Is it a sin to kill in self-defense?

Is it a sin to kill in self-defense?

(From the Bible)

The Bible does not require us to passively endure attacks from assailants. If someone breaks into our home or threatens our lives, we have a biblical and legal right to defend ourselves with deadly force if needed.

"If a thief is caught in the act of breaking into a house and is killed in the process, the person who killed the thief is not guilty" (Exodus 22:2 NLT).

What makes killing in self-defense allowable in the view of the law and the Bible is the reality that you are actually defending your own life against attack. It normally takes a jury to figure out whether you were the aggressor or shared in initiating the deadly conflict.

(From the Quran)

…Take not life, which Allah hath made sacred, except by way of justice and law. (Al-An`am 6:151)


[(From the Sunnah) teachings of Prophet Muhammad S.A.W.]

It is reported that a man came to the Messenger of Allah (peace and blessings be upon him) and asked, "O Messenger of Allah! What should I do if someone comes to me with the intention of taking my property?'' He replied, "Do not hand it over to him.'' The man further asked, "What should I do if he fights me?'' The Messenger of Allah answered , "Then fight him.'' "What would be my position in the Hereafter if he killed me?'' The Messenger of Allah replied, "In that case you are a martyr.'' The man asked: "What if I killed him?'' The Messenger of Allah replied, “He will be in the Hell-fire.” (Reported by Muslim)

Tenaga Dalam or Inner Power

Tenaga Dalam or Inner Power
from www.kingtalisman.com

Everyone automatically has the inner power as congenital birth. Inner power works as the energy reserves . The reality those energy reserves is far more than the energy we use to perform activities of daily living. Physiological energy derived from chemicals in the body of *)ATP that can be turned into energy through metabolic processes. The resulting energy is abundant, even the awesome power when mankind is in certain circumstances such as experiencing panic, danger, trance, and even hypnosis. ATP also functions as an energy reserve, for example after a tired work, sports, mind taking a break so tense with will power is restored. The energy generated by ATP in everyday life utilized only approximately 2-5% only and was able to produce the body temperature, metabolism, activates chemicals in the body, functioning digestive tools, activities throughout the nerve, and organ other body. Meanwhile, personnel from 95 to 97.5% is still stored as abundant reserves of energy, hereinafter referred to this article we mention as “Tenaga dalam” (Inner Power)

*)Adenosine-5′-triphosphate (ATP) is a multifunctional nucleotide used in cells as a coenzyme. It is often called the “molecular unit of currency” of intracellular energy transfer.[1] ATP transports chemical energy within cellsmetabolism. It is produced by photophosphorylation and cellular respiration and used by enzymes and structural proteins in many cellular processes, including biosynthetic reactions, motility, and cell division.[2]ATP synthase from inorganic phosphate and adenosine diphosphate (ADP) or adenosine monophosphate (AMP). – Wikipedia.com for One molecule of ATP contains three phosphate groups, and it is produced by

* Generate Inner Power

With the efforts of breathing exercises (special) vigorously and diligently, we would be smart to manage energy in such as: generating, controlling, and utilizing the energy reserves for various purposes. For example for healing therapy, treatment, self protection, and more mainstream to sustain balance and harmony between the body and soul. The more balanced harmony between the body and soul, hence the use of energy become more effective and efficient. So automatically inner power backup will be more abundant. This means that we have the reverse energy increasing large and powerful at any time when energy is needed. Therefore, someone at the higher power will be perform more calm demeanor. When someone is said to have energy in high-level power and has crude behavior, savage, emotional, to make the damage and confusion, like jealousy and envy, I’m sure it was fake

This theory may explain, why do emotional person and easy being angry are easy to hit by the inner power? The answer is because the vibration of emotion (passion) is inversely proportional to the vibration of inner power energy. If there is contiguity between them is like a short circuit occurs (shorted connection) and usually negative vibrations that bounce. The higher levels of emotional, reactionary, unstable soul, its spiritual mentally immature, so conditions will disrupt the balance and harmony between the body and soul, so is the bottleneck for energy in Inner power. Conversely, someone who is mastered in inner power, that intelligence must always same by a figure that is in harmony and balance between body and soul, had politely ethics, virtues, patience, calm.

