513 Budo International Martial Arts Magazine May 2025

Editorial
Dead king... Idiot born!
S
ubmission, servitude and obeisance. The great people I have known, in any field, have never
demanded such a thing of their students. It is the small spirits who need the genuflections
of others to feel great, not to be great, for that is the patrimony of the soul, not of forms.
To cling to this is the victory of exclusivism over magnanimity, the latter being the natural
predilection and prerogative of the great in spirit.
Recently, a teacher and some of his acolytes wanted to “put the boot in” to me, claiming
the exclusive inheritance of their teacher under his exclusive dictation; all based on a piece of paper.
With this he was demanding his space in my magazine, in the place of another student of the same teacher.
On the one hand we know that paper endures everything, however the way we conduct ourselves
in life can quickly belie the supposed greatness that such a document could bestow on us. What is he
afraid of if another student of the same teacher succeeds in spreading the name of his style?
Curiously, the smaller the styles, the more demanding their supposed heirs are; it's an infallible rule.
“To be a mouse's head before a lion's tail” is their favorite dictum! The more meager the spoils, the more
the vultures fight.
Coincidentally, I knew the late Maestro very well. We were united by a great friendship, which resulted
in a long collaboration over many years. The Maestro in question, who was a gentleman, would
never have thought of approaching me with such demands; on the contrary, he always warmly thanked
me for all the help in spreading his style that he obtained through my means. He took care of things in
his family, and as I never dared to get involved in those matters, it never occurred to him to tell me how
to do my job.
These things catch me off guard, from the front, from the side, because the issue, honestly, doesn't
affect me. I've never been a fan of roles, perhaps paradoxically because I'm an editor! I personally love
content much more than form; form comes and goes; it's blown away by the winds of time. Contents,
on the other hand, are like roots that sink their strength deep down there, in the depths of life and, as
a result, the winds of change never knock down their structure. Like great silent trees they defy the
gales, grounded in themselves and in their connection with the essential.
On the other hand, lovers of the formal, place their emphasis outside of themselves and therefore
weaken; they lack roots, a foundation and are exposed to the whims of change. As the saying goes:
“Every spiral moves from its center!”.
In these martial matters, I have been granted the right to “deal the cards”. All this has happened
to me without any pleasure in this role. No. I have no liking for the role of “croupier”, but I have found
that others long for it and believe me, there are many who silently long for it. Despite my lack of
enthusiasm for the role, you see, I've taken it seriously (like almost everything I do), so from time to
time I have to call the staff to order, especially when mediocrity and interference end up disturbing
my peaceful performance, to the point that it's up to me to put my foot down. As long as they don't
come to my house to tell me how I should arrange my furniture, or turn the tables on me, everything
is fine, because the truth is that in my heart these issues do not resonate, or as Mika Waltari says in
the wonderful “Sinuhe the Egyptian”: “Your words are like the buzzing of flies in my ears or like the
dust of the roads on my feet”.
The martial environment is not so different from others... it is full of egos; the problem is that due to
their own central line of interests, these egos manifest themselves in a violent and often confused and
uninformed way. Culture and good manners are not among the central attributes of those who manage
violence, but good manners never hurt. Elegance will always adorn our manners, but for that one
must have polished oneself sufficiently.

Editorial

Dealing with great teachers has always been easy for me, and it is for
almost everyone. With them everything is easy, gratitude, recognition, kindness...
It is often the mediocre students or teachers who make problems of
everything and instead of seeing the advantages inherent in every inconvenience,
they only see the inconveniences implicit in the advantages.
Greatness is a scarce commodity. Analogous to the few small stones that
crown a pyramid, most of those that support its structure are large, heavy and
dense, like the egos of those who have not yet transcended their coarser and
more primitive condition.
Those who know what they are do not claim it; those who want to have it
emphasize this point, trying to control everything. The great ones never open
“the gates to the field”; they are naturally generous, elegant and sober, gentle
in their treatment, humble in their position. Because I know more, you know
more, you know that you know little. Thus, the greater the stature of a spirit,
the simpler it presents itself and the kinder it behaves, without pretense or
affectation, simply with its own naturalness.
Farting higher than your own ass, spitting up or pissing against the wind
have never been the best of ideas...
If my dear friend were to look up, he would immediately correct his offspring;
he would apologize for their behavior and be ashamed, for he knew
very well that every student is the reflection and representation of his teacher;
however, when the teacher is no longer alive, this precept must be
abolished, for in his absence, no one can justly hold him responsible for the
excesses of others.
What a bunch of people!
“It is often the mediocre students or teachers
who cause problems in everything and instead of
seeing the advantages inherent in every
inconvenience, they only see the inconveniences
implicit in the advantages.”
“Greatness is a scarce commodity.
Analogous to the few small stones that
crown a pyramid, most of those that
support its structure are large, heavy and
dense, like the egos of those who have not yet
transcended their coarser and more primitive
condition.”

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Warrior pearls

“Weapons are instruments of ill fortune; using
them for too long will bring calamity. When your
troops are discouraged, your sword dull, your
strength exhausted, and your supplies scarce, even
your own people will take advantage of your
weakness to revolt. Then, even if you have wise
advisors, in the end you will not be able to make
things work out.”

Guro Markus Göttel - Diztrict66
Filipino boxing
An important, but still very unknown area of Filipino martial arts is Filipino
boxing, also known as Pinoy boxing, dirty boxing, Panantunkan, etc. Starting
with Bruce Lee, Wing Chun and Escrima (Eskrima, Kali, Arnis, etc.) have formed
a strong connection. Bruce Lee learned the Filipino martial art from
his student Dan Inosanto. Both systems had their defined function:
Wing Chun for unarmed combat and the Filipino martial arts
were designed to meet the needs of fighting with
weapons.

The unarmed techniques of Escrima
were considered more for competition
than for self-improvement. Grand
Master René Latosa was an open-minded
person who wanted to teach everyone
and everything, and it was not only
for this reason that he broke ties with
one of the largest Wing Tsun and martial
arts organizations.

Grandmaster Rene's training concepts and fighting strategies taught us to use all weapons realistically with a single
system and this, of course, also applies to unarmed combat, Filipino boxing.
The transition between the different weapons to unarmed combat has always been a very important aspect of Escrima
as taught by Grandmaster René Latosa. The concepts are the “glue” that holds everything together and should be understood
more as physical training. The techniques and exercises only help us to understand the concepts and principles. That
is why I am absolutely sure that the teaching of Escrima according to Rene Latosa can serve all martial arts as a tool for
their specific interpretation.

With the teaching of concepts and principles, Grand Master René was able to personalize the lessons to each individual.
Each person is different and has different needs depending on their stage of life. For this reason, different Escrima
students and instructors have different ways of thinking and applying concepts and principles. The concepts and principles
of Escrima have helped me find my way back to Wing Tsun and make it meaningful and attractive for me and my students.
I don't see the two systems as competitors but as complementary. The teachings of both systems only serve as a
tool for training the body. Exercises such as Chi Sao in Wing Tsun are an important balancing exercise, but this does not
indicate martial skills. However, a good teacher does not have to be a good fighter at the same time.

Many people are influenced by the external appearance and reputation of a teacher. Just because Mike Tyson trains
you, it doesn't mean that you will automatically be as good as him. Others push their teacher in front of them, according
to the motto: don't touch me or my big brother will come! The only thing that really matters is what you learn from your
teacher. In the case of Latosa Escrima, it is the concepts and principles and not any strange or “secret” technique.
For this reason, I cannot and do not want to criticize anyone. We are all adults who can decide for ourselves who we
want to train with and from whom we want to learn. I cannot and do not have to compare myself to anyone. Personally, I
do not allow myself to be influenced or impressed by external things such as titles, awards, uniforms, rumors or the like.

“Grandmaster René did
not want imitators to
imitate him, but
individuals who would
think, decide and act
independently.”

Grandmaster René did not want imitators imitating
him, but individuals who thought, decided
and acted independently. He taught individually,
directly and logically. He got to the point and cut
to the chase. Perhaps this was one of the reasons
why his programs and training courses did not
necessarily attract crowds.
Sword fighting according to Latosa has survived
to this day regardless of the influences of fashion
and I will do everything in my power to make
the Filipino martial arts better known. Even if it is
only through my courses, books and videos. I
would like to dedicate this article and this video
to my teacher, Grand Master René Latosa. RIP -
Gone but not forgotten.
“Many people allow
themselves to be influenced
by the external appearance
and reputation of a master.
Just because Mike Tyson
trains you, it doesn't mean
that we are
automatically going
to be as good as
him.”

