All In or All Out

The Power of Full Commitment and Deliberate Presence

Human potential is rarely limited by talent or intelligence; more often, it is diminished by half-hearted effort and a lack of deliberate engagement with the present moment. In every aspect of life, from work and relationships to self-cultivation and spiritual growth, the quality of our actions is determined by the depth of our commitment. Choosing to invest ourselves wholly in what we do, rather than adopting a “renter’s attitude” or performing tasks “half-heartedly,” is one of the most profound determinants of meaning, achievement, and personal integrity. To live fully is to act with intention, awareness, and total presence, to put 100% of oneself into a chosen path or consciously refrain from it altogether.

Half-Effort and the Illusion of Action

Modern society often rewards activity over substance. People multitask, chase productivity, and take pride in “being busy,” yet much of that activity is shallow and unfocused. This is what might be called the “half-effort mentality” where one does just enough to get by, but not enough to grow. Like a renter who avoids investing in a property because they do not truly own it, individuals with a renter’s mindset approach life without deep commitment, leaving their full potential unrealized. This approach is not harmless; it is corrosive. It breeds mediocrity, erodes self-respect, and dulls one’s inner drive for excellence.

The philosopher Aristotle wrote that virtue is a habit cultivated through intentional action (Aristotle, trans. 2014). Excellence, therefore, is not an act but a consistent practice. Every time we choose to give less than our best, we reinforce a pattern of mediocrity. Conversely, when we decide to give our full energy and focus to a task, we cultivate habits of discipline, character, and integrity. In psychological terms, this mirrors the concept of “flow,” a state described by Mihály Csíkszentmihályi (1990) as one in which total immersion in a meaningful activity leads to heightened creativity, satisfaction, and performance. Flow cannot occur in a state of partial attention. It demands complete commitment.

Consequences: The Natural Law of Choice

Human life is structured by choices, and choices inevitably lead to consequences. When we give only partial effort, the consequences reflect that choice: diminished outcomes, missed opportunities, and an ongoing sense of unfulfilled potential. Psychologist Albert Bandura (1997) emphasized the role of self-efficacy, the belief in one’s capacity to act effectively, as a cornerstone of human motivation. Self-efficacy is built through repeated acts of intentional effort. When effort is inconsistent, self-efficacy weakens, and we begin to doubt our own capabilities.

This principle aligns with Eastern philosophical traditions as well. In the Taoist classic Tao Te Ching, Laozi advises, “Do your work, then step back. The only path to serenity” (Laozi, trans. 2009). This teaching implies that one must give themselves wholly to the work, not clinging to the outcome, but ensure the process itself is authentic and complete. The Buddhist concept of right effort (samyak vyayama) similarly teaches that effort is a moral and spiritual imperative: it is through disciplined, wholehearted engagement that we align our actions with our deeper purpose (Rahula, 1974).

Attention, Awareness, and Intent: The Mind as a Tool

Commitment is not merely physical effort. It is also mental presence. To put one’s “mind into” a task is to bring attention, awareness, and intention fully to the present moment. In a culture saturated with distraction, this skill is increasingly rare. Yet neuroscience confirms that focused attention changes the brain: it strengthens neural pathways, enhances memory, and improves cognitive control (Cásedas, 2021). In other words, presence is a form of power.

Deliberate awareness also deepens the meaning of our actions. When we are fully present, whether cooking a meal, engaging in conversation, or practicing a martial art, we transform the mundane into the sacred. Zen teachings often emphasize the phrase ichigyo zammai, meaning “concentration on one action.” This state of single-mindedness turns each moment into a vehicle for awakening and self-transformation. Similarly, Confucius taught that the cultivation of yi (righteous intention) requires conscious attention to one’s conduct in even the smallest acts (Confucius, trans. 1997). The lesson is timeless: how we do anything is how we do everything.

Integrity and the Binary of Commitment

There is a profound simplicity in adopting a binary approach to action: either commit fully or do not commit at all. This approach eliminates the murky middle ground where excuses thrive. It demands clarity of intention before taking action, which in turn strengthens integrity, the alignment of one’s words, values, and behaviors. When we act with half-effort, we often rationalize our lack of results. When we commit fully, we accept responsibility for the outcome, whatever it may be.