* Dicipline of learning to improve our mind

In a Javanesse spiritual perspective, this could explain the principles on which “white magic” is a true reflection of the noble in attitude. More often the process through breathing and meditation, to make body and soul more balanced, harmonious, in harmony. Balance that caused a domino effect to cause the growth of tranquility, inner, mental and spiritual. Spiritual/third eyes to see things more clearly and cleanly, positive thinking, and its behavior is consistent with what is in your heart, mind and words. All were obtained after we have succeeded in “laku” (learning diciplines), in this case that harmonize and balance the body and soul consciousness. I say NO people who DO NOT HAVE INNER POWER. That there is inner power on everybody that has been managed or not.
On several occasions, sometimes I do a transfer of energy (energy in), it does not mean I fill the power deep into the body of a person, but I just to adjust “voltage” in thine own power to go up a few levels that could not be measured mathematically, but only we can feel the changing of the “Electric power” . Next you sharpening with breathing, meditation and most importantly if respiratory effort is often practiced in a way; absorb the energy of the elements of mother earth, and of course practicing colleagues to treat the sick. For example my practice to treat yourself, who treat it was not me, but you are the one who treat yourself. My job is just adjust or increase the volume of your backup power. Furthermore, within your own power is automatically concentrated on parts of the body which is sick, because that’s where the energy imbalance occurs, and power principles that have been managed in a flowing throughout the body, searching for places that are not balanced because of illness or injury. And the more often you practice experienced works will increase rapidly in the power of your energy reserves. More higher your inner power, will affect more stable and more balanced your emotions, mental and spiritual. That makes you more wise. ‘Sekti mondroguna”(mastering ilmu) not learning in instant (black magic or instant ilmu) but depart from the sublime of our manners.
This reminds us of the message from KGPAA Mangkunegoro IV in “Serat Wredhotomo (wredhatama letters)says, Ngelmu iku kalakone kanthi laku. Lekase lawan kas, kas iku tegese nyantosani. Setya budya pangekese dur angkara …Yoiku amemangun karyenak ing tyas sesama. Berbudi bawalekasana. (Ngelmu = difficult to achieve), Learning ilmu could not only a theory, but should be by way of living them in real acts, starting with body and spirit, to always act for the welfare of the soul and body health. Creating tranquility, calmness, happiness to others, got his soul rose up his body, became personal for the benefit of all beings and the universe, compassion, love, noble attitude, words can be trusted, his promise is always fulfilled.

Silat Use of Weapons by MARdb.com

Of course, the classical study of Pentjak Silat demands that the trainee learn to wield the traditional weapons such as the knife, the stick, the staff, the tjabang (branch), the short sword, and the sarong (cloth) or rope.

As Draeger notes, “No Pentjak Silat system is combatively idealistic, so foolish, or so naïve as to require this exclusive use of empty hand tactics for solving all combative situations.” The use of these weapons and objects are based on the same technical rationale as the empty hand curriculum of djurus (hand movement) and Langkahs (footwork).

In this way, objects from his daily surroundings such as pens, combs, drinking receptacles, shoes, belts and eating utensils, even a salt shaker can be brought into play to enhance a particular technique.

In self-defense Silat, the environment is to be used when possible if time permits, because the assailant, even if empty-handed may be concealing a weapon of his own. His moves must be treated extra carefully.

With this unifying, coherent system firmly planted in place in the trainee’s mind, he can substitute and transfer the use of weapons to the techniques he already knows empty-handed. His skill is already built in from his empty hand training. This is unlike Filipino methods that teach weapons use first and empty hand derivations second.

The unifying principles of Silat are used to help the trainee fight his fight without being confused about what he should do next.

These unifying principles are based on the physics of efficiency of technique and economy of motion, and are kept as secrets of the systems. The unifying principles help the trainee to understand the endless variations of empty hand techniques. There are so many in fact that it is impossible to name them all.

They all stem from the root techniques of the empty hand curriculum and are recognized by “insiders” as such. Silat practitioners make use of all parts of the body for locking, joint breaking or as striking weapons. Substituting a shoulder for an elbow, for example, one can produce the same joint / lock conceptually.

The various hand formations similar to the crane beak, tiger claw, eagle claw, panther fist, like those used in Kung Fu can be adapted in the moment, to the various techniques.

The trainee, at some point in his study designated by the master, learns the vulnerable points of the body to be exploited with the techniques he has already learned. Often times it is a matter of reviewing the techniques already known and adding this knowledge as a finishing touch.

