 91 - DVD Jeet Kune Do...................................................................................................................................................... 96 - DVD Kenpo.................................................................................................................................................................. 99 - DVD Kajukenbo......................................................................................................................................................... 102 - DVD Martial Arts Vietnam........................................................................................................................................ 104 - DVD Other Martial Styles......................................................................................................................................... 106 - DVD Pencak Silat...................................................................................................................................................... 110 - DVD Tae Kwon Do.................................................................................................................................................... 112 - DVD Hapkido............................................................................................................................................................. 114 - DVD Other Styles Korea........................................................................................................................................... 116 - DVD Muay Thai ......................................................................................................................................................... 118 - DVD Kick Boxing...................................................................................................................................................... 121 - DVD Grappling Wrestling......................................................................................................................................... 124 - DVD MMA - Vale Tudo.............................................................................................................................................. 126 - DVD Other Contact Sports....................................................................................................................................... 129 - DVD Health - Wellness............................................................................................................................................. 132 - NEW DVDs! ............................................................................................................................................................... 135 TITLES ARE AVAILABLE IN DVD FORMAT AND VIDEO ON INSTANT DOWNLOAD (mp4). 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DVD Wing Tsun

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DVD Other Styles China

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DVD Karate Goshin Jutsu Kata Ryu Karate Pinan DVD Goju Ryu Karate Yamashita DVD Uechi Ryu Karate To-De Karate The hand of the DVD TY-GA Karate Stretching & Kicking DVD Goju Ryu Karate Vol 6 Self DVD Goju Ryu Karate Vol 5 Kumite DVD Goju Ryu Karate Vol 4 Bunkai-2 DVD/CHINEN4 DVD Goju Ryu Karate Vol 3 Bunkai-1 DVD Goju Ryu Karate Vol 2 The Meaning

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DVD Karate

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DVD Karate

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DVD Aikido

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DVD Aikido

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DVD Aikido

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DVD Aikido

DVD Aikido Yamada Seminar Peru

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DVD Aikido Kisshomaru Ueshiba

Interview & Technique

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DVD Aikido Classics MUeshiba

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DVD Aikido

DVD Classic Martial Arts Masters of Budo Japan & Okinawa

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DVD Kobudo

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DVD Kobudo

DVD Okinawa Shorin Ryu Karate-do Ref. DVD/KOBU2

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DVD Meitoku Yagi Meibukan Goju Ryu. Okinawa Karate Kobudo Vol.1

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DVD Kobudo Akamine Ref. DVD/BC19

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DVD Webbs Kobudo

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DVD Kobudo

DVD Eiichi Miyazato Jundokan Goju

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DVD Masaji Taira Bunkai Master.

Okinawa Karate Kobudo Vol.16

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DVD Ninjutsu

DVD Bujinkan Budo Tai Jitsu

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DVD Other Styles Japan

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DVD Other Styles Japan

DVD Toyama Ryu Batto Jutsu

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DVD Yoseikan Budo complete course

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DVD Aiki Yoseikan Budo

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DVD Advanced Kendo

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DVD Other Styles Japan

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DVD Kyudo Kyu-Jitsu

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DVD Kendo

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DVD Nihon Taijitsu Vol 1 Defense against Front Grabs

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DVD Other Styles Japan

DVD Bugei Ogawa Ryu

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DVD Classic Martial Arts Masters of Budo Japan & Okinawa

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DVD Naginata & Kumidashi Kihon

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DVD Kyusho Jitsu

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DVD Kyusho Jitsu

DVD Kyusho Vitality. 5 Pressure Points for Self Defense and He...

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DVD Kyusho and Boxing Connection

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DVD Kyusho, First Encounter

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DVD Kyusho 2, Close Encounter

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DVD Kyusho Pyramid Vol.1

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DVD Kyusho & Pencak Silat

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DVD Kyusho Tactical Control Program Module 1

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DVD Kyusho Sanchin Kata Vol.2

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DVD Kyusho Jitsu

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DVD Kyusho Jitsu Kyusho Top 10 Points

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DVD Kyusho Sanchin Kata Vol.1

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DVD Kyusho Jitsu in Forms Siu Nim Tao

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DVD Kyusho The 6 Ji Hands

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DVD Kyusho Self Protection for Women

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DVD Kyusho Gock'Ng 'Sing Ref. DVD/KYUSHO14

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DVD Kyusho Jitsu

DVD Kyusho Jitsu Takedowns & Controls

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DVD Kyusho Jitsu Points on the Body

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DVD Kyusho Jitsu KO Energetic Transfer

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DVD Kyusho Jitsu Knife Attacks

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DVD Kyusho Jitsu Points on the Legs

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DVD Kyusho Jitsu Points on the Arms

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DVD Kyusho Jitsu Vol 1

Ref. DVD/KYUSHO

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DVD Kyusho in Taekwon Do Ref. DVD/KYUSHO20

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DVD Kyusho Jitsu Points on the Head

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DVD Kyusho Jitsu Points for Sex Enhancement

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DVD Kyusho Jitsu Grappling Methods

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DVD Capoeira

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DVD Capoeira

DVD Capoeira Brasil

Ref. DVD/CAP4

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DVD Capoeira

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DVD BJJ Brazilian Jiu-Jitsu

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DVD BJJ Brazilian Jiu-Jitsu

DVD Gracie Jiu Jitsu Fundamentals

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DVD Kapap Israeli Jiu Jitsu & Martial Arts

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DVD The Brazilian Jiu-Jitsu Bible Vol 2

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DVD Brazilian Jiu Jitsu Advanced Techniques Vol 2 Submissions

