Exploring Wei Dan, Qigong, and Nei Dan

A Detailed Summary to Daoist Alchemy from Chinese and Korean Internal Arts

Traditional Chinese internal arts offer a rich system of physical, energetic, and spiritual practices. Key concepts include Wei Dan (外丹), Qigong (气功), and Nei Dan (内丹). Understanding these three terms alongside their Korean martial arts parallels, clarifies important distinctions in the pursuit of health, self-mastery, and spiritual growth.

Wei Dan (外丹) – External Alchemy

Definition: “Outer Elixir.” Wei Dan refers to ancient Daoist alchemical practices that sought to create physical elixirs for longevity or immortality by processing minerals and herbs externally (Pregadio, 2018).

Methods: Involves chemical experimentation with substances like mercury, arsenic, and cinnabar, (often highly toxic) which were ingested or used topically in pursuit of physical immortality.

Goals: Attain longevity or immortality by altering the body through external means.

Philosophy: Belief that the secrets of life and transformation can be discovered and harnessed in the material world outside the practitioner, reflecting an outward search for transcendence.

Qigong (气功) – Energy Skill

Definition: “Energy Work.” Qigong encompasses practices that combine breath control, movement, visualization, and meditation to regulate and cultivate qi, the vital energy believed to animate life (Jahnke, 2002).

Method: Includes dynamic routines (e.g., Ba Duan Jin), static postures (e.g., Zhan Zhuang), breath regulation, and mental focus to circulate qi along the body’s meridians.

Goals: Promote health, increase vitality, balance emotions, and prepare body and mind for advanced practices.

Philosophy: The human body is a microcosm of the universe, and by harmonizing breath, movement, and mind, practitioners align themselves with natural laws (Yang, 1997).

Nei Dan (内丹) – Internal Alchemy

Definition: “Inner Elixir.” Nei Dan is the highest level of Daoist internal cultivation, dedicated to refining one’s essence (jing), energy (qi), and spirit (shen) through advanced meditative and energetic practices (Mitchell, 2011).

Method: Involves breath retention, microcosmic orbit meditation, sexual energy control, visualization of energy flows, and progressive transformation of jing → qi → shen → emptiness (xu).

Goals: Achieve spiritual immortality, realization of one’s true nature, and union with the Dao.

Philosophy: Transformation must occur internally; by purifying one’s own mind-body-spirit, practitioners embody the Daoist ideal of returning to original emptiness and harmony with the cosmos.

Comparing Chinese and Korean Terms

Korean martial arts use similar-sounding terms of Wae Gong, Gi Gong, and Nae Gong, which overlap but don’t always match the Chinese Daoist meanings:

Korean Term	Hangul / Hanja	Similar Chinese Concept	Same Practice?	Notes
Wae Gong	외공 / 外功	Wei Dan (外丹)	No	Refers to physical conditioning in martial arts, not Wei Dan’s alchemy
Gi Gong	기공 / 氣功	Qigong 气功	Yes	Practices are nearly identical; focuses on breath, energy, and movement
Nae Gong	내공 / 內功	Nei Dan 内功	Partially	Internal energy work similar to Nei Gong; not necessarily advanced Nei Dan alchemy (Yang, 2007).

Etymological Breakdown of Chinese Characters

Understanding the roots of the Chinese characters deepens appreciation of these arts:

外 (Wài): 6 strokes. Components 夕 (evening) + 卜 (divination) → symbolizes seeking knowledge outside oneself.
气 (Qì): 4 strokes. Ancient forms depict swirling vapor → breath, vital energy.
内 (Nèi): 4 strokes. 冂 (enclosure) + 人 (person) → shows a person inside boundaries → introspection.

These etymologies reflect core Daoist themes of balancing inside (内) and outside (外), and cultivating qi (气) to align with the Dao (Qiu, 2000).

Integrated Comparison Table

Aspect	Wei Dan (外丹)	Qigong (气功)	Nei Dan (内丹)
Meaning	External elixir/alchemy	Energy skill/cultivation	Internal elixir/alchemy
Method	Chemical concoctions	Breath, movement, meditation	Advanced meditative transformation
Goal	Physical immortality	Health, vitality, stress relief	Spiritual immortality/enlightenment
Korean Parallel	Wae Gong (not equivalent)	Gi Gong (equivalent)	Nae Gong (partially equivalent)

Conclusion

Wei Dan, Qigong, and Nei Dan represent distinct layers of Daoist health and spiritual practices: Wei Dan’s external focus, Qigong’s energy cultivation, and Nei Dan’s profound internal alchemy. Meanwhile, Korean martial arts terms like Wae Gong, Gi Gong, and Nae Gong reflect overlapping ideas but emphasize martial conditioning, energy work, and internal strength, respectively.