“Concepts cannot
be pigeonholed,
but techniques
can.”
Apart from the various striking techniques, in this video I will
mainly show exercises for body training. As I mentioned before,
the techniques play a subordinate role to form. As Bruce
Lee said, of course there are different martial arts, but as long
as we only have two arms and two legs, these differences will
be small to a certain extent. An attack can be carried out in
many different ways, but physically it always remains a transfer
of energy. In Escrima we try to improve that energy transfer
as much as possible. This happens through the understanding
of the concepts and their physical application and not
through one technique or another. It is not about the appearance
or the search for similar combat techniques. Therefore,
these exercises can also be performed by any representative
of any other fighting style. This is what makes Escrima according
to Latosa so interesting and is possibly a good reason to
go against your traditional martial art.

The concepts cannot be pigeonholed, but the techniques can. When I fight, you cannot recognize a specific fighting
style because I do not give any visual technical stimulus. I do not use one technique or another that makes me a representative
of one martial art or another. I do not adopt a fixed stance before combat nor do I cover myself. As long as I
adhere to the concepts, strategies and principles, I can move freely. I am not a scourge of my martial techniques.
I hope you enjoy this article and the accompanying video, and I would love to meet you in person at one of my courses,
workshops and/or classes. I would like to thank Alfredo Tucci, editor of Budo International, for the invitation to make
this publication.
(Extract from my book “The Perfect Self-Defense”, available on amazon)
“An attack can be
carried out in many
different ways, but
physically it is
always a transfer of
energy.”

“An attacker who foams
at the mouth, who
doesn't care what
happens to him or to
you, who will do anything
to hurt you, your family
or your friends or, in the
worst case, who wants
to take your life.”
Let's face it
Let's not kid ourselves. Defending yourself against an ultraaggressive
attacker is one of the most difficult tasks. An attacker
who is foaming at the mouth, who doesn't care what happens
to him or you, who will do anything to hurt you, your family
or your friends or, in the worst case, who wants to take your life.
An individual who doesn't care if he or you are injured and who
could go to jail after the physical confrontation.
Defending yourself against such a person is not an impossible
task, but it will be very, very difficult. There is a high probability
of being injured.
For many people, martial arts practitioners are superheroes
who emerge victorious from a street fight like David against
Goliath. Unfortunately, it's not that simple!

I always compare self-defense practitioners to construction workers. They know the dangers of a construction site. They
know the conditions, they protect themselves with protective clothing (safety shoes, helmets, gloves, etc.) but even so
they cannot be sure that they will never have an accident at work.
Martial artists are not 21st-century warriors, nor are they modern samurai willing to die with honor on the battlefield. That
is why samurai wore a white kimono under their armor. In Japan, the white kimono is funeral attire and is still used today
as training clothing (gi). Thus, the ancient warriors went to war with the expectation of an honorable death. That is why
they were so dangerous. A samurai warrior who did not fear death and whose sole mission was to eliminate as many enemies
as possible.
Can't a Formula 1 driver have a traffic accident on the
road?
“Martial artists are not
21st-century warriors,
nor are they modern
samurai willing to die
with honor on the
battlefield.”

X-Factor
The worst thing about a situation in which we have to defend ourselves or
others is the unknown variables. Neither the adversaries, nor the situations,
nor the time frame, nor the places are predictable. We know nothing about
our opponent or opponents, their intentions, their willingness to use violence
or their fighting skills. We do not know if our adversaries are armed or how
they will react. Often we do not even know the conditions of the place. We
may not know the escape routes and the traps, such as dead ends, courtyards,
rooms from which there is no escape, etc.
The moment for a physical confrontation is never right and it usually
comes as unexpectedly as rain in May. It can happen at any time. At work,
shopping, in a traffic jam or perhaps playing sport. We have no opportunity
to prepare ourselves and there will be no second chance if we make a mistake.
All these variables and unknown factors make a self-defense situation so
unpredictable. There is no universal behavior scheme or rule that can be
applied to all these different circumstances.

“The worst thing about a
situation in which we have to
defend ourselves or others is
the unknown variables.”

“Some believe they
can create their own
personal fighting
style simply by
mixing different styles
and techniques.”

Mixing
Some believe they can create their own personal
fighting style by simply mixing different styles and
techniques. The idea itself is not bad, but it lacks the
glue that holds everything together, the fighting concepts
and the training principles.
If I wanted to create the best car in the world using
different spare parts from different brands, I would
need the best mechanic to put it all together. Even
then, it would be very questionable whether it would
work and whether it would be effective.
Of course, you may be lucky enough to combine
one or two techniques and then possibly use them.
However, it is rare and difficult to do.
The teaching and understanding of physical mechanics
must occupy a central place. Therefore, techniques
are unimportant, but play a subordinate role.

Strategies and concepts
If techniques are unimportant, but subordinate
to functions, we need sophisticated combat
strategies and training concepts.
Training concepts must be effectively transferable
to all techniques, exercises and applications.
Combat strategies are only valid if they can be
applied in all defense situations. Regardless of
whether we are talking about martial arts with
bladed weapons or hand-to-hand combat.
Training concepts and fighting strategies;
- Balance
- Attitude / fighting spirit
- Timing / doing the right thing at the right time
- Distance
- Power / strength
- Speed
- Focus
- Transition.
I would like to claim credit for establishing
these principles and concepts, but it is not mine.
These ideas come from the great master Rene
Latosa, who will be in our memory forever.
“Combat strategies are
only valid if they can be
applied in all defense
situations.”

The universal law of psychological tension:
the three distances and danger
zones
Every person instinctively surrounds
themselves with an individual protective
space that can be divided into three clearly
defined zones: the intimate zone,
the personal zone and the social zone.
These zones not only influence the behavior
of the person who consciously or
unconsciously establishes them, but
also the reactions of people who cross
these boundaries. Understanding these
zones is one of the keys to effective selfdefense.

The three zones and their effects
• The social zone (exposed zone, from 120 cm):
In this area, we are at a comfortable distance from others. The distance
allows us to keep an overview of the situation from a distance and to maintain
control. The potential for danger is lower here, as confrontation seems less
immediate.
2. the personal zone (middle area, 60/80 to 120 cm):
If this zone is entered, tension increases significantly. The distance is too
close to maintain a neutral posture, but not yet so close that we feel acutely
threatened. Nevertheless, the risk begins to increase in this area: the field of
vision narrows and sensitivity to threats increases. Increased vigilance is
required here.
3. The intimate zone (close range, 0 to 60/80 cm):
This is the area that is physically closest to us. As a rule, intruders in this
zone trigger a strong reaction, whether through instinct or conscious action.
The sense of threat is greatest here, as potential dangers can hardly be averted
without making direct contact.
Exposed zone, from 120 cm
intermediate range 60/80 to 120 cm
close range, 0 - 60/80 cm
Psychological tension and practical consequences
The further an attacker advances into these zones, the greater the danger
and psychological strain. While a situation can usually be controlled and defused
in the social zone, the close range requires quick and precise decisions.
The ability to recognize these zones and to react to them in a targeted manner
is crucial for both civilians and security and law enforcement officers.
The importance in self-defense
In self-defense, awareness of these zones is of central importance. It enables
the early identification of potential threats and appropriate action.
Especially in the middle and close range, the risk of confrontation increases
exponentially. Understanding and training in these zones enables you to react
appropriately and thus significantly increase your own safety.
An effective self-defense system therefore not only incorporates techniques,
but also trains spatial awareness, an indispensable tool for staying alert
and ready to act.

“Targeted training combined with effective tactics
is the key to an increased sense of security and
strengthened self-confidence. Those who exude security
not only convey strength, but also reduce stress and
and fear, factors that are often crucial in dangerous situations.
This inner stability not only has a
positive effect on one's own safety, but also helps
to better protect family, colleagues or other people in the environment.
Such a holistic approach creates
a foundation that is indispensable in both private and
professional life.”
Risk reduction in the three danger zones and distances
A thorough understanding of the three danger zones, the four combat distances and the legal levels of coercion forms
the basis for effective risk reduction. In addition, a clear and well-thought-out de-escalation strategy is of central importance,
as it can prevent escalation. If an escalation should nevertheless occur, targeted preparation enables professional,
correct and effective action, especially if an attacker enters the green, orange or even the red danger zone.

The importance of the danger zones and fighting
distances
When an attacker shortens the fighting distance and enters the green or red
danger zone, it is essential to know the relevant self-defense principles. An
understanding of the positioning within the danger zones minimizes the risk
of injury and helps to remain unharmed.
The danger zones are structured as follows:
• Green Zone (personal zone): a distance at which communication and deescalation
are paramount.
• Orange Zone (critical zone): the threat increases here, and heightened
vigilance and defensive measures are necessary.
• Red Zone (intimate zone): a narrow area in which immediate danger threatens
and quick action is required.
Basic principles and body positioning
Effective self-defense begins with the right attitude and positioning in every
danger zone:
• Stable footing: Position your feet so that you are always safe and stable.
• Arms at the ready: Position your arms so that they can be quickly brought
up to jaw height. In this position, they should signal a de-escalating attitude.
• Correct communication: Speak respectfully but firmly, using a tone of
voice that suits the situation.
• Distance management: Always maintain the correct distance.
• Attention: Stay alert and be prepared for possible developments.
• Environment analysis: Observe your surroundings carefully and recognize
potential dangers early on.
• Concentration: Be aware that an escalation can happen quickly and you
have to act in a split second.
• Self-confidence: Always act with conviction and choose your actions
consciously.
• Vigilance: Never let your guard down.
• Emotional control: Avoid emotional reactions that could impair your ability
to act.
• Responsibility: Your safety is always in your hands.