Moreover, wholehearted action builds trust, both in ourselves and in others. People who consistently give their best become reliable, respected, and influential. They embody authenticity, a quality philosopher Charles Taylor (1991) argues is essential for a meaningful life in the modern world. Authentic living arises when one’s external actions faithfully express internal values and such alignment is only possible through deliberate, full-hearted engagement.

A Call to Presence and Purpose

To live “all in” is not about perfection. It is about intention. It is the daily practice of showing up fully in body, mind, and spirit, in every endeavor. It is refusing the temptation of mediocrity and the comfort of minimal effort. It is about inhabiting each moment with awareness, committing wholeheartedly to chosen paths, and accepting the consequences of those choices with humility and courage.

Life will always present us with opportunities to do things halfway. The harder, but infinitely more rewarding, path is to give ourselves completely to the work before us. To act as owners, not renters, of our time and energy. When we do, we not only elevate the quality of our actions but also the quality of our character. In the end, it is not the number of tasks we complete that defines our lives, but the depth of presence and commitment we bring to them.

References:

Aristotle. (2014). Aristotle: Nicomachean Ethics. (R. Crisp, Ed.) (2nd ed.). Cambridge: Cambridge University Press.

Bandura, A. (1997). Self-efficacy: The exercise of control. W.H. Freeman. https://archive.org/details/selfefficacyexer0000band/page/n5/mode/2up

Confucius. (1997). The analects (D. C. Lau, Trans.). Penguin Classics. https://archive.org/details/theanalectsconfucius

Csikszentmihalyi, M. (1990). Flow: the psychology of optimal experience. ResearchGate. https://www.researchgate.net/publication/224927532_Flow_The_Psychology_of_Optimal_Experience

Cásedas, L. (2021). Daniel Goleman and Richard J. Davidson: Altered Traits: Science Reveals How Meditation Changes Your Mind, Brain, and Body. Avery, New York, NY, 2017, 336 pp. Mindfulness, 12(9), 2355–2356. https://doi.org/10.1007/s12671-021-01650-4

Laozi. (2009). Tao Te Ching (J. Minford, Trans.). Penguin Books.

Rahula, W. (1974). What the Buddha taught. Grove Press. https://archive.org/details/whatbuddhataught00walp

Taylor, C. (1991). The ethics of authenticity. Harvard University Press.

Born With Nothing, Die With Nothing”

The concept of “born with nothing, die with nothing” is a profound philosophical idea found in many Eastern traditions, including Buddhism and Taoism. It reflects the principles of impermanence, detachment, and the cyclical nature of existence. We enter this world with no possessions, and when we leave, we take nothing with us. This underscores the transient nature of material wealth and highlights the deeper value of experiences, relationships, and inner growth.

Happiness is not about collecting material things or beautiful memories. It is about having a deep feeling of contentment and knowing that life is a blessing. – Jeigh Ilano

This idea extends beyond human life to all living beings, aligning with the concept of “no beginning, no end.” Like the yin-yang (☯) and infinity (∞) symbols, it represents the continuous flow of transformation, where emptiness gives rise to form, and form dissolves back into emptiness.

Human life can be seen as consciousness temporarily residing in form, experiencing the ever-shifting balance of existence before returning to the formless. In Taoism, this mirrors the Dao (道), the ever-flowing source from which all things arise and to which they ultimately return. Just as yin transforms into yang and vice versa, life and death are not endpoints but expressions of an eternal process. This perspective encourages non-attachment, balance, and harmony with the natural flow of life, recognizing that all physical possessions are ultimately borrowed, and everything returns to the Dao.

Related Concepts:

Biblical Perspective: A similar idea appears in the Book of Job, where Job states, “The Lord gave, and the Lord has taken away; may the name of the Lord be praised.” This is often interpreted as an acceptance of life’s impermanence, acknowledging that all we have is ultimately a gift and can be withdrawn at any time.

The Heart Sutra: A central text in Mahayana Buddhism, the Heart Sutra articulates the nature of emptiness, stating that all phenomena bear the mark of emptiness—their true nature is beyond birth and death, being and non-being.

Śūnyatā (Emptiness): In Mahayana Buddhism, śūnyatā refers to the understanding that all things are devoid of intrinsic existence. This insight is fundamental to recognizing the transient nature of life and the absence of a permanent self.

