Feasibility and Legacy of Extensive Martial Arts Systems in the Modern Age

A Detailed Review of Long-Form Practices, Cognitive Limits, and Contemporary Application

With nearly 45 years of continuous study, practice, and teaching in the internal martial arts, I offer this article as both a practitioner and researcher deeply immersed in the tradition of Baguazhang. My experience spans several influential branches of the art, including Sun, Cheng, Emei, and Chung styles. Each has contributed to my understanding of the circular, spiraling, and dynamic principles that make Baguazhang a unique and profound martial system.

While I have not personally trained in Qing Gong (known in some Korean traditions as Kyong Gong Sul Bope), I have invested considerable time researching its historical claims, theoretical foundations, and relationship to internal martial development. My aim is not to present mystical exaggerations, but to critically examine the structure, feasibility, and legacy of extensive martial systems—particularly those that claim hundreds of forms, internal skillsets, and unique training regimens.

This perspective is informed by decades of firsthand teaching experience, cross-style comparison, academic inquiry, and dialogue with both traditional lineage holders and modern researchers. The views presented here are grounded in practice, supported by analysis, and guided by a sincere respect for the martial arts as a lifelong path of cultivation.

I. Introduction

Throughout the world’s martial traditions, extensive sequences of linked movements commonly referred to as forms, kata, hyung, taolu, or jurus, have been used as vehicles for transmitting fighting techniques, internal energy development, and philosophical insight. While some of these forms are brief and focused, others contain hundreds of techniques, and some practitioners claim that it may take 1 to 5 hours to complete in a single execution. This essay examines:

The global context of long-form martial arts
The feasibility of attaining proficiency in complex systems
The practical application of such training in today’s fast-paced world
Whether it is realistic or even possible for one or a few individuals to retain and transmit massive bodies of knowledge like 640 foundational sets and 108 BaguaZhang transitions
And whether this model can thrive in modern martial arts culture

II. Global Martial Arts Traditions with Long-Form Practice

Numerous systems around the world preserve extended forms or sequences. These practices vary in complexity, purpose, and duration, but share the intention of transmitting depth of method and cultivating physical and internal mastery.

Chinese Martial Arts

Yang-style Taijiquan: The traditional long form consists of 108 postures, often practiced in 30–60 minutes, or up to 2 hours with slow breathwork.

Chen-style Taiji Laojia Yilu: A spiral-based internal form with 74–83 postures, taking about 45–90 minutes.

Shaolin Luohanquan: Includes 18, 36, 72, or 108 movement forms, sometimes representing stages of internal/spiritual development.

Baguazhang: Features 64 or 108 palm changes, practiced with circle walking and flowing transitions, often extending practice well over 1–2 hours.

Japanese Martial Arts

Karate Kata: Systems like Shotokan include forms such as Kanku Dai, Unsu, or Suparinpei, each with dozens of transitions.
Koryu Bujutsu: Ancient samurai traditions preserve long weapon kata or omote, ura, and kumitachi, each embedded with strategy and timing.
Aikido: Though less formalized, Aikido includes long paired exercises with weapons like jo and bokken.

Korean Martial Arts

Taekwondo (Poomsae) / Tang Soo Do (Hyung): Structured sequences like Tae guk or Pyong Ahn, progressing in complexity and coordination.
Kuk Sool Won: Incorporates striking, joint locks, acrobatics, and traditional weapon forms.

Indian and Southeast Asian Systems

Kalaripayattu: Utilizes meypayattu (body flows) and kalari vaittari (commanded sequences) for strength and agility.
Silambam: Weapon forms with long rhythmic staff patterns.
Pencak Silat: Includes complex jurus and langkah systems.

Internal Cultivation & Daoist Systems

Yi Jin Jing / Xi Sui Jing: Monastic routines of 49–100+ stages, possibly performed over 3+ hours.
Neigong & Dao Yin: Breath-driven meditative movement sets that stretch across 1 to 2-hour daily sessions.
Baguazhang Switching Drills: 108 transitional palms (Top, Middle, Lower, with 36 each) used in continuous combat flow.

III. System Outline: Time and Structure

The following system components were provided from a particular lineage that I am quite familiar with. Each one has been analyzed based on estimated duration and modern feasibility.

