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No matter how much cats fight, there always seem to be plenty of kittens. Abraham Lincoln Pet, Matter, Fight

I was losing interest in politics, when the repeal of the Missouri Compromise aroused me again. What I have done since then is pretty well known. Abraham Lincoln Politics, Pretty, Again

The shepherd drives the wolf from the sheep's for which the sheep thanks the shepherd as his liberator, while the wolf denounces him for the same act as the destroyer of liberty. Plainly, the sheep and the wolf are not agreed upon a definition of liberty. Abraham Lincoln While, Act, Liberty

I have always found that mercy bears richer fruits than strict justice. Abraham Lincoln Justice, Found, Mercy

I remember my mother's prayers and they have always followed me. They have clung to me all my life. Abraham Lincoln Mother's Day, Life, Mother

If there is anything that a man can do well, I say let him do it. Give him a chance. Abraham Lincoln Business, Chance

With Malice toward none, with charity for all, with firmness in the right, as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation's wounds. Abraham Lincoln Work, God, Nation

It has been my experience that folks who have no vices have very few virtues. Abraham Lincoln Experience, Few, Virtues

How many legs does a dog have if you call the tail a leg? Four. Calling a tail a leg doesn't make it a leg. Abraham Lincoln Call, Dog, Four

Avoid popularity if you would have peace. Abraham Lincoln Peace, Avoid, Popularity

All my life I have tried to pluck a thistle and plant a flower wherever the flower would grow in thought and mind. Abraham Lincoln Nature, Life, Mind

Allow the president to invade a neighboring nation, whenever he shall deem it necessary to repel an invasion, and you allow him to do so whenever he may choose to say he deems it necessary for such a purpose - and you allow him to make war at pleasure. Abraham Lincoln War, Nation, President

Labor is prior to, and independent of, capital. Capital is only the fruit of labor, and could never have existed if labor had not first existed. Labor is the superior of capital, and deserves much the higher consideration. Abraham Lincoln Labor, Higher, Fruit

If once you forfeit the confidence of your fellow-citizens, you can never regain their respect and esteem. Abraham Lincoln Respect, Once, Confidence

He has a right to criticize, who has a heart to help. Abraham Lincoln Heart, Help, Criticize

Any people anywhere, being inclined and having the power, have the right to rise up, and shake off the existing government, and form a new one that suits them better. This is a most valuable a most sacred right - a right, which we hope and believe, is to liberate the world. Abraham Lincoln Freedom, Power, Hope

The way for a young man to rise is to improve himself in every way he can, never suspecting that anybody wishes to hinder him. Abraham Lincoln Young, Himself, Anybody

I want it said of me by those who knew me best, that I always plucked a thistle and planted a flower where I thought a flower would grow. Abraham Lincoln Gardening, Best, Said

In giving freedom to the slave, we assure freedom to the free - honorable alike in what we give and what we preserve. We shall nobly save, or meanly lose, the last best hope of earth. Abraham Lincoln

Best, Hope, Freedom

Tact is the ability to describe others as they see themselves. Abraham Lincoln Others, Themselves, Ability

If I were two-faced, would I be wearing this one? Abraham Lincoln Wearing

We should be too big to take offense and too noble to give it. Abraham Lincoln Noble, Offense

I destroy my enemies when I make them my friends. Abraham Lincoln Friends, Enemy, Destroy

If this is coffee, please bring me some tea; but if this is tea, please bring me some coffee. Abraham Lincoln

Coffee, Bring, Please

Am I not destroying my enemies when I make friends of them? Abraham Lincoln Friendship, Friends, Enemy

Biography Nationality: American Type: President Born: February 12, 1809 Died: April 15, 1865

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Determine that the thing can and shall be done, and then we shall find the way. ~ Abraham Lincoln Quotes Self-Development Quotes on: Attitude, Belief

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I have been driven many times upon my knees by the overwhelming conviction that I had nowhere else to go. My own wisdom and that of all about me seemed insufficient for that day. ~ Abraham Lincoln Quotes Motivational Quotes on: Attitude, Worry

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Let no feeling of discouragement prey upon you, and in the end you are sure to succeed. ~ Abraham Lincoln Quotes Inspirational Quotes on: Attitude, Worry

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When getting ready to reason with a man, I spend one-third of my time thinking about myself and what I am going to say and two-thirds thinking about him and what he is going to say. ~ Abraham Lincoln Quotes Famous Quotes on: Love, Communication

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Things may come to those who wait, but only the things left by those who hustle. ~ Abraham Lincoln Quotes Self-Development Quotes on: Action, Abraham Lincoln

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Everybody likes a compliment. ~ Abraham Lincoln Quotes Motivational Quotes on: Abraham Lincoln, Body

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Towering genius disdains a beaten path … It scorns to tread in the footsteps of any predecessor, however illustrious. It thirsts for distinction. ~ Abraham Lincoln Quotes from Lyceum Address Inspirational Quotes on: Abraham Lincoln, Genius, Path

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Always bear in mind that your own resolution to succeed is more important than any other one thing. ~ Abraham Lincoln Quotes Famous Quotes on: Abraham Lincoln, Solution, Mind

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To believe in the things you can see and touch is no belief at all; but to believe in the unseen is a triumph and a blessing. ~ Abraham Lincoln Quotes Self-Development Quotes on: Belief, Sin, Abraham Lincoln, Believe

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Be sure your feet are in the right place. Then stand firm.

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Whatever you are, be a good one. Abraham Lincoln

Good, Whatever

In the end, it's not the years in your life that count. It's the life in your years. Abraham Lincoln

Life, End, Count

Nearly all men can stand adversity, but if you want to test a man's character, give him power. Abraham Lincoln

Power, Men, Character

Most folks are as happy as they make up their minds to be. Abraham Lincoln Happiness, Happy, Minds

You cannot escape the responsibility of tomorrow by evading it today. Abraham Lincoln

Today, Cannot, Tomorrow

America will never be destroyed from the outside. If we falter and lose our freedoms, it will be because we destroyed ourselves. Abraham Lincoln Freedom, America, Lose

Character is like a tree and reputation like a shadow. The shadow is what we think of it; the tree is the real thing. Abraham Lincoln Character, Reputation, Tree

The best thing about the future is that it comes one day at a time. Abraham Lincoln Future, Time, Best

All that I am, or hope to be, I owe to my angel mother. Abraham Lincoln

Mother's Day, Hope, Mother

Give me six hours to chop down a tree and I will spend the first four sharpening the axe. Abraham Lincoln Spend, Four, Tree

The philosophy of the school room in one generation will be the philosophy of government in the next. Abraham Lincoln Education, Government, Next