Understanding these differences empowers practitioners to choose a path aligned with their goals, whether health, martial skill, or spiritual awakening.

References

Jahnke, R. (2002). The Healing Promise of Qi: Creating Extraordinary Wellness Through Qigong and Tai Chi. Contemporary Books.

Mitchell, D. (2011). Daoist Nei Gong: The Philosophical Art of Internal Alchemy. Singing Dragon

Pregadio, F. (2018). The Taoist Alchemy: Nei Dan and Wei Dan in Chinese Tradition. Golden Elixir Press.

Qiu, X. (2000). Chinese Writing. The Society for the Study of Early China & The Institute of East Asian Studies.

Yang, J. M. (2007). Qigong for Health & Martial Arts: Exercises & Meditation. YMAA Publication Center.

Note: I could find no single authoritative English-language source compiling the terminology of Wae Gong, Gi Gong, and Nae Gong. These terms are part of Korean martial arts oral traditions and school teachings, with meanings overlapping but not identical to the Chinese concepts discussed here.

The Evolution of Luohan Qigong and Shaolin Martial Arts: Bodhidharma’s Legacy in Physical and Spiritual Cultivation

The historical narrative of martial arts in China is deeply interwoven with spiritual cultivation, particularly through the legendary influence of Bodhidharma (Damo), the Indian monk credited with introducing Chan (Zen) Buddhism to the Shaolin Temple. His teachings are widely regarded as the seed of Shaolin martial arts, combining meditative discipline with physical conditioning through systems such as the YiJin Jing (Muscle-Tendon Changing Classic) and the 18 Luohan Hands. These practices, over centuries, evolved into the sophisticated combat and wellness system now known as Shaolin Kung Fu.

Bodhidharma’s Contributions

Bodhidharma’s arrival at the Shaolin Monastery in roughly the 5th or 6th century CE introduced transformative practices focused on both internal and external cultivation. He is traditionally credited with teaching three major systems:

Chan meditation – promoted inner stillness and enlightenment through direct experience and introspection (Red Pine, 1987)

YiJin Jing (Muscle and Tendon Changing) and Xisui Jing (Marrow Cleansing Classic). Which the two were physical regimens aimed at strengthening the body, improving Qi circulation, and preparing monks for long periods of seated meditation (Shahar, 2008).

YiJin Jing: Conditioning the Body for Higher Purpose

The YiJin Jing consists of dynamic tension exercises that train the musculature, tendons, and fascia, preparing the body not only for martial use but also for maintaining vitality and structural integrity. These exercises, according to tradition, were prescribed by Bodhidharma to enhance the monks’ endurance and resistance to fatigue and essential for rigorous spiritual practices (Henning, 1999). Movements from YiJin Jing later evolved into practical combat sequences, emphasizing controlled breathing, rooted stances, and explosive force, characteristics now central to Shaolin martial arts.

18 Luohan Hands: The Proto-Forms of Shaolin Kung Fu

The 18 Luohan Hands are a set of Qigong-like movements, traditionally considered the earliest structured exercises linking health cultivation and martial efficacy. These forms included basic palm strikes, circular motions, and integrated breath control. These elements would later become foundational for Shaolin fighting systems. Over time, they were elaborated into more complex forms such as Luohanquan (Arhat Fist), a style known for its precise, direct strikes and meditative underpinnings (Shahar, 2008).

13 Luohan Qigong: Bridging Internal and External

A related tradition, 13 Luohan Qigong, comprises a sequence of exercises that further integrates internal energy development with martial readiness. Each of the 13 movements targets specific energetic pathways and anatomical functions. For instance, “Luohan Draws the Bow” emphasizes lung expansion and Qi projection, while “Luohan Stands on One Leg” cultivates balance and stability. These movements not only reinforce martial mechanics but also nurture internal harmony, resonating with Taoist and Buddhist philosophies on health and enlightenment (Yang, 2010).

The Synthesis into Shaolin Martial Arts

The transition from static Qigong forms to combative martial art forms at Shaolin was catalyzed by the necessity of self-defense and discipline. The YiJin Jing provided the physiological robustness and tendon strength required for explosive movement, while the 18 Luohan Hands offered the basic motor patterns and coordination that could be adapted into fighting techniques. By combining these with Chan Buddhist principles and eventually incorporating external influences such as Chinese military tactics and folk styles, Shaolin monks developed a comprehensive martial system.

This system expanded into various forms and weapons styles, each integrating internal power (Nei Dan), structural integrity, and mental discipline. Notably, Luohanquan emerged as a canonical representation of these origins, continuing the legacy of the original Luohan exercises through its focus on both spirit and technique (Wong, 1996).