Training Duration Feasibility

Training Aspect	Duration	Feasibility Summary
Short Hyung (Dan Hyung)	5–35 minutes	✅ Very feasible with focused repetition. Excellent for limited-time sessions.
Middle Hyung (Joong Hyung)	10–45 minutes	✅ Highly feasible for modern practice. Allows depth, review, and memorization.
Long Hyung (Chang Hyung)	1.5–5 hours	⚠️ Feasible only in segments. Full-form execution is rare in modern life. Requires commitment and memory structuring.
Ship Pal Gae (18 Weapons)	30–90 minutes each	⚠️ Possible with rotation and yearly focus on 1–2 weapons at a time. Full mastery over a decade+ is realistic.
Wae Gong, Nae Gong, Kyong Gong Sul Bope (640 foundational sets)	Variable	⚠️ Theoretically possible but better approached modularly. Depth over breadth. Grouped by body type or principle.
Bagua Zhang Switching Drills (108)	1 sec per transition	✅ Very feasible. Develops into fluid combinations. Excellent daily integration into circle walking and form.

IV. BaguaZhang Switching Techniques (108 Foundational Switches)

BaguaZhang Palm Changes & 108 Switching Techniques

General Principles & Training Methods
- The “Eight Mother Palms” form the basis of Bagua internal development, practiced typically during circle walking. Each palm emphasizes body alignment, spiraling technique, and transitional mechanics (Chu, 2019).
- Expanded traditions (e.g., Yin or Gao styles) systematize palm changes into upper (top), middle, and lower transitions related to spiral alignment, kinetic linkages, and combat application.
Historical Context & Lineage
- Founder Dong Hai Chuan’s students (Yin, Cheng, Gao lines) diversified the core palms into extensive sequences (e.g., 64-, 108-, or even 192-palm sets) (Chu, 2019).
Practical Execution & Spiral Mechanics
- Palm change drills remain central to Bagua’s characteristic evasive and spiral movements. They are practiced either as stand-alone drills or integrated into walking the circular pattern.
Overview of Switching Techniques
- In BaguaZhang (8 trigram palm) “switching” refers to the palm change, which is the fundamental dynamic movement that allows a practitioner to alter direction, intent, angle, or application while walking the circle. These palm changes are typically modular, allowing them to be strung together like language.
- Traditionally, Bagua styles such as Sun, Cheng, Yin, Gao, and Liang develop 8 core palm changes, which expand into multiple permutations and footwork variations. Advanced lineages (especially in Gao-style) systematize palm changes into top (Sung, middle (Jung), and lower (Ha) body initiations.
Structure of 108 Switching Techniques
- 36 Top Switching Techniques (Sung)
  - Initiated from the upper body:
    - shoulders, arms, hands, and upper spine
      - Often involve:
        
        Overhead swings
        
        Downward palms
        
        Cloud hands
        
        Strike deflections
        
        Rotational arm/shoulder mechanics
        
        Head-level entries or wraps
  - These are closely tied to Yang-like motion: expansive, expressive, outward
- 36 Middle Switching Techniques (Jung)
  - Centered on the torso, hips, and waist
  - Focus:
    - Spiral rotations from Dantian
    - Mid-line redirections
    - Coiling waist motions to project energy
    - Interception and bridging techniques
- 36 Lower Switching Techniques (Ha)
  - Originate from the legs, footwork, stances, and dropping mechanics
    - Include:
      - Sweeps, low kicks, stepping traps
      - Cross-stepping, deep pivots, root shifting
      - Defensive dodges from low angles
  - Tend to reflect Yin-like qualities: inward, sinking, re-directive
Integration into Practice
- Switching techniques may be performed as:
  - Standalone drills (e.g., 5 switching drills per session)
  - Embedded in circle walking routines
  - Linked into forms or paired drills
- Many practitioners organize them seasonally (e.g., focusing on a layer for 3 months)
- Some styles break 108 into 3 series of 36, which are further divided into 8-technique families, often linked to elements or trigrams.

V. Wae Gong, Nae Gong, Kyong Gong Sul Bope (640 Foundational Sets)

These three terms of Wae Gong (external power), Nae Gong (internal cultivation) (Wikipedia contributors, 2024), and Kyong Gong Sul Bope (aerial or mystical skill), represent progressive layers of skill development. The inclusion of 640 foundational sets, divided by 8 hereditary types × 80 subsets, supports a detailed, modular training system.

Qing Gong translates literally to “light skill” or “lightness technique.” It refers to the ability to move the body lightly and rapidly, with agility and grace. While some Korean traditions refer to this as Kyong Gong Sul Bope, the broader and more recognized Chinese equivalent is Qing Gong, emphasizing aerial mobility, lightness, and rapid footwork to:

Evade attacks
Traverse difficult terrain
Jump long distances or scale walls
Appear to “float” or “glide”

Documented Components

Component	Function	Modern Analog
Weighted step work	Builds leg power for jumping/landing	Plyometric training
Low stance work	Improves tendon recoil and gliding mobility	Isometric holds and tendon loading
Breath synchronization	Matches inhale/exhale to movement rhythm	Neigong, internal energy pacing
Climbing drills	Simulates wall-scaling, aerial coordination	Parkour, tactical wall-scaling drills