I am not bound to win, but I am bound to be true. I am not bound to succeed, but I am bound to live by the light that I have. I must stand with anybody that stands right, and stand with him while he is right, and part with him when he goes wrong. Abraham Lincoln True, While, Wrong

You can fool all the people some of the time, and some of the people all the time, but you cannot fool all the people all the time. Abraham Lincoln

Time, Cannot, Fool

Better to remain silent and be thought a fool than to speak out and remove all doubt. Abraham Lincoln Fool, Speak, Doubt

Things may come to those who wait, but only the things left by those who hustle. Abraham Lincoln

Left, Wait, Hustle

No man is good enough to govern another man without the other's consent. Abraham Lincoln Government, Good, Enough

Sir, my concern is not whether God is on our side; my greatest concern is to be on God's side, for God is always right. Abraham Lincoln God, Greatest, Whether

I do the very best I know how - the very best I can; and I mean to keep on doing so until the end. Abraham Lincoln Best, End, Mean

Always bear in mind that your own resolution to succeed is more important than any other. Abraham Lincoln

Success, Mind, Succeed

This country, with its institutions, belongs to the people who inhabit it. Whenever they shall grow weary of the existing government, they can exercise their constitutional right of amending it, or exercise their revolutionary right to overthrow it. Abraham Lincoln

Government, Grow, Shall

Don't worry when you are not recognized, but strive to be worthy of recognition. Abraham Lincoln

Worry, Strive, Worthy

Marriage is neither heaven nor hell, it is simply purgatory. Abraham Lincoln

Marriage, Hell, Simply

We the people are the rightful masters of both Congress and the courts, not to overthrow the Constitution but to overthrow the men who pervert the Constitution. Abraham Lincoln

Men, Both, Congress

My great concern is not whether you have failed, but whether you are content with your failure. Abraham Lincoln Failure, Great, Whether

The things I want to know are in books; my best friend is the man who'll get me a book I ain't read. Abraham Lincoln Read more at http://www.brainyquote.com/quotes/authors/a/abraham_lincoln.html#AYDqFevMfKXm91UU.99

"There are several kinds of gladiators, each performing astonishing feats. In fighting they show much speed and agility and blend courage and skill in squatting down and rising up again. Some of them use shields in fighting, others use cudgels. Others again use no means of defence, and fight with one hand only; these are called ek-hath. Those who come from the eastern districts of Hindostan use a small shield called "chirwah". Those from the southern provinces have shields of such magnitude as to cover a man and a horse. This kind of shield is calledtilwah. Another class use a shield somewhat less than the height of a man. Some again use a long sword, and seizing it with both hands they perform extraordinary feats of skill. There is another famous class called Bankúlis. They have no shield but make use of a peculiar kind of sword which, though curved towards the point, is straight near the handle. They wield it with great dexterity. The skill that they exhibit passes all description. Others are skilful in fighting with daggers and knives of various forms; of these there are upwards of a hundred thousand. Each class has a different name; they also differ in their performances. At court there are a thousand gladiators always in readiness." [40]

Avid hunters, a popular sport among the Mughals was shikar or tiger-hunting. While often done with arrows and later even rifles, it was considered most impressive to kill a tiger with a hand-to-hand weapon such as a sword or dagger.[41] A warrior who managed to best a tiger would be awarded the title of Pachmar. In the 16th century, Madhusudana Saraswati of Bengal organised a section of the Naga tradition of armed sannyasi in order to protect Hindus from the intolerant Mughal rulers. Although generally said to abide by the principle of non-violence (ahimsā), these Dashanami monks had long been forming akhara for the practice of both yoga and martial arts. Such warrior-ascetics have been recorded from 1500 to as late as the 18th century,[42] although tradition attributes their creation to the 8th-century philosopher Sankaracharya. They began as a stratum of Rajput warriors who would gather after harvest and arm peasants into militarised units, effectively acting as a self-defense squad. Prevalent inRajasthan, Maharashtra and Bengal, they would give up their occupations and leave their families to live as mercenaries. Naga sadhu today rarely practice any form of fighting other than wrestling, but still carry trishula, swords, canes and spears. To this day their retreats are called chhauni or armed camps, and they have been known to hold mock jousts among themselves. As recently as the 1950s, it was not unusual for Naga sadhu to strike to kill someone over issues of honour.[web 1] There is also a 17th-century Dhanurveda-samhita attributed to Vasistha.

Maratha dynasty (1674–1859)[edit]

Statue of Shivaji, the warrior-king who brought the Maratha people and fighting style to prominence

Coming from a hilly region characterized by valleys and caves, the Marathas became expert horsemen who favoured light armour and highly mobile cavalry units during war. Known especially as masters of swords and spears, their heavily martial culture and propensity for the lance is mentioned as early as the 7th century by Xuanzang.[13] After serving the Dakhin sultanates of the early 1600s, the scattered Marathas united to found their own kingdom under the warrior Shivaji Raje. Having learned the native art of mardani khela from a young age, Shivaji was a master swordsman and proficient in the use of various weapons.[43] He took advantage of his people's expertise in guerilla tactics (Shiva sutra) to re-establish Hindavi Swarajya (Hindu self-rule) at a time of Muslim supremacy and increasing intolerance.[21] Utilizing speed, focused surprise attacks (typically at night and in rocky terrain), and the geography of Maharashtra, the Maratha rulers were successfully able to defend their territory from the more numerous and heavily armed Mughals.[44] The still-existing Maratha Light Infantry is one of the "oldest and most renowned" regiments of the Indian Army, tracing its origins to 1768.[45]

Paika Rebellion[edit] Paika is the Oriya word for fighter or warrior. Their training schools, known as paika akhada, can be traced back to ancient Kalinga and their art was at one time patronised by King Kharavela.[46] In March 1817, under the leadership of Bakshi Jagabandhu Bidyadhar Mohapatra, nearly 400 Khanda of Ghumusar in Ganjam marched towards Khurda in protest against British colonial rule. Many government buildings were burnt down and all the officials fled. The British commander of one detachment was killed during a battle at Gangpada. The paika managed to capture two bases at Puri and Pipli before spreading the rebellion further to Gop, Tiran, Kanika and Kujang. The revolt lasted a year and a half before being quelled by September 1818.[47][48][49] Today the paika akhada are known mainly for their street performances during festivals.

