Body & Mind Training Center

Dear Ostad, I was also thinking another thing.
We should be in short distance, and in horaima rato, with our body a little turned on the side. Hitting with the same hand of the side allow us to hit with more power and at the same time we can protect our self. if my body is turned to the side, I am not offering the front of my body to be hit if the opponent is able to react.

The answer for the first part is, the technique is Konjma to hit , because if we hit Mato to opponent , we are not going able to grab his shirt for Mato. So we won't have the new technique.
If you think like that, you should practice boxing. This way, you learn three kind of techniques and use them all the time.
Straight punch, side one, (hook) and uppercut.
You don't have to learn all these techniques anymore.
I hope , you understand what I mean.
In Mummaiy we try different techniques for practicing for different methods and tactics.

As always you are perfectly right and perfectly clear. I got it! Thank you so much dear Ostad Jalilzadeh!

Dear Ostad Jalilzadeh, I am still thinking about the poem of Farid Ud Din Attar " the conference of the bird" trying to find a relation between the several concepts in To'a.
The birds starts their journey in search of the legendary Simorgh, and we know that at the end they will discover to be the Simorgh themselves.
The Simorgh I found that it is symbol of the divine wisdom but also of the perfect human being, he represent the union of the sky and earth, and he lives on the Tree of Life. This tree contains all the seeds of the vegetable world,and whenever Simorgh flies up from the tree one thousand branches grow, and whenever sits on it, one thousand branches break and the seeds fall into the water. This plant is considered also a medicine, and all-healing.

We know that to reach the Simorgh the Birds pass through the 7 valley, and at each Valley one of them fall. This is symbol of a failure in the path to the grow. Each bird has a special significance The guiding bird is the hoopoe, while the nightingale symbolizes the lover. The parrot is seeking the fountain of immortality, not God and the peacock symbolizes the "fallen soul" who is in alliance with Satan.

We could see in this valley a part of ourselves, a point of weakness in our personality that we have to work on. But to be able to do it we must first recognize it an see inside ourself.
Just like the call in To'a, whose meaning should be an invitation, this could be a call to get inside ourself.

In the poem, the part in which we can see an invitation like this is in the part called “God Speaks to Moses”, in which God ask Moses to visit Satan, that give him the rule to never say “I”, to avoid to become like him.He warned him that if you live for yourself vanity, resentment, envy and anger will install in your inner state.
The weakness are part of ourself, what makes the difference is the decision to take the challenge to overwhelm them, and to do it we must face them. In “All who, reflecting as reflected see” is the part I find particularly attractive. In this part is said “I was the Sin that from Myself rebell'd;I the Remorse that tow'rd Myself compell'd;...Sin and Contrition -- Retribution owed,And cancell'd -- Pilgrim, Pilgrimage, and Road,Was but Myself toward Myself; and Your Arrival but Myself at my own Door;....Come you lost Atoms to your Centre draw,And be the Eternal Mirror that you saw: Rays that have wander'd into Darkness wide,  Return, and back into your Sun subside.'

If I was to search in To'a gesture or symbols a trace of all this, I would find them in the Sash, in the first round that rapresent the body and the second the mind. Every time we say “To'a” I see the will to take the challenge and start the journey. In each Mumay a step on the path to the evolution of ourself. In the movement of the mumay, the starting from a point and the ending in the same spot, I see the descending inside ourself to see, and the coming back. Every time we need to recognize our weak point, take a distance from it to grow and come back to it changed.
So at the end the Simorgh is us, after having taken the challenge and having passed through the 7 valley. This allow us to do as you said:

“stay top of the world and look around and yourself again. That time you will find what and who is the Simorgh. “

That is very good Patrizia, well done. You know... That is why I get happy when I talk or read from you.
But let me complete your result at the end...

When we ray and say "To'a" , it is not only for respect and courtesy. Mostly it is for asking to get more...
You can ask yourself, "what more can I ask?" I tell you what. When you say To'a to a Hamrah or a friend, it could be you are asking "more" friendship and support. When you say To'a to your Temple or Dojo, you are asking to give me "more" happiness , "more" time "more" power for workouts. When you say To'a to the Master, you are asking for "more" lessons, "more" learning and "more" knowledge, "more" improvement "more" ...

That is why, when we ray and say To'a, we only bring our head down from neck. The ray in To'a it is not mean to bring ourselves down and make ourselves small or slaves. It means we are asking to get "more".