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DVD Kapap Israeli Jiu Jitsu Vol.2

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DVD Advanced Grappling Vol.1

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DVD Brazilian Jiu-Jitsu, Poker Of Aces

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DVD Gracie Jiu Jitsu Submissions, escapes and Self Defense

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DVD Brazilian Jiu Jitsu Ultimate Competition Techniques 1

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DVD Advanced Grappling Vol.2

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DVD Vacirca Jiu Jitsu Self Defense

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DVD BJJ Kioto Jiu-Jitsu Self Defense Vol 2

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DVD BJJ Kioto Jiu-Jitsu Self Defense Vol 1

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DVD BJJ Brasilian Jiu Jitsu Kioto System

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DVD Brazilian Jiu Jitsu Vol 2 Blue Belt Program

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DVD Brazilian Jiu Jitsu Advanced Techniques Vol 1

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DVD BJJ Kioto Jiu Jitsu Defenses against submissions

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DVD Brazilian Jiu Jitsu White to Blue Belt Program

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DVD Brazilian Jiu Jitsu Vol 1

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DVD Brazilian Jiu Jitsu The Guard position

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DVD BJJ Kioto Jiu Jitsu Submissions

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DVD Brazilian Jiu Jitsu Conditioning

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DVD BJJ Brazilian Jiu-Jitsu

DVD Brazilian Jiu Jitsu The Mount position

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DVD Brazilian Jiu Jitsu Black Belt Grand Prix

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DVD Staff and Cane

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DVD La Canne de Combat Combat Cane

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DVD O Jogo Do Pau The Portuguese Staff

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DVD Viet Vo Dao Long staff Vol 2. Quyen Tu Tuong Con Phap Form... Ref. DVD/VIET8

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DVD Jo Jutsu

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DVD Cane & Staff Defense

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DVD Palo Canario Canarian Stick

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DVD Viet Vo Dao Con Phap. Long staff Vol.1

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DVD Latosa Escrima Hand Sticks

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DVD Tolete Canario Traditional & Police Weapon

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DVD Garrote Canario Canarian Staff

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DVD American Cane System

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DVD Staff and Cane

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DVD Kali Arnis Eskrima

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DVD Latosa Escrima Hand Sticks

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DVD Kyusho and Kali. Empty Hands

Vol.1

Ref. DVD/KYUSHO24

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DVD Lameco Eskrima Backyard Sulite Original Group

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DVD Dog Brothers Kali & Krabi Krabong

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DVD Kali Ilustrisimo Laban Laro Drills

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DVD Latosa Escrima Edge Weapons Training

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DVD Lameco Eskrima Doble Baston

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DVD Warriors Eskrima

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DVD Kyusho and Kali. Empty Hands

Vol.2

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DVD Lameco Eskrima Single Sword

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DVD Doce Pares Eskrima

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DVD Lameco Eskrima Essential Knife

Vol4 Pakawalan

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DVD Kali Arnis Eskrima

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DVD Lameco Eskrima Solo-Baston Single Stick

Ref. DVD/GOULD4

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DVD Lameco Eskrima Essential Knife 1

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DVD Arnis Tapado Double Stick

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DVD Arnis Koredas Obra Mano

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DVD Lameco Eskrima Essential Knife 3

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DVD Filipino Martial Arts Inosanto System

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DVD Dog Brothers Power Development

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DVD Latosa Escrima Vol 1

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DVD Lameco Eskrima Essential Knife 2

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DVD Arnis Tapado Single Stick

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DVD The Dog Brother's Way

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DVD Kali Arnis Eskrima

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DVD Filipino Kali Eskrima

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DVD Filipino Olisi Balaraw Sword & Dagger

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DVD Kalavera Eskrima - Largo Mano

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DVD Creole Fencing

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DVD Kali, Arnis, Eskrima

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DVD Nunchaku

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DVD Nunchaku

DVD Nunchaku Advanced Method

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DVD Artistic & Combat Nunchaku

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DVD Nunchaku The Method from 0 to 100%

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DVD Nunchaku

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DVD Other Weapons

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DVD Other Weapons

DVD Lameco Eskrima Single Sword

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DVD Nova Scrimia Vol 1

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DVD Toyama Ryu Iaido

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DVD Filipino Olisi Balaraw Sword & Dagger

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DVD Verdadera Destreza Española, Spanish Fencing

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DVD Creole Fencing

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DVD Kali Ilustrisimo Laban Laro Drills

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DVD Kerambit

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DVD Toyama Ryu Batto Jutsu

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DVD Yari and Shinai

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DVD Hwa Rang Do Gumtoogi Sword

Fighting

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DVD Other Weapons

DVD Bugei Shuriken-Jutsu

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DVD Jo Jutsu

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DVD Novascrimia Bastone The Cane

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DVD Naginata & Kumidashi Kihon

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DVD Kyudo Kyu-Jitsu

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DVD Extreme Katana

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DVD Nova Scrimia The Sword

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DVD Kubotan

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DVD American Cane System

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DVD Police Kobudo

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DVD Tai Chi Che Sword

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DVD Kendo

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DVD Other Weapons

DVD Advanced Kendo

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DVD Hwa Rang Do Hoshinsul Vol.3 Joint Manipulation

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DVD Tenshin-Ryu Hyoho Vol.2

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DVD Hwa Rang Do Hoshinsul Vol.1 Joint Manipulation

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DVD Latosa Escrima Hand Sticks

