Don't fall into a damn coma - Alpha Brain Review

"Once we accept our limits, we go beyond them"

-Albert Einstein

The first time I heard about Alpha Brain and Onnit, on a podcast from either Kevin Smith or Joe Rogan, I can't quite remember which one. So after about a year of hearing "Total Human Optimization", I decided to give it a shot recently. (I really enjoy the concept of "Total Human Optimization", to me it represents a very positive and motivating mindset to improve yourself)

I work a typical "9-5" job and have lots of extracurricular activities. This includes martial arts, community service, podcasting, etc. All of these type of activities tend to wear me down. In the last couple weeks I have noticed my energy levels and focus increase especially at night when I usually fall into a damn coma. Maybe I should pitch this slogan to Onnit: "Alpha Brain from Onnit, take it so you don't fall into a damn coma!". Haha.

I take this in the late afternoon/ evening to empower me for Muay Thai and for loads of research activities. It works for me, so why not give it a try today?  Here is an Onnit Link and you should check it out. Let me know what you think, and if you notice improvements!

-Dwight

UFC Fight Night Machida vs Romero

This Saturday, UFC Fight Night will feature Lyoto Machida against Yoel Romero. This is an intriguing match up. Machida is coming off some tough losses to some of the strongest in UFC, I am of course talking about Weidman and Rockhold. Just two monsters.

Romero has three straight wins, but he does not seem to have much endurance, just little bit more than his opponents. Machida will be Romero's toughest challenge yet.  Check out the fights below.

Here are Machida's last three fights:

Loss to Rockhold

 

  Win over Dollaway

Loss to Weidman

Here are Yoel Romero's Last Three matches:

Win over Kennedy 

Win over Tavares

Tavares vs Romero

 Win over Brunson

Romero, doesn't quite present the challenge of a Rockhold or Weidman.
I think the "Dragon" Machida will take this one with a sweet submission. Romero doesn't appear to have a great defense for a grappler and will have to rely on striking. What do you think?


-Dwight

Shamrock vs Kimbo ?! Is this really a thing?

Ken Shamrock vs Kimbo Slice

This feels like it is going to be a rock'em sock'em type of match. It is such a bizarre match up. Each has an interesting story. Kimbo Slice is a Youtube Famous street fighter, who then took on some boxing and MMA matches. Here are some of those matches:

Street fight 
Boxing match
MMA Match

Ken Shamrock, on the other hand, is famously known for his "Professional Wrestling" matches. Hell, I can remember when my brother and I would watch him, as he got opponents his famous ankle locks. But let us not forget he was definitely one of the pioneers into the sport of mixed martial arts, but a crazy journey to think he did MMA, then fake wrestling and is now back in Bellator.

WWF Match
MMA Match

Kimbo Slice has not fought in a mixed martial arts match since 2010. Ken Shamrock also has not fought since 2010 and is a decade older. The last time I saw someone this old fight, their teeth were literally knocked out (Sorry Randy). Ultimately, I do believe that Shamrock will win the fight even though he is a decade older than Kimbo.

Now if Shamrock catches Kimbo in an ankle lock, that would definitely make my day.

-Dwight

Motor Imagery and Martial Arts Skills Development

"Struggle is not an option: its a biological requirement"

- Daniel Coyle

To begin, I want you to close your eyes. With your eyes closed think about a 10 foot by 10 foot room. Old brick walls, sun shining through one window. In the middle of the room there is a punching bag hanging from the ceiling. Stand in front of the bag and throw one punch. What kind of punch was it? A jab? a cross? a hook? Was it thrown with correct technique, form? Could you feel the power and speed behind the punch? Go ahead and open your eyes. We just talked through the motor imagery scenario and some part of your brain just lit up like a Christmas tree. 

Motor imagery/ visualization is the ability to mentally create or recreate a functional movement within your mind. You may have come across many martial artists and web pages that talk about how visualization can improve your martial arts in a very generic personal experience and or anecdotal way without really explaining how it works. I wondered if there was any truth behind these claims. So let us review some scientific studies to see if can draw some reasonable conclusions. But first lets scope down what we are talking about.

I will only focus on whether or not motor imagery/ visualization can help you in self defense and or martial sports training. I will not delve into mental training areas like the "zone" or the "success" mindset. That can be explored at another time. Alright let us jump into some science.

Dr Stephen Kosslyn, a Harvard Neuroscience professor, wrote a paper on the Neural Foundations of Imagery. Stating that before 2001, mental imagery existed only in the realm of philosophy and psychology. He writes, "Researchers agree that most of the neural processes that underlie like-modality perception  are also used in imagery... Imagery not only engages the motor system, but also affects the body, much as can actual perceptual experience". 

