Why Calm Training Builds Real Confidence

 Many believed confidence comes from intensity. In reality, intensity often hides uncertainty.

True confidence is calm. It shows up as clear breathing under pressure, steady posture when pushed, and the ability to choose restraint instead of panic.

Traditional martial training understood this long before psychology gave it names. The body must feel safe before it can act decisively. When training is rushed, overly aggressive, or ego-driven, the nervous system learns stress .. not skill.

My teacher emphasizes controlled contact, progressive learning, and awareness. Students are encouraged to feel first, then act. Mistakes are part of training, not something to be punished.

Over time, this creates a quiet confidence that carries into daily life: at work, in conflict, in uncertainty. Not because one wants to fight but because one knows they don’t have to.

Self-defence is not about becoming dangerous. It is about becoming harder to disturb.

Close-Range Arts for Real Life

Kuntao and silat were shaped in narrow spaces like  doorways, kitchens, boats, crowded paths. They do not assume distance, fairness, or preparation. They assume proximity, imbalance, and surprise.

This is why these arts look different from modern combat sports. Movements are shorter. Postures are grounded. The focus is not on chasing strikes, but on controlling structure and space.

In real confrontations, vision is unreliable, adrenaline is high, and fine motor skills disappear. What remains is posture, balance, breath, and intent. Kuntao and silat train these fundamentals quietly and repeatedly.

This training is not about domination or aggression. It is about resolving situations quickly, safely, and with minimum damage physically and legally.

For modern adults, especially in urban environments, this approach is more relevant than ever. Self-defence is not about winning. It is about going home whole.

Pre-emptive self-defence

In traditional silat thinking, pre-emptive self-defence does not mean attacking first out of anger or ego. It means acting early to prevent harm when danger is already forming and avoidance is no longer possible. The old teachers understood something modern law also recognises: waiting too long can be more dangerous than acting decisively. But action must be rooted in necessity, proportionality, and awareness, not impulse.

Pre-emptive self-defence begins long before physical contact. It starts with reading intent from posture, distance, breath, tone of voice, and positioning. Silat trains the eyes and body to notice when space is being closed, exits are blocked, or aggression is escalating. A timely step offline, a firm verbal boundary, or repositioning to safety is already pre-emptive action. When I studied Kali and Kuntau - the cousins of silat -, I realised these two arts sharpen this pre-emptive mindset further (I already had this in Silat) when at close range, where tactile awareness and structure allow one to neutralise danger the moment intent becomes unavoidable.

When physical action is required, traditional silat teaches interruption, not punishment. The goal is to break balance, disrupt coordination, and create a window to disengage and leave. This is why older systems favour angles, off-timing, and simple mechanics over prolonged exchanges. The emphasis is not on “winning,” but on ending the threat quickly with the least force necessary. This aligns closely with modern legal expectations of self-defence.

For today’s practitioner, the application of pre-emptive concept in self-defence must be coupled with maturity. It requires understanding local laws, emotional control, and ethical restraint. Silat and kuntau, when taught properly, develop this judgment alongside physical skill. The old saying applies: cepat bertindak bukan berarti harus kasar ... True pre-emptive defence is calm, measured, and grounded in responsibility.

Ibarat musuh baru masuk, kita sudah serang... Ibarat baru Musuh datang, kita sudah selesai.. 

Kuntao certification

 

I have just completed my Online assessment for Kuntao certification under DFA, lead by Guro David Seiwert, I would say its a milestone that carries more weight than a piece of paper suggests. Learning Martial arts by virtue of blended learning then manifesting the kata test online is not a walk in the park also, given that one need to wait 2 years to study the materials before getting tested. 

But then again, Kuntao is not learned in haste; it demands patience, humility, and respect for lineage. To walk through this training is to revisit fundamentals again and again, polishing what seems simple until it reveals depth. The certification marks not an end, but a formal acknowledgment that the foundations have been properly laid.

What struck me most throughout the journey was how Kuntao refines intent rather than merely technique. Each movement insists on efficiency, structure, and awareness, reminding the practitioner that power is born from alignment and timing, not brute force. The process sharpened my understanding of body mechanics, breath, and mental composure, reinforcing principles that resonate deeply across all traditional martial arts.  It took me about few years to complete given that it is online and 

I receive this certification with gratitude and a sense of responsibility. I have to say that Online assessment works best for practitioners who already carry a basic martial arts foundation, because the body has learned the language before the screen begins to speak. Those with prior training understand stance, balance, guard, and intent; they can recognize corrections even when delivered verbally or visually. For this, online evaluation is not about learning how to move from zero, but about refining what already lives in the body. Its mentally damning but not impossible. Im willing to have a study group based on this one day... lets see. 

The Brain Behind the Movement: How drills in Martial Arts Sharpen the Mind

Participating in disciplines such as Martial arts, dance, and team sports does far more than build physical strength or coordination. These practices also enhance cognitive function and strengthen the brain’s internal circuitry through a blend of physical movement, mental challenge, and social interaction that actively reshapes the mind.

Physical movement, especially one involving precision, timing, and awareness, promotes neuroplasticity, the brain’s ability to adapt, reorganize, and form new neural connections. When we train through silat drills or kali flow patterns, the brain releases neurotrophic factors such as BDNF (Brain-Derived Neurotrophic Factor). This compound nourishes neurons, strengthens synaptic links, and enhances learning, memory, and emotional balance.

The cognitive demands of these arts are profound. Each session requires planning, focus, recall, and multitasking, all of which engage the prefrontal cortex, the region responsible for executive function, decision-making, and impulse control. In silat, the ability to read an opponent’s intent while maintaining calm focus trains the mind to respond consciously rather than react impulsively.