Mobile positioning and principles of
action at medium and close range
When an attacker closes the distance, correct positioning
is crucial:
• Appropriate distance: Position yourself so that you
cannot be easily grabbed by your opponent.
• Analyze the angle of attack: Observe the direction
and type of attack to use the appropriate countermovement
or counter-technique.
• Control and neutralization: Protect weapons and perform
movements that control and neutralize the opponent.
This allows for a better overview and, if necessary,
coordinated teamwork.
• Lateral positioning: Avoid facing the attacker headon.
A lateral position reduces the area of attack and
improves your control options.
• Efficient strikes: If strikes are necessary, pay attention
to where they hit and use hip rotation for maximum
power.
• Precision and legal coverage: Every movement and
countermovement should not only be effective, but also
legally legitimate.
“The further an attacker
advances into these zones,
the greater the danger and
psychological strain.”
“While a situation can
usually be controlled and
defused in the social zone,
the close range requires
quick and precise decisions.”

Basic principles for stability and balance
A stable posture not only improves balance, but also increases strength when executing techniques. This applies to all
directions of movement and countermoves. With good balance, you can redirect the attacker's energy and execute your own
techniques with precision and speed.

Conclusion: Understanding the danger zones and combat distances is essential to minimize risks and ensure personal
safety. Good preparation, correct positioning and keeping a cool head make it possible to avoid injuries while remaining
capable of acting. Your own safety and security always come first.

Kaeshi no Heihō: an analysis based on studies in
Shinpogaeshi and Torigaeshi
In this article, we will explore the concept of Kaeshi no
Heihō (), a method that originates from the verb
Kaeru (), which means “to return”, “to come back” or “to
give back”, and Heihō (), which can be translated as
“soldier's method”. Kaeshi no Heihō is an approach that
emphasizes the protection of the sword (Katana) and the ability
to react quickly to dangerous situations.
Within social anthropology, the need to protect the sword
can be compared to the responsibility of a modern policeman
to protect his weapon and under no circumstances lose it. In
other words, just as a modern policeman protects his weapon,
the warrior of the past could never lose his katana.
Losing the sword meant shame, vulnerability and often
death. For this reason, Kaeshi no Heihō focuses on defense
and counterattack techniques, where the goal is to protect
the katana at all costs.
This premise is the basis of Kaeshi no Heihō, where many
techniques are developed and studied within a reverberation,
where, in the face of an enemy attack, the Katana must be
protected at all costs. In other words, Kaeshi no Heihō is studied
to ensure that, even under attack, the practitioner can
protect his sword and react effectively.
In a parallel, the old masters used to say that one of the
parts of Jujutsu studies arose from this type of situation,
where a person grabbed or tried to steal the Katana, and the
practitioner had to free himself from this situation as quickly
as possible, then draw and finally cut the opponent.
However, when looking at Kaeshi no Heihō through the
prism of Battojutsu, the masters found that the main characteristics
of protection include factors such as: cutting in the
first instance, defense, movement, specific angles, axes considered
to be axes of conditions, among other factors, as we
will see in this article.

Shinpogaeshi and Torigaeshi: Two methods of studying
Kaeshi no Heiho
At the beginning of studies related to Kaeshi no
Heihō, we find two main systems: Shinpogaeshi (
) and Torigaeshi ().
1. Shinpogaeshi: Shinpo () means “to progress”
and refers to situations in which the opponent has
already gained space in relation to the practitioner's
position. In this context, the focus is on anticipating
the opponent's movement, either by advancing to
intercept the attack or by drawing the sword to counterattack.
Thus, if the opponent advances to draw his
sword and make a cut, the practitioner has two alternatives:
○ Advance at a faster pace and reach the opponent
before he executes the move.
○ Draw the katana and move forward.
2. Torigaeshi: Toru () means “to grasp” or “to
hold”. In this case, the concept of Torigaeshi is applied
when the opponent is already in physical contact, holding
the practitioner's arm, shoulder, hip or neck.
Here, the techniques are aimed at freeing oneself from
the grip and regaining control of the situation, using
the principle of “returning” the movement to the
enemy.
Detailing Shinpogaeshi
When we talk about Shinpogaeshi, within Kaeshi no
Heihō, imagine the following situation: first, the opponent
advances to draw the katana and cut the practitioner.
In this case, the practitioner, from his position,
has two possibilities: to advance at a faster pace and
reach the opponent before he executes the movement,
or to draw his katana and advance his movement.
Considering this second possibility, when the practitioner
adjusts his timing and draws before his opponent
moves, there are two important ways to draw the
katana: the Suihei ( - horizontal) and Suichoku (
- vertical) draws.

From these two serving positions, the practitioner
will be able to execute their serve from
four attacking possibilities: front, back and both
sides (right and left).
Also within this scenario, based on the premises
presented above, the player can choose to
perform their serve in advance, i.e. counterattack
before their opponent completes their
movement. They can also serve simultaneously
with their opponent or serve after their opponent's
initial attack. These are the three ways of
studying the opponent's position in relation to
Shinpogaeshi.
Still considering the studies of Shinpogaeshi
and its subdivisions, we can look at these techniques
from the perspective of Idori, IdoriKomi,
Tsuka-ate ( - when the tsuka is struck
and then the cut is made), and Saya no Uchi (
- when the saya is struck and then the
serve and cut are made).
Ways of studying Torigaeshi
When talking about Torigaeshi, the practitioner
must bear in mind that there is already a
grip position, where the opponent holds the
practitioner. In this respect, Torigaeshi is studied
on the basis of the techniques in
Nukitodome Kaeshi () and the
techniques in Shinpodome (), including
the following, the corresponding technical
divisions in each of these, such as exits from
the hip, shoulder, arm or even the wrist or hand
when using Te hodoki ().
When you consider the exit, evasion movements
in Suihei or Suichoku in Shinpogaeshi, you

can see a series of curious movements, which
are going to be very similar to Torigaeshi.
That's why it's important not to confuse the
techniques. Let's take an example:
In Shinpogaeshi, when a person performs
a Kiriorochi movement and the practitioner
advances from the inside, making a
cutting movement in SokeibuGiri (
), for example, between the person's legs.
This move can be very similar to the one
performed when the opponent is holding
the practitioner's arm, a situation in which
you have to cut their armpit in Waki no
ShitaGiri () in Torigaeshi.
In the first case, in Shinpogaeshi, the cut
is made at the height of the legs, using the
mono-uchi portion (upper part of the
blade), seeking to cut at the inner thigh.
This area is made up of six main muscles:
gracilis, pectineus, adductor longus,
adductor brevis, adductor magnus and
obturator externus. In addition, the area is
rich in vascular and nervous structures,
including the femoral, gluteal (superior and
inferior), obturator, deep femoral and descending
genicular arteries, as well as the
superficial and deep venous systems. The
cut can also reach the femoral, saphenous
and femoral cutaneous nerves (lateral and
posterior).
This type of cut is highly effective in incapacitating
the opponent, as it affects both
mobility and blood circulation. The technique
requires precision in the use of the
mono-uchi, in its lower portion, as this
position of the blade is ideal for deep,
quick cuts. In addition,

the movement must be accompanied by proper rotation of the
hips and correct positioning of the feet, ensuring balance and
strength during execution.
In the second case, in Torigaeshi, the cut is made at armpit
level, using the uppermost portion of the mono-uchi, not exceeding
the limit of the katana's Yokote, where the Boshi and Kissaki
are located. The aim of this cut is to damage the armpit region,
which is a sensitive and vital area containing structures such as
the brachial plexus, the axillary artery and important veins. A precise
cut in this region can result in loss of arm function, severe
bleeding and immediate incapacitation of the opponent.
The execution of Torigaeshi requires attention to the angle of
the blade and the proper use of the Yokote, which is the transition
between the tip and the body of the sword. This part of the
blade is especially effective for precise and fast cuts.
The movement must be accompanied by a rotation of
the body and a transfer of weight to ensure that the
cut is made with force and control.

