Self Defense Kalari

Every intelligent law abiding citizen should be able to protect her/himself from physical threats. Today, with so many people learning one art or another, you should look for something more specialized, Kalari Payat is arguably one of the most specialized arts. Kalari Payat is a direct method of combat. Each one of the thousands of Kalari Payat techniques is a complete finishing tactic, which enables the person to get into the enemy and put him under control. It consists a wide range of methods of combat: chops, blows, kicks, punches, squeezes, locks, throws, sweeps breaking technique, fallen-down techniques and steps, movements and pressure-point tactics, also vital-point attacks, all methods of sticks, all ranges of weapons, swords, shields, axes, daggers, ropes etc., and all releasing techniques. It also includes yoga, acrobatics, gymnastics and wrestling for the body techniques. International Kalari Payat is taught strictly for self defense. It is aimed to equip it's practitioner with devastating combat tactics that would be applied in real defense. This training is a form of discipline which gives a basic knowledge in physical health and self defense. The art has it's origin with the training of soldiers, Buddhist monks as well as noblemen who had to learn the art, for there were frequent raids on the Kings and Princes' of the time in Kerala (South India) by neighbouring power crazy state/war lords as well as marauding thugs. Kalari Payat was developed a few thousand years ago in the state of Kerala in India, which was introduced in Malaysia by the Mahaguru Ustaz Haji Hamzah Haji Abu, who is the founder of the International Dynamic Self Defense Kalari Payat (FIDSDK).
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THE DEADLY NATURE OF KALARI PAYAT - THE MARTIAL ART
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The struggle for existence is man's history and is as old as the beginning of man himself. The inventive nature of man has enabled him to be the master of his environment, when the brain and the brawn of man are put together, there is no other force but God in this world which would not bow to him. In the early days man had to fight not only against wild animals but also against man himself. So he had to try harder or improve methods to outdo others. This competition between man against man carried on and continues even today in this space-age. Thus any part of the world where man has inhabited there are traces of some art of combat method or as we call it today, the art of self-defense. In the olden days because of the lack of communication each group or race of people confined to their own part of the world and the knowledge or mode of living of those people stayed with them and come to be known as belonging to them only. The art of self-defense also suffered this confinement and so we hear today arts of self-defense of Indian origin and so on. Now we come to Kalari Payat, which has it's origin in Kerala State, South -West of India. It is based on the principal of first apparently giving way to the attacking force, then adding one's own force so that the sum of both forces is applied against the attacker. Thus a physically weaker defendant can gain victory over a stronger attacker. Up to a certain limit, all self-defense arts are martial arts in the full sense of the word. Beyond that limit all are deadly. Their deadliness can only be measured from the form of application they take. Kalari Payat is a combined application of might and wit. It's techniques are devised in such a way that at close combat even before the enemy thinks of making an attacking move, Kalari Payat experts can not only anticipate but also react accordingly. Training begins with respecting others. Each move, while teaching a new technique, involves certain limbs of the body. The exercises make the body fit and healthy and the feeling of well being develops the trainees. Kalari Payat can finally be compared to a spring which never dries up however much you draw from it.In Kalari Payat, students are more confident in trying new methods and practicing dangerous moves because even in the case of an accident, the instructor is well versed and qualified to remedy the situation and is a specialist on finger-pressure. Just as Kalari Payat is deadly, it has it's finer qualities in making it a really superior and sophisticated martial-art. The training itself is vigorous and painful. Only those with the self-discipline and perseverance can endure the early painful training session. With every new technique learnt, Kalari Payat makes one bold, self-assured and physically fit. It also works into the mental system and makes one calm, cool philosophic and god-fearing and keeps one's equanimity. Kalari Payat itself can be compared to a friend and companion because it comes to one's aid when one's life and properties are threatened by thugs, robbers or other intruders. It is like a religious teacher who teaches one to respect others and to be courteous to all. Anything that is deadly should be handled with care. Therefore Kalari Payat should also be given the respect. Otherwise it would react in such a reverse force that all the training, time and money spent will come useless and may turn against it's own master and destroy him. The long period of training taken to master Kalari Payat makes it a much desirable and reliable force. Kalari Payat totals eighteen (18) methods of training, there are 400 types of locks, the same number of throws and more than a thousand blows and punches. "INTERNATIONAL DYNAMIC" Kalari Payat was introduced in Malaysia by Ustaz Hj Hamzah Hj Abu (FIDK). Fired with enthusiasm to popularize the art he decided to introduce a grading system based on international standards (DAN SYSTEM) the roles and combat outfits have also been changed to reflect a "Modern Kalari Payat Warrior".