Six years later in 2007, a study published in Perceptual and Motor Skills (1) researched karate practitioners to determine the effects of mental imaging on the development of skilled motor actions. The 30 practitioners were split up into three groups and tested every 7 days. One group did nothing, a second group practiced ura shuto uchi physically everyday. The third group practiced mental imaging of ura shuto uchi everyday. (Here is an example of a shuto uchi, to get an idea what they were performing)

The results:

Group 1 showed no improvement. Group 2 showed improvements on strength, power, speed and physical reaction. Group 3 showed improvements on strength, power and mental activity, but not speed and physical reaction.

Next Frontiers in Behavioral Neuroscience (2) published a study in February 2015. The researchers studied 14 individuals to perform an isometric pinching task. 

The results:

They found activation in parts of the primary motor cortex of the brain. These data suggest that the ability to activate the primacy motor cortex with motor imagery to improve simple task performance and accuracy.

If you noticed the trend, before 2001 motor imagery/ visualization was shrouded in philosophy and psychology. In 2007, some progress was made that practicing a hand strike in your mind could improve the physical hand strike. In the latest study, more progress was made to show that the  motor cortex, aka the brain lights up with when performing tasks in the mind. Did you notice anything missing from these successful improvements? Where is the failure?

Talent Code written by Daniel Coyle introduced that world class skills are a byproduct of myelin cellular insulation.  Myelin wraps neural circuits and reinforces a skill path in the brain. He says, "Deep practice is built on a paradox: struggling in certain areas of your ability, where you make mistakes, makes you smarter." This is a key statement when it comes to motor imagery and visualization. It would seem we cannot improve motor skills as much, unless we experience failure. And I generally do not believe many people intentionally visualize failing. 

So what can we take away from these studies and what are some of the downsides. On one hand, science is starting to prove that visualization and motor imagery can help actually improve motor functions. Just like the scenario we imagined at the beginning of the cast, we might have just possibly improved your punching function a little bit by mentally practicing.

However on the other hand. The sample size of the studies are very small and more research is necessary to continue to proof out motor imagery and motor functions. Secondly, the motor imagery tasks seem to be restricted to simple motor functions. Which may just be part of the human mind that needs to simplify. Who knows, more research is necessary. Lastly, failure breeds the best success. Learning and skill development seems to be predicated on the notion of failing. Without failure it appears that development of skill will not improve as much.

A reasonable conclusion could be motor imagery can help improve simple martial arts techniques, but is probably most promising in collusion with constant feedback (mistakes) from physical actions.

Let me know your thoughts and or comments, this is an absolutely fascinating subject.

-Dwight

 

 

 

Here is the corresponding Podcast

 

References:
(1) GIULIANO FONTANI, SILVIA MIGLIORINI, ROBERTO BENOCCI, ANGELO FACCHINI, MARCO CASINI, and FAUSTO CORRADESCHI (2007) EFFECT OF MENTAL IMAGERY ON THE DEVELOPMENT OF SKILLED MOTOR ACTIONS. Perceptual and Motor Skills: Volume 105, Issue , pp. 803-826.

doi: 10.2466/pms.105.3.803-826

(2) Blefari ML, Sulzer J, Hepp-Reymond M-C, Kollias S, Gassert R. Improvement in precision grip force control with self-modulation of primary motor cortex during motor imagery. Frontiers in Behavioral Neuroscience. 2015;9:18. doi:10.3389/fnbeh.2015.00018.

Martial Arts Musings Resource: Digrassi's His True Art of Defense - Rapier and Cloak pt2

[Foreword by Dwight]

This is continuation on the subject of Rapier and Cloak. The cloak is a deceitful weapon and strategy for anyone who fights. This section laments on the danger that the cloak presents in a fight and that if you attack, it is hard to defend. Since you do not know where the sword is hiding. The main point I picked up, was that if deception is used, you should figure out a way to draw out the weapon, thus your opponent will lose their advantage. 16th Century fencers are deceitful a-holes, so use these strategies to help thwart them! (Corresponding podcast)

 

 Rapier and Cloak Part 2

The best of the broad ward, at Rapier and Cloak

     In this ward, as well as in others, a man may both thrust and strike, yet diversely: For he may not discharge a right edgeblow beneath. And the reverse is manifestly dangerous: So that, when he is to deliver it, he ought to perform it in this order.
     First, he shall drive a thrust, fetching a compass with his hinder foot, that by that means it may reach the farther, then suddenly (without moving of himself) he shall discharge a right edgeblow, from the wrist, after the which presently, the reverse must follow, with increase of a pace of the right foot: and further, must follow on with the thrust already prepared and increase the like pace.