Each body type would ideally have 80 tailored micro-sets, designed to:

Compensation for biomechanical challenges
Enhance strengths
Reduce injury risk
Maximize fluidity and function for that build

Each 80-set group may include drills or sequences from multiple domains. A sample distribution might look like:

Categories of the 80 Sets per Type

Category	# Sets	Example Focus
Wae Gong (External Power)	~30	Striking forms, structural alignment, repetition drills
Nae Gong (Internal Cultivation)	~20	Breath-body integration, dantian rotation, meditative form
Kyong Gong Sul Bope (Aerial/Light Skill)	~10	Leaping drills, evasions, sudden weight shifts
Conditioning & Recovery	~10	Joint prep, tendon strength, recovery movement
Specialized Drills (Hybrid)	~10	Blending categories, such as explosive internal transitions

Format of Each Set

Each “set” may be:

A short form (30 sec to 2 minutes)
A paired drill
A static posture with breath regulation
A moving neigong routine for soft-tissue engagement
A dynamic jump/evasion/fall drill for Kyong Gong

These are not isolated movements but often sequential flows, comprising 5–12 linked actions, possibly with an internal theme or breathing rhythm.

Teaching and Rotation Strategy

Given the vast number of sets, a realistic teaching and retention method would require:

Rotational cycles, focusing on 10–15 sets per quarter
Tracking logbooks for both teacher and student
Core sets used for all types (e.g., the “seed drills”)
Some sets exclusive to a body type (e.g., “Overweight” sets avoid deep stances early on)

VI. Training Frequency and Feasibility Over Time

✅ Ideal Scenario (1–2 hrs, 5–6 days/wk)

Entire system could be internalized over 20–30 years
Structured cycles (e.g., seasonally rotating weapon or form focus)
Internal cultivation and external technique blended over time

⚠️ Modern Constraints (1 hr, 3–4 days/wk)

Prioritize core sets over totality
Short and middle hyung are realistic anchors
Bagua transitions and foundation sets can be explored in small segments
Weapon work limited to 2–3 tools over 5–10 years

Best Practices

Modular training: Break long forms into repeatable segments
Cyclic review: Return to previously learned sets on a schedule
Specialization: Focus on the sets or weapons that resonate with your goals or body constitution
Documentation: Journaling and visual diagrams to reinforce memory
Teaching: Sharing builds retention and embodiment

VII. Cognitive and Cultural Considerations

Cognitive Feasibility

Human experts can recall and perform thousands of patterns over decades (Ericsson et al., 1993)
Long-term memory improves with emotional connection, repetition, and teaching
Martial knowledge is embodied, or stored not just mentally but within somatic muscle memory and rhythm

Cultural Challenge

Modern society favors speed, variety, and instant results
Systems requiring 20–50 years of investment are often devalued
Traditional transmission (oral, demonstrated, internalized) is at odds with certification-based or commercialized martial arts

VIII. Can One or a Few Masters Truly Preserve a System This Vast?

✅ Yes – Extraordinary but Not Fantastical

Many monastic, Daoist, orclassical lineage systems have survived due to one or two deeply committed masters per generation. This requires a lifestyle, not a hobby. It is not for the casual martial artist—but it is possible and historically supported.

Feasible if the practitioner:

Lives in immersion
Teaches regularly
Revisits the material cyclically
Structures forms by thematic grouping

However:

System survival depends on generational transmission
Modern students may need a modularized curriculum to digest the material
The original system may evolve, fragment, or reduce as common in many traditions

IX. Hereditary Body Types: Intelligent Design or Marketing Gimmick?

An important aspect of the system under discussion is its claim to include 640 foundational sets distributed across eight hereditary body types. This principle asserts that different forms, drills, or techniques are tailored to suit constitutional differences, physiological predispositions that affect movement mechanics, balance, and energy expression.

8 Different Hereditary Types:

Tall
Small
Overweight
Thin
Tall and Overweight
Small and Overweight
Tall and Thin
Small and Thin

This categorization may seem simplistic at first glance, but it reflects a long-standing tradition in systems such as:

Traditional Chinese Medicine (TCM): Uses somatotype constitution in diagnosis and qigong prescription.
Ayurveda: Categorizes body-mind types (e.g., Vata, Pitta, Kapha).
Martial Lineages: Where forms were adapted to suit a practitioner’s build, power-to-weight ratio, and flexibility.
Biomechanical profiling in sports science

The claim that each of these eight types has access to a specific family of foundational sets suggests a physiologically intelligent system. However, it requires rigorous documentation and consistent application to be credible.