Like a road map, the routes are already known and in place, the teacher just makes the student aware of a few more stops and points can be hit, pinched, torn or squeezed and add a rich dimension to the techniques already mastered by the practitioner. They are especially useful against larger assailants who need prodding and convincing in order to make a technique work or escaping holds and locks that the practitioner has somehow found himself caught in.

Silat Bela Diri (Self Defense) by MARdb.com

Self Defense Verses Sport and The Old verses the New

There is a movement today where the various governments in Southeast Asia are trying to organize Pentjak Silat on national and regional levels as a sport; with competitions, tournaments and in the educational system with various standards in order to collectively regulate the great diversity of styles. However, according to the traditionalists, the goal of Pentjak Silat is always self-defense and not physical education or sport.

The development and transition of Silat, an art designed for self-defense to one for sporting and physical education applications is a favorite subject among the old veterans and masters of Silat. Many of these masters refuse to participate in the “modernizing” of their art, preferring to stay to themselves teaching in small groups in the traditional manner.

They feel that if Silat is developed as a sport, its combative vitality and values will be compromised and eventually weaken the effectiveness of it as a fighting art.

This view certainly has merit. With these combative aspects watering away, certain protective techniques deemed vital such as guarding the groin, throat, eyes, and joints are eliminated and considered unnecessary to practice, as the rules of the sport do not permit an attack to those targets.

How you practice is how you will fight. Old style Silat develops reflex habits that allow the practitioner to automatically counterattack to the assailant’s vital areas while remaining keenly aware of his own vulnerability.

In sport Silat, this awareness is lost, resulting on a dangerous dependency of a deficient fighting art no longer designed for real self-defense.

The traditionalists also believe that sport Silat will be influenced by tournament success. Schools will develop and train with the objective of winning these tournaments and a “tournament style” of Silat will result, with special techniques designed only for the objective of winning according to the rules. These new creations have nothing to do with real self-defense.

Sportive combat also presents another problem of values. Traditional Silat is mostly defensive in attitude and physical expression. Rarely will the Silat man attack first. The practitioner prefers to wait for the attack before he moves into action. The values of sport are different because the student is training to attack to score points, so he develops the attitude of attack and not the attitude of counterattack from defensive posturing. Training to be a sportsman, develops sportsman-like thinking such as “fair play,” and the “you can’t win ‘em all” idea of being a “good sport about losing.” A Silat man has everything to lose because his personal safety, maybe even his life are on the line. He cannot be a good loser.

The values of the old fashioned Silat is about protecting your life at all costs, doing whatever is necessary to survive because the only reason you are fighting is to protect your life or the lives of your loved ones. This is why the student is taught to think of his training partner as an “assailant” attempting to take his life. If the student were to think of the assailant as an opponent, then it would negate the meaning of the art, the spirit of combat of actual fighting. In Pentjak Silat training, students are taught to also consider the climate, clothing being worn, time of day and night and the terrain, upon which they are fighting. These all combine to determine the tactics used and the emotional atmosphere of the fight.

The emphasis in physical education and sport on aesthetics and not function is also why in the newer sport versions of Silat, there is an increasing amount of “showmanship” and gymnastics. What looks flashy and pleasing to the eye may or may not have anything to do with combative function. These useless moves added for entertainment value eat away into the fabric of combative Pentjak Silat and begin weakening its structure much like termites over time eating away at the frame of the house. The old folks believe that the practice of traditional Pentjak Silat has all the personal skill and artistry needed without having to weaken it by making it into a sport or an exhibition art.

What is Silat by Cass Magda

The world’s largest archipelago stretches like a huge scimitar from Malaysia to New G uinea comprised of more than 13,000 islands and is home to a deadly fighting art known as “Silat”, or “Pentjak Silat.”

In Malaysia, there are approximately 500 styles. In Indonesia there are perhaps 200 styles with many styles preferring not to be recognized by their respective governments. Accordingly, there may be an incalculable number of styles being practiced today. Archaeological evidence reveals that by the sixth century A.D. formalized combative systems were being practiced in the area of Sumatra and the Malay peninsula.

Two kingdoms, the Srivijaya in Sumatra from the 7th to the 14th century and the Majapahit in Java from the 13th to 16th centuries made good use of these fighting skills and were able to extend their rule across much of what is now Indonesia, Malaysia and Singapore. The Dutch arrived in the seventeenth century and controlled the spice trade up until the early 20th century, with brief periods of the English and Portuguese attempting unsuccessfully to gain a lasting foothold in Indonesia. During this period of Dutch rule. “Silat,” or “Pentjak Silat” (as it is known in Indonesia today) was practiced undergound until the country gained its independence in 1949.