Martial Arts for brains development

Marshal arts (also known as kung-fu or Wushu) are one of the typical demonstrations of traditional Chinese culture which includes Wushu and Qu Gong. Perhaps it is one of the earliest and long-lasting sports, which utilizes both brawn and brain. The theory of Wushu id based upon classical Chinese philosophy. Throughout its long history it has developed characteristically with a unique combination of healthy push, practical self-defense, self-discipline and art. In sports such as field and track, ball sports, weightlifting, and boxing, an athlete typically has to retire from full participation in his or her 30s, due to failing physical vigor. The athlete often will have sustained injuries that he r she was not aware of and those injuries will affect his or her health in middle age and older, because of overexertion when young. In Chinese kung-fu, however, a distinction is made between “external” and “internal” kung-fu, it is said that “In external kung-fu, you exercise your tendons, bones, and skins; in internal kung-fu, you train your spirit, your Qi, and your mind.” In addition to training to achieve strong body and mind, strengthen internal organs, and increase circulation of one’s Qi, or flow of vital energy. Progressing from movement to stillness, from firmness to softness, the older one gets the more adept one becomes at kung-fu. And the higher one’s level of achievement in kung-fu, the better one is at maintaining good health and living a long, active life. For Chinese kung-fu, the internal training, that is, practicing Qi Gong, is essential. Chinese say: “Practicing boxing without practicing Qi Gong will come to nothing.”

The skills of Chinese Wushu consist of various forms of fighting: fist fights, weapon fights, and other fighting routines (including such offence and defenses acts as kicking, hitting, throwing, holding, chopping and thrusting) and unarmed combats. According to statistics, there are over 100 schools of Chinese boxing. Among them, seven schools (Shao Lin, Wu Dang, Tai Ji, Xing Yi, Ba Gua, E Mei and Nan Quan) are widely recognized. People see many individual styles within each of these schools.

Yongchun Quan (Eternal Youth Boxing) originated in Fujian Province, later spreading south to Guangdong, Macao hang Hong Kong. Yongchun Quan is just one of a number of styles under the general term, Nan Quan, the Southern Schools of Boxing, a vigorous and aggressive school popular south of the Yangtze River. Of the many styles of Nann Quan, the mists well known are Hongjia Quan, Liujia Quan, Caijia Quan, Lijia Quan, and Mojia Quan, “the Five Great Schools”. Other schools of Nan Quan are Tiger and Crane Boxing, White-Eyebrow Boxing, Confucian Boxing, Souther Skills Boxing, Kunlun Boxing, House of Kong Boxing, Han-Exercising Boxing, Diao School of Teaching, Yue School of Teaching, and Song School of Teaching.

Bei Quan, the Northern School of Boxing is a generic term for those schools in the provinces north of the Yangtze River. Characterized by speed and strength, the Northern School emphasizes variations of kicking and footwork, hence the common saying “Southern fists, Northern legs.” The major styes of the Northern School are Shaolin Boxing, Wheeling Boxing, Zha School of Boxing, Essence Boxing, Flower Boxing, Cannon Boxing, Hong School of Boxing, Full-Arm Boxing, Maze Boxing, Six-Harmony Boxing, Springing Legs, Jabbing Feet, Eigh-Ultimate Boxing, Great Ancestor Extended Boxing and Silk Floss Boxing.