Samsara: This term describes the continuous cycle of birth, death, and rebirth, emphasizing the impermanence and suffering inherent in worldly existence.

Why This Concept Matters in Everyday Life

Understanding and embracing this concept can have a profound impact on how we approach daily life. It reminds us to focus on what truly matters. Our experiences, relationships, and inner development are most important, rather than being overly attached to material possessions or fleeting successes. By recognizing the impermanent nature of all things, we can cultivate greater resilience and gratitude in the face of challenges, reduce unnecessary stress, and live with greater appreciation and mindfulness.

This perspective encourages us to be present in each moment, to value the people around us, and to engage in life with a sense of peace and acceptance. It also promotes generosity and compassion, as we recognize that nothing truly belongs to us, and what we give to others is ultimately part of the greater flow of all existence.

By implementing this understanding into our lives, we can develop a deeper sense of harmony, balance, and contentment, freeing ourselves from the burdens of attachment and fear while embracing the natural rhythms of life.

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

Dissolving of the Ego

An Integrative Psychological, Spiritual, and Neuroscientific Perspective

This article examines the concept of ego dissolution from psychological, spiritual, and neuroscientific perspectives. It discusses Carl Jung’s theory of individuation and the ego-Self axis, Eastern spiritual traditions’ critique of ego as separateness, and recent empirical studies that illuminate what happens in the brain and consciousness when the ego dissolves. I argue that ego dissolution is not destruction of self but transformation of self-construal, leading to greater integration, well-being, and freedom from suffering.

The ego is often construed as the individual’s sense of “I,” the center of identity that distinguishes self from others and external reality. While necessary for functioning, ego overidentification can lead to distress, separation, and suffering. The idea of ego dissolution, with its roots in spiritual traditions, refers to loosening this overidentification so that a person experiences a broader, more integrated, or nondual self-awareness. This essay draws on analytic psychology, Buddhist and Vedantic conceptualizations of self and no-self, and recent empirical work in neuroscience and psychology to explicate ego dissolution: what it is, how it is cultivated, and what effects it produces.

Jungian Psychology and Ego Dissolution

Carl Gustav Jung (1968/2014) distinguished between the ego, the conscious identity and the Self, which encompasses both conscious and unconscious aspects of the psyche. For Jung, psychological growth involves individuation, a process of integrating unconscious material (shadow, anima/animus, archetypes) into consciousness, thereby reducing rigid ego boundaries. Ego dissolution, in this framework, does not mean erasing identity but transforming it, allowing the ego to serve rather than dominate the psyche (Jung, 1968/2014).

Eastern Traditions: Ego, No-Self, and Liberation

Eastern spiritual traditions have long emphasized the illusory nature of the ego. In Buddhism, the doctrine of anatta (no-self) asserts that what is typically called the “self” is actually a collection of impermanent processes in the body, perception, sensation, volition, and consciousness, without enduring essence (Rahula, 1974). Similarly, Advaita Vedānta critiques ahamkara (ego-construct) as a distortion that veils realization of the true Self, or Atman, which is identical with Brahman (Deutsch, 1969). Practices such as meditation, chanting, and selfless service are designed to loosen egoic identification and reveal unity with all life.

Neuroscience and Empirical Psychology

Meditation and Neural Correlates of Ego Reduction

Neuroimaging studies show that meditation can attenuate activity in the default mode network (DMN), a brain system linked to self-referential processing (Brewer et al., 2011). Trautwein et al. (2024) demonstrated that suspension of self-experience in meditation is associated with reductions in beta-band power in the posterior medial cortex, indicating diminished self-related cognition. A meta-analysis of 78 neuroimaging studies similarly found overlapping brain regions, including the insula, anterior cingulate cortex, and frontopolar cortex, activated during various meditative states that reduce self-focus (Fox et al., 2016).

Psychedelics and Ego Dissolution

Psychedelics such as psilocybin and LSD also induce ego dissolution. Letheby and Gerrans (2017) argue that these substances temporarily disrupt the “self-model,” the brain’s predictive process of binding sensory, autobiographical, and emotional information into a coherent sense of self. Empirical studies confirm that ego dissolution under psychedelics correlates with decreased DMN connectivity and heightened subjective feelings of unity (Carhart-Harris et al., 2014). To quantify this phenomenon, Sleight et al. (2023) developed an Ego Dissolution Scale, validating it as a reliable measure for trait-like alterations of self-experience.