With the crisscrossing of wars, trade and immigration of various cultures across this region since the 6th century, the effect on present day Pentjak Silat is evident. These influences can be seen such as Nepalese music, Hindu weapons such as the trisula [forked truncheon], Indian grappling styles, Siamese costumes, Arabian weapons Chinese weapons and fighting methods. Pentjak Silat still plays an important role in the lives of thousands of people across the Malay world with the rural village dwellers practicing and making it part of their daily routines.

The word “Pentjak” means; the body movements used in the training method and the word “Silat” means; the application of those movements or the actual “fight.” Each style of Pentjak Silat has its own formal curriculum, history and traditions, some shrouded in secrecy and some open to the public. “Silat Pulut” is a method that is openly displayed to the public, seen at public ceremonies such as weddings. “Pulut” means glutinous rice, the sticky kind often eaten at Malay parties and wedding receptions. Thus, this “Rice Cake Silat” is characterized by flashy, aesthetically beautiful moves that have very little to do with real self-defense.

Silat Buah is rarely shown in public. Buah means “fruit,” implying that part of Silat which is useful. It is the applications or techniques for self-defense. Many systems inter-relate, function and integrate as a whole. Every move, physical or mental is consistent with a certain belief system and fighting rationale, making it a devastating self-defense system.

There is no overall standard for Pentjak Silat. Each style has its own particular movement patterns, specially designed techniques and tactical rationale. However, although all styles use hand and foot motions, the percentage of use of either one depends on the style and the tactics being used. A quite remarkable tactic is the one used by the Harimau style from Sumatra. In this method, the practitioner’s movement pattern resembles the antics of a tiger (the name of Harimau), with heavy emphasis on staying close to the ground using crouching, lying, sitting and semi-squat positions. The leg strength and flexibility required is impressive and the Harimau stylist can use his hands like extra feet or his feet like extra hands. He can start the fight from the ground position or will invite his opponent into a trap then take him to the ground. Other types of Sumatran Silat are Menangkabau, Podang, Sterlak, Lintau and Kumango. On the other hand, many Javanese styles use a percentage weighting that is more balanced between hand and legwork. Many Javanese styles require the practitioner to move in close against the enemy in an upright position, then use various hand and foot moves to express the techniques. Styles such as Tjimande Serak, Tjikalong and Tjigrik, all demonstrate this fact.

The names of style can be traced to many diverse origins. Styles are named after a geographical area, city or district, after an animal, after a spiritual or combative principle, after a person, or after a physical action. For example, there is a style called “Undukaym Silat” which takes its name after the footwork actions that mimic those of a hen scratching the ground. Seitia Hati meaning “faithful heart” is named to represent a spiritual principle. Mustika Kwitang is named after the Kwitang district in the city of Jakarta. Serak is named after the person who founded the style. Menangkebau Silat is named after an ethnic group, the Menankabau people. Sterlak Silat is name after a quality and means “to attack with strength.” The variety and diverseness of names is not limited to any one style.

Finding good teachers that can pass on the knowledge is not easy. Traditional Pentjak Silat is highly clandestine and secretive. Teachers never compete for students and usually keep to themselves with their small groups. To find a Silat master is usually always by introduction through a family member or friend. The acceptance process is often very selective and the probation period is strict. Each teacher has his own particular criteria he uses to evaluate a prospective student that is often based on the studentís character; specifically his temperament and judgment, his demeanor (his outward behavior, his manner towards others) and his morality and ethics. The student’s willingness to learn is also of great importance because the training will be severe. In many styles, the student, once accepted is required to take an oath to the style.

The probation period serves as a screening time so that the teacher may directly observe the behavior of the student and draw a conclusion of his sincerity. The instruction is almost always one on one, supervised directly by the master, so that the ability and morality of the student can be distinguished clearly. The teacher will reject anyone whose attitude or personality is deemed as unworthy. Discipline is harsh and violations often result in dismissal of the student. Learning the “old way” is not an easy thing to do and consequently the number of people practicing is very small. It is not meant to be open for everyone. Such a relationship and training regime is regarded as sanctified and is taken with the utmost seriousness by all involved. ~ By Cass Magda

Pentjak Silat from MARdb.com

Penchak Silat or Silat (“fighting by using techniques of self-defense”) is a Southeast Asian martial art with roots in the culture of the Malay World. This art is widely known in Indonesia but can also be found in varying degrees among the Malay-affiliated communities in Thailand and Cambodia.