Chinese Wushu involves practice with weapons as well as well as the standard bare-hand skills. Weaponry includes nine kinds of long weapons and nine short, such as knives, spears, swords, and clubs, which together constitute what is called the Eighteen Types of Martial Arts. The majority of these weapons, hence the use of the term the “eighteen military weapons”. This term was already widely used during the Song Dynasty. The Ming novel, Outlaws of the Marsh mentioned it frequently. One version of the book records the eighteen military weapons as the lance, mallet, long bow, crossbow, jingal, jointed bludgeon, truncheon, sword, chain, books, hatchet, dagger-axe, battle-axe, halberd, shield, staff, spear and rake. Today, the term generally refers to the broadsword, lance, rapier, halberd, hatchet, harrow, trident, staff, long-blade spear, cudgel, dagger-axe and wave-bladed spear. This is only a general term, since military weapons were never restricted to just eighteen forms. Other weapons frequently used include the rope-dart, Emei dagger named after the Emei Mountain in Sichuan Province from which the style originated, as well as the bent handled club and hook. Today, the wide variety of weapons used in Wushu practice fall into four groups:

1. Long weapons: Longer than the height of a person and wielded with both hands during practice. They include the lance, staff, great broadsword, spear, halberd, fork, trident and spade.
2. Short weapons: Shorter than the height of a person and wielded with one hand. These include the broadsword, rapier, hatchet, hammer, truncheon, jointed bludgeon, dagger and shield.
3. Soft weapons: Rope, chains, or sings are used to create linked weapons which are able to strike cloae or far and are wielded with one or both hands. They include the nine-sectioned chain, three-sectioned flail, flying hammers, which are tow iron balls linked by a long iron chain, the rope dart, flying claw and the ordinary flail.
4. Twin weapons: Here a pair of weapons are wielded, one in each hand. These include twin broad-swords, handled clubs, twin lances, twin hatchets, twin daggers, double-bladed daggers, Pangusnbi (Twin rods with fist-shaped heads) and duck and drake battle-axes.

Taiji Quan (Tai Chi) originated long age in Chinese history, and was a martial arts practice, with Quan meaning fist or boxing. Due to its heritage and practicability, it has evolved in three directions. With its origin and heritage in Taoism, it is a way to spiritual perfection; with its practicability, it is a way to protect oneself or really fight; and with its health caring effects, it is accepted by the common people as a self-healing or disease prevention or treatment tool.

Taiji Quan boasts several major school of Yang Style, Chen Style, Wu Style, and Sun style, etc., which in turn include a variety of forms respectively. For instance, the Yang school includes the Greater Routine and the Lesser Routine, while the Chen School includes an Old Routine, a New Routine, and the Zhaobao Routine. And most of these forms have created a short form, with Yang Style of 48 movements as an example. Therefore, the beginners are able to learn it more quickly, and the elder or patients are able to learn it more easily.

Tianji Quan exercises are believed to be helpful in treating illness and strengthening the constitution, therefore it is an exercise performed regularly by many people to keep fit, prevent and cure diseases, slow down the pace of growing old and to prolong life. The concentration of the mind is beneficial to biochemical profile of the brain and nervous system, and the flow of the internal self healing energy is beneficial to the delivery of oxygen and nutrition to the tissues. Studies found that practicing Taiji Quan is a great help to the elders. This is an indication of its immense value to men’s health, as has been testified by practice and research. In its purest form, Taiji Quan is a beautiful combination of eloquent, fluid and balanced body movement, yet it can be quite physical and is often used for defense. Because the level of input and complexity is either under the control of or susceptible to the willingness of each individual, Taiji Quan can be enjoy by all ages. This is perhaps why more and more people take to Taiji Quan. Now in China, million of citizens practice Taiji Quan every day.

Over the past three centuries, Taiji Quan has received more and more attention, and its popularity has increased, not only in China, but also gone far beyond its borders to Southeast Asia, Japan, America, European countries and many other countries.