Memorizing psychomotor drills like as in Silat drill based jurus or kali flow sequences, activates the hippocampus, the brain area essential for memory formation. Over time, this enhances both short-term recall and long-term retention. Maintaining awareness of body alignment, breathing rhythm, and the shifting position of an opponent strengthens attentional control within the prefrontal cortex.

Dynamic drills, such as reacting to a sudden blade angle in kali or countering a sweep in silat, sharpen reflexes and processing speed, reinforcing neural pathways for rapid yet mindful response. The cerebellum, which governs coordination and balance, is also deeply engaged, refining both gross and fine motor control through repetitive, intentional movement.

Beyond the physical and mental aspects, arts like silat and dance cultivate spatial intelligence which is the ability to sense, navigate, and adapt within one’s environment. This awareness is the root of movement economy: knowing where you are, where your opponent stands, and how energy flows between both bodies.

In essence, the martial path is a neurological training ground. Through every jurus, langkah, and sinawali drill, we are not merely conditioning muscle. We are sculpting the brain itself. The mind becomes agile, the senses alert, and the bond between body and consciousness grows ever stronger.

 

Silat and FMA

Filipino Martial Arts (FMA) and Silat both come from the maritime world of the Malay Archipelago and can be seen as related traditions. Some even describe them as sister arts. Influenced by trade, migration, and warfare, these martial arts developed in ways that are different but complementary. FMA focuses on smooth weapon movements, tactical flow, and precise blade control. Silat, on the other hand, emphasizes grounded body movement, deceptive footwork, and cultural philosophy. When studied together, they strengthen each other, helping practitioners improve their skills and gain a deeper understanding of Southeast Asia’s shared martial heritage.

Both Silat and FMA share roots in the culture of the Austronesian seafaring peoples. Long before modern nations existed, the ancestors of the Malay Archipelago carried blades, boats, and belief systems across islands and coasts. Their martial arts developed through this shared experience. Silat grew with ritualized movements, grounded stances, and clever entries, while FMA focused on weapon flow, angle awareness, and tactical techniques. These arts are not separate inventions but different expressions of the same ancient maritime warrior tradition.

At their core, Silat and FMA are both weapon-based systems. They were created from the use of knives, sticks, and swords. Empty-hand techniques are built on the principles of weapon movement, not the other way around. This makes the connection between Silat and FMA undeniable, and it shows why understanding weapons is essential to fully grasping either art.

The Srivijaya Empire, which flourished from the 7th to 13th centuries, was an important center of trade and culture in Southeast Asia. Evidence shows that Silat was practiced during this time, particularly in the Srivijaya kingdom in Sumatra and the Malay Peninsula. This early form of Silat laid the foundation for martial traditions that would develop later.

After the decline of Srivijaya, the Majapahit Empire rose in the 13th century, bringing much of the Indonesian archipelago under its rule. Silat reached its peak during this period. It was used not only for fighting but also to teach loyalty, discipline, and spiritual strength. Silat was part of military strategy and governance, showing its importance in shaping Southeast Asia’s culture and martial arts.

At the same time, the Philippine islands, connected through these same maritime networks, developed their own martial traditions that evolved into FMA. The movement of people and ideas across the seas allowed martial knowledge to spread, creating arts that, while different, share common principles rooted in the region’s maritime culture.

Silat and FMA are not separate traditions. They are deeply connected and reflect the shared heritage of Southeast Asia. Their common roots allow practitioners to improve their skills and understanding, linking culture, history, and martial arts in a meaningful way.

As for the question whether at that point of time their (the Filipinos) fighting art is already called silat or they go by another name?

My answer is that from what I’ve seen and know, the southern Philippines especially Mindanao silat exponent and masters (excluding eskrimadors), still use the term silat. They’re really part of the same cultural family as us if you look at the artifacts, history, and movement styles. In the northern and central Philippines, they use terms like kali, eskrima, and arnis for similar arts, likely because of Spanish influence and the knowledge that came with it. The Spanish added fencing elements to their weapons training, and later the Americans added boxing into the empty-hand techniques, which developed into panantukan basically boxing, kuntau, and silat without the flowery parts. 

In mainstream eskrima circles, silat is officially not seen as part of FMA (Filipino Martial Arts). This is clear in the views of many pro-colonial historians and practitioners. However, some Muslim practitioners in Mindanao were aware of this exclusion but still remained loyal to the Philippines, creating their own systems that combined FMA, kuntau, and silat.

Still, you can’t deny what Guro Dan Inosanto said: “We are all the same people; it’s just tribal ego that keeps us divided.” Senior silat practitioners who disagree with this can argue about it endlessly, but maybe they just haven’t seen the evidence yet.

Personally, I lean toward a unified Nusantara narrative and as a pesilat. (answers have been streamlined to observe grammar - slightly different from what I had typed in forum posting ) 

 

Nuances to consider:

  Silat as practiced in Mindanao is part of the “Malay world” martial system, sharing DNA with Malaysian Silat and Indonesian Pencak Silat, while adapting to local context.

  FMA’s claim of “ancient warrior arts” often does not acknowledge pre-colonial or Islamic influences in detail, partly due to nationalism and colonial narrative simplification.

 

In practice, FMA and Silat overlap significantly:

Stances, footwork (triangular), and weapon angles often align.

Kuntaw itself is a bridge art (Chinese Kuntao + Silat) that predates some organized FMA systems.

Personally in practice, It is not wise to say you can't put it together.    As long as its not a baseless knowledge.