The art has also reached Europe, and is especially popular in the Netherlands, where it was as popular as karate is in the United States. It is estimated that there are hundreds of aliran (styles) and thousands of schools. Many of the aliran find their origin in the observation of wild animals in combat. “Harimau” (Tiger) and “Elang” (Eagle) are some examples.

The world’s largest archipelago stretches like a huge scimitar from Malaysia to New G uinea comprised of more than 13,000 islands and is home to a deadly fighting art known as “Silat”, or “Pentjak Silat.”

In Malaysia, there are approximately 500 styles. In Indonesia there are perhaps 200 styles with many styles preferring not to be recognized by their respective governments. Accordingly, there may be an incalculable number of styles being practiced today.

The word “Pentjak” means; the body movements used in the training method and the word “Silat” means; the application of those movements or the actual “fight.”

Each style of Pentjak Silat has its own formal curriculum, history and traditions, some shrouded in secrecy and some open to the public. “Silat Pulut” is a method that is openly displayed to the public, seen at public ceremonies such as weddings. “Pulut” means glutinous rice, the sticky kind often eaten at Malay parties and wedding receptions.

Thus, this “Rice Cake Silat” is characterized by flashy, aesthetically beautiful moves that have very little to do with real self-defense. Silat Buah is rarely shown in public. Buah means “fruit,” implying that part of Silat which is useful.

It is the applications or techniques for self-defense. Many systems inter-relate, function and integrate as a whole. Every move, physical or mental is consistent with a certain belief system and fighting rationale, making it a devastating self-defense system.

There is no overall standard for Pentjak Silat. Each style has its own particular movement patterns, specially designed techniques and tactical rationale. However, although all styles use hand and foot motions, the percentage of use of either one depends on the style and the tactics being used.

A quite remarkable tactic is the one used by the Harimau style from Sumatra. In this method, the practitioner’s movement pattern resembles the antics of a tiger (the name of Harimau), with heavy emphasis on staying close to the ground using crouching, lying, sitting and semi-squat positions.

The leg strength and flexibility required is impressive and the Harimau stylist can use his hands like extra feet or his feet like extra hands. He can start the fight from the ground position or will invite his opponent into a trap then take him to the ground. Other types of Sumatran Silat are Menangkabau, Podang, Sterlak, Lintau and Kumango.

On the other hand, many Javanese styles use a percentage weighting that is more balanced between hand and legwork. Many Javanese styles require the practitioner to move in close against the enemy in an upright position, then use various hand and foot moves to express the techniques. Styles such as Tjimande Serak, Tjikalong and Tjigrik, all demonstrate this fact.

The names of style can be traced to many diverse origins. Styles are named after a geographical area, city or district, after an animal, after a spiritual or combative principle, after a person, or after a physical action. For example, there is a style called “Undukaym Silat” which takes its name after the footwork actions that mimic those of a hen scratching the ground.

Seitia Hati meaning “faithful heart” is named to represent a spiritual principle. Mustika Kwitang is named after the Kwitang district in the city of Jakarta. Serak is named after the person who founded the style. Menangkebau Silat is named after an ethnic group, the Menankabau people. Sterlak Silat is name after a quality and means “to attack with strength.” The variety and diverseness of names is not limited to any one style.

Finding good teachers that can pass on the knowledge is not easy. Traditional Pentjak Silat is highly clandestine and secretive. Teachers never compete for students and usually keep to themselves with their small groups. To find a Silat master is usually always by introduction through a family member or friend.

The acceptance process is often very selective and the probation period is strict. Each teacher has his own particular criteria he uses to evaluate a prospective student that is often based on the studentís character; specifically his temperament and judgment, his demeanor (his outward behavior, his manner towards others) and his morality and ethics. The student’s willingness to learn is also of great importance because the training will be severe. In many styles, the student, once accepted is required to take an oath to the style.

PERSILAT (Persekutuan Pencak Silat Antarabangsa, the International Pencak Silat Federation) is promoting pencak silat as an international competition sport. Only members recognised by PERSILAT are allowed to participate at international competitions.

At the moment some European national pencak silat federations, together with PERSILAT, have founded a European Pencak Silat Federation. In 1986, the first Pencak Silat World Championship outside of Asia took place in Vienna, Austria.