Modern period (1857 to present)[edit] South Asian martial arts underwent a period of decline after the full establishment of British colonial rule in the 19th century.[24] More European modes of organizing kings, armies and governmental institutions, and the increasing use of firearms, gradually eroded the need for traditional combat training associated with caste-specific duties.[15] The British colonial government banned kalaripayat in 1804 in response to a series of revolts.[50] Silambam was also banned and became more common in the Malay Peninsula than its native Tamil Nadu. Nevertheless, traditional fighting systems persisted, sometimes even under the patronage of enthusiastic British spectators who tended to remark on the violence of native boxing and the acrobatic movements characteristic of South Asian fighting styles.[citation needed]

The British took advantage of communities with a heavily militaristic culture, characterising them as "martial races" and employing them in the armed forces. Sikhs - already known among Indians for their martial practices - were particularly valued by the colonists as soldiers and guards, and were posted throughout not only India but Southeast Asia and other parts of the British Empire[citation needed]. Members of the army were allowed to box as a way of settling disputes, provided that they were still able to carry out their duties as soldiers after a match.[51] The particular form of boxing used by the Panjabi soldiers was loh-musti,[citation needed] as the kara worn by Sikhs could be wielded like brass knuckles. The resurgence of public interest in kalaripayat began in the 1920s in Tellicherry as part of a wave of rediscovery of the traditional arts throughout south India which characterised the growing reaction against British colonial rule.[15] During the following three decades, other regional styles were subsequently revived such as silambam in Tamil Nadu, thang-tain Manipur[52] and paika akhada in Orissa.[53]

Weapons[edit] A wide array of weapons are used in South Asia, some of which are not found anywhere else. According to P.C. Chakravati in The Art of War in Ancient India, armies used standard weapons such as wooden or metal tipped spears, swords, thatched bamboo, wooden or metal shields, axes, short and long bows in warfare as early as the 4th century BC.[54] Military accounts of the Gupta Empire (c. 240–480) and the later Agni Purana identify over 130 different weapons. The Agni Purana divides weapons into thrown and unthrown classes. The thrown (mukta) class includes twelve weapons altogether which come under four categories, viz.

The katara, the most characteristic[41] of South Asian daggers

.

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yantra-mukta: projectile weapons such as the sling or the bow pāṇi-mukta: weapons thrown by hand such as the javelin mukta-sandarita: weapons that are thrown and drawn back, such as the rope-spear mantra-mukta: mythical weapons that are thrown by magic incantations (mantra), numbering 6 types

These were opposed to the much larger unthrown class of three categories.

  

hasta-śastra or amukta: melee weapons that do not leave the hand, numbering twenty types muktāmukta: weapons that can be thrown or used in-close, numbering 98 varieties bāhu-yuddha or bhuja-yuddha: weapons of the body, i.e. unarmed fighting

The duel with bow and arrows is considered the most noble, fighting with the spear ranks next, while fighting with the sword is considered unrefined, and wrestling is classed as the meanest or worst form of fighting. Only a kshatriya could be an acharya (teacher) of sastravidya, Brahmins and vaishya should learn from the kshatriya, while a shudra could not take a teacher, left to "fight of his own in danger".[55] Over time, weaponry evolved and India became famous for its flexible wootz steel. The most commonly taught weapons in the Indian martial arts today are types of swords, daggers, spears, staves, cudgels and maces.[56] Weapons are linked to several superstitions and cultural beliefs in South Asia. Drawing a weapon without reason is forbidden and considered by Hindus to be disrespectful to the goddess Chandika. Thus the saying that a sword cannot be sheathed until it has drawn blood. It was a mother's duty to tie a warrior's sword around his waist before war or a duel. In addition, she would cut her finger with the sword and make a tilak on his head from a drop of her blood. Weapons themselves were also anointed with tilak, most often from the blood of a freshly-decapitated goat (chatanga). Other taboos include looking at one's reflection in the blade, telling the price or source of acquisition, throwing it on the ground or using it for domestic purposes.[web 2]

A southern two-handed sword

Swordsmanship[edit] Sword-fighting is known in Sanskrit as assuyuddha or khadga-vidya. Varieties include the curved single-edge sword, the straight double-edge sword, the two-handed longsword, the gauntlet-sword, and the urumi or flexible sword. Techniques differ from one state to another but all make extensive use of circular movements, often circling the weapon around the user's head. The flexible nature and light weight of Indian swords allows for speed but provides little defensive ability, so that the swordsman must instead rely on body maneuvers to dodge attacks. Entire systems exist focusing on drawing the sword out of the opponent's body. Stances and forms traditionally made up the early training before students progress to free sparring with sticks to simulate swords in an exercise called gatka, although this term is more often used in English when referring to the Panjabi-Sikh fighting style. A common way to practice precisioncutting is to slice cloves or lemons, eventually doing so while blindfolded. Pairing two swords of equal length, though considered impractical in some parts of the world, is common and was considered highly advantageous in South Asia.[56]

Staffplay[edit] Stick-fighting (lathi khela) may be taught as part of a wider system like silambam or on its own[citation needed]. In the Kama Sutra the sage Vātsyāyana enjoins all women to practice fighting with single-stick, quarterstaff, sword and bow and arrow in addition to the art of love-making. The stick (lathi in Prakrit) is typically made of bamboo with steel caps at the ends to prevent it from splintering[citation needed]. Wooden sticks made from Indian ebony may also be used[citation needed]. It ranges from the length of a cudgel to a staff equal to the wielders height[citation needed]. The stick used during matches is covered in leather to cushion the impact[citation needed]. Points are awarded based on which part of the body is hit. Techniques differ from system to system, but northern styles tend to primarily use only one end of the staff for attacking while the other end is held with both hands[citation needed]. Southern styles like also make use of this technique but will more often use both ends of the staff to strike. The latter is the more common method of attacking in the eastern states and Bangladesh, combined with squatting and frequent changes in height.[citation needed]

Spearplay[edit] The South Asian spear is typically made of bamboo with a steel blade. It can be used in hand-to-hand combat or thrown when the fighters are farther apart. Despite primarily being a thrusting weapon, the wide spearhead also allows for many slashing techniques. By the 1600s, Rajput mercenaries in the Mughal army were using a type of spear which integrated a pointed spear butt and a club near the head, making it similar to a mace. On the other hand, the longer cavalry spear was made of wood, with red cloth attached near the blade to prevent the opponent's blood from dripping to the shaft. The Marathas were revered for their skill of wielding a ten-foot spear called bothati (ਬੋਥਾਟੀ) from horseback. Bothati fighting is practiced with a ball-tipped lance, the end of which is covered in dye so that hits may easily be confirmed. In solo training, the spear is aimed at a pile of stones. From this was eventually developed the uniquely Indian vita which has a five foot length of cord attached to the butt end of the weapon and tied around the spearman's wrist. Using this cord the spear can be pulled back after it has been thrown.[57][56]