Depression in the Workplace: Treatment Program Can Improve Productivity Outcomes

An outreach treatment program for depression in the workplace can significantly lower depressive symptoms among employees, improve job retention, reduce absences, and increase work productivity, according to Philip S. Wang, MD, and colleagues. The researchers, who reported their findings in the September 26 JAMA, believe that employers would experience a positive return on investment from such a program.

Study participants were employees of 16 large companies who screened positive for possible depression on a health risk appraisal survey and were contacted via telephone and given a survey that included the Quick Inventory of Depressive Symptomatology–Self-Report (QIDS-SR); those with a score of 8 or higher had moderate or severe depression and were eligible for randomization. A total of 304 participants were randomized to receive a free-of-charge, structured telephone intervention program that systematically assessed the need for treatment and encouraged employees to enter outpatient treatment with psychotherapy and/or antidepressant medication. The program also provided support for treatment adherence, monitored treatment quality and continuity, and made recommendations to clinicians.

Another 300 participants were randomized to usual care, informed that they had possible depression, and advised to consult with a clinician. They were allowed to access any usual available insurance benefit or service, such as psychotherapy or pharmacotherapy.

ENHANCED INTERVENTION FOR DEPRESSION

“Workers in the intervention group worked an average of two more hours per week than workers in the usual care group, which is equivalent to an annualized effect of more than two weeks of work,” noted Dr. Wang, Director of the Division of Services and Intervention Research at the NIMH, and colleagues. This, coupled with increased job retention (at 12 months, 92.6% in the intervention group vs 88% in the usual care group; odds ratio [OR], 1.7), resulted in a significant 2.6-hour improvement per week in overall work function among intervention participants. At six months, QIDS-SR scores were significantly lower among those provided with the intervention than in those who received usual care, with mean scores of 10.2 and 11.2, respectively. Substantial depression symptom improvement (≥50% reduction in QIDS-SR score) occurred in a larger proportion of the intervention group than in the usual care group at six months; by 12 months, the difference was significant (30.9% of the intervention group and 21.6% of the usual care group). More than one-quarter of the intervention group experienced recovery at 12 months with a QIDS-SR score of 5 or less, significantly greater than those receiving usual care (17.7%).

Those assigned to the intervention group were also 1.6 times more likely to receive any mental health specialty treatment compared with those in usual care, but they were less likely to receive depression treatment in primary care or nonmedical settings (ORs, 0.7 and 0.6, respectively). Intervention patients also had more treatment contacts during the 12-month study, with a mean of 12.7, compared with a mean of 6.5 treatment contacts in the usual care group.

REDUCED DEPRESSION LEADS TO EMPLOYER COST SAVINGS

Although a formal evaluation of the intervention’s return on investment to employers is not yet possible, the investigators asserted that “the $1800 annualized value of higher mean hours worked among intervention participants retaining their jobs by itself far exceeds the $100 to $400 outreach and care management costs associated with low- to moderate-intensity interventions.” They proposed that companies view outreach and enhanced care for depressed employees as an investment in worker productivity rather than a workplace cost.

In an accompanying editorial, Kenneth B. Wells, MD, and Jeanne Miranda, PhD, of the Department of Psychiatry and Biobehavioral Services at the University of California, Los Angeles, noted that depression interventions offer advantages for employees with depression, their family and friends, their employers, and society. Drs. Wells and Miranda also pointed out that insurance policy changes need to avoid undermining the goals of such programs, for example, the exclusion of depression treatment from health care coverage when an employee changes jobs or insurance, based on a recent history of treatment in an employer-based depression program. “Under such an ill-advised policy, the risk of losing coverage would serve as a major deterrent to seeking care,” they asserted.

“Learning how to optimize personal and societal gains by improving access to quality depression care across diverse communities through employer, practice, and community-based programs and policy changes is a next agenda for evidence-based action,” concluded the editorialists.