X. Extraordinary Claims Require Extraordinary Evidence

In martial arts and indeed any traditional system, the sheer number of levels, forms, sets, movements, and training layers may raise skepticism, especially when:

Not recognized by peers
Lacking written historical lineage
Missing corroborative physical proof (e.g., preserved manuals, photographic/video documentation, public demonstrations)

Principle of Skepticism:

“Extraordinary claims require extraordinary evidence.”
Popularized by Carl Sagan, this principle remains relevant when evaluating martial systems. If a school or master claims:

640 unique foundational sets
108 specialized Bagua transitions
Dozens of long forms taking hours to complete

Then, the burden of proof falls upon the claimant to:

Produce lineage records
Provide structured curriculum or teaching materials
Demonstrate practical proficiency in said material

This isn’t to challenge the sincerity of the tradition, but rather to reinforce credibility and transparency in a world where esoteric claims are often made without accountability.

XI. The Problem of Deception: Buyer Beware

There are, unfortunately, martial groups and individuals who leverage the allure of ancient, secret, or overly complex systems to:

Elevate their authority
Shield scrutiny through obscurity
Create dependence among students

⚠️ Red Flags in Questionable Systems:

Inability to demonstrate claimed techniques
Unverifiable lineage (or lineage constantly evolving to fit narrative)
Overuse of mysticism or secrecy to justify lack of transparency
Commercial exploitation (e.g., charging for levels with no meaningful advancement)

✅ Student Guidelines for Due Diligence:

Ask for documentation (written, photographic, curriculum outlines)
Observe public demonstrations or request private proof of capacity
Cross-reference claims with outside martial scholars or historians
Follow your intuition. If something feels manipulative, it likely is

True mastery does not hide behind jargon or cult-like authority. It is revealed in clarity, function, humility, and the ability to teach and demonstrate.

XII. Reinforcing a Balanced Perspective

While skepticism is essential, we must not lose sight of this:

Some traditional systems do legitimately carry vast knowledge, passed from generation to generation, often in difficult-to-document formats.

However, those systems tend to demonstrate:

Consistent internal logic
Observable results
Coherent pedagogy
Recognition from external peer groups, even across style lines

In today’s environment, a balance between open-mindedness and critical thinking is necessary. One must neither accept everything at face value nor reject ancient systems outright simply because they differ from modern expectations.

XIII. Conclusion

The legacy of massive martial systems, with hundreds of forms and transitional movements, is not a fantasy. A martial arts system that claims hundreds of techniques across hereditary types, multi-hour forms, and internal training deserves to be listened to, but not blindly believed. If it stands up to scrutiny, produces capable students, and provides reproducible results, then it should be valued as part of our shared martial legacy.

It is an extraordinary path, one that demands lifelong dedication, deep internalization, and cultural adaptation. While the complete memorization and performance of such a system is unlikely for the average modern student, it is feasible for a dedicated practitioner or lineage holder, particularly if approached intelligently and methodically.

In today’s world, success lies not in grasping everything at once, but in embodying a part of the system deeply enough to preserve its essence. If not, then as always: Caveat emptor: Buyer beware.

References

Chinese martial arts training manuals : a historical survey : Kennedy, Brian, 1958- : Free Download, Borrow, and Streaming : Internet Archive. (2005). Internet Archive. https://archive.org/details/chinesemartialar0000kenn.

Chow, D., & Spangler, R. (1982). Kung Fu: History, Philosophy, and Technique.

Chu, F. (2019) Baguazhang — Overview. https://shaolin.org/general-3/research/baguazhang/all.html?utm_source=chatgpt.com

Comprehensive Asian fighting arts : Draeger, Donn F : Free Download, Borrow, and Streaming : Internet Archive. (1980). Internet Archive. https://archive.org/details/comprehensiveasi0000drae

Ericsson, Karl & Krampe, Ralf & Tesch-Roemer, Clemens. (1993). The Role of Deliberate Practice in the Acquisition of Expert Performance. Psychological Review. 100. 363-406. 10.1037//0033-295X.100.3.363.

Henning, S. E. (1999). Academia encounters the Chinese martial arts. DeepDyve. https://www.deepdyve.com/lp/university-of-hawai-i-press/academia-encounters-the-chinese-martial-arts-XdDBjABJdT

Sagan, C. (1996). The Demon-Haunted World: Science as a Candle in the Dark. New York: Random House.

Shahar, M. (2008). The Shaolin Monastery: History, Religion, and the Chinese Martial Arts. University of Hawaii Press.

Shing, T. C. (2020b). Xiantian Bagua Zhang: Gao Style Bagua Zhang – Circle Form. Singing Dragon.