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DVD Tenshin-Ryu Hyoho Vol.3

Ref. DVD/TENSHIN3

Price Inc. Tax......20,00 EUR

DVD Hwa Rang Do Hoshinsul Vol.2 Joint Manipulation

Ref. DVD/HWA5

Price Inc. Tax......20,00 EUR

DVD Tenshin-Ryu Hyoho Vol.1

Ref. DVD/TENSHIN1

Price Inc. Tax......20,00 EUR

DVD DSDWS Dulas Self Defense Whistle Stick

Ref. DVD/DULAS1

Price Inc. Tax......20,00 EUR

DVD Pro, Military, Police

73/139

DVD Pro, Military, Police

DVD Paul Vunak PFS Asymmetrical Violence

Ref. DVD/VUNAK1

Price Inc. Tax......20,00 EUR

DVD Russian Martial Art Systema SV Training Program Vol2

Ref. DVD/SKOGOREV-2

Price Inc. Tax......20,00 EUR

DVD Krav Maga Israeli Survival System. Hand to Hand Combat

Ref. DVD/KMISS1

Price Inc. Tax......20,00 EUR

DVD SOG Close Combat Vol 1

Ref. DVD/SOG

Price Inc. Tax......20,00 EUR

DVD SOG Real Close Combat Vol-7

Ref. DVD/SOG7

Price Inc. Tax......20,00 EUR

DVD DSDWS Dulas Self Defense

Whistle Stick

Ref. DVD/DULAS1

Price Inc. Tax......20,00 EUR

DVD Self Pro Krav Evolution

Ref. DVD/LEVI8

Price Inc. Tax......20,00 EUR

DVD SOG Close-Combat DAS Techniques

Ref. DVD/SOG2

Price Inc. Tax......20,00 EUR

DVD Keysi Risk Situations Fighting Technique

Ref. DVD/KEYSI2

Price Inc. Tax......20,00 EUR

DVD Keysi Original

Ref. DVD/KEYSI1

Price Inc. Tax......20,00 EUR

DVD Russian Martial Art Systema SV Training Program Vol1

Ref. DVD/SKOGOREV-1

Price Inc. Tax......20,00 EUR

DVD Military SOG for civilians

Ref. DVD/SOG3

Price Inc. Tax......20,00 EUR

74/139

DVD Pro, Military, Police

DVD SOG Extreme Close-Combat

Ref. DVD/SOG4

Price Inc. Tax......20,00 EUR

DVD Bodyguard Dynamic Training

Ref. DVD/BODY1

Price Inc. Tax......20,00 EUR

DVD Bodyguard The Canadian Way Double Impact Protection

Ref. DVD/DIP1

Price Inc. Tax......20,00 EUR

DVD Police Self Defense

Ref. DVD/DPOL1

Price Inc. Tax......20,00 EUR

DVD SOG How to be your own Bodyguard

Ref. DVD/SOG5

Price Inc. Tax......20,00 EUR

DVD Police Grappling

Ref. DVD/PGRAP1

Price Inc. Tax......20,00 EUR

DVD Canadian Bodyguard Defensive Tactics

Ref. DVD/BODY2

Price Inc. Tax......20,00 EUR

DVD Kokkar Handgun Defensive Tactics

Ref. DVD/OMAR5

Price Inc. Tax......20,00 EUR

DVD SOG Close Combat Vol 6

Ref. DVD/SOG6

Price Inc. Tax......20,00 EUR

DVD Russian Systema, Disarm techniques

Ref. DVD/SYSTEMA2

Price Inc. Tax......20,00 EUR

DVD Operational Tonfa

Ref. DVD/LEVI7

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DVD Europol Intervention Techniques

Ref. DVD/CARTER3

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75/139

DVD Pro, Military, Police

DVD Metric Leg Strikes & Blocks System

Ref. DVD/SARG11

Price Inc. Tax......20,00 EUR

DVD Metric Arm Strikes & Blocks System

Ref. DVD/SARG10

Price Inc. Tax......20,00 EUR

DVD Kaisendo Police Control

Ref. DVD/KAISEN2

Price Inc. Tax......20,00 EUR

DVD Reality Based Multiple Attackers

Ref. DVD/SARG14

Price Inc. Tax......20,00 EUR

DVD Reality Based Conflict Exercises

Ref. DVD/SARG12

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DVD Advanced Police Jukaikido