Archery[edit] Archery (dhanurvidya) was once considered the noblest form of fighting and the one most suited to the Brahmin caste. Siddharta Gautama was a champion with the bow, whileRama, Arjuna, Karna, Bhishma and Drona of the epics were all said to be peerless archers. Traditional archery is today practiced mainly in the far northern states of Ladakh andArunachal. One sport which has persisted into the present day is thoda from Himachal Pradesh, in which a team of archers attempt to shoot blunt arrows at the legs of the opposing team.[14]

Mace-fighting[edit] Mace combat (gada-yuddha) is first mentioned in the Mahabharata wherein the warriors Bhima and Duryodhana learn the art from the master Balarama. Bhima wins the final battle against Duryodhana by hitting his inner thigh. Such an attack below the waist was said to be against the etiquette of mace duels, implying a degree of commonality to this type of fighting. It was and still is used as training equipment by wrestlers. The traditional gada (mace) was essentially a wooden or steel sphere mounted on a handle and with a single spike at the top. An alternative mace-head was the lotus-shaped padam. According to the Agni Purana, the gada can be handled in twenty different ways. Due to its weight, the gada is said to be best suited to fighters with a large build or great strength. The Mughal club or mace, known as a gurj or gargaj, had a head consisting of 8-10 petal-shaped blades. Fitted with basket-hilt, a spherical pommel, and a spiked top, this type of club was designed for beating down armour-clad opponents. Alternatively, some gurj had a spiked top and a hand-guard.[web 3]

Systems[edit] As in other respects of Indian culture, South Asian martial arts can be roughly divided into northern and southern styles. The northern systems (including Pakistan and Bangladesh) may generically be referred to as shastra-vidiya, although this term is often used synonymously with gatka. The main difference is that the north was more exposed toPersianate influence during the Mughal period, while the south is more conservative in preserving ancient and medieval traditions. The exception to this rule are the northeastern states which, due to their geographic location, were closed off from most pre-European foreign invaders. As a result, northeast Indian culture and fighting methods are also closely related to that of Southeast Asia. In addition to the major division between north and south, martial systems in South Asia tend to be associated with certain states, cities, villages or ethnic groups.[58]

Regional Styles[edit] Andhra Pradesh Masters in Andhra Pradesh trace their lineage to the Vijayanagara empire, although their skills are said to be even older. The native system of chedi talimkhana or yudhkaushalya che talim is often abbreviated to talimkhana or simply talim. The art makes use of several weapons which are used in preset forms. These include knife fighting (baku samu), sword fighting (katti samu), and staff fighting (kara samu) in addition to other weapons such as the gada (mace) and pata (guantlet sword).[web 4][58] Bengal and Bangladesh Bengali war-dances bear testament to the weapons once used in the Bengal region. Today most of these weapons are used only in choreographed fights, including dao khela(knife fighting) and fala khela (sword fighting)[citation needed]. Traditional stick-fighting (lathi khela) is still used in free sparring today[citation needed]. The sticks may be short like a cudgel or a long staff. The former are sometimes paired with a shield.[citation needed] Karnataka The Kannada fighting arts are taught exclusively at traditional training halls or garadi mane. Disciplines include unarmed combat (kai varase), staff-fighting (kolu varase) and sword-fighting (katti varase) among various other weapons. These are most often seen today only during choreographed demonstrations at festivals.[58] Kashmir Kashmiri swordsmanship is said to have an ancient history, but it was only much later that it acquired its modern name of sqay. Sqay survived a decline following the partition of India by adopting competitive methodologies of karate and taekwondo. Types of competition include sparring, breaking, and forms or khawankay. Pracitioners spar using fake swords called tora which are paired with a shield. Sparring is point-based, the points being awarded for successful hits with the tora or with the foot.[59] Kerala The Keralan art of fighting came into its present form through the kalari, the local variation of the gurukula educational institution. Today there are three branches of kalaripayat: northern, central and southern. Training progresses from footwork and stances to unarmed techniques, blunt weapons, and finally to edged weapons. The most common weapons today are the staff, stick, sword, shield, spear, dagger and flexible sword.[15] Maharashtra The Marathas developed their fighting style based on the state's hilly geography. Mardani khel today teaches armed techniques for use in single combat as well as defense against several opponents. Other weapons include the sword, shield, spear, dagger, kukri, double deer horns, and bow and arrow.[58] Manipur The Manipuri art of huyen lalong was once practiced by the state's indigenous hill tribes who would engage in duels governed by strict rules of conduct. The armed component called thang-ta is named after the system's main weapons, the thang (sword) and ta (spear). Practitioners spar through cheibi gatka in which a foam sword is used together with a shield. Unarmed huyen lalong is called sarit-sarak and is used in conjunction with thang-ta when the fighter loses their weapon.[6] Odisha The Orissan martial art traces back to the paika class of warriors who were particularly known[by whom?] for their use of the khanda or double-edge straight sword[citation needed]. During times of peace, the paika would hone their skills through martial dances, forms-training and various acrobatics[citation needed]. Their descendants have preserved these exercises in training halls called paika akhada[citation needed], and demonstrate them mainly through street performances. Their method of sword training called pari-khanda is still used as the first part of the chhau dance.[citation needed] Other weapons include the staff and guantlet-sword. Panjab region and Rajasthan

Martial arts in northwest India and adjacent Pakistan were traditionally referred to by several terms but the most common today is shastara-vidya or "science of blades"[citation needed]. Swordsmen practiced their techniques either in routines using real swords, or freestyle sparring with wooden sticks called gatka. During the colonial period, the term gatka was extended to mean northwestern martial arts in general [citation needed]. Some aspects of the art, such as the unarmed techniques or fighting in armour, are today practiced almost exclusively by the Nihang order of Sikhs[citation needed]. Gatka incorporates ten forms or yudhan, each with their own set of weapons, strategies and footwork. Tamil Nadu The native Tamil martial art has come to be referred to as silambam after its main weapon, the bamboo staff. Training begins with footwork patterns before progressing to stances and subsequently fighting techniques. Aside from its namesake, silambam includes a variety of weapons such as the sword, twin sticks, double deer horns, whip, and sickle. Unarmed silambam (kai silambam) is based on animal movements such as the snake, eagle, tiger and elephant.[60]

Wrestling match in Bharatpur, 2013.