Comparing Meditation and Psychedelic States

While both meditation and psychedelics can reduce egoic self-construal, their phenomenology differs. Millière et al. (2018) note that meditation typically involves gradual training and control, whereas psychedelics often create abrupt, intense shifts. Both, however, highlight the malleability of self-experience and its neurobiological underpinnings.

Transformation, Effects, and Potential Benefits

Ego dissolution produces several psychological and existential benefits. Studies report decreases in anxiety, depression, and rumination, alongside increases in well-being, resilience, and emotional regulation (Griffiths et al., 2018). On the ethical level, reduced ego identification fosters empathy and compassion by dissolving boundaries between self and other (Lutz et al., 2008). Spiritually, ego dissolution facilitates experiences of interconnectedness and meaning beyond personal striving (Rahula, 1974).

However, challenges remain. Intense ego dissolution can provoke fear, disorientation, or existential anxiety. Furthermore, the risk of “spiritual ego” where one clings to superiority based on perceived enlightenment, demonstrates that ego can reassert itself even within spiritual practice (Wilber, 2000). Proper guidance and integration are essential for healthy outcomes.

The dissolving of the ego, whether framed through Jungian psychology, Buddhist philosophy, or contemporary neuroscience, is best understood not as annihilation but as transformation. It involves loosening rigid identifications, reducing self-referential dominance, and cultivating awareness of interconnectedness. While difficult and sometimes destabilizing, ego dissolution can lead to profound psychological healing, ethical growth, and spiritual insight.

References:

Brewer, J. A., Worhunsky, P. D., Gray, J. R., Tang, Y.-Y., Weber, J., & Kober, H. (2011). Meditation experience is associated with differences in default mode network activity and connectivity. Proceedings of the National Academy of Sciences, 108(50), 20254–20259. https://doi.org/10.1073/pnas.1112029108

Carhart-Harris, R. L., Leech, R., Hellyer, P. J., Shanahan, M., Feilding, A., Tagliazucchi, E., Chialvo, D. R., & Nutt, D. (2014). The entropic brain: A theory of conscious states informed by neuroimaging research with psychedelic drugs. Frontiers in Human Neuroscience, 8, 20. https://doi.org/10.3389/fnhum.2014.00020

Deutsch, E. (1969). Advaita Vedānta: A philosophical reconstruction. University of Hawaii Press. https://archive.org/details/advaitavedantaph0000deut/page/n5/mode/2up

Fox, K. C., Dixon, M. L., Nijeboer, S., Girn, M., Floman, J. L., Lifshitz, M., Ellamil, M., Sedlmeier, P., & Christoff, K. (2016). Functional neuroanatomy of meditation: A review and meta-analysis of 78 functional neuroimaging investigations. Neuroscience & Biobehavioral Reviews, 65, 208–228. https://doi.org/10.1016/j.neubiorev.2016.03.021

Griffiths, R. R., Johnson, M. W., Carducci, M. A., Umbricht, A., Richards, W. A., Richards, B. D., Cosimano, M. P., & Klinedinst, M. A. (2018). Psilocybin produces substantial and sustained decreases in depression and anxiety in patients with life-threatening cancer: A randomized double-blind trial. Journal of Psychopharmacology, 32(1), 49–69. https://doi.org/10.1177/0269881116675513

Jung, C.G. (1968). The Archetypes and the Collective Unconscious (R.F.C. Hull, Trans.; 2nd ed.). Routledge. https://doi.org/10.4324/9781315725642

Jung, C. G. (2014). Man and his symbols. Dell. (Original work published 1960). https://archive.org/details/B-001-004-443-ALL

Letheby, C., & Gerrans, P. (2017). Self unbound: Ego dissolution in psychedelic experience. Neuroscience of Consciousness, 2017(1), nix016. https://doi.org/10.1093/nc/nix016