Wikipedia contributors. (2025, June 26). Baguazhang. Wikipedia. https://en.wikipedia.org/wiki/Baguazhang?utm_source=chatgpt.com

Wikipedia contributors. (2024, July 8). Neigong. Wikipedia. https://en.wikipedia.org/wiki/Neigong?utm_source=chatgpt.com

Yang, Jwing-Ming. (1996).The Root of Chinese Qigong. YMAA Publications.

Mastery in the World of Form: Integrating Wealth, Health, and Spirit

In the pursuit of personal evolution, many traditions emphasize the renunciation of material wealth as a path to spiritual enlightenment. Yet this view may overlook an essential truth: the mastery of life requires full engagement with both the spiritual and material realms. Rather than rejecting worldly success, a more holistic path invites individuals to develop discipline, embrace responsibility, and integrate spiritual realization with material abundance.

A balanced life requires strength across physical, emotional, and spiritual dimensions. True power, especially in men, is not measured by dominance or accumulation alone, but by maturity and restraint. Without discipline, power can become dangerous, giving rise to instability and harm. Therefore, self-mastery begins with a commitment to personal responsibility, training the body, focusing the mind, and cultivating inner peace.

One foundational concept in this approach is the idea that wealth and health are not opposites of spiritual life but necessary stages in the ladder of awakening. Through conscious acquisition and enjoyment of material pleasures—followed by the ability to release attachment—one gains not only experience but freedom from the cycles of craving and aversion. This path requires mastering the “world of form,” learning to participate in it fully without being controlled by it. Those who avoid or bypass this stage may find themselves spiritually incomplete. If one believes in reincarnation, this situation may lead to further experiences in future lifetimes to fully integrate these unlearned lessons.

Conscious development can be mapped through the lens of energy centers or chakras, where each stage corresponds to an essential life lesson: from physical grounding and pleasure to peace, joy, love, compassion, and ultimately ecstatic or blissful states of awareness. These are not mere metaphors but practical tools for tracking one’s evolution. A person who cannot access joy or inner peace may need to revisit the foundations of health, safety, and stability before advancing into higher spiritual states.

Central to this journey is the rejection of victimhood. Blaming society, circumstances, or others for one’s failures hinders growth. Only by accepting full responsibility for one’s health, finances, relationships, and spiritual development can one initiate true transformation. This principle applies across life stages, which can be seen as cycles: childhood (0–8), adolescence and young adulthood (8–33), fruition (33–58), correction (58–83), and ultimately the sage or spirit phase (83–108). Each phase carries its own lessons and demands appropriate effort and reflection.

In later life, aging should not be viewed as decay, but as a biological and spiritual opportunity. With proper practice through breathwork, meditation, physical cultivation, and mental clarity, many signs of aging can be reversed or mitigated. The aim is to remain vibrant, focused, and spiritually prepared for death, which, when acknowledged consciously, becomes a motivator for authentic living.

The role of family, lineage, and tradition is also pivotal. Respect for one’s parents and ancestors does not require blind obedience or emotional entanglement but calls for honoring their place in one’s development. This maturity fosters generational healing and sets an example for those who follow.

Integration of spiritual wisdom with material responsibility is not unique to any one culture. Whether through Christian parables, Taoist discipline, or Buddhist insight, timeless truths emerge: the value of discipline, the importance of presence, the need for compassion, and the certainty of death. When viewed through this inclusive lens, spirituality becomes less about belief and more about the embodiment of universal principles.

The ideal individual, a strong, wise, and compassionate being, embodies the archetype of the strategist and warrior. Not through brute strength or spiritual aloofness, but through the unification of effort, enjoyment, reflection, and humility. Mastery is not found in a cave or an office alone, but in the weaving of both. When one lives fully, without excuses or illusions, the path reveals itself not above the world, but through it.

Exploring the Thin Line Between Martial Legend and Human Potential

Across cultures and centuries, legends of warriors moving so swiftly they appear to multiply or vanish, have captivated imaginations. In Korean and Chinese martial lore, tales of masters performing techniques like Kyung Gong Sul Bope (light body skill) or the enigmatic Sam Shim U Gye describe practitioners moving so quickly or unpredictably that they seem to split into several forms. Similarly, certain Australian Aboriginal traditions tell of “shadow walking” or “mist walking,” where skilled individuals could move in ways that made them appear as multiple figures or become nearly invisible to those pursuing them. These stories share a common thread: extraordinary mastery of timing, movement, and the environment, combined with a keen understanding of human perception.

Years back, I witnessed a live performance of Shaolin monks demonstrating extraordinary feats of physical strength as well as a level of self-discipline that I have never seen before. On another occasion, I attended a Bull’s basketball game where Michael Jordan on numerous plays demonstrated his seemingly unique ability to walk on the air beneath him. These are examples of real people demonstrating extraordinary abilities. The late Bill Moyers, a renowned and respected journalist, composed a five-part television series (Healing and the Mind, 1993) where he investigated and reported his findings on Traditional Chinese Medicine and the concept of qi. Moyers was quite surprised at the efficacy of TCM in spite of his initial skepticism (Moyers, 1993).