The Defense of the Broad Ward, at Rapier and Cloak

     To him that will safely ward himself from the hurt of the broad ward, it is requisite, that he stand at the low ward. And when the thrust underneath hand commeth, he shall thrust at the face, fetching a compass with his hinder foot towards the right side, with which kind of thrust, it doth lightly happen that the enemy is hit in the face: But if it fail, yet for all that, the enemy obtaineth not his purpose, in the discharge of the thrust of the broad ward: for by delivering the thrust underneath, and compassing of the hinder foot, the body is carried out of the straight line: so that , as soon as the thrust is delivered at the face, and the enemy not stroken therewith, but passeth beyond his head, the reverse is to be turned at the face, and the foot to be plucked back, settling in the broad ward.
     To ward the right and reversed blows, there is a thrust to be given at the thighs or some other place that may most hinder them, in the very same time that such blows are in their circle or compass. Although I do not believe that there is any man so foolish, that (in this ward) will deliver a reverse only.

Of the best of the low ward, at Rapier and Cloak

     This ward is so straight and perilous, that no man ought to allure himself to deliver an edgeblow any manner of way. For under any of them he may be easily stroken, and each of them may easily be warded with the cloak. Therefore, he must diligently take heed, that he thrust only, the which must never be discharges before the enemy's words be found, and then as far forwards as possible. So then finding it, he may thrust both within and without.
     Neither is there in this thrust any other advantage to be gotten, then to steal a half pace unawares of the enemy, which may be done very commodiously, considering the cloak occupieth the enemy's sight. And having drawn this half pace, and found the enemy's sword he must increase another half pace forwards, and strike him, costing and forcing the enemy's sword on that side where it may do no hurt. And this may be used both within and without: But he who it pleaseth, and who doubteth not be entangled in the cloak may (finding himself within) carry his left foot making a pace there with, and between his cloak and his sword, close the enemy's sword and deliver a thrust with the increase of a pace of the right foot: And finding the enemy's sword without, he may use the self same increase and thrust. But if he find not the enemy's sword, he may deliver a little edgeblow from the wrist of the hand, in such sort that the enemy have no leisure to enter in: And having found the sword, to discharge a right or straight thrust, or else not voiding the enemy's sword by the increase of a left pace, to drive a thrust from aloft downwards, lifting up the first somewhat high, and delivering it with the increase of a pace of the right foot.

Of the Defense of the Low Ward, at Rapier and Cloak

     To the end a man may ward himself from all thrusts reckoned in the hurts of the ward, he neither ought, neither happily may do any other thing then void his body from the straight line, where in the enemy purposeth to strike, making a left pace forwards, somewhat thwarting or crossing and striking the enemy safely.
     The which doth not to chance, when one defendeth himself either with the single cloak or single rapier: For whilest he a stayeth to defend himself, he cannot strike. And if the enemy do first move, and strike straight, in the which, his sword is not carried much outwards (and it is hardly done) I say, the enemy may by stealing of half paces, discharge a thrust perforce. And therefore he must take heed, that  (as the enemy moveth) he increase a slope pace (by that means voiding the hurt) then a thwart or crossing pace next, with the increase of a straight pace of the right foot, to strike the enemy with a thrust underneath.
     This may suffice, for the handling of these weapons as much as appertaineth to sure play. All that which remains is reversed to the treatise of deceit in which shall be seen many handling of the cloak no less profitable then pleasant.

[Closing by Dwight]

Thanks for reading! Share your thoughts. The next section of Digrassi's His True Art of Defense will focus on the Rapier and Buckler.

Quick Jab Report - Silly Fight Prediction UFC Fight Night - Boetsch vs Henderson

Tonight at UFC Fight Night,  the main event will feature "Hendo" Henderson vs "Barbarian" Boetsch. I personally do not know where there nicknames came, nor am I going to use the vast interwebs to figure it out. Instead, I will just make it up. Henderson reminds me the movie, Harry and the Hendersons and I am guessing Boetsch really likes Conan the Barbarian.

Boetsch has 18 wins and 8 losses, but has only two wins in the last 5 matches. Henderson has 30 wins and 13 losses. and he has only one win in the last five matches. I will use my sophisticated silly prediction algorithm to predict the winner. Lets be honest, it is just a really awesome guess.

Hendo is 44 years old and actually kind of looks like an old sasquatch. Boetsch is kinda like Conan the Barbarian, except I don't think he pushed the wheel of pain for 20 years and probably isn't as big as Arnold or the other guy.  However, Conan the Barbarian would win the fight against the gentle Sasquatch. Also Hendo has been barely winning.... 

My silly fight prediction is Boetsch will defeat Henderson by decision. Yep, it will probably go all five rounds. Let me know you think will win!

-Dwight

Martial Arts Musings Resource: Nitobe's Soul of Bushido - Rectitude or Justice

[Foreword by Dwight]

In this chapter, Nitobe discusses the virtue of rectitude and justice, or acting with the "right reason". He contemplates how this notion of acting with the correct reason changed into a societal duty (giri). What was right, conflicted with these various obligations to society and its man-made customs. This becomes a huge ethical dilemma for any person.