Ref. DVD/SAN4

Price Inc. Tax......20,00 EUR

DVD Police Kaisendo Dim Mak Pressure Points

Ref. DVD/KAISEN3

Price Inc. Tax......20,00 EUR

DVD Reality Based Protecting the Others

Ref. DVD/SARG15

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DVD Police Jukaikido

Ref. DVD/SAN2

Price Inc. Tax......20,00 EUR

DVD Systema, Fighting Basics

Ref. DVD/SYSWEITZEL1

Price Inc. Tax......20,00 EUR

DVD Police Tonfa

Ref. DVD/TON1

Price Inc. Tax......20,00 EUR

DVD Self Pro Krav Knife Defense

Ref. DVD/LEVI5

Price Inc. Tax......20,00 EUR

76/139

DVD Pro, Military, Police

DVD Operational Locks Self Defense

Pro

Ref. DVD/LEVI4

Price Inc. Tax......20,00 EUR

DVD Police Weapons

Ref. DVD/LEVI

Price Inc. Tax......20,00 EUR

DVD Hidden Weapons Professional Self defense

Ref. DVD/DEL3

Price Inc. Tax......20,00 EUR

DVD Police Kaisendo Handcuff Defense

Ref. DVD/KAISEN4

Price Inc. Tax......20,00 EUR

DVD ROS Real Operational System

Ref. DVD/LEVI3

Price Inc. Tax......20,00 EUR

DVD Professional Self Defense

Ref. DVD/DEL1

Price Inc. Tax......20,00 EUR

DVD Reality Based Ground attacks

Ref. DVD/SARG16

Price Inc. Tax......20,00 EUR

DVD Kokkar Anti-Terrorism Advanced

Tactics

Ref. DVD/OMAR4

Price Inc. Tax......20,00 EUR

DVD Self Pro Krav

Ref. DVD/LEVI2

Price Inc. Tax......20,00 EUR

DVD Advanced Professional Tonfa

Ref. DVD/DEL2

Price Inc. Tax......20,00 EUR

DVD SWAT International Weapon Retention

Ref. DVD/DAVID1

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DVD Kokkar Kenpo

Ref. DVD/OMAR1

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77/139

DVD Pro, Military, Police

DVD kokkar Special Combat Black Cobra II Vol 2

Ref. DVD/OMAR3

Price Inc. Tax......20,00 EUR

DVD Reality Based Police & Security Arrest & Control

Ref. DVD/SARG5

Price Inc. Tax......20,00 EUR

DVD Reality Based Knife Attacks from around the World

Ref. DVD/SARG9

Price Inc. Tax......20,00 EUR

DVD Reality Based Police & Military Knife Offense

Ref. DVD/SARG2

Price Inc. Tax......20,00 EUR

DVD Kokkar Especial Combat Black Cobra II Vol 1

Ref. DVD/OMAR2

Price Inc. Tax......20,00 EUR

DVD Reality Based Defensive Tactics

Ref. DVD/SARG6

Price Inc. Tax......20,00 EUR

DVD Reality Based American Baton Police Tactics

Ref. DVD/SARG8

Price Inc. Tax......20,00 EUR

DVD Reality Based Police & Military Knife Defense

Ref. DVD/SARG1

Price Inc. Tax......20,00 EUR

DVD Reality Based Self Defense

Ref. DVD/SARG4

Price Inc. Tax......20,00 EUR

DVD Reality Based Training with Air Guns

Ref. DVD/SARG7

Price Inc. Tax......20,00 EUR

DVD Reality Based Police Ground Tactics

Ref. DVD/SARG3

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DVD Commando Combat Knife Assault

Ref. DVD/JH1

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78/139

DVD Pro, Military, Police

DVD Scuba Fighting

Ref. DVD/CARTER2

Price Inc. Tax......20,00 EUR

DVD Police Commando Ref. DVD/AKIS7

Price Inc. Tax......20,00 EUR

DVD Krav Maga Israeli Survival System. Disarming Techniques

Ref. DVD/KMISS2

Price Inc. Tax......20,00 EUR

DVD Combat Knife Commando Ref. DVD/AKIS9

Price Inc. Tax......20,00 EUR

DVD Police Telescopic Baton Ref. DVD/TELE1

Price Inc. Tax......20,00 EUR

DVD Enigma 2 Vol.1 Paul Vunak Contemporary JKD Ref. DVD/VUNAK7

Price Inc. Tax......20,00 EUR

DVD Professional Bodyguard

Ref. DVD/AKIS4

Price Inc. Tax......20,00 EUR

DVD Professional Tonfa

Ref. DVD/TONFA2

Price Inc. Tax......20,00 EUR

DVD KMRED VOL.4. R.E.D. Training

Ref. DVD/KMRED4

Price Inc. Tax......20,00 EUR

DVD Krav Maga

80/139

DVD Krav Maga

DVD KMRED VOL.4. R.E.D. Training

Ref. DVD/KMRED4

Price Inc. Tax......20,00 EUR

DVD Krav Maga RED Vol.3. Knife Defense

Ref. DVD/KMRED3

Price Inc. Tax......20,00 EUR

DVD Protect Krav Maga

Ref. DVD/GIL1

Price Inc. Tax......20,00 EUR

DVD Krav Maga RED Vol.2. Concept & Pedagogy

Ref. DVD/KMRED2

Price Inc. Tax......20,00 EUR

DVD Kapap Israeli Jiu Jitsu Vol.2

Ref. DVD/KAPAP10

Price Inc. Tax......20,00 EUR

DVD Kapap Israeli Jiu Jitsu & Martial Arts

Ref. DVD/KAPAP9

Price Inc. Tax......20,00 EUR

DVD Krav Maga Vicious attacks

Ref. DVD/IDS6

Price Inc. Tax......20,00 EUR

DVD Krav Maga Kobi Lichtenstein

Ref. DVD/KOBI1

Price Inc. Tax......20,00 EUR

DVD Krav Maga I.M.A.D.S.