Martial Arts Legends of Walking on Air

Kyung Gong Sul Bope (Korean), equivalent to the Chinese Qing Gong, is more clearly represented in martial records. These techniques developed from agility training involving explosive jumping, low stances, and breath control, often practiced by monks or guards (Shahar, 2008). The goal was not supernatural flight but increased speed, evasiveness, and physical control. There are some interesting demonstrations available online at: https://www.youtube.com/watch?v=Obx6zXADsVQ, https://www.youtube.com/watch?v=1GKwlfVCD2M, https://www.youtube.com/watch?v=hGtrZKir7sY

Martial Arts Legends of Multiplicity

In Daoist literature and Chinese mythology, the concept of fenshen, meaning “dividing the body,” is found in classical texts. For example, Ge Hong’s Baopuzi (c. 320 CE) describes adepts capable of appearing in multiple places simultaneously. Similarly, Hui Jiao’s Memoirs of Eminent Monks recounts stories of Buddhist practitioners performing multilocation or form-division feats (Hui Jiao, 1976). These accounts reflect a symbolic, ritualistic interpretation of spiritual multiplicity, rather than physical duplication.

In East Asian martial arts, the idea of Sam Shim U Gye is poorly documented but sometimes passed along in oral tradition. It is described as a principle allowing a practitioner to move so fast they seem to be in more than one place. Though not part of recognized martial literature, it echoes legends of shadow-splitting (fen shen) in Chinese folklore (Wikipedia, 2025).

The illusion of multiplicity arises from:

Misdirection and broken rhythm
Diagonal and lateral footwork
Manipulation of the observer’s focus and peripheral vision
Exploitation of low-light conditions

While no martial artist has physically been proven to have multiplied themselves, highly trained practitioners can create confusion and overwhelm opponents through rapid, deceptive movements (Henning, 1999).

Aboriginal Shadow Walking

Among Australian Aboriginal groups, oral traditions describe “shadow walking” or “mist travel,” where an individual may disappear into the landscape or appear to be more than one person. These stories, often rooted in Dreamtime cosmology, reflect actual survival and tracking expertise (Rose, 1992). Aboriginal trackers are renowned for nearly supernatural ability to read signs invisible to outsiders and move through terrain undetected.

Shadow walking includes:

Mastery of terrain and environmental blending
Controlled, timed movement
Predictive awareness of pursuers’ behavior
Use of visual and auditory manipulation

These techniques are deeply practical, even if they appear mystical to outsiders (Chatwin, 1987).

Perception and Illusion: The Neuroscience

Human perception is imperfect, especially under stress. Several neurological and visual factors can explain illusions of multiplicity:

Persistence of vision: brief visual impressions can linger, making movement appear blurred or doubled
Attentional blindness: the brain struggles to register abrupt directional changes
Tunnel vision: high-stress or fight-or-flight responses narrow focus

Such phenomena mean that highly skilled martial artists can exploit these perceptual gaps, creating the illusion of multiple attackers or vanishing movement.

Dim Mak: Myth, Medicine, and Martial Mystery

Another layer of martial myth surrounds Dim Mak, often called the “death touch.” This practice, tied to dian xue (acupoint striking), claims that precise strikes to certain points can disable or kill. Stories extend to “delayed death,” pressure paralysis, or even non-contact knockouts.

While Dim Mak is thematically linked to Traditional Chinese Medicine (TCM), its more mystical claims lack scientific support:

Acupuncture points do not correspond with discrete anatomical structures (Langevin et al., 2001)
Striking vital areas (e.g., carotid sinus, liver, solar plexus) can incapacitate, but this is anatomical vulnerability, not energetic disruption
No-contact or delayed effects have failed empirical testing

Dim Mak demonstrations often rely on:

Suggestibility and peer expectation (nocebo effect)
Compliant students and dramatized reactions
The absence of controlled or blinded trials

Such claims are best understood as cultural mythology rather than proven combat methodology (McCarthy, 1995).

Wuxia Cinema: Martial Fantasy on Film

Crouching Tiger, Hidden Dragon (2000) exemplifies the cinematic portrayal of these legends. As part of the wuxia tradition, the film depicts martial heroes performing:

Light-body leaps and treetop duels, a visual extension of qing gong
Acupressure-induced paralysis during combat
Delayed death from poisoned needles

These elements, while fictional, reflect deeper cultural themes of spiritual cultivation and moral transcendence. Wuxia films stylize martial ability to express inner mastery and dramatic stakes (Shahar, 2008).