On one hand, should a person act in accordance with their self determined morals? Act as they see fit, as they feel justified? One could argue that if you have some moral guide like philosophy or religion as your moral compass, that you could act with Justice and rectitude based on those guides. But what if society disagrees? On the other hand, what if society deems what is right or wrong? In societal institutions, like governments, should these institutions determine what Justice is? One could argue that sociology, or societal agreements should determine how to act rightly, instead of the one person themselves.

An example of this ethical conflict, can be found in comic book characters, Daredevil and Batman. Both represent vigilantes at night as they try to act in accordance with their personal philosophies, but during the day, act within societal agreements and constraints.

Rectitude or Justice

I shall begin with rectitude or justice, the most cogent precept in the code of the samurai. Nothing is more loathsome to him than underhand dealings and crooked undertakings. The conception of Rectitude maybe erroneous it may be narrow. A well-known bushi defines it as a power of resolution;—"Rectitude is the power of deciding upon a certain course of conduct in accordance with reason, without wavering;—to die when it is right to die, to strike when to strike is right." Another speaks of it in the following terms: "Rectitude is the bone that gives firmness and stature. As without bones the head cannot rest on the top of the spine, nor hands move nor feet stand, so without rectitude neither talent nor learning can make of a human frame a samurai. With it the lack of accomplishments is as nothing." Mencius calls Benevolence man's mind, and Rectitude or Righteousness his path. "How lamentable," he exclaims, "is it to neglect the path and not pursue it, to lose the mind and not know to seek it again! When men's fowls and dogs are lost, they know to seek for them again, but they lose their mind and do not know to seek for it." Have we not here "as in a glass darkly" a parable propounded three hundred years later in another clime and by a greater Teacher, who called Himself the Way of Righteousness, through whom the lost could be found? But I stray from my point. Righteousness, according to Mencius, is a straight and narrow path which a man ought to take to regain the lost paradise. 

Even in the latter days of feudalism, when the long continuance of peace brought leisure into the life of the warrior class, and with it dissipations of all kinds and gentle accomplishments, the epithet Gishi (a man of rectitude) was considered superior to any name that signified mastery of learning or art. The Forty-seven Faithfuls—of whom so much is made in our popular education—are known in common parlance as the Forty-seven Gishi.

In times when cunning artifice was liable to pass for military tact and downright falsehood for ruse de guerre, this manly virtue, frank and honest, was a jewel that shone the brightest and was most highly praised. Rectitude is a twin brother to Valor, another martial virtue. But before proceeding to speak of Valor, let me linger a little while on what I may term a derivation from Rectitude, which, at first deviating slightly from its original, became more and more removed from it, until its meaning was perverted in the popular acceptance. I speak of Gi-ri, literally the Right Reason, but which came in time to mean a vague sense of duty which public opinion expected an incumbent to fulfil. In its original and unalloyed sense, it meant duty, pure and simple,—hence, we speak of the Giri we owe to parents, to superiors, to inferiors, to society at large, and so forth. In these instances Giri is duty; for what else is duty than what Right Reason demands and commands us to do. Should not Right Reason be our categorical imperative?

Giri primarily meant no more than duty, and I dare say its etymology was derived from the fact that in our conduct, say to our parents, though love should be the only motive, lacking that, there must be some other authority to enforce filial piety; and they formulated this authority in Giri. Very rightly did they formulate this authority—Giri—since if love does not rush to deeds of virtue, recourse must be had to man's intellect and his reason must be quickened to convince him of the necessity of acting aright. The same is true of any other moral obligation. The instant Duty becomes onerous. Right Reason steps in to prevent our shirking it. Giri thus understood is a severe taskmaster, with a birch-rod in his hand to make sluggards perform their part. It is a secondary power in ethics; as a motive it is infinitely inferior to the Christian doctrine of love, which should be the law. I deem it a product of the conditions of an artificial society—of a society in which accident of birth and unmerited favour instituted class distinctions, in which the family was the social unit, in which seniority of age was of more account than superiority of talents, in which natural affections had often to succumb before arbitrary man-made customs. Because of this very artificiality, Giri in time degenerated into a vague sense of propriety called up to explain this and sanction that,—as, for example, why a mother must, if need be, sacrifice all her other children in order to save the first-born; or why a daughter must sell her chastity to get funds to pay for the father's dissipation, and the like. Starting as Right Reason, Giri has, in my opinion, often stooped to casuistry. It has even degenerated into cowardly fear of censure. I might say of Giri what Scott wrote of patriotism, that "as it is the fairest, so it is often the most suspicious, mask of other feelings." Carried beyond or below Right Reason, Giri became a monstrous misnomer. It harbored under its wings every sort of sophistry and hypocrisy.