Ref. DVD/KDENIS1

Price Inc. Tax......20,00 EUR

DVD Best of Commando Krav Maga

Ref. DVD/AIZIK5

Price Inc. Tax......20,00 EUR

DVD Kapap Lotar Krav Maga Gun

Disarming Keys

Ref. DVD/KAPAP4

Price Inc. Tax......20,00 EUR

DVD Commando Krav Maga Urban Survival

Ref. DVD/AIZIK4

Price Inc. Tax......20,00 EUR

DVD Krav Maga

DVD Original Krav Maga Blue Belt program Vol3

Ref. DVD/YARON4

Price Inc. Tax......20,00 EUR

DVD Self Pro Krav Evolution

Ref. DVD/LEVI8

Price Inc. Tax......20,00 EUR

DVD Authentic Krav Maga

Ref. DVD/IDS5

Price Inc. Tax......20,00 EUR

DVD Combat Survival Krav Maga

Ref. DVD/AIZIK

Price Inc. Tax......20,00 EUR

DVD Krav Maga Israeli Survival System. Hand to Hand Combat

Ref. DVD/KMISS1

Price Inc. Tax......20,00 EUR

DVD Krav Maga RED Research, Evolution, Development

Ref. DVD/KMRED1

Price Inc. Tax......20,00 EUR

DVD Kapap Shooting Firearms

Ref. DVD/KAPAP7

Price Inc. Tax......20,00 EUR

DVD Commando Krav Maga Street Survival

Ref. DVD/AIZIK2

Price Inc. Tax......20,00 EUR

DVD Krav Maga Israeli Survival System. Disarming Techniques

Ref. DVD/KMISS2

Price Inc. Tax......20,00 EUR

DVD Original Krav Maga Blue Belt program Vol4

Ref. DVD/YARON5

Price Inc. Tax......20,00 EUR

DVD IDS Krav Maga Airplane Security

Ref. DVD/IDS4

Price Inc. Tax......20,00 EUR

DVD Commando Krav Maga Knife Attacks

Ref. DVD/AIZIK3

Price Inc. Tax......20,00 EUR

82/139

DVD IDS Krav Maga

Ref. DVD/IDS1

Price Inc. Tax......20,00 EUR

DVD Kapap Empty Hands Self Defense

Ref. DVD/KAPAP8

Price Inc. Tax......20,00 EUR

DVD Kapap Lotar Krav Maga

Ref. DVD/KAPAP

Price Inc. Tax......20,00 EUR

Vol1

Ref. DVD/YARON2

Price Inc. Tax......20,00 EUR

DVD IDS Krav Maga The Will to Survive Ref. DVD/IDS2

Price Inc. Tax......20,00 EUR

DVD Kapap Lotar Krav Maga Panim el Panim

Ref. DVD/KAPAP3

Price Inc. Tax......20,00 EUR

DVD Original Krav Maga Bukan School Ref. DVD/YARON1

Price Inc. Tax......20,00 EUR

DVD Self Pro Krav Ref. DVD/LEVI2

Price Inc. Tax......20,00 EUR

DVD Krav Maga for Security Professionals

Ref. DVD/IDS3

Price Inc. Tax......20,00 EUR

DVD Kapap Lotar Krav Maga Gun Disarming

Ref. DVD/KAPAP2

Price Inc. Tax......20,00 EUR

DVD Original Krav Maga Blue Belt program Vol2

Ref. DVD/YARON3

Price Inc. Tax......20,00 EUR

DVD Self Pro Krav Knife Defense

Ref. DVD/LEVI5

Price Inc. Tax......20,00 EUR

DVD Krav Maga DVD Original Krav Maga Blue Belt program

83/139

DVD Krav Maga

DVD Kapap Lotar Krav Maga The Kapap Academy Experience

Ref. DVD/KAPAP5

Price Inc. Tax......20,00 EUR

DVD Kapap MMA

Ref. DVD/KAPAP6

Price Inc. Tax......20,00 EUR

DVD Kapap Combatives Muay Thai Self Defense

Ref. DVD/MUAYKAP

Price Inc. Tax......20,00 EUR

TITLES

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ARE AVAILABLE IN DVD FORMAT AND VIDEO