There are very talented and gifted people among us. However, if someone has been investing decades of their lives with the ambition of being able to jump from rooftop to rooftop, land safely from jumping off an eight-story building, or being able to project their inner vital force and have not achieved or come closer to obtaining these abilities, maybe it is time to reassess the difference between myth and reality. If your lineage or course of learning claims to teach extraordinary, supernatural or miraculous feats, it may be prudent to respectfully ask your teachers to demonstrate their claims. Proof in still photograph images from decades long past, do little to exude credibility in the here and now.

Modern Performance and Extraordinary Claims

In today’s digital era, video footage showcases athletes, martial artists, and performers achieving astonishing feats. From Bruce Lee’s lightning-fast punches to parkour practitioners scaling rooftops, we witness the real potential of human movement. These skills are remarkable but remain within the bounds of physics and biology.

As physicist Carl Sagan aptly stated, “Extraordinary claims require extraordinary evidence“ (Deming, 2016). Martial arts traditions deserve respect for their transformative value, but supernatural interpretations must be held to the same standard of critical inquiry.

Conclusion

The legends of Kyung Gong Sul Bope, Sam Shim U Gye, Dim Mak, and Aboriginal shadow walking offer rich cultural insights into human potential, narrative tradition, and symbolic expression. While these phenomena are not supported by scientific evidence as literal realities, they reflect the enduring fascination with mastery, perception, and the boundaries of possibility.

Rather than diminishing these stories, understanding their metaphorical and psychological dimensions can deepen appreciation for the disciplines they arise from. In that light, they continue to inspire, challenge, and elevate the art of personal cultivation.

On a personal note, I have firsthand experience of various presentations of internal power (qi and/or neidan, nei gong) where I have felt an increase of warm vital energy through my own body. I have witnessed an individual (and not a grandmaster at that) be able to noticeably move internal energy and circulation to one arm, where their arm did become somewhat “puffy” compared to their other arm. I have seen and myself applied acupressure on numerous occasions, in specific sequences on others to both revive and incapacitate another person; first-aid and self-defense.

References

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McCarthy, P. (1995). Bubishi: The classic manual of combat. Tuttle Publishing.

Moyers, B. (1993). Healing and the mind [Television series]. Public Affairs Television.

Mr. Y Talks. (2023, July 22). Unveiling the mysteries of Qing gong: the Gravity-Defying skill of Chinese kung fu [Video]. YouTube. https://www.youtube.com/watch?v=hGtrZKir7sY

Rose, D. B. (1992). Dingo makes us human: Life and land in an Australian Aboriginal culture. Cambridge University Press.

Deming, David. (2016). Do Extraordinary Claims Require Extraordinary Evidence?. Philosophia. 44. 10.1007/s11406-016-9779-7.

Shahar, M. (2008). The Shaolin Monastery: History, religion, and the Chinese martial arts. University of Hawai’i Press.

Wikipedia contributors. (2025, June 9). Fenshen. Wikipedia. https://en.wikipedia.org/wiki/Fenshen

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.

12 Meridians vs. 8 Extraordinary Vessels

Understanding the Difference Between the 12 Primary Meridians and the 8 Extraordinary Vessels in Traditional Chinese Medicine

Traditional Chinese Medicine (TCM) views the human body as an intricate network of energy channels that govern physical, emotional, and spiritual health. Two key components of this system are the 12 Primary Meridians and the 8 Extraordinary Vessels. Though they are interconnected, they serve distinctly different roles in maintaining balance and vitality. Understanding this distinction provides deeper insight into how TCM approaches healing, longevity, and self-cultivation (Maciocia, 2005).

The 12 Primary Meridians: The Body’s Main Rivers of Life

The 12 Primary Meridians are the foundational pathways through which Qi (vital energy) and blood flow to nourish the entire body (Deadman et al., 2007). These channels are intimately linked to the Zang-Fu organs of the five Yin organs (Lung, Heart, Spleen, Liver, Kidney) and six Yang organs (Large Intestine, Small Intestine, Stomach, Gallbladder, Urinary Bladder, and San Jiao/Triple Burner) (Maciocia, 2005).

Each meridian runs a defined, bilateral path along the body, connecting exterior regions (skin, muscles) with interior organs. This ensures that nutritive Qi (Ying Qi) and protective Qi (Wei Qi) are continuously circulated, supporting physiological functions such as immunity, metabolism, digestion, and mental clarity (Kaptchuk, 2000).

Because they regulate the daily functional balance of the body, the Primary Meridians are often the primary focus in acupuncture treatments and other therapeutic practices like acupressure and Tuina massage(Deadman et al., 2007). When these channels are blocked or imbalanced, symptoms such as pain, fatigue, or organ dysfunction can arise.