In 2002, pencak silat was introduced as part of the exhibition programme at the Asian Games in Busan Korea for the first time. However this was not a part of the official program, 2 referees from Europe (Remco Doorn and Eric Bovelander) are present on invitation by the organizing committee. This was to show the level of quality outside the Asian area, and also to show the globalisation of Pencak Silat as a sport.

My Magickal Pencak Silat Training In Indonesia By William Sanders, Pendekar

My Magickal Pencak Silat Training In Indonesia

By William Sanders, Pendekar

When I first arrived in Indonesia in the mid 1980's to refine my Pencak Silat, I was completely unsure of what I was going to see, and be taught. At my first village I was asked to demonstrate my skills. I proceeded to do a Tari Bunga flower dance showing various Jurus and foot moves. When I was finished I was asked to watch their Pencak Silat. Much to my surprise I was shown an entire demonstration of what they referred to as spiritual Pencak Silat. I watched astounded as men, women, and children, all Cimande practitioners, demonstrated astounding feats of Pencak Silat showing the inner power of Tenaga Dalam. When they were finished I was told that in order to really practice Pencak Silat I had to have training in the spiritual side. I was told the physical aspect, compared to the spiritual-magickal side is only ten percent.

So I spent some of my time refining the physical aspects and the balance of my time I spent with Pendekar Sartono, my magickal teacher. When I was first introduced to Pendekar Sartono I was told he was the most powerful spiritual practitioner in west Java. He talked to me about my training and while we spoke he asked me if I was thirsty. Giving me some water he asked me if I wanted to feel various powers. As explained in my book, he pushed his own Tenaga Dalam into his saliva, putting it into my water. He transferred, for a time, special abilities to me. Seeing my desire to learn he told me had to go to his special mountain for three days. He would ask his spirit familiars if he could train a white man, as he said he not seen it done before.

So for three days I returned to the village and trained in the physical aspects. When I returned I was given the good news. Not only was he told to teach me, the familiars materialized a small golden Keris for him to give to me as a symbol of Pencak Silat's magickal side and for my protection and power. So began my training.

This training was broken up in various segments. Usually I had to prepare in some manner. One common practice was to be given various jungle flowers to bathe with at midnight. Then a morning fast. Sartono, my teacher, would sometimes give me written mantras or put my hands in various mudra positions. His training was very unique. He said his job was to not only teach me externally but to give me special internal knowledge that would continue to train me when he was not with me. So my training consisted of what he personally showed me and at night he would prepare the potions I was to bathe with. Information I was unsure of, I was to then ask and an answer was given, either through immediate intuition or through the dream state. Of course I ran all of these answers by him and he would demonstrate the validity of my information. I was shown other practitioners, always performing Pencak Silat and magick together.

One day on a trip to a different area, a local Dukin (magician) found out I was learning from Sartono and he challenged my training. I was handed an amulet and was told that if my Tenaga Dalam was strong I would be unhurt. I grasped his amulet and he then proceeded to place large poisonous scorpions all over my bare arm. They twitched and moved but did not strike. I had passed his test and he gave me the amulet.

I witnessed a Pencak Silat demonstration in which a live bat exited the practitioners mouth flying directly at his opponent. Gradually my physical abilities were merged with the magickal training.

I was to return to Indonesia more times to continue my training. Finally Pendekar Sartono said he would place in me a direct line to the other side, with an inheritorship to the magick, so if I asked I would know. A large Slamatan (feast) was held and small magickally charged golden needles were implanted into my arms. My name was recorded and I was given special herbs that would cool me down after the intense effects set in. I saw people possessed by animal spirits and magick that at once separated this combat art from the sterile, robotic, posturing seen in some schools.

When I was finally tested in Banten by the old masters I was told they could "see" my magickal training. The appointment as Pendekar (spiritual priest master) could only be bestowed on someone with both the physical and magickal mastery and it was because of this I was instructed to teach and pass this art on to those who want to know. I have therefore seen it necessary to openly come forth with the Fighting Magick video tapes in order to help your inner self merge with your physical self to achieve true mastery. This tape series can promote you into the realms of inner Pencak Silat practiced in seclusion and formerly guarded by the royal courts. Very few people, in their entire life are even exposed to this knowledge. It is said that when you are ready your teacher will appear. The fact that you are reading this proves you are ready. Now it's up to you.