Wrestling[edit] "Indian wrestling" redirects here. For the other sport occasionally referred to as "Indian wrestling", see arm wrestling. Grappling arts (malla-vidya), practiced either as sport or fighting style, are found throughout the entirety of South Asia. True combat-wrestling is called mallayuddha, while the term malakhra refers to wrestling for sport. Malla-yuddha was codified into four forms which progressed from purely sportive contests of strength to actual full-contact fights known as yuddha.[56] Due to the extreme violence, this final form is generally no longer practised. The second form, wherein the wrestlers attempt to lift each other off the ground for three seconds, persists in Karnataka. Under Mughal influence, malla-yuddha incorporated new training methods and became known as kusti, which soon came to dominate most of South Asia[citation needed]. Traditional malla-yuddha is virtually extinct in the north where it has been supplanted by kusti, but another form called malakhra still exists in parts of India and Sindh, Pakistan[citation needed]. Vajra-musti was another old grappling art in which the competitors wrestled while wearing a horned knuckleduster. In a later style called naki ka kusti (claw wrestling), the duellists fought with bagh nakha.[61] Numerous styles of folk wrestling are also found in India's countryside, such as mukna from Manipur and Inbuan wrestling fromMizoram.

Boxing[edit] Boxing (musti-yuddha) is traditionally considered the roughest form of South Asian unarmed combat. In ancient times it was popular throughout what are now Pakistan and northern India, but is rarely practiced today. Boxers harden their fists by striking stone and other hard objects. Matches may be either oneon-one or group fights. All kinds of strikes and grabs are allowed, and any part of the body may be targeted except the groin.[56] Another form of boxing was loh-musti (meaning "iron fist"), said[by whom?] to have been practiced by the god Krishna[citation needed]. In this variation, boxers fought while wielding a kara or steel bracelet like a knuckleduster[citation needed]. Grabs, kicks, biting and attacks to the groin were all legal, the only prohibition being spitting on the opponent which was considered crude and dishonourable[citation needed]. The kara used for regular matches was unadorned[citation needed], but the form employed during war had one or more spikes around its edge[citation needed]. The kara may be paired with one on each hand[citation needed], but it was generally only worn on one hand so the other hand could be left free[citation needed]. In some cases the free hand could be paired with another weapon, most commonly thebagh nakha[citation needed].

Kicking[edit] Kick-fighting (aki kiti) is the preserve of tribes from Nagaland. While the entire Naga population of northeast India and northwest Myanmar was traditionally known for their skill with broadswords (dao) and other weapons, disputes among tribesmen and between tribes were settled with a solely kick-based form of unarmed fighting. The goal is to either drive the opponent to their knees or outside of the ring. Only the feet are used to strike, and even blocking must be done with the legs.[62]

Pugilism[edit] Many forms of unarmed combat (bāhu-yuddha or bhuja-yuddha) incorporate too wide an array of techniques to be accurately categorized. In modern times when the carrying of weapons is no longer legal, teachers of the martial arts often emphasise the unarmed techniques as these are seen to be more practical for self-defense purposes. A warrior who fights unarmed is referred to as a bhajanh, literally meaning someone who fights with their arms. The bare-handed components of Indian fighting arts are typically based on the movements of animals or Hindu deities. Binot, a Central Indian art which focuses on defending against both armed and unarmed opponents, may be the earliest system of its kind. In the Mughal era, such fighters were known as ek-hath (lit. "one-hand"), so named because they would demonstrate their art using only one arm.[56]

References[edit]