The 8 Extraordinary Vessels: The Deeper Reservoirs of Vital Energy

In contrast to the Primary Meridians, the 8 Extraordinary Vessels operate at a deeper energetic level. They are not directly tied to the Zang-Fu organs, nor do they participate in the body’s regular organ-based circulation (Maciocia, 2005). Instead, they act as reservoirs and regulators of Qi and Blood, particularly Yuan Qi (Original or Prenatal Qi), which governs growth, development, and constitutional strength (Hsu, 1999).

While the Primary Meridians are paired and bilateral, several Extraordinary Vessels run along the midline of the body (such as the Du Mai or Governing Vessel and the Ren Mai or Conception Vessel), forming the body’s central energetic axis. Others, such as the Chong Mai (Penetrating Vessel) and Dai Mai (Belt Vessel), regulate more specialized functions like reproductive health and structural integration (Deadman et al., 2007).

The Extraordinary Vessels become especially important during times of:

Life transitions (puberty, pregnancy, menopause)
Chronic illness
Emotional trauma
Deep constitutional imbalance (Birch & Felt, 1999)

In such cases, they provide a reservoir of Qi and Blood that can be mobilized to restore balance and support healing. Advanced acupuncture treatments often target these vessels to address long-standing patterns of disease or to promote profound transformation (Birch & Felt, 1999).

Comparing the Two Systems: A Summary Table

Feature	12 Primary Meridians	8 Extraordinary Vessels
Number	12	8
Connection to Organs	Directly connected to major Zang-Fu organs	Not directly connected to Zang-Fu; deeper level
Flow of Qi	Circulates protective and nutritive Qi (Wei & Ying)	Regulates and stores Yuan Qi (Original Qi)
Pathway	Relatively superficial, follows defined body paths	Deep, more latent or reservoir-like pathways
Main Function	Maintains daily physiological function and organ balance	Acts as reservoirs of Qi and Blood; regulate overflow; integrate all meridians
Symmetry	Paired and bilateral (left and right sides)	Some are midline (single), others bilateral
Origin and Circulation	Continuous circulation in a closed loop	Originate from the Kidney/Yuan Qi level; flow in special patterns
Activation in Practice	Commonly used in acupuncture and daily therapies	Used in advanced, constitutional, or chronic condition treatments
Examples	Lung, Heart, Kidney, Spleen, Stomach meridians, etc.	Du Mai, Ren Mai, Chong Mai, Dai Mai, and others

The Dynamic Dance of Qi: Rivers and Reservoirs

One way to visualize this relationship is to think of the 12 Primary Meridians as the body’s main rivers of energy flow (Kaptchuk, 2000). They nourish the landscape (organs and tissues) with a steady stream of Qi and Blood. In contrast, the 8 Extraordinary Vessels serve as reservoirs and aqueducts that hold, regulate, and distribute this energy as needed during times of surplus or deficiency (Hsu, 1999).

This layered system allows TCM to address health at multiple levels, from acute, surface-level imbalances to deep constitutional healing that shapes one’s vitality, longevity, and adaptability (Birch & Felt, 1999).

Practical Implications for Wellness

For modern practitioners and wellness seekers, understanding this distinction helps guide personal practices:

Daily self-care and lifestyle habits (nutrition, breathwork, basic movement practices) primarily support the flow of the 12 Primary Meridians.
Deeper practices such as Qi Gong, Nei Gong, and meditative breathwork can engage the Extraordinary Vessels to cultivate life force and restore balance at a core level (Deadman et al., 2007).
Clinical interventions (like specialized acupuncture protocols) can be designed to activate specific Extraordinary Vessels to address chronic or deeply rooted issues (Birch & Felt, 1999).

Conclusion

Both the 12 Primary Meridians and the 8 Extraordinary Vessels are essential components of the TCM energy system, working together to maintain health, resilience, and harmony throughout life (Maciocia, 2005). By appreciating their complementary roles, we gain a richer understanding of how traditional practices can support modern well-being in a profound and holistic way.

References:

Birch, S., & Felt, R. L. (1999). Understanding acupuncture. Churchill Livingstone.

Deadman, P., Al-Khafaji, M., & Baker, K. (2007). A manual of acupuncture. Journal of Chinese Medicine Publications.

Hsu, E. (1999). The transmission of Chinese medicine. https://doi.org/10.1017/cbo9780511612459

Kaptchuk, T. J. (2000). The web that has no weaver: Understanding Chinese medicine (2nd ed.). Contemporary Books.

Maciocia, G. (2005). The foundations of Chinese medicine: A comprehensive text for acupuncturists and herbalists (2nd ed.). Churchill Livingstone.

A Detailed Review of Long-Form Practices, Cognitive Limits, and Contemporary Application

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