DVD Systema

85/139

DVD Systema

DVD RMA Systema SV Empty Hands & Knife

Ref. DVD/SKOGOREV-11

Price Inc. Tax......20,00 EUR

DVD Systema, Fighting Basics

Ref. DVD/SYSWEITZEL1

Price Inc. Tax......20,00 EUR

DVD Russian Systema, Disarm techniques

Ref. DVD/SYSTEMA2

Price Inc. Tax......20,00 EUR

DVD Russian Martial Art Systema SV Training Program Vol1

Ref. DVD/SKOGOREV-1

Price Inc. Tax......20,00 EUR

DVD Russian Martial Arts Systema

Ref. DVD/SYSTEMA1

Price Inc. Tax......20,00 EUR

DVD Russian Martial Art Systema SV Training Program Vol2

Ref. DVD/SKOGOREV-2

Price Inc. Tax......20,00 EUR

DVD Russian Systema

Ref. DVD/KADI1

Price Inc. Tax......20,00 EUR

DVD Knife Fighting

87/139

DVD Knife Fighting

DVD Lameco Eskrima Essential Knife

Vol4 Pakawalan

Ref. DVD/GOULD5

Price Inc. Tax......20,00 EUR

DVD Close Quarter Combat Knife & Counter Combatives

Ref. DVD/HOCH1

Price Inc. Tax......20,00 EUR

DVD Lameco Eskrima Essential Knife 1

Ref. DVD/GOULD1

Price Inc. Tax......20,00 EUR

DVD Seal Program Knife Combat

Ref. DVD/FAR2

Price Inc. Tax......20,00 EUR

DVD Knife Tactical Response CSSD

Ref. DVD/FRANK1

Price Inc. Tax......20,00 EUR

DVD Lameco Eskrima Essential Knife 3

Ref. DVD/GOULD3

Price Inc. Tax......20,00 EUR

DVD Ultimate Knife Training

Ref. DVD/SARG13

Price Inc. Tax......20,00 EUR

DVD JKD Knife Fighting Survival

Ref. DVD/SALVA2

Price Inc. Tax......20,00 EUR

DVD Novascrimia Defense against Knife

Ref. DVD/NOVA4

Price Inc. Tax......20,00 EUR

DVD Lameco Eskrima Essential Knife 2

Ref. DVD/GOULD2

Price Inc. Tax......20,00 EUR

DVD Knife Survival Evolution Fighting Systems

Ref. DVD/EFS

Price Inc. Tax......20,00 EUR

88/139

by worldwide

DVD Women´s Self Defense

89/139

DVD Women´s Self Defense

DVD Kyusho Self Protection for Women

Ref. DVD/KYUSHO21

Price Inc. Tax......20,00 EUR

DVD Female Self Defense Kenpo

Ref. DVD/DPF

Price Inc. Tax......20,00 EUR

DVD Kids Self Defense: Dealing with strangers Ref. DVD/TRUST1

Price Inc. Tax......20,00 EUR

DVD Women's Self Defense Ref. DVD/CYNTHI2

Price Inc. Tax......20,00 EUR

DVD Other Self Defense Styles

91/139

DVD Other Self Defense Styles

DVD Keysi Risk Situations Fighting Technique

Ref. DVD/KEYSI2

Price Inc. Tax......20,00 EUR

DVD Keysi Original

Ref. DVD/KEYSI1

Price Inc. Tax......20,00 EUR

DVD KMRED VOL.4. R.E.D. Training

Ref. DVD/KMRED4

Price Inc. Tax......20,00 EUR

DVD Russian Martial Art Systema SV Training Program Vol1

Ref. DVD/SKOGOREV-1

Price Inc. Tax......20,00 EUR

DVD SOG Real Close Combat Vol-7

Ref. DVD/SOG7

Price Inc. Tax......20,00 EUR

DVD SDS Concept

Ref. DVD/SDS1

Price Inc. Tax......20,00 EUR

DVD Krav Maga RED Vol.3. Knife Defense

Ref. DVD/KMRED3

Price Inc. Tax......20,00 EUR

DVD Russian Martial Arts Systema

Ref. DVD/SYSTEMA1

Price Inc. Tax......20,00 EUR

DVD Paul Vunak PFS Asymmetrical Violence

Ref. DVD/VUNAK1

Price Inc. Tax......20,00 EUR

DVD Russian Martial Art Systema SV Training Program Vol2

Ref. DVD/SKOGOREV-2

Price Inc. Tax......20,00 EUR

DVD Kids Self Defense: Dealing with strangers

Ref. DVD/TRUST1

Price Inc. Tax......20,00 EUR

DVD Russian Systema, Disarm techniques

Ref. DVD/SYSTEMA2

Price Inc. Tax......20,00 EUR

92/139

DVD Other Self Defense Styles

DVD SOG Close Combat Vol 6

Ref. DVD/SOG6

Price Inc. Tax......20,00 EUR

DVD Self Defense with everyday objects

Ref. DVD/MONTES3

Price Inc. Tax......20,00 EUR

DVD Self Defense 5 Experts x 5 Street Attacks

Ref. DVD/DP1

Price Inc. Tax......20,00 EUR

DVD Military SOG for civilians

Ref. DVD/SOG3

Price Inc. Tax......20,00 EUR

DVD SOG How to be your own Bodyguard

Ref. DVD/SOG5

Price Inc. Tax......20,00 EUR

DVD Kaisendo Self Defense

Ref. DVD/KAISEN5

Price Inc. Tax......20,00 EUR

DVD Verbal Self Defense

Ref. DVD/VERBAL1

Price Inc. Tax......20,00 EUR

DVD SOG Close-Combat DAS Techniques

Ref. DVD/SOG2

Price Inc. Tax......20,00 EUR

DVD Close Quarter Combat Pistol Disarming

Ref. DVD/HOCH2

Price Inc. Tax......20,00 EUR

DVD Jukoshin Ryu Jiu Jitsu

Ref. DVD/EDSAN1

Price Inc. Tax......20,00 EUR

DVD SOG Extreme Close-Combat

Ref. DVD/SOG4

Price Inc. Tax......20,00 EUR

DVD SOG Close Combat Vol 1

Ref. DVD/SOG

Price Inc. Tax......20,00 EUR

93/139

DVD Other Self Defense Styles

DVD Russian Systema

Ref. DVD/KADI1

Price Inc. Tax......20,00 EUR

DVD The Street Fighters Toolbox Vol 1

Ref. DVD/HUBAR

Price Inc. Tax......20,00 EUR

DVD Kansen Ryu Self Defense

Ref. DVD/KANSEN1

Price Inc. Tax......20,00 EUR

DVD Elite Combat Program Hand to Hand Combat

Ref. DVD/ECPO1

Price Inc. Tax......20,00 EUR

DVD Realistic Self Defense Vol 2 One step ahead

Ref. DVD/PAYNE2

Price Inc. Tax......20,00 EUR

DVD Kasen Ryu - Operative SelfDefense vol 2

Ref. DVD/KANSEN2

Price Inc. Tax......20,00 EUR

DVD Close Combat Vol 2

Ref. DVD/MALTE4

Price Inc. Tax......20,00 EUR

DVD Jukaikido

Ref. DVD/SAN

Price Inc. Tax......20,00 EUR

DVD Realistic Self Defense Vol 1

Ref. DVD/PAYNE

Price Inc. Tax......20,00 EUR

DVD Progressive Street Fighting

Ref. DVD/PSF1

Price Inc. Tax......20,00 EUR

DVD Close Combat Vol 1

Ref. DVD/MALTE2

Price Inc. Tax......20,00 EUR

DVD Airplane Security

Ref. DVD/AKIS11

Price Inc. Tax......20,00 EUR

94/139

DVD Other Self Defense Styles

DVD Kaisen Do Ref. DVD/KAISEN1

Price Inc. Tax......20,00 EUR

DVD DSDWS Dulas Self Defense Whistle Stick Ref. DVD/DULAS1

Price Inc. Tax......20,00 EUR

DVD Enigma 2 Vol.1 Paul Vunak Contemporary JKD Ref. DVD/VUNAK7

Price Inc. Tax......20,00 EUR

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AVAILABLE IN DVD FORMAT AND VIDEO ON

International

by Budo International Publ.