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Jump up^ attested in Classical Sanskrit only, specifically in the Anargharāghava. Jump up^ attested from Epic Sanskrit; see Luijendijk, D.H. (2008). Kalarippayat: The Essence and Structure of an Indian Martial Art. Oprat (LuLu.com). ISBN 1-58160-480-7. ^ Jump up to:a b c d Zarrilli, Phillip B. A South Indian Martial Art and the Yoga and Ayurvedic Paradigms. University of Wisconsin–Madison. Jump up^ Phillip B. Zarrilli, Peter Hulton. Psychophysical Acting: An Intercultural Approach After Stanislavski. Routledge. p. 66. Jump up^ Denise Cush, Catherine A. Robinson, Michael York. Encyclopedia of Hinduism. Psychology press. p. 182. ^ Jump up to:a b George, Robinn (2010). "India's insistent intensity". Asian Geographic. Jump up^ Section XIII: Samayapalana Parva, Book 4: Virata Parva, Mahabharata. Jump up^ R. Venkatachalam (September 1999). Mallayuddha. ^ Jump up to:a b c d e f g h i J. R. Svinth (2002). A Chronological History of the Martial Arts and Combative Sports. Electronic Journals of Martial Arts and Sciences. Jump up^ Phillip B. Zarrilli, Peter Hulton. Psychophysical Acting: An Intercultural Approach After Stanislavski. Routledge. p. 66. Jump up^ Denise Cush, Catherine A. Robinson, Michael York. Encyclopedia of Hinduism. Psychology press. p. 182. Jump up^ Jeanine Auboyer (1965). Daily Life in Ancient India. France: Phoenix Press. p. 58.ISBN 1-84212-591-5. ^ Jump up to:a b Destruction of Maharashtra and the Marathas in the first half of seventh century "Travels of Hsuen Tsang, " Vol. IV, Samual Beal, P, 449. ^ Jump up to:a b The Timechart History of India. Robert Frederick Ltd. 2005. ISBN 0-7554-5162-7. ^ Jump up to:a b c d e Zarrilli, Phillip B. (1998). When the Body Becomes All Eyes: Paradigms, Discourses and Practices of Power in Kalarippayattu, a South Indian Martial Art. Oxford: Oxford University Press. Jump up^ Luijendijk 2008 Jump up^ Suresh, P. R. (2005). Kalari Payatte – The martial art of Kerala. Jump up^ Subramanian, N. (1966). Sangam polity. Bombay: Asian Publishing House. Jump up^ Raj, J. David Manuel (1977). The Origin and the Historical Development of Silambam Fencing: An Ancient Self-Defence Sport of India. Oregon: College of Health, Physical Education and Recreation, Univ. of Oregon. pp. 44, 50, & 83. Jump up^ Sports Authority of India (1987). Indigenous Games and Martial Arts of India. New Delhi: Sports Authority of India. pp. 91 & 94. ^ Jump up to:a b John Keay (2000). India: A History. New Delhi: HarperCollins. ISBN 0-00-255717-7. ^ Jump up to:a b c Bruce A. Haines (1995). Karate's History and Traditions (p. 23-25). Tuttle Publishing. ISBN 0-8048-1947-5. Jump up^ G. D. Singhal, L. V. Guru (1973). Anatomical and Obstetrical Considerations in Ancient Indian Surgery Based on Sarira-Sthana of Susruta Samhita. ^ Jump up to:a b c Zarrilli, Phillip B. (1992). "To Heal and/or To Harm: The Vital Spots (Marmmam/Varmam) in Two South Indian Martial Traditions Part I: Focus on Kerala's Kalarippayattu". Journal of Asian Martial Arts 1 (1). Jump up^ Radhey Shyam Chaurasia (2002). History of Ancient India: Earliest Times to 1000 A. D. Atlantic Publishers & Distributors. p. 207. ISBN 81-2690027-X,ISBN 978-81-269-0027-5. Jump up^ (1.) bhrāntam (2.) udbhrāntam (3.) āviddham (4.) āplutaṃ (5.) viplutaṃ (6.) sṛtaṃ (7.) sampātaṃ (8.) samudīśañca (9.-10.) śyenapātamathākulaṃ (251.1) (11.) uddhūtam (12.) avadhūtañca (13.) savyaṃ (14.) dakṣiṇam eva ca (15.-16.) anālakṣita-visphoṭau (17.-18.) karālendramahāsakhau (251.2) (19.-20.) vikarāla-nipātau ca (21.-22.) vibhīṣaṇa-bhayānakau (23–24.) samagrārdha (25.) tṛtīyāṃśapāda (26.-28.) pādardhavārijāḥ (251.3)(29.) pratyālīḍham (30.) athālīḍhaṃ (31.) varāhaṃ (32.) lulitan tathā (251.4ab) Jump up^ Parmeshwaranand Swami, Encyclopaedic Dictionary of Purāṇas, Sarup & Sons, 2001,ISBN 978-81-7625-226-3, s.v. "dhanurveda"; Gaṅgā Rām Garg, Encyclopaedia of the Hindu World, Concept Publishing Company, 1992 ISBN 978-81-7022-376-4, s.v. "archery". Jump up^ Alter, Joseph S. (August 1992b). The Wrestler's Body: Identity and Ideology in North India. Berkeley: University of California Press. Jump up^ Historians such as P. B. Desai (History of Vijayanagar Empire, 1936), Henry Heras(The Aravidu Dynasty of Vijayanagara, 1927), B.A. Saletore (Social and Political Life in the Vijayanagara Empire, 1930), G.S. Gai (Archaeological Survey of India), William Coelho (The Hoysala Vamsa, 1955) and Kamath (Kamath 2001, pp157–160) Jump up^ Suryanath U. Kamath (2001) [1980]. A concise history of Karnataka: from pre-historic times to the present. Bangalore: Jupiter Books. Jump up^ Nilakanta Sastri, K.A. (2002) [1955]. A history of South India from prehistoric times to the fall of Vijayanagar. New Delhi: Indian Branch, Oxford University Press. ISBN 0-19-560686-8. Jump up^ Henry Heras (1927). The Aravidu Dynasty of Vijayanagara. Madras. Jump up^ Edward Grey (1892). Pietro Della Valle - The Travels. Jump up^ Robert Sewell (1924). A Forgotten Empire (Vijayanagar): A Contribution to the History of India. Jump up^ "Vasisthas Dhanurveda Samhita : (Text with English Translation)". Goa University Library. Retrieved 2014-05-08. Jump up^ Manmatha Nath Dutt. Kamandakiya Nitisara or, The Elements of polity, in English..Internet Archive. Retrieved 2014-06-24. Jump up^ Liz Wyse and Caroline Lucas (1997). Atlas Of World History. Scotland: Geddes & Grosset. Jump up^ For instance, the Akbarnama tells that Emperor Akbar practiced gatka every day Jump up^ Wiethase, H. "Dhanurveda: The knowledge of the bow". bogenloewe. Retrieved 2014-06-24. Jump up^ The Ain I Akbari of Abul Fazl 'Allami. Gorgias Press. 1993. ^ Jump up to:a b Dr Tobias Capwell (2009). The World Encyclopedia Of Knives, Daggers And Bayonets. Anness Publishing. Jump up^ A history of Dasnami Naga Sanyasis, Sir Jadunath Sarkar, Sri Panchayati Akhara Mahanirvani, Allahabad,http://dspace.wbpublibnet.gov.in:8080/jspui/bitstream/10689/9526/5/Chapter%201_1%20-%20108p.pdf Jump up^ K. L. Khurana (1993). Medieval India. Agra: Lakshmi Narain Agarwal. ISBN 81-85778-15-9. Jump up^ A History of Warfare: Field-Marshal Viscount Montgomery of Alamein, William Morrow & Co; 1st edition (January 1983), ISBN 978-0688016456 Jump up^ The Gaysh: A History of the Aden Protectorate Levies 1927-61 and the Federal ... - Frank Edwards - Google Books Jump up^ http://orissa.gov.in/e-magazine/orissaannualreference/ORA-2004/pdf/martial_tradition_of_orissa.pdf Jump up^ "Reminiscences of Paika Vidroha". Orissatoday.com. Retrieved 2010-07-28. Jump up^ "Welcome to". Iakoweb.com. Retrieved 2010-07-28. Jump up^ http://orissadiary.com/Shownews.asp?id=5299 Jump up^ Luijendijk, D.H. (2005). Kalarippayat: India's Ancient Martial Art. Boulder: Paladin Press. ISBN 1-58160-480-7. Jump up^ "Runjeet Singh, Chief of Lahore". "The Saturday Magazine" (248). June 1838. Jump up^ http://sports.indiapress.org/thang_ta.php Jump up^ http://www.iakoweb.com/pakhada.html Jump up^ P.C. Chakravarti (2004). The Art of War in Ancient India. Low Price Publications.ISBN 978-8185557472. Jump up^ Agni Purana. Sri Satguru Publications. 2009. ^ Jump up to:a b c d e f Donn F. Draeger and Robert W. Smith (1969). Comprehensive Asian Fighting Arts. Kondansha International Limited. Jump up^ Desai, Sudha Vishwanath (1980). Social life in Maharashtra under the Peshwas. Popular Prakashan. p. 131. OCLC 8243834. ^ Jump up to:a b c d Christopher Fernandes (2011). Vajramushti: Martial Arts of India. Creative House International Press. Jump up^ "International Council of Sqay". Retrieved November 5, 2013. Jump up^ Marco Ferrarese (July 2014). "Keeping Silambam spinning". Penang Monthly: 20–22. Jump up^ Richard F. Burton (1884). The Book Of The Sword. Chatto and Windus. ISBN 0-486-25434-8. Jump up^ "Nagaland Kickboxing". Last Man Standing. BBC and Discovery USA. 17th July 2007

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Jump up^ Nagas: Once were warriors. Gautam Siddharth, TNN Jan 15, 2013 Jump up^ National Museum - New Delhi, Arms & Armour, August 16, 2014 Jump up^ [1] Jump up^ Ancient martial art form still in vogue. B.V.S. Bhaskar, Oct 15, 2010

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Defending the Use of Human Pressure Points in Kyusho-Jitsu Self-Defense Moves  

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 Story and Photos by Chris Thomas – June 18, 2012

In the martial arts community, those who practicekyusho-jitsu (pressure-point fighting) are often subjected to criticism. It all started when their self-defense moves were first brought into the limelight and onlookers didn‟t even want to believe the techniques were real. Those days are long past, however, and the reality of knockouts resulting from usage of human pressure points has been convincingly demonstrated time and time again — most notably by Black Belt Hall of Fame member (and kyusho-jitsu expert) George Dillman and his students. Nowadays, two main criticisms of kyusho-jitsu persist. The first consists of dire warnings that self-defense moves using pressure-point techniques are dangerous and that those who practice them by actually knocking each other out are reckless and foolhardy. This accusation was later found to be groundless.