Lutz, A., Brefczynski-Lewis, J., Johnstone, T., & Davidson, R. J. (2008). Regulation of the neural circuitry of emotion by compassion meditation: Effects of meditative expertise. PLoS ONE, 3(3), e1897. https://doi.org/10.1371/journal.pone.0001897

Millière, R., Carhart-Harris, R. L., Roseman, L., Trautwein, F.-M., & Berkovich-Ohana, A. (2018). Psychedelics, meditation, and self-consciousness. Frontiers in Psychology, 9, 1475. https://doi.org/10.3389/fpsyg.2018.01475

Rahula, W. (1974). What the Buddha taught (Rev. ed.). Grove Press. https://archive.org/details/whatbuddhataught00walp

Sleight, F. G., Lynn, S. J., Mattson, R. E., & McDonald, C. W. (2023). A novel ego dissolution scale: A construct validation study. Consciousness and Cognition, 109, 103474. https://doi.org/10.1016/j.concog.2023.103474

Trautwein, F.-M., Kettner, H., Giegling, I., Moosmann, M., Roseman, L., & Berkovich-Ohana, A. (2024). Neural correlates of suspended self-experience in meditation. Journal of Neuroscience, 44(26), e118223. https://doi.org/10.1523/JNEUROSCI.1182-23.2024

Wilber, K. (2000). Integral psychology: Consciousness, spirit, psychology, therapy. Shambhala. https://archive.org/details/integralpsycholo00wilb

Mudo Principles: Teachings from the Warrior, Scholar, and Sage

My latest book: Mudo Principles: Teachings from the Warrior, Scholar, and Sage

For over forty years, I have devoted my life to the study and practice of martial arts, qigong, Daoist yoga, psychology, philosophy, and holistic health. In Mudo Principles, my 37th book distills a lifetime of exploration into one transformative reference guide that unites the paths of the Warrior, the Scholar, and the Sage, three archetypes that together form the foundation of the human journey toward strength, wisdom, and inner peace.

Drawing upon classical martial traditions and modern science, Mudo Principles bridges the physical, mental, and spiritual dimensions of self-cultivation. It is more than a martial arts manual. It is a blueprint for living with purpose, integrity, and harmony in a world that demands balance between body, mind, and spirit.

(This book is large with over 500 pages containing many color graphics; however, it does contain some of the information from Books 31-Warrior-Scholar-Sage, Book 35-The Path of Integrity and Book 36-Spritual Enlightenment Across Traditions)

Part I – Terminology & Foundations
Establishes the essential language and structure of training. Includes comprehensive glossaries, practical instruction on discipline, energy cultivation, the Three Treasures (Jing–Qi–Shen), and the neurological science behind resilience. These foundational essays ground readers in both the external and internal dimensions of martial cultivation.

Part II – The Way of the Warrior
Explores the moral, physical, and spiritual foundations of the martial path. Essays examine the indomitable spirit, stance training, Shaolin symbolism at its 72 Arts, “burning the Chong Mai,” humility, and camaraderie. Here, martial discipline becomes a metaphor for moral strength and self-mastery.

Part III – The Way of the Scholar
Turns inward to the world of thought and inquiry. Topics include metacognition, the Dunning–Kruger effect, authenticity, mass psychology, myth versus legitimacy in martial traditions, and the ethics of teaching. This section trains the intellect to discern truth from illusion, linking ancient wisdom with modern psychology and scientific reasoning.

Part IV – The Way of the Sage
Leads beyond intellect to spiritual realization. Essays bridge faith, philosophy, and science, exploring quantum consciousness, Daoist inner alchemy, meditation, compassion, trauma healing, and the universal search for meaning.

Part V – Integration and the Path Forward
Synthesizes the lessons of the Warrior, Scholar, and Sage into a living philosophy for modern life and how to balance health, success, and purpose without losing one’s center.

Part VI – Appendices

A Pathway for the Modern Seeker
Mudo Principles serves martial artists, teachers, healers, philosophers, and all who seek to integrate physical strength, mental clarity, and spiritual understanding. It honors ancient traditions while addressing the unique challenges of contemporary life in stress, distraction, and disconnection from self and nature.