Both techniques, Shinpogaeshi and Torigaeshi, demonstrate the importance of knowing not only the opponent's
anatomy, but also the characteristics of the sword and the biomechanics of the body. While the Shinpogaeshi
aims to incapacitate the opponent by hitting the legs, the Torigaeshi focuses on a larger area, seeking to neutralize
the opponent's fighting ability quickly and efficiently.
The Use of the Hara and its Contraction Variations
Another characteristic difference between Shinpogaeshi and
Torigaeshi movements is the use of the Hara ( - the body's center
of gravity, located in the abdominal region). In the first movement, in
Shinpogaeshi, the practitioner needs to bend their body, lowering
their height to make the cut at the height of their legs. This change in
posture requires the Hara to contract at two points:
1. At the bottom of the Hara, to stabilize the base and provide support
for the legs and hips.
2. Just above the Hara, to maintain balance and strength during the
bending movement.
This double contraction is essential to ensure that the practitioner maintains
control over the body while moving in a lower position, allowing the
cut to be executed accurately and effectively.
In the Torigaeshi movement, the practitioner remains standing, without significantly
altering their height. In this case, the contraction of the Hara occurs
only in the lower part, concentrating strength and balance in the lower abdomen.
This single contraction is enough to maintain the stability and power needed
to perform the cut at armpit level, without the need to bend the body or
drastically alter posture.
This difference in the use of the Hara reflects the body's adaptation to the specific
demands of each technique. While Shinpogaeshi requires a more dynamic and
flexible stance to hit the opponent's legs, Torigaeshi prioritizes stability and precision
in a more upright position, focusing on an upper area of the body.
In addition, the contraction of the Hara is closely linked to breathing and body alignment.
In both movements, the synchronization between breathing, Hara contraction
and hip movement is crucial to ensure that the technique is executed with maximum
efficiency and minimum effort.
How should the arm and shoulders work?
An interesting point to note is that the arms and shoulders should never be contracted,
except when it comes to an impact movement - for example, when I need
to resist a grab. This rule is fundamental to ensuring that movements are fluid, efficient
and energy-saving.
When the arms and shoulders are relaxed, the practitioner can make better use
of the force generated by the Hara (center of gravity) and the movement of the
hips, transferring it more effectively to the sword. Excessive tension in the arms
and shoulders not only limits the range of movement, but also increases muscle
fatigue, reducing the precision and speed of the techniques.

However, in specific situations, such as when resisting a grab or performing an impact movement, a controlled contraction
of the arms and shoulders may be necessary. For example, if an opponent grabs the practitioner tightly, the practitioner
can contract their arms and shoulders momentarily to create a solid base and avoid being
knocked off balance. This contraction, however, must be brief and focused, releasing the tension
as soon as the resistance or impact movement is completed.
This approach reflects a principle central to the execution of Kaeshi no Heihō: economy of
movement and energy. By keeping the arms and shoulders relaxed most of the time, the
practitioner preserves their energy for the moments when force is really needed, such
as in a decisive cut or a vigorous defense. In addition, the fluidity of the movements
allows for a smoother transition between techniques, increasing versatility and
adaptability during combat.
The Influence of the Four Directions and the Alteration of Functional
Structure
When we practice the same cuts in all four directions from the
perspective of Torigaeshi, the functional structure of the movement
changes significantly compared to practicing the four
directions in Shinpogaeshi. This difference occurs because
Torigaeshi involves a different dynamic of movement
and application of force, especially in grabbing or
counterattacking situations.
Let's imagine a situation in which someone
grabs the practitioner on the right side,
and they need to protect themselves
to prevent their opponent from completing
the grab. In this case, all the
small details of the movement become
crucial:
1. Change in Breathing: Breathing
must be synchronized with the movement,
exhaling at the moment of impact
to increase efficiency and stability.
2. Hip Angulation: The hip must rotate
in order to create space and generate
force, transferring the weight of the body
to the cut.
3. Spine Positioning: The spine must be
aligned and engaged, allowing the force to
be transmitted efficiently from the base of
the body to the sword.

4. Movement from the Scapula: The arm itself doesn't have
that much force, but if the movement arises from the scapula,
in conjunction with the whole body, the impact is much greater.
The scapula acts as a connection point between the arms and
the trunk, amplifying the force generated by the movement of
the hip and Hara.
This integration between the scapula, hips and breath is what
allows the practitioner to perform powerful and precise cuts,
even in disadvantageous situations such as a grab. The movement
doesn't just depend on localized muscle strength, but on
the coordination of the whole body, working as a cohesive unit.
In other words, although the arm on its own doesn't have much
strength, if the movement comes from the scapula together
with the body, the impact will involve the whole of our being.

Similarly, when the movements don't have much space
and the practitioner needs to cut the opponent from a
certain position, as in the Suichoku (vertical) serve, the
body must act as a lever to ensure that the cut is precise
and effective. This principle is essential in combat situations
where space is limited and reaction time is short.
When the body works like a lever, the practitioner is able to
maximize the efficiency of their movements, even in adverse
conditions. For example, if the opponent is very close, limiting
the space for the serve, the practitioner can use the rotation
of the hips and the strength of the Hara to generate a powerful
cut, even with a short, compact movement, and so on for
each movement, whether frontal, costal or lateral, within what
is expected in Kaeshi no Heihō.

Kaeshi no Heiho in Ushiro Harai
In another example, when the opponent
grabs the practitioner from behind, we have
two important factors: 1) preventing him from
closing his hands or, 2) even after he has his
hands closed, preventing the opponent from
executing the movement. Kaeshi no Heihō
studies these two forms of Ushiro Harai.
So, from here, imagine that the opponent
has grabbed the practitioner. The practitioner
must not allow him to close his arms and, at
the same time, must look for space to strike
with the iai, and then draw and cut, not allowing
the opponent to get too far away.
Similarly, when the opponent manages to
grab and close their hands, the practitioner
no longer has the space to strike with the
saya, but they can now draw in a Suichoku
posture. In this case, the practitioner must
simultaneously draw and turn (draw turning)
within the movement to cut. This structure,
when it has to be performed in a single movement,
requires the player to move their hips
away from the central part of the opponent's
body, which is the structure that is providing
support for the strength of the opponent's
arms. Then, from this moment on, you draw
and turn, allowing yourself to be cut.
All these movements have a systematic
cadence of forms until we reach the final cut.
These were just some initial considerations so
that you can understand that, within the
methods, there are their subdivisions and so
many other methods, each with its own specific
themes, with its own specific breathing,
hip shape, shoulder shape.

BOLO
The machete of the Philippines
The knife, widely used by the peoples of the Mediterranean, has often been
called the sword of the people. As we have already said, here too, the people
were not allowed to carry swords, so they organized themselves to defend
themselves and their loved ones, learning to use a considerably smaller, even
pocket-sized weapon: the knife. A deadly tool that could be used according to
the rules of sword or saber fencing, but that could also exploit the advantages
offered by its reduced dimensions. Halfway between the sword (or saber)
and the knife we find what we call a “coltello” (big knife) or, taking on the
South American connotation, a machete. The machete was originally a work
tool, a means of making one's way through the jungle.
During the Vietnam War, the American
marines had to learn how to use this tool
both to make their way through the thick
vegetation and to defend themselves in
ambushes. The machete can easily be
transformed into a deadly weapon.
Some units of the marines stationed in
the Philippines underwent special training
in what we know as jungle fighting,
in which the large blade of the bolo (as
the machete is called in the Philippines)
became invaluable for defense in handto-hand
combat.

“The knife, widely used by the peoples of the
Mediterranean, has often been called the sword
of the people. As we have already said, here too,
the people were not allowed to carry swords, so
they organized themselves to defend themselves
and their loved ones, learning to use a
considerably smaller, even pocket-sized weapon:
the knife.”

We know that the shape of these blades, halfway between a sword and a knife, vary. They are made not only according
to need but also according to the ethnic group that produces them and, consequently, the names by which these blades
are known also change from time to time. For example, in nearby Indonesia a tool of this size is called a golok. Its average
size (not too long, not too short) makes it a valuable tool in group combat and also in areas covered by thick vegetation.
Both the human mass and the plant mass of the jungle can limit the fighter's offensive and defensive maneuvers.
Even our Roman soldiers wielded the gladius, which they considered a weapon of the right size to be able to maneuver it
well in the melee.
The difference in use, however, is represented more by the presence or absence of the tip than by the size. If a weapon
can strike with its tip, it develops a particular system of attack and counterattack, like the one that characterized the
Western sword. If, on the other hand, the tip is absent, as in the case of some Filipino bolo swords, then the maneuvers
will inevitably result in a cut. There are instruments that, despite having a broad-bladed shape, also have a tip. However,
it is immediately clear that the shape of the blade leads to a prevalent, if not exclusive, use of cutting. Although, as the
Roman general Vergezio said, a thrust with the point is preferable to a cut, an expert in fighting with the bo, can cause
considerable damage to his opponent and achieve an effective stopping blow almost as effective as the thrust so dear to
our tradition, Western and Italian in particular.
Another difference with the sword is the absence of hand protection. After all, let's not forget that the bolo was originally
a work tool and not a weapon of war. Even in the West, the protection of the hand was not initially considered, then,
with experience, people began to think about protecting it, up to the beautiful forms of the hilt that characterize the long
weapons of the Renaissance.
In this case too, the structure influences the function. If there is no protection for the hand, it is obvious that this will be
the first and safest target. Intercepting the blow by blocking it or accompanying it in its course allows you to slide on its
blade, using it as a guide to cut the fingers holding the club.