Conclusion

The legacy of Bodhidharma at Shaolin Temple is not only spiritual but deeply physical. Through systems such as YiJin Jing, 18 Luohan Hands, and 13 Luohan Qigong, he set in motion a lineage that would unite body, mind, and spirit into one of the world’s most enduring martial traditions. Today, practitioners of Shaolin arts continue to embody these principles, integrating ancient wisdom with modern discipline in the pursuit of balance, strength, and self-realization.

References:

Henning, S. E. (1999). Academia encounters the Chinese martial arts. China Review International, 6(2), 319–332. https://www.jstor.org/stable/23732172

Pine, R. (1987). THE ZEN TEACHING of Bodhidharma. In North Point Press (First). North Point Press. https://selfdefinition.org/zen/Zen-Teaching-of-Bodhidharma-trans-Red-Pine-clearscan.pdf

Shahar, M. (2008). The Shaolin Monastery: History, Religion, and the Chinese Martial Arts. University of Hawai‘i Press. http://www.jstor.org. https://www.jstor.org/stable/j.ctvvmxs5

Wong, Kiew Kit. (1996). The Art of Shaolin Kung Fu: The Secrets of Kung Fu for Self-Defense, Health, and Enlightenment. Tuttle Publishing.

Yang, Jwing-Ming. (2010). Qigong Meditation: Embryonic Breathing. YMAA Publication Center. https://ymaa.com/articles/qigong-meditation/embryonic-breathing

Deep Breathing Benefits for the Blood, Oxygen & Qi

My latest book is the result of more than four decades of study, practice, healing, teaching, and reflection. It has been shaped through a lifetime of learning, from the grind of physical training to the quiet revelations of stillness. I’ve experienced injury and recovery, frustration and discovery, disillusionment and renewal. I’ve worked with athletes and seniors, martial artists and skeptics, students in pain and seekers of peace. And in all of this, I’ve come to a clear and powerful truth: how we breathe determines how we live.

Breath is our most intimate connection to life. It is the first thing we do when we are born and the last act of the physical body before death. In between, we take tens of thousands of breaths each day yet few of us are ever taught how to breathe well. Breath is assumed, automatic, and too often ignored until it becomes impaired. But for those who learn to pay attention, the breath is also a teacher, a tool, and a gateway to better health, greater awareness, and inner strength.

From physiology to philosophy, Eastern medicine to Western science, every tradition I’ve explored acknowledges the power of breath. What this book offers is a bridge between those worlds. It is not just a technical manual or a philosophical essay, it is a lived map. It charts what I’ve seen work, what I’ve tested, and what I’ve returned to again and again, both for myself and my students.

This book is also a response to a culture that too often seeks complex fixes while ignoring the fundamentals. We have machines that track every heartbeat, yet people feel exhausted. Medications suppress symptoms but rarely resolve the cause. In contrast, breathing with awareness costs nothing, requires no equipment, and is available to you at any moment. It can regulate blood pressure, balance hormones, release chronic tension, improve digestion, enhance mental clarity, and restore emotional balance. It can return you to yourself.

Whether you’re new to breathwork or a seasoned practitioner, this book is designed to meet you where you are. It begins with the body, your physiology and posture, then moves through traditional practices, energetic systems, and meditative tools. By the end, you’ll understand not just how to breathe better, but why doing so changes everything.

My hope in writing this is not just to inform, but to awaken, to stir in you a sense of curiosity, empowerment, and agency. You do not need to be a guru, athlete, or mystic to reclaim your breath. You only need to begin. Each chapter in this book is an invitation to return to that beginning again, more skillfully each time.

Wind and Water, Makes Fire

The human mind and body are integral parts of nature, constantly interacting with its energies. There is a direct correlation between the systems of nature and those of the body, with three key elements of wind, fire, and water, serving as points of connection.

Wind corresponds to the respiratory system, as the air we breathe sustains life.
Fire represents body temperature, which plays a vital role in all physiological functions.
Water relates to the circulatory system, essential for vitality and well-being.

Practices such as Tai Chi, Qigong, and Bagua Zhang profoundly influence the body, impacting the organs, joints, and muscles at a deep level. In Taoist alchemy, the philosophical phrase “wind and water make fire” metaphorically represents the dynamic interactions of the Five Elements (Wu Xing) and the internal processes of self-cultivation.

Here’s a breakdown of how this concept fits into Taoist thought:

Five Elements Correspondence:
- Wind (Feng, 风) is often associated with Wood (Mu, 木), which represents growth, movement, and expansion.
- Water (Shui, 水) corresponds to the Kidneys and the essence (Jing), which serves as the foundation for transformation.
- Fire (Huo, 火) corresponds to Yang energy, warmth, and spirit (Shen).
- The idea is that the interaction of movement (Wind/Wood) and nourishment (Water) can generate Fire (Yang energy, transformation).
Neidan (Internal Alchemy) Interpretation:
- Wind (Wood) and Water represent Qi and Jing, respectively.
- Their controlled interaction through breathwork, meditation, and energy circulation can generate the internal “alchemy fire” needed to refine essence into Qi and Qi into Shen.
- This fire is not literal but the internal warmth and energetic transformation that happens in deep meditation or Qigong.
Martial & Qigong Perspective:
- In advanced Qigong and martial arts, regulated breath (Wind) and internal fluid movement (Water) manifest into internal heat (Fire), leading to refined power and vitality.
- This aligns with practices of Tai Chi, Qigong and BaguaZhang, where breath, body movement, and mind-intent cultivate the internal fire for vitality and martial efficiency.