Are the Self-Defense Moves of Kyusho-Jitsu Dangerous? For decades now, the once-secret art of kyusho-jitsu has been publicly taught and demonstrated. Thousands of students now practice the methods of kyusho-jitsu, and an untold number of people have been knocked out practicing its self-defense moves, some on numerous occasions. In 1997, at the Hospital of the University of Pennsylvania in Philadelphia, a team of scientists sought to examine the mechanism behind human-pressure-point knockouts. In their findings — which were reported in Black Belt’s September 1998 issue and subsequently published in the Journal of Sports Medicine and Physical Fitness (1999; 39:328-335) — they stated that “… no hazardous complications were demonstrated and no immediately dangerous phenomena … were noted.”

Delve deeper into techniques using human pressure points with our new FREE Guide — Human Pressure Points: 3 Jujitsu Techniques by Small-Circle Jujitsu Founder Wally Jay — available now for FREE download!

Nonetheless, claims regarding arts like kyusho-jitsu and the dangers of human-pressure-point techniques persist like urban legends. Yet no one seems to ask the most natural questions in the world about these self-defense moves: “Where are the bodies? Where are the legions of martial artists whose health has been ruined by these strikes?” This response to the claims of associated dangers eliminates the need to address the issue by comparing pressure-point strikes to free sparring, yet it still should be done. In free sparring, martial artists regularly suffer damaged joints, concussions, broken bones and even occasional death — all while participating in “no-contact” sparring. When the action is intensified to the level of full-contact fighting or boxing, the potential for injury is even greater, yet few ever accuse practitioners of those sports of reckless disregard for others. Let‟s be honest: Despite the cautionary advice of those who don‟t practice arts such as kyusho-jitsu and really don‟t know anything about it, there‟s no evidence to support the persistent cry that the practice of self-defense moves utilizing human pressure points is “reckless and dangerous.”

Other Criticisms Regarding Kyusho-Jitsu’s Use of Human Pressure Points The second criticism of kyusho-jitsu is that the human pressure points that must be activated are too discreet to be used in actual fighting. Those who make this claim always preface it by admitting that the points are for real and that they actually work in demonstrations. But in real combat, they insist, it simply isn‟t possible to hit such tiny human pressure points. Setting aside the fact that the whole point of training is to learn how to perform high-level tasks under stress, it must be acknowledged that it is difficult to accurately hit a small moving target. This point has been articulated in many ways, but one of the best versions is this: A brain surgeon can perform a delicate operation, but can he perform it while the patient is running around the room? Such a pithy summation of the problem seems to end the discussion among those who have no knowledge base from which to respond. However, the educated response of a person who practices self-defense moves involving human pressure points is simply: “You‟re right. If you want to perform brain surgery, you first have to strap down the patient.” That statement leads to what might be called the thesis of kyusho-jitsu: If the opponent is unable to move, it‟s a whole lot easier to hit a point on his body. So the first rule of the art is to aim for the points that aren‟t moving because they‟re the easiest to hit. The second rule follows logically: Do something to make sure what you want to hit isn‟t moving.

Using Human Pressure Points In Real-Life Self-Defense Moves Consider the following self-defense scenario: An irate assailant reaches out with his left hand, grabbing you by the right shoulder to stabilize his intended target. (This is how the engagement portion of many bar fights begins.)

But the moment he grabs you, all the human pressure points of his extended left arm are motionless and easy to hit — really easy to hit. Those areas should be the first targets for your response. So if you‟re a kyusho-jitsu practitioner, you might employ the ever-so-mundane karate technique known as morote-uke, which would normally — and inaccurately — be called an “augmented block.” Now, it‟s important to be honest and admit that, as the victim, you‟re probably going to be caught off-guard. (Otherwise, you would have left the scene to avoid a physical confrontation.) As a result, when you‟re grabbed, your hands will probably rise in a natural warding-off gesture, obstructing the attacker‟s first punch. It‟s likely that, as he winds up his right fist to try again, your brain will catch up with the situation and your kyusho-jitsu training in self-defense moves will kick in. Immediately, you slam your left forearm into the middle of his left forearm at a pressure point called LI-7/wenliu, pinning his left hand against your body. At the same time, you use your right fist to strike near his elbow, at a point called LI-10/shousanli. This action causes his right shoulder to turn back and away, and it makes his left arm fold.

Kyusho-Jitsu in Action: Self-Defense Moves Using Human Pressure Points — Sequence 1

The performance of morote-uke calls for one hand to be squeezed tightly against your torso while the other hand strikes out. If you simply continue the energy of your strike through LI-10, pulling your right forearm against your body, the attacker will be trapped and helpless, with his head motionless and within easy reach of your left fist. A blow to S-5/daying will generally finish the altercation. Lesson learned: Before striking to the head, which can be highly mobile and difficult to hit, trap and control the attacker so his body and pressure points are immobile. Kyusho-Jitsu Analyzed: Human Pressure Points for Self-Defense Moves

Using Human Pressure Points During Up-Close Kyusho-Jitsu Applications In another example, again using morote-uke, the attacker grabs you with a two-handed lapel hold and pulls you in. This is a typical prelude to one of three actions by the attacker: a head butt, a knee to the groin or an attempt at some bad-breath-in-your-face intimidation. Of course, you have no idea which tactic he‟ll use, so you must respond on the assumption that he intends to inflict bodily harm and not merely olfactory offense. As you‟re pulled forward, you borrow the attacker‟s energy to move at a 45-degree angle. That takes you away from the line of his strength and places him in a somewhat awkward position. At the same time, you strike inward, hitting his arms simultaneously on the LI-10 points on his forearms, causing them to collapse inward. Then, with one hand, you trap his arms against your body and use your other hand to strike the S-5 point on his head. Kyusho-Jitsu in Action: Self-Defense Moves Using Human Pressure Points — Sequence 2

In both examples, hitting those “tiny targets” is extremely easy because you‟re aiming for points that are immobile — immobile because of the actions you just took. And in both situations, the confrontation is in a self-defense setting, a real-life scenario and not a mutually agreed-on match or some stylized one-step sparring drill involving a lunge punch delivered from across the room. In both examples, the response‟s utilization of human pressure points is essentially the same, meaning you don‟t have to stop and think about what to do under different circumstances. The scenarios demonstrate that human-pressure-point fighting isn‟t just about attacking points on the body. It‟s about learning a comprehensive approach to self-defense moves and the traditional martial arts, one that takes into consideration the real dynamics of violent encounters. The Final Word on the Safety of Impacting Human Pressure Points in Kyusho-Jitsu Self-Defense Moves?