Through clear organization, over a hundred essays, and decades of lived wisdom, I invite the reader to:

Build discipline and resilience through mind–body training
Reclaim balance through ancient and modern methods of cultivation
Transform adversity into clarity, and confusion into purpose
Awaken the integrated self in the Warrior’s strength, the Scholar’s discernment, and the Sage’s compassion

This is a book for those who believe mastery begins within. Whether you are a lifelong martial artist or a modern seeker pursuing wholeness, Mudo Principles offers a map to transformation rooted in integrity, refined through discipline, and illuminated by wisdom.

Available on Amazon at: https://a.co/d/55dqOjh

Dim Mak, “Delayed Death Touch,” and the Myth of Physical Injury Without Contact

Origins and Lore

The concept of Dim Mak often translated “pressing the pulse/vessel”) occupies a curious place in martial lore. Sometimes referred to as the “delayed death touch,” it is imagined as a set of techniques targeting subtle points on the body to cause paralysis, unconsciousness, or even death, sometimes instantly, sometimes hours or days later. In Cantonese opera, wuxia fiction, and 20th-century martial arts marketing, this idea became a central trope. Related Japanese traditions, such as kyūsho-jutsu, also emphasize striking “vital points” (Kim & Bookey, 2008).

One historical root is the Bubishi, a Southern Chinese martial and medical manual carried to Okinawa and preserved in karate circles. It contains anatomical diagrams and pressure-point charts, blending medicine and combat knowledge. However, nothing in the Bubishi describes a reproducible “death touch on a timer.” The delayed-death legend is largely a product of mythologizing (McCarthy, 1995).

Physiological Realities

Although the notion of a mystical “death touch” has no scientific foundation, certain strikes can produce catastrophic effects. For example:

Commotio cordis: A sudden blow to the chest directly over the heart during a critical phase of the cardiac cycle can trigger lethal arrhythmias, especially in young athletes. Death is rapid, not delayed (Maron et al., 2010).
Carotid sinus reflex: Pressure or trauma at the neck can overstimulate baroreceptors, causing sudden fainting or, in rare cases, cardiac arrest (Sutton, 2014).
Internal injuries: Abdominal trauma may produce a delayed splenic rupture, with fatal bleeding occurring days after impact (Coccolini et al., 2017). Likewise, epidural hematomas following head trauma can present with a “lucid interval” before deterioration (Ganz, 2013). These medical realities may explain reports of “delayed death” after apparently minor strikes.

In short, so-called Dim Mak events correspond more closely to rare but recognized trauma complications, not an esoteric martial formula.

“Injury Without Touch” and Nei Gong

Claims that a Nei Gong (or neidan) master can injure or incapacitate another person without physical contact remain anecdotal and unverified. Controlled tests and skeptical investigations have repeatedly failed to reproduce reliable no-touch effects; where dramatic results are reported, more plausible explanations include expectancy and conditioned responses among students, theatrical staging or confederates, suggestion/hypnosis, and the nocebo/placebo effect. Importantly, some real medical conditions (for example, cardiac arrhythmia after blunt chest trauma or delayed intracranial bleeding) can cause delayed collapse and have sometimes been misattributed to mysterious causes — but these are documented trauma or medical events, not proof of transmissible ‘external qi.’ Because of the unpredictability of medical reactions, any attempt to provoke physiological responses in others without informed consent raises serious ethical and legal issues; responsible teachers therefore emphasize biomechanics, safety, and transparent demonstration methods rather than secret lethal techniques.

Some modern teachers link Dim Mak to nei gong (“internal work”) breath, alignment, and energetic exercises said to cultivate the ability to project qi or chi (vital force) externally. Demonstrations of “no-touch knockouts” or “chi projection” circulate widely, often framed as injury without contact.

Under controlled testing, however, such claims collapse. Televised investigations and academic studies show that subjects who are not suggestible or part of the teacher’s own group remain unaffected by “no-touch” attempts (Shermer, 1997). The most plausible explanation is psychological, where expectancy, compliance, or hypnotic influence are the cause, not physics or bioenergetics. Practitioners cannot safely test these methods without risking harm. Ethical training instead focuses on biomechanics, leverage, and simulation rather than attempts at real no-touch injury.

Why “injure without touch” raises serious moral problems

Unpredictable risk. Because some medical events (arrhythmia, stroke, internal bleeding) can be triggered unpredictably by stress or minor provocation, any attempt to produce physiological effects