The cutting blows can be straight or backhanded, low or
high, or on the diagonal, obviously “up and down”.
But as well as using it with the same movements as we
would use a stick or other percussive weapon, the bolo can
also be used by slashing. The weight of its blade is such
that by placing it on an arm or neck and pulling or pushing,
a deep cut can be made that can sever arteries.
In high cuts, the preferred target is the neck.
In low horizontal cuts, it's the bladder. I always remember
my teacher Jun Ibanez Matagay, Marcos' bodyguard,
who used to tell me, laughing: “Mauricio... always cut
where men pee”
A well-known controversy in the past was whether it was
better to block, absorb (accompany) or dodge the blow.
Undoubtedly, as in boxing, it's always better to dodge when
you can, but it's always better to block rather than take the
blow. Curiosity led readers, enthusiasts and practitioners to
wonder if it wasn't better to block with the rib to avoid
damaging the cut. My answer to them is the same: if possible,
it's better to preserve the edge by parrying with the rib,
but if, for whatever reason, we can't, then we just have to
parry as best we can. The important thing is to prevent the
blow from reaching its target. Academic reasoning is one
thing, the necessary improvisation in the field is another.

Finally, if we talk about Bolo, we have to talk about the palis. It's about using your free hand to intercept the attack and
accompany it, respecting its course but diverting it from its target. At the same time, with the armed hand, we strike it with
a cut or counter-cut. Some have wanted to highlight the active use of the live hand (the unarmed hand, usually the left) as
the real difference with Western or Italian fencing in particular. If we refer to what we see at the Olympics there is no doubt,
but if we refer instead to fencing in the field (not in the hall) in the 1500s and 1600s, the free hand in sword fencing, both
in Italy and in the rest of Europe, was widely used. The left hand was used to maneuver the dagger, the cloak (or cape),
the lantern and one could even act with a completely free hand, suitably protected by a leather glove.
In bolo fencing, the free hand can also be used to reinforce the attack by placing it on the edge of the weapon or even
grabbing it with both hands to cut its neck in a semicircle in hand-to-hand combat.

obcKW=√ j^iqbR
“Larga Mano” (Long Hand) simply means long-distance combat, a
method that teaches you to stay away from your opponent and hurt him
without even entering the hand-to-hand distance. In a way, the Filipino
people were ahead of the times, perhaps because, little conditioned by
their traditions, they suffered many invasions and, frequently, their
habits and customs were altered. But they knew how to turn
their misfortune into advantage, and they learned to
absorb and integrate everything that could be useful
and increase effectiveness. Their Martial Arts are an
excellent example of this. Philippine Arts masters
did not pose the problem of remaining tied to
such or such custom, but without hesitation,
integrated into their own systems personal
experiences of Karate or Japanese Judo,
Western Boxing, Silat of neighboring
Indonesia and the ancient traditions
linked to Scrima, the art of self-defense
perfected in the Italian peninsula.
When the Philippine Arnis spread in the
West, to distinguish it from Fencing, it
was called "the living hand fencing",
because the hand that did not hold the
weapon, actively collaborated in the
actions of defense and offense. Thus, the
difference between the two systems, the East
and the West, is that in Olympic fencing, the
unarmed hand is kept safe and used at most to
balance the impulse in assaults; in Arnis the
unarmed hand is alive and active.
In this work, Professor Maltese shows us the basic
positions, defenses and fundamental attacks, guard exercises,
blocking, crossing and counterattack in Redondo, the fifth, seventh,
eighth and contras defenses, dynamic training and free combat exercises
with protections. We will also see the bag training (blows, blockades and
counterattacks) and a final chapter dedicated to Sword and Dagger, the
Italian art in the Philippine Kali, executed with authentic weapons.
All DVDs, wichi is produced by Budo International, si provided and alone in the
formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with
a special holograma sticker. Besides our DVD is characteristed coverings by the
hig quality in pressure and material. If this DVD and/or the DVD covering do not
corespond to the requirements specified above, it concerns illegal pirat copy.
ORDERS:
Budo international.com

obcKW=√ kls^S
More than a century ago, in our cities, men of
different social classes still resorted to sword and
saber duels to settle their disputes and in the streets
one could meet thugs and muggers ready to use a
knife. Times when it was common for a
gentleman to leave the house with his
cane, often animated, i.e. equipped
with a hidden blade. Starting from
the treatise of Master G.
Martinelli (1908) "Trattato di
scherma con bastone da
passeggio" interpreted and
integrated according to the
methodology of the Nova
Scrimia, masters
Chiaramonte, Galvani,
Girlanda and Proietti
present a complete work
on the use of the cane,
which even today can be
extremely valid and
effective. For cane fencing,
Martinelli draws inspiration
from the Italian school of saber,
with a classical approach, as
well as boxing as a means of selfdefense:
guard, strikes, parries,
feints, spinning and circling steps,
jumps, strong blows to the hand, arm, groin
and terrifying jabs to the face. The stick placed in
good hands is as good as a saber. Of course, it does
not cut or pierce, it does not kill, but it brings to reason
and, if necessary, brings even the fiercest offender to
his knees.
All DVDs, wichi is produced by Budo
International, si provided and alone in the
formats DVD-5 or MPEG-2, in VCD, DivX or the
like is however neves offered with a special
holograma sticker. Besides our DVD is
characteristed coverings by the hig quality in
pressure and material. If this DVD and/or the
DVD covering do not corespond to the
requirements specified above, it concerns illegal
pirat copy.
ORDERS:
Budo international.com

CDC and VIP Protection in
Japan
My Last workshops in
Japan bring great memories
from the years I was
student in Tokyo and
remind my Sensei words
“One day you be back to
Japan as teacher”. I was
honored to share the was
of Samurai Bushido and
how its developed into
Modern days as CDC and
here I share some of the
ideas and lectures and
workshop and be offer
also new DVD with Budo
Magazine and new workshops
based also on Japan
travel and already had
same in Malta USA and
Germany and next be
Greece Czech and already
get my schedule booked
to share.

Learn from Sensei Avi Nardia CDC Founder of Close
Distance Combat of Self-Defense: The Spirit of
Japanese Martial Arts - Bushido and Modern Martial
Arts CDC
How Japanese Martial Arts Budo Influenced the
Development of Close Distance Combat
Avi Nardia, an world wide self-defense expert, is deeply familiar with the spirit of
Japanese martial arts. This seminar in Japan offers a unique opportunity to learn
how Japanese martial arts have influenced CDC techniques and how CDC ( Based
on Development of KAPAP Krav Maga, Defensive Tactics, Israeli Jiujutsu, Security
and tactical training Vip Protection ,Fire arm and so ) has evolved into its current
form CDC. Whether you are new to CDC or have experience, this is your chance
to explore the true origins of CDC and its profound spiritual elements.
In this seminar, you will gain a comprehensive understanding of the connection
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Japanese martial arts through the following three perspectives:

1. Technical Perspective:
- Learn how the techniques of
Japanese martial arts have been applied
in CDC.
Through a comparative analysis and live
demonstrations, you will understand the
similarities and differences between the
two, and acquire effective techniques for
modern self-defense. For beginners,
this is an excellent opportunity to learn
CDC
techniques infused with the essence of
Japanese martial arts.
2. Philosophical
Perspective:
- Explore how the philosophy of
Japanese martial arts has been incorporated
into the principles and ideals of CDC.
Learn how elements such as respect, discipline,
self-improvement in martial arts
have influenced the spirit of CDC. This
understanding will deepen your appreciation
for CDC philosophical background,
enhancing your motivation for future training,
whether you are a beginner or an
experienced practitioner.
3. Spiritual Perspective:
- Investigate the spiritual aspects of
Japanese martial arts and how they are
reflected in CDC training. Understand the
importance of mental focus, self-control,
and inner strength in self-defense, and
learn how to apply these principles in your
daily life.

Even for beginners, this is a valuable
opportunity to learn about spiritual
strength and its practical applications.
This seminar provides an invaluable opportunity for both
beginners and experienced practitioners to gain a comprehensive
understanding of CDC origins and its deep spiritual
aspects. By learning about CDC from the perspectives of
technique, philosophy, and spirituality, you will deepen your
knowledge and enhance your motivation for training. For
those new to CDC, this is a perfect chance to acquire both
the technical skills and the spiritual foundation of this powerful
self-defense system.
Shared and Learn from World-Class VIP
Protection Techniques: A Special Self-
Defense Seminar to Protect Your Loved
Ones as 3rd Party Protection
Overview:
Are you confident in your ability to protect your loved ones in
an emergency? In this special seminar, Avi Nardia, who has trained
some of the world’s leading VIP protection agencies, will
teach self-defense techniques that anyone can apply. You will
learn practical skills to protect not only yourself but also your
children, family, and friends—those who matter most to you.