DVD Jeet Kune Do

96/139

DVD Jeet Kune Do

DVD JKD Elements of Attack

Ref. DVD/JKDTIM4

Price Inc. Tax......20,00 EUR

DVD Bruce Lee in Memoriam Documentary

Ref. DVD/BL

Price Inc. Tax......20,00 EUR

DVD Jun Fan Jeet Kune Do Vol 2

Ref. DVD/JKDTIM2

Price Inc. Tax......20,00 EUR

DVD Jun Fan Gung Fu

Ref. DVD/DELJKD1

Price Inc. Tax......20,00 EUR

DVD Jeet Kune Do Sparring

Ref. DVD/JKDTIM3

Price Inc. Tax......20,00 EUR

DVD Bruce Lee The Man & his Legacy Documentary

Ref. DVD/TV2

Price Inc. Tax......20,00 EUR

DVD Jun Fan Jeet Kune Do Vol 1

Ref. DVD/JKDTIM

Price Inc. Tax......20,00 EUR

DVD JKD Streetfighting

Ref. DVD/ALM5

Price Inc. Tax......20,00 EUR

DVD Jeet Kune Do Self Defense

Ref. DVD/DELJKD2

Price Inc. Tax......20,00 EUR

DVD Jeet Kune Do Unlimited Ground Fighting

Ref. DVD/BURTON2

Price Inc. Tax......20,00 EUR

DVD Jeet Kune Do Unlimited

Ref. DVD/BURTON

Price Inc. Tax......20,00 EUR

DVD Wooden Dummy Jeet Kune Do Sets

Ref. DVD/ALM3

Price Inc. Tax......20,00 EUR

97/139

DVD Jeet Kune Do

DVD Wooden Dummy JKD Jun Fan Sets

Ref. DVD/ALM2

Price Inc. Tax......20,00 EUR

DVD Explosive Dumog Filipino Grappling

Ref. DVD/SALVA6

Price Inc. Tax......20,00 EUR

DVD JKD Profesional Fighting System

Ref. DVD/SALVA3

Price Inc. Tax......20,00 EUR

DVD JKD Seal Program Hand to Hand combat

Ref. DVD/FAR1

Price Inc. Tax......20,00 EUR

DVD Jeet Kune Do Trapping to Grappling

Ref. DVD/ALM1

Price Inc. Tax......20,00 EUR

DVD JKD Street Defense Tactics

Ref. DVD/SALVA5

Price Inc. Tax......20,00 EUR

DVD JKD Knife Fighting Survival

Ref. DVD/SALVA2

Price Inc. Tax......20,00 EUR

DVD Enigma 2 Vol.1 Paul Vunak Contemporary JKD

Ref. DVD/VUNAK7

Price Inc. Tax......20,00 EUR

DVD JKD Street Trapping

Ref. DVD/SALVA7

Price Inc. Tax......20,00 EUR

DVD Filipino Kino Mutai PFS

Ref. DVD/SALVA4

Price Inc. Tax......20,00 EUR

DVD JKD Street Safe

Ref. DVD/SALVA

Price Inc. Tax......20,00 EUR

DVD Paul Vunak PFS Asymmetrical Violence

Ref. DVD/VUNAK1

Price Inc. Tax......20,00 EUR

98/139

DVD Kenpo

99/139

DVD Kenpo

DVD Kenpo, My Favorite Techniques

Ref. DVD/LARRY4

Price Inc. Tax......20,00 EUR

DVD Kenpo Ed Parker's System

Ref. DVD/LARRY

Price Inc. Tax......20,00 EUR

DVD Ed Parker's Kenpo Rules and Principles

Ref. DVD/PLANAS2

Price Inc. Tax......20,00 EUR

DVD Blended Kenpo

Ref. DVD/KOVAR1

Price Inc. Tax......20,00 EUR

DVD Free Style Kenpo

Ref. DVD/LARRY3

Price Inc. Tax......20,00 EUR

DVD Fu Shih Kenpo Vol.2 Tiger Forms & Self Defense

Ref. DVD/FUSHIH2

Price Inc. Tax......20,00 EUR

DVD Ed Parker's Kenpo Planas Lineage

Ref. DVD/PLANAS1

Price Inc. Tax......20,00 EUR

DVD Kosho Ryu Kempo

Ref. DVD/KOSHO1

Price Inc. Tax......20,00 EUR

DVD Extreme Kenpo

Ref. DVD/LARRY2

Price Inc. Tax......20,00 EUR

DVD Kenpo Golden Rules

Ref. DVD/PLANAS3

Price Inc. Tax......20,00 EUR

DVD Ed Parker's Kenpo Trejo Lineage

Ref. DVD/TREJO1

Price Inc. Tax......20,00 EUR

DVD Fu Shih Kenpo

Ref. DVD/FUSHIH1

Price Inc. Tax......20,00 EUR

100/139

DVD Kenpo

DVD Kara-Ho Kempo Karate Ref. DVD/KARA1

Price Inc. Tax......20,00 EUR

DVD American Kenpo Karate Ref. DVD/NEGRE

Price Inc. Tax......20,00 EUR

DVD Kenpo Knife Defense Ref. DVD/NEGRE2

Price Inc. Tax......20,00 EUR

DVD Wolf Extreme Defense Ref. DVD/WOLF1

Price Inc. Tax......20,00 EUR

DVD Ed Parker's Kenpo IKKA Ref. DVD/PARKER1

Price Inc. Tax......20,00 EUR

DVD American Kenpo Karate Police Instruction Ref. DVD/KENPOL

Price Inc. Tax......20,00 EUR

DVD Kajukenbo

102/139

DVD Kajukenbo

DVD Kajukenbo Emperado

Ref. DVD/KAJ4

Price Inc. Tax......20,00 EUR

DVD Kajukenbo Gaylord's Method

Ref. DVD/GAYLORD

Price Inc. Tax......20,00 EUR

DVD Kajukenbo Modern Concepts

Ref. DVD/KAJ7

Price Inc. Tax......20,00 EUR

DVD Kajukenbo Vol 3

Ref. DVD/KAJ3

Price Inc. Tax......20,00 EUR

DVD Kajukenbo Essential

Ref. DVD/LPRIETO1

Price Inc. Tax......20,00 EUR

DVD Kajukenbo Dirty fighting

Ref. DVD/NEW1

Price Inc. Tax......20,00 EUR

DVD Kajukenbo Weapons

Ref. DVD/KAJ6

Price Inc. Tax......20,00 EUR

DVD Kajukenbo Vol 2 The Training Method

Ref. DVD/KAJ2

Price Inc. Tax......20,00 EUR

DVD Kajukenbo WHKD Forms & Techniques

Ref. DVD/WHKD3

Price Inc. Tax......20,00 EUR

DVD Kajukenbo Wun Hop Kuen Do

Ref. DVD/WHKD2

Price Inc. Tax......20,00 EUR

DVD Kajukenbo Evolution

Ref. DVD/KAJ5

Price Inc. Tax......20,00 EUR

103/139

DVD Martial Arts Vietnam

104/139

DVD Viet Vo Dao Long staff Vol 2. Quyen Tu Tuong Con Phap Form...

Ref. DVD/VIET8

Price Inc. Tax......20,00 EUR

DVD Vovinam Viet Vo Dao saber and Halberd

Ref. DVD/VIET5

Price Inc. Tax......20,00 EUR

DVD Vovinam Viet Vo Dao Moc Ban Phap & Vat

Ref. DVD/VIET3

Price Inc. Tax......20,00 EUR