I teach and offer lectures about holistic health, physical fitness, stress management, human behavior, meditation, phytotherapy (herbs), music for healing, self-massage (acupressure), Daoyin (yoga), qigong, tai chi, and baguazhang.

Please contact me if you, your business, organization, or group, might be interested in hosting me to speak on a wide spectrum of topics relative to better health, fitness, and well-being.

I look forward to further sharing more of my message by partnering with hospitals, wellness centers, VA centers, schools on all levels, businesses, and individuals who see the value in building a stronger nation through building a healthier population.

I also have hundreds of FREE education video classes, lectures, and seminars available on my YouTube channel at:

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http://www.Amazon.com/author/jimmoltzan

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https://mindandbodyexercises.wordpress.com/

http://www.MindAndBodyExercises.com

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Jim Moltzan

407-234-0119

Tibetan Meditation – basics

Tibetan medicine seeks to draw attention to the relationship in balancing aspects of the mind, body, and behavior. Meditation is an integral component within Tibetan medicine. Through practices of Tibetan meditation, the practitioner seeks to probe the nature of reality. There is an emphasis to tame the incessant inner dialogue of our thoughts, which is constantly shifting to the barrage of sensory input. This inner dialogue is often referred to as the “monkey mind”. Through these meditation methods one can transform the mind into a conduit to create better health and happiness (University of Minnesota, 2020).

The ultimate goal of Buddhism is to reach nirvana or spiritual enlightenment where there is an absence of suffering or realization of the self and its relation to the universe. Nirvana translates to “cessation”, as in removing suffering and its undesired effects of drama, manipulation, aggression, struggle, etc. Practice of Tibetan meditation is a means that can lead to this goal.

Within Buddhism is the concept of The Four Noble Truths, which are relative to the meditation practices. These truths would be:

Life is painful and frustrating. Everyone experiences painful and frustrating moments.

Suffering has a cause. The cause comes from our attachment to what we know and is familiar.

The cause of suffering can be ended by releasing expectations and attachments. Attachment based on fear of loss and fear of being alone and separate, are the causes of suffering.

Meditation, or the practice of mindfulness and awareness, is the way to end suffering

We can stop dwelling in the past by being focused on the current moment. Keeping these concepts at the forefront of our thoughts, will help with detachment and concentration, and lead to mastery of the mind (Yugay, 2018).

Sitting while meditating is a major component of Tibetan Meditation, I think it is important to note that these practices are more of a lifestyle where these truths are experienced and addressed throughout the whole day, every day, for the practitioner and not just something to ponder once in a while when it is convenient.

I found some information about the Dalai Lama that I found quite interesting. The Dalai Lama actually has his own website! Amazing how he has embraced modern technologies to further spread his teachings of awareness of compassion, suffering and other aspects of Buddhism and Tibetan Meditation. The Dalia Lama is the head monk of Tibetan Buddhism. His meditation schedule is a large portion of his daily routine, being quite intense compared to most people who meditate. He starts his days with a few hours of prayers, meditations, and prostrations. After breakfast, he spends another three hours on meditation and prayer. After his 5 p.m. tea, the Dalai Lama concludes his day with another two more hours of meditation and then finishes with his evening prayers. Every day he spends about seven hours a day on mindfulness. He shares that even if you only commit five minutes a day to meditation, one can still gain the benefits of slowing aging, sharpening the mind, and reducing stress.

Be well!

References:

6 Tips for Longevity From the Dalai Lama | Well+Good (wellandgood.com)Links to an external site.

His Holiness the 14th Dalai Lama | The 14th Dalai Lama

University of Minnesota. (2020, May). How Can I Practice Tibetan Meditation? https://www.takingcharge.csh.umn.edu/how-can-i-practice-tibetan-meditationLinks to an external site.

Yugay, I. (2018, January 19). The Secret To Enlightenment With Buddhist Meditation. Mindvalley. https://blog.mindvalley.com/buddhist-meditation/Links to an external site.

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I write often about topics that affect our health and well-being. Additionally, I teach and offer lectures about qigong, tai chi, baguazhang, and yoga.

For more info, contact Jim Moltzan at info@mindandbodyexercises.com, 407-234-0119 or through my site at http://www.mindandbodyexercises.com