Learn the philosophy behind VIP protection and how it can be applied to everyday life.
By understanding the theory behind risk detection and appropriate response, you will gain the knowledge needed to protect
yourself and your loved ones from potential threats.
Master basic techniques to protect your children, family, and friends from attackers in non-lethal situations. Through practical
training, you will develop the skills needed to safely intervene and disengage quickly from danger.
Learn advanced techniques to handle more lethal threats, such as those involving sticks, knives, or firearms. This session will
equip you with specific techniques to protect your loved ones in critical situations.

Seminar Highlights:
This is a rare opportunity to learn self-defense directly from a professional who trains the world’s top VIP protection agencies.
You will acquire the skills necessary to protect your children, family, and friends.
- Through hands-on training, you will develop the confidence and ability to safeguard those you care about.
- This seminar is not a training course for security personnel or bodyguards. It is designed for anyone who wants to gain the
skills needed to protect their loved ones.
Don’t miss this chance to learn from world-class techniques and gain the confidence to protect those who matter most to you.
Register now to secure your spot!

VIP Protection in Everyday Life Empowering You to Protect Your Loved Ones
The art of Negotiation
Defining VIP Protection in Everyday Life
Understanding VIPs:
A VIP isn't just a celebrity protection it’s anyone important in your life—family, friends, loved ones.
Purpose of Training:
Self-defense isn’t just for personal safety; it’s about protecting those who matter most.
Transitioning from Self to others

Mindset Shift:
Move from 'How do I protect myself ? to 'How do I protect my loved ones?
Roles and Responsibilities:
As someone trained in self-defense, you take on the role of protector.
Protective Positioning
Positioning Yourself: Always place yourself between the threat and your
VIP.
Use positioning to shield your VIP in various situations.
Recognizing and Managing Threats
Situational Awareness:
Constantly assess your environment for potential threats.
Proactive Management:
Recognize threats early and take action to neutralize or avoid them.
Evasion and Escorting Techniques
Safe Escorting:
Guide your VIP out of harm’s way quickly and efficiently.
Use physical barriers and evasive maneuvers to protect your VIP.
The Power of Verbal Commands Clear Communication:
Use assertive, clear language to de-escalate situations.
Direct your VIP with firm, simple instructions for their safety.
Pre-Planning and Preparedness Adopt a Proactive
Approach:
Plan for potential scenarios (e.g., meeting points, safe exits).
Prepare yourself and your VIP for emergencies.
Leveraging Technology Smart Use of Devices:
Use smartphones and communication devices to stay connected. Employ
apps and tools designed for safety.
Understanding Legal and Ethical Boundaries
Know Your Limits:
Be aware of the legal implications of using force in defense of others.
Consider the ethical responsibility of stepping in to protect a loved one.

Learning from Real-Life
Examples Case Studies:
Share stories of ordinary people who have used
self-defense to protect loved ones.
Analyze situations to extract key lessons.
Interactive Component:
Practice positioning and protective techniques.
Empowering the Everyday Protector
Empowerment Mindset:
You have the skills to protect your VIPs in everyday
situations.
Call to Action:
Take your training seriously and commit to
ongoing learning.
Questions and Discussion.

Grand Master Martin Sewer presents in this work a complete
course of Bak Hok Pai, the style of the white crane. The crane
is an elegant animal. With its white feathered robe, one
moment it stands like a ruler, guarding its territory. The next
moment, it flaps its wings and moves forward at lightning
speed. Although everyone has a clear picture of this
graceful creature in their mind, most find it
difficult to imagine this great bird in a fight.
How does a crane actually fight when
threatened? Like all animal styles, the
crane style was created by studying
the animal's strategies and tactics
during a fight and transferring
them to humans. This also gave
rise to the five animal styles that
have stood the test of time and
are taught in my school today:
Tiger, Crane, Snake, Leopard
and Dragon. Mastering all
these animal styles and the
elements that go with them
makes one a perfect human
being, say the legends of Kung
Fu, and it is naturally part of the
philosophy of a true warrior to
want to constantly improve and
achieve perfection. Although the
knowledge/skill of the five animals
belongs to advanced levels, four of
the mentioned styles are even
accessible to beginners in the form of
seminars. In them, eager students not only
get a deeper insight into our Hung Gar, but also
learn the first fighting techniques of the respective
animal style, and the most common comment is: "I
would not have thought that these techniques could be so
efficient...!".
obcKW=√ pbtboJS
All DVDs, wichi is produced by Budo
International, si provided and alone in the
formats DVD-5 or MPEG-2, in VCD, DivX or the
like is however neves offered with a special
holograma sticker. Besides our DVD is
characteristed coverings by the hig quality in
pressure and material. If this DVD and/or the
DVD covering do not corespond to the
requirements specified above, it concerns illegal
pirat copy.
ORDERS:
Budo international.com

This second work on knife is primarily aimed at those
who already have an idea of the biomechanics of close
combat movement. Master Skogorev explains in detail
some techniques of knife work, such as the basic motor
function in defense and attack, the proper position to
move and react to the enemy's actions, ways of
grasping a knife (hidden and open) and the
quick and instantaneous response of
defense and attack. Everything is
performed according to the
principles based on the methods of
elimination of the opponent, such
as physical balance and
knowledge of the strike zones
on body and limbs. In the
section of knife against knife,
these options should not be
considered as options of
knife fighting, it is only a
variant of the use of one's
own weapon against the
opponent's knife, everything
is built exclusively in the
environment of self-defense.
Also shown is the work of
knife against stick, as a
method to obtain a real
representation of the impact
force and speed in a real action. All
this in an easy and simple way if you
have previously studied the previous
lessons. With thanks to all, D. Skogorev,
Systemа SV. 76 Min.
obcKW=√ phldlobsJPO
All DVDs, wichi is produced by Budo International, si provided and alone in the formats
DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special
holograma sticker. Besides our DVD is characteristed coverings by the hig quality in
pressure and material. If this DVD and/or the DVD covering do not corespond to the
requirements specified above, it concerns illegal pirat copy.
ORDERS:
Budo international.com

“The Key to the Universe…” (2)
Surrendering to the Ultimate Truth
Even when an individual arrives at a personal
truth—one that feels deeply realized
and intimately understood—the endurance
of that truth is wholly dependent upon the
strength of one’s will and conviction. Its
stability is fragile, upheld only by the
extent of one’s belief in it. This is the inherent
flaw of subjective truth: it is tethered
to individual perception, shaped by personal
biases, and therefore lacks the immutability
that defines truth itself.

Truth, by its very nature, must be
absolute. It cannot be malleable,
shifting to accommodate personal
narratives, nor can it exist in multiple,
conflicting forms. Truth is
exclusive, not inclusive—it does not
bend to perception, nor does it
fracture into countless personal
realities. If what we call "truth" is
susceptible to change, to reinterpretation,
to redefinition, then it is
not truth at all; it is merely a projection
of one’s own desires, a
reflection of what one wishes to be
real rather than what is.

To submit oneself to the "Ultimate
Truth," one must first confront and
exhaust the illusions of personal, subjective
truth. This requires the recognition
that a belief that shifts and evolves
in accordance with emotion, experience,
or perspective is not truth—it is an everchanging
construct, a psychological
refuge that provides comfort rather than
certainty. True meaning cannot be derived
from something so volatile.
The paradox is that individuals often
cling to subjective truths with unwavering
conviction, mistaking their persistence
for validity. Yet, conviction alone
does not create truth; it merely sustains
belief. A truth that must be constantly
reinforced by the believer is not a truth—
it is a self-imposed illusion. Only by
relinquishing these transient, self-serving
"truths" can one begin to perceive
what is ultimate, unchanging, and independent
of personal perception.
To truly affirm meaning, one must
seek the unwavering, immutable
truth—not one that is constructed to
serve the self, but one that exists
beyond the self, beyond perspective,
beyond want. Only in surrendering the
notion of personal truth can one grasp
the only truth that is real.
Freedom From the Plan
One of the greatest sources of human
suffering, I believe, is our relentless
attachment to plans and expectations.
From an early age, we are conditioned
to construct detailed blueprints for our
lives, meticulously mapping out the way
things should unfold. We set goals, envision
milestones, and cling tightly to the
belief that fulfillment will come only if
reality aligns with our carefully laid-out
designs.
But life is not a script to be followed,
nor is it bound by the rigid structures we
impose upon it. Inevitably, reality deviates
from our expectations, and when it
does, we experience frustration, disappointment,
and even a sense of disorientation.
We grieve the loss of the life
we thought we were meant to have, mistaking
detours and disruptions as failures
rather than revelations.