DVD Viet Vo Dao Con Phap. Long staff Vol.1

Ref. DVD/VIET7

Price Inc. Tax......20,00 EUR

DVD Vo Co Truyen Vietnamese Martial Arts

Ref. DVD/VOC

Price Inc. Tax......20,00 EUR

DVD Vovinam Viet Vo Dao Vol 2

Ref. DVD/VIET2

Price Inc. Tax......20,00 EUR

DVD Integral Vovinam

Ref. DVD/VIET6

Price Inc. Tax......20,00 EUR

DVD Viet Vo Dao Phan Don Counter Techniques

Ref. DVD/VIET4

Price Inc. Tax......20,00 EUR

DVD Vovinam Viet Vo Dao Vol 1

Ref. DVD/VIET1

Price Inc. Tax......20,00 EUR

DVD Martial Arts Vietnam

DVD Other Martial Styles

106/139

DVD Other Martial Styles

DVD Self Defense for Everybody

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DVD Other Martial Styles

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DVD Other Martial Styles

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DVD Budo Martial Arts International Festival 2007

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DVD Hapkido

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DVD Other Styles Korea

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DVD Other Styles Korea

DVD Hwa Rang Do Gumtoogi Sword Fighting

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DVD Modern Farang Mu Sul How to develop Speed and Reaction

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DVD Hwa Rang Do Hoshinsul Vol.2 Joint Manipulation

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DVD Haidong Gum Do

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DVD Muay Thai

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DVD Muay Thai & Kick Boxing Punching Bag

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DVD Muay Boran Mae Mai Vol2 Ref. DVD/CESAR12

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DVD Muay Thai Boran Flying Techniques

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DVD Muay Thai

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DVD Muay Thai Program 1st to 4th Khan

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DVD Muay Thai Competition Training

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DVD Kick Boxing

DVD Kick Boxing Defense & Counter

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DVD Kick Boxing Training with Equipment

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DVD The training of Kick boxing and Full Contact

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DVD Full Contact & Kick Boxing

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DVD Kick Boxing Joe Lewis Seminar Germany

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DVD Kick Boxing

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DVD Grappling Wrestling

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DVD Grappling Wrestling

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DVD Pancrase

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DVD MMA Brazilian Grappling

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DVD Brazilian Thai Boxing

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DVD Total

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DVD Total Grappling & Vale Tudo

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DVD Kapap MMA

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Spain

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K-1 Gladiators Tournament 2008 Spain

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DVD Other Contact Sports

DVD Kyusho and Boxing Connection

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DVD Mastering Boxing Basics

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DVD Olympic Wrestling

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DVD Other Contact Sports

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DVD Health - Wellness

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DVD Health - Wellness

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DVD Kids Self Defense: Dealing with strangers

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DVD Health - Wellness

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DVD Enigma 2 Vol.1 Paul Vunak Contemporary JKD Ref. DVD/VUNAK7

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DVD Kyusho Vitality. 5 Pressure Points for Self Defense and He...

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DVD Shaolin Kung Fu Essential

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DVD Shaolin Luohan Shi Ba Shou Form Taolu

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DVD Shuguro Nakazato Shorin Kan Shorin Ryu. Okinawa Karate Kob...

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DVD Yoshimatsu Matsuda Shorin Ryu. Okinawa Karate Kobudo Vol.12

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