About the Author: Chris Thomas is a frequent contributor to Black Belt and co-author (with George Dillman) of a series of books on pressure-point fighting. For more information, visit dillman.com. Permalink: http://www.blackbeltmag.com/daily/traditional-martial-arts-training/karate/defending-the-use-of-human-pressure-points-in-kyusho-jitsu-self-defensemoves/

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Black Belt Magazine‟s Best Martial Arts Videos of 2011 10 Kenpo Laws Every Martial Artist Should Know Fumio Demura — Kama DVD Trailer Karate Techniques: Master the Knifehand Strike George Dillman: The Controversial Karate Master Who Popularized Pressure Points Posted in Karate.

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3 Responses Stay in touch with the conversation, subscribe to the R S S feed for comments on this post. Stephen says I believe pressure point for self defense works, but sensei Dillman`s method has proven not to work on people outside his clique of colleagues as shown on numerous shows on television and media. the techniques Dillman`s Sensei Oyata has worked ,and other Dim Mak adepts in Chinese martial arts has proven time and time again. Watch the BBC show concerning the pressure points and you will see they work consistantly without any excuses why this certain person did not respond to Dillman`s so called pressure point techniques Like or Dislike:

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June 18, 2012, 5:27 pm

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Joseph says Dillmans “techniques” are obviously just suggestion and salesmanship. How can Black Belt publish an article about a guy who claims to do “no touch” magical knockouts? Like or Dislike:

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June 21, 2012, 12:16 pm

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Defending the Use of Human Pressure Points in Kyusho-Jitsu Self … | Martial Arts Champion linked to this post on June 18, 2012 [...] is the original post: Defending the Use of Human Pressure Points in Kyusho-Jitsu Self … ← Martial Arts Mania: Exactly What To Know With Regards To Getting [...] Like or Dislike:

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Survival instincts may not be enough! Give yourself a fighting chance by identifying and exploiting an attacker’s weak spots.

Self-Defense Moves for Women: How to Fight Someone Bigger Than You by Exploiting Vital Targets Get your FREE Guide today — Self-Defense Moves for Women: How to Fight Someone Bigger Than You by Exploiting Vital Targets. Dear Reader,

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Common “wisdom” suggests that you — a smaller woman — don‟t really have a fighting chance against a larger opponent, right? WRONG! Remember, it‟s not the size of the woman in the fight; it‟s the size of the fight in the woman! Pressure and fear activate your “fight or flight” response. This usually cripples fine-motor skills for complicated, pinpoint-accurate maneuvers. You want obvious targets — eyes, nose, throat, groin and knees — that you can hit with gross-motor-based self-defense moves as your survival instincts kick into high gear!

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Your Self-Defense Moves Depend Entirely on Effective Vital-Point Exploitation

The beauty of vital targets is that they work even if an attacker is built like Mr. Universe!

According to Meredith Gold, the Black Belt Hall of Fame‟s 2003 Woman of the Year, an attacker‟s eyes, nose, throat, groin and knees are just as fragile as those of a guy half his size. The key is channeling your survival instincts to effectively attack these vital targets while defending yourself. “You‟ll be amazed at how quickly the „playing field‟ gets evened out,” she says.

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Humans Have Built-In Vulnerabilities That No Amount of Weightlifting Can Overcome

Remember the last time you got an eyelash or grain of dirt in your eye?

Remember how much it hurt and how you had to stop everything to take care of it?

Imagine that multiplied by 100 as someone‟s fingers forcibly poke, stab or claw their way into your eyeball!

Now, turn that scenario around and imagine your fingers forcibly poking, stabbing or clawing their way into an attacker‟s eyeball and how much it will hurt him! In this FREE Guide — Self-Defense Moves for Women: How to Fight Someone Bigger Than You by Exploiting Vital Targets — learn where to direct the raw energy spawned by your survival instincts to stop an attacker in his tracks and make your counterattack an unavoidable obstacle!

Have You Ever Practiced Self-Defense Moves? No? Meredith Gold Will Show You How.

Get your copy of this FREE Guide — Self-Defense Moves for Women: How to Fight Someone Bigger Than You by Exploiting Vital Targets — and receive a list of vital targets, recommendations regarding the tools for attacking each of them (which you were born with, by the way) and expert tips on how to hone your survival instincts! Anytime, anywhere, this training can make the difference in the self-defense moves you use to protect yourself! All fields are required.

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Learning Self-Defense Techniques Now Can Prepare You for the Unforeseen Later

Along with your FREE Guide, you‟ll also become a member of the Black Belt community and receive the following:

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Six weekly emails with more articles about self-defense and development of survival instincts — plus contests, product announcements and special discounts!

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The ability to share ideas with the Black Belt online community — accessible 24 hours a day, 365 days a year!

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A FREE technique video every week!

Join the Black Belt Community Today

Click on the button below and we‟ll send you a link to download your FREE copy today! All fields are required.

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We hate spam as much as you do. You have our promise not to sell or share your email address — ever! Please read ourprivacy policy.

There‟s no cost, no obligation and no risk that we‟ll share your email address with anyone outside of Black Belt. We‟ve got a strict privacy policy, and you can unsubscribe from our email alerts at any time with a couple of mouse clicks. Guaranteed. The self-defense moves contained in Self-Defense Moves for Women: How to Fight Someone Bigger Than You by Exploiting Vital Targets are yours to modify as per your needs.

By increasing your training intensity over time, you can prepare yourself for the day you may lock eyes with an attacker — at which time your “fight or flight” survival instincts can serve as fuel for a counterattack rather than a neurological “clog” that hampers your reaction time.

You were given survival instincts for a reason. Meredith Gold can show you how to channel them to achieve their intended goal: survival. Train with ferocity when unneeded so it‟s there when it is needed,

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