Yet, true purpose—our ultimate destination—
cannot be confined to the limitations of human
planning. It is not dictated by external conditions,
nor does it reside in the ever-shifting
landscape of worldly achievements. Instead, it
is something far deeper, something that transcends
the tangible. It is found within, in our connection
to the infinite, to the divine, to the
Ultimate Truth that exists beyond time and circumstance.
When we awaken to this reality, we come to
understand that we do not need a rigid plan to
find fulfillment. We no longer feel the weight of
carrying our own destiny entirely upon our
shoulders. Instead, we learn to trust, to surrender,
to flow with life rather than resist it. This
surrender is not passive resignation but an active
alignment with something greater than ourselves—an
acknowledgment that the path to
our highest purpose is not one we can always
see, but one that is always unfolding before us.
To embrace this truth is to be free. It is to release
the burden of control, to let go of the
anxiety that comes from trying to force life into
a predetermined shape. It is to move with
faith, not fear, knowing that as long as we
remain aligned with what is true and eternal,
we will always be guided. We may not
always understand the course we are on,
but we can trust that every twist, every
turn, every unexpected redirection is
leading us exactly where we are
meant to be.
Only when we relinquish our
need for control do we finally
step into real peace—not a
peace derived from certainty,
but from faith in
something far greater
than certainty itself.

The Challenge of Living Authentically
Living authentically is not simply about self-expression—it
is about unreservedly embracing the Ultimate
Truth, fortifying your faith, and rejecting the weight of
external judgment. It is the courage to stand firm in what
is real, unshaken by the fleeting opinions of others. No
one else can define your truth, nor can they dictate your
worth. These are not things bestowed by society or
validated by human approval; they exist inherently
within you, bound only to the divine. The only relationship
that holds eternal significance is the one between
you, your true self, and the infinite—God.
But this path is not an easy one. It demands an
unyielding commitment to stripping away illusion. It
requires the surrender of worldly attachments—the
cravings for validation, the fear of rejection, the pressure
to conform. It asks that you abandon the pursuit
of desires that serve only the ego and instead turn
inward to discover who you truly are beyond status,
beyond labels, beyond expectation.
To live fully and truthfully, you must embody the
essence of what you seek. If you long for peace,
you must become peace. If you yearn for truth,
you must be truth. If you seek divine love, you
must radiate that love. Authenticity is not
about constructing an identity but about
dissolving all falsehoods until only the
unshakable, eternal core remains.
True life is not found in seeking, chasing,
or striving—it is found in being.
And when you live as the purest
expression of your soul, in harmony
with the Ultimate Truth,
nothing external can
diminish you. You become
free.

A Call to Action
I leave you with this challenge: look inward. Turn your gaze away from the
noise of the world and into the depths of your own being. Engage in a daily
dialogue with yourself—an honest, unfiltered conversation that does not shy
away from discomfort. Ask the hard questions, the ones that unsettle you, the
ones that strip away illusion. Seek your truth not in the fleeting affirmations of
the external world, but in the stillness of your own experience, in the whispers
of your emotions, in the depths of your soul.
And if you search earnestly, I believe you will discover something profound—buried
beneath the layers of doubt, fear, and conditioning lies a message,
a truth that has always been there, written into the fabric of your existence
by God Himself. It is not something you must create, nor something you
must seek from others. It is already within you, waiting to be uncovered, waiting
to be lived.

We cannot shape our lives according to the expectations
of others, nor can we allow their judgments to dictate
our path. To do so is to live as a shadow of ourselves,
forever bending, forever seeking validation in places where
truth does not reside. We must live authentically, not for
the approval of the world, but for the fulfillment of the truth
that calls to us from within. We must walk guided not by
fear, but by faith—not by external noise, but by our connection
to the infinite.
This journey is not easy. It is a path of trials, of uncertainty,
of moments when the truth feels distant or obscured.
But that is precisely what makes it so valuable. Truth
is not handed to us—it must be sought, fought for, and
earned through experience, reflection, and unwavering
commitment. And when you find it—when you truly see
and embrace what is real—you will come to understand
that no hardship, no judgment, no external force can take
it from you.
So, take the challenge. Look within. Ask, seek, and discover.
The truth is there, waiting for you to awaken to it.
And when you do, you will find not just meaning, but freedom
and salvation.

“Ask and it will be given to you;
seek and you will find;
knock and the door will be opened to you.
For everyone who asks receives;
the one who seeks finds;
and to the one who knocks, the door will
be opened.”
Matthew 7:7-8

Modern and traditional Muay Thai: two sides of the same coin.
From the end of the ’80 to the second half of the ’90 I had the privilege to train in one of the foremost Muay Thai camps in
Thailand, the renowned Pinsinchai Gym. Headed by Police General Sawake Pinsinchai, it was one of the most exclusive Kai Muay
(training camps) in Bangkok. I attended the camp for several times during those years, mostly for periods of 3 weeks at a time.
Always under the tutelage of my teacher at the time, Master Krutsuwan, I was introduced to a very high level of Muay, something
that I never encountered again after then. Apart from the extreme care for physical training (typical of every professional Muay Thai
camp), a great part of the daily rigorous routine was devoted to carefully refining all details of a lot of technical maneuvers.
Moreover, each fighter was instructed to develop an arsenal of personal fighting strategies aimed at coping with the possible different
types of opponents. Looking back now at those days, I can spot the origin of each strategy and technique that I have been
taught. I can now recognise those maneuvers as being an adaptation of ancient fighting principles that formed the backbone of
what we call today traditional Muay or Muay Boran.

The researchers agree that it was during Rama VI to Rama VIII Eras that all the local styles of Muay went through a systematic
transformation that aimed at adapting the old martial techniques and fighting strategies to the new situation imposed by the introduction
of new rules, mostly borrowed from Western Boxing. In fact these years are labelled as “development” or “changing”
period by the followers of ancient styles: in fact, Muay Thai changed from Traditional (Boran) to Modern. Thai people are very pragmatic:
when the needs change, the tools must be changed accordingly. For this reason, all of the main regional styles adapted
their skills to the new necessity of competing with rules and regulations they had never used before. Nevertheless, the bedrock
upon which the “new” style evolved has to be found in well-established combat traditions. The most successful teachers were the
ones that more efficiently adapted the old style to the new form of ring sport. Along the years, many teachers and training Camps
gave their contribution to the development of modern Muay. According to many experts this process reached its apex in the ’80
and ’90: for this reason those decades are often referred to as the Golden Era of Muay Thai. I was extremely lucky to witness and
participate in that process, being in the right place at the right time. The skills and knowledge acquired at Pinsinchai Gym helped
me (and still help me) to better understand all the nuances of the ancient Siamese styles of hand to hand combat.

“From the end of the ’80 to the second
half of the ’90 I had the privilege to
train in one of the foremost Muay Thai
camps in Thailand, the renowned
Pinsinchai Gym”
Life at the Camp.
The Kai Muay had strict rules and regulations: the first one was a well-defined hierarchy among all the members of that
community. The lower rank was formed by new boxers: they had to follow the directions of all other members of the group.
Then there were the experienced boxers: some of them (at the time of my stay 5 of them were reigning Rajadamnern
Stadium Champions) had special privileges because of their status, but generally they followed the mandates of seniors,
coaches and of course the Camp’s owner. The older fighters, just retired or still fighting (yet, not ranked among the top 10
of any of the 3 main Bangkok Stadiums) came next. I often invited those “old” boxers to compete in Europe and most of
the times they easily defeated the best we had to offer at the time. The coaches came next in the Camp’s hierarchy: all of
them were former fighters and they were with no exception extremely good pad holders. The core of the daily training of
all boxers was the pad work they went through for hours and hours. The pad-men’s ability to feed the fighters with the
proper target at the proper time was an outstanding skill that showed an excellent knowledge of the Art and is absolutely
not easy to replicate. The head coach, Master Krutsuwan at the time of my stays, didn’t actually hold the pads but mostly
supervised the training and occasionally helped fighters to refine specific techniques that needed to be perfected. The top
man was the camp’s owner, General Pinsinchai. Generally, he spent some time watching the fighters rehearsing their

moves, even if just occasionally: however, while I was at the camp, training with the Seniors or Coaches, under the supervision
of my Master, he often took part in the “class” giving special instruction to some of the Top Boxers who then “willingly” spent some
time showing me all the intricacies of a given maneuver.
In such a well-regulated community, learning and perfecting fighting techniques and strategies was the main interest of all members.
Contrary to a western type of gym, the members of that community lived 24 hours a day in the Camp: they continuously
“breathed” Muay Thai and they absorbed as many technical information as possible from their teammates, seniors and coaches
all day long. For this reason, we can distinguish two main systems learning systems that are in use in a professional Kai Muay:

1. The first one is learning directly from the teacher (the coaches).
2. The second one is learning by yourself watching other trainees.
Both systems are essential for a fighter’s well-rounded technical, psychological and spiritual development.
In a Kai Muay the first system cannot be implemented always: most of the times a boxer learns from observing his
mates. In fact, while Muay Thai is by definition an individual activity, in a Kai Muay the ‘team’ element plays a fundamental
role. Thai Masters express this concept with the saying “Kru Puk Luk Chum” which means learning by watching the
others. According to many scholars of boxing techniques this part of learning is just as important as the supervision and
advice given directly by the Master. Observing seniors who suffer without showing any signs of fatigue, or absorb body
punishment remaining impassive (even if everybody knows this is a mask they wear to hide the opponent their true physi-

“I learned a lot by
observing and
training together
with some of the
best fighters of the
Golden Era of Muay
Thai. Each one of
them was a
specialist in a
specific area of
combat”
cal or emotional state) represents an invaluable
learning tool for all the members of the
team. Continuous contact with expert fighters
teaches new students how to totally
focus their concentration during the various
stages of training. Any negative thought has
to be kept away. Since time immemorial Kru
Puk Luk Chum learning system has been in
use in Siamese Kai Muays and it has proved
its high value more and more times. In the
years I spent as a professional thai boxers’
coach I constantly tried to replicate that
system with my stable of fighters. The resulting
relaxed yet energetic training atmosphere
has proved very helpful for the members
of my team and the results in terms of
total wins and title belts very rewarding.
I learned a lot by observing and training
together with some of the best fighters of the
Golden Era of Muay Thai. Each one of them
was a specialist in a specific area of combat:
leg kicks, elbow slashes, knee work and so
on. From each one of this elite boxers I have
learned a lot in terms of pure technique,
advanced ring craft and specific training
methods to develop top physical prowess in
terms of speed, balance, stamina, strenght.
During my stays at Pinsinchai
Camp I have trained with the
following champions:
Boglek Pinsinchai, Thailand Pinsinchai,
Sankaeng Pinsinchai, New Sanchien
Pinsinchai, Pumpayak Promachart,
Yodkunpon Sittripum. Sharing with my students
the invaluable lessons I have learned
from those great athletes has been my intent
along the years. Those skills have always
been my strong roots along the path of discovering
the deepest meaning of the ancestral
Art of Siamese Combat.

Keep Learning - Key of Success
in Gracie Jiu-Jitsu
Hardly anyone wants to stand
still in our business, do they?
BJJ and martial arts/combat
sports business is in a constant
state of change, whether positive
or negative. Change is constant
and so some trainers/teachers
adapt, and others stick to
their roots. But is there a middle
ground, or modernizing too
much without becoming the last
“dinosaur” to die out?
Last December (2024), we had
the honor of welcoming Ryron
Gracie to Zurich. Several years
have passed since my last visit
to Professor Ryron in California.
I have known Ryron and his brother
Rener since they were children.
I still remember very well
the first time I saw them in
California at the Gracie Jiu-Jitsu
Academy with Grandfather Hélio
Gracie, who gave them tips and
tricks in Jiu-Jitsu training.
Text: Franco Vacirca,
Photos: Eleftherios Papagiannoulis

I think Ryron also wanted to take the opportunity to see how things have developed for us here
in Zurich. I owe a lot to his father, Grandmaster Rorion Gracie, and his uncle, Master Royce Gracie.
They gave me and my brother Demetrio the opportunity to develop in Gracie Jiu-Jitsu. Every lesson
I was able to spend with them on the Tatame was a great experience in every way.
Later, I also went to Ryron and Rener for private and group training whenever I was in California,
even after the Gracie Academy in Torrance closed and the two brothers started the new Gracie
University.
Before and after, in private lessons, I focused more on the aspect of how they applied the Gracie
teaching method. In group classes, I also enjoyed showing up as a white belt to see how they trained
with their beginners and what they themselves paid attention to when teaching.
“Always train as if you were training with your son.” -Royce Gracie
“BJJ and martial
arts/combat sports
business is in a
constant state of
change, whether
positive or negative.”

The “Overload”, the Jiu-Jitsu killer!
Success in Jiu-Jitsu lies in the details. This applies to
both students and teachers. First, it must be made clear
that a black belt holder in BJJ/GJJ is not a teacher, but
an advanced student. Not every black belt holder has
acquired the same knowledge, on the contrary, it is and
remains very individual - even within the same family or
organization. So what is important? Who is a qualified
teacher in BJJ/GJJ? Quite simply: the one who can also
prove that he has the qualities of an excellent trainer -
which is not that easy.

Unfortunately, BJJ today is under pressure - especially due to its popularity on
social media - for every practitioner to be a “magician” or “inventor”. In my environment,
I also see time and again that trainers are constantly demonstrating
new “cool” and unfortunately often “useless” techniques because they believe
this will increase their “likes” on Instagram, Facebook and the like - which is perhaps
partly true. However, this doesn't get them anywhere, but rather into a
vicious circle from which they can hardly escape because they are afraid of missing
out and losing this (virtual) recognition. In my opinion, the “Tiktokers” of Jiu-
Jitsu are even worse off. I know one or two people who can't even pay their
phone bill at the end of the month, or who are months behind on their Dojo rent,
but have thousands of followers.

The BJJ coach as a life guru!
I get - believe it or not - at least four or five new
offers every week to turn myself into a “successful”
coach. What's all this about? Where are the real
values? Then when I look at these coaching gurus, all
I see are people who can't even be normal. I apologize
to all of you, but that's how I feel about you. You
would have the opportunity to do something positive
with a brilliant tool - which in my/our case is Jiu-Jitsu
- but all you get is hot air, ... pure money-making, and
you know that yourself.
This whole coaching/guru thing is not new to some
of us. Back in the 70s and 80s, it was the first kung fu
masters, and yoga teachers who tried to lure us in
with this sales pitch. There were some who fell into
this trap and never recovered. When I heard today:
“Jiu-Jitsu saved my life!”, then I think that this person
really needs professional help - and Jiu-Jitsu is not.
Jiu-jitsu, or any other martial art or combat sport,
can't do that. You can use Jiu-Jitsu as a boat (vehicle)
or tool, but in the end, you must take your fingers out
of your ass and push yourself forward.
Jiu-jitsu is there as an important support, but in the
end, you must find the strength to go your own way
and make the necessary changes so that you feel well
again. If you are well, then you can help others too!

Learn from the best!
Please look at these photos which were taken at
our seminar with Ryron Gracie. What can you see?
That's right, young and old together on the Tatame,
with a (relatively) young GJJ expert who appeals to
the community, not because he looks like Godzilla
and rips everyone's arm off, but because he manages
to elicit (at least) one smile from each of the
participants. With his refined and sophisticated
technique, Ryron managed to captivate the seminar
participants for over two hours. It was remarkable
that some participants came not only from
Switzerland, but also from Germany and France. As
always, the seminar was open to all, as has been
the case with us for 30 years.
The fact that Ryron was born into the family tradition
of Gracie Jiu-Jitsu was evident from the very
beginning, even as a complete layman. Father
Rorion Gracie (red belt holder and official successor
to GM Hélio Gracie) introduced his sons to the art
as soon as they were able to walk. As children,
they watched their father, uncles and cousins give
lessons at the “Gracie Garage” in Manhattan
Beach. More importantly, Ryron and Rener realized
the profound impact Gracie Jiu-Jitsu had on
all who learned it.
The time came when Ryron and Rener became
the lead instructors of the newly formed Gracie
University, taking responsibility for all aspects of
Gracie Jiu-Jitsu training and program development.
Gradually, the two brothers revised the existing programs
that had been developed by their father,
Rorion. They also created one of the most modern
and comprehensive distance learning platforms
(gracieuniversity.com) that is known worldwide
today.
However, their commitment did not end locally or
in virtual form, but they created a global and international
network with certification opportunities.
Under the joint name “Global Training Program”,
Ryron and Rener serve the enormous demand for
Gracie Jiu-Jitsu instruction outside of their own
school in Torrance, California.

The duo's true strength lies, among other things, in the fact
that they pass on the rated self-defense and fighting techniques
of their grandfather Hélio Gracie in their purest and
most effective form, strictly adhering to the basic principles
of applicability on the street, energy efficiency and natural
body movements. Like their grandfather Hélio, Ryron and
Rener also strive for constant improvement in all areas of
life, on and off the mat, which our seminar participants
could not only feel but also experience in all its fullness on
site. We are therefore very much looking forward to
announcing another visit from our friends from Gracie
University soon and would like to thank Ryron once again
for accepting our invitation and sharing a small part of his
enormous knowledge with us.
And finally, I would like to thank our friend and student
Eleftherios Papagiannoulis once again, who was able to capture
many special moments of the seminar with Ryron Gracie in Zurich
with his numerous beautiful photos, which certainly gave us all a very
positive evening in an informal atmosphere.
Keep it real! -Franco Vacirca
www.graciejiujitsu.eu

GM Martin Sewer

Kung Fu
Yap Moon Kuen

GM Martin Sewer

Kung Fu
Yap Moon Kuen

GM Martin Sewer

Kung Fu
Yap Moon Kuen

GM Martin Sewer

Kung Fu
Yap Moon Kuen

GM Martin Sewer

Kung Fu
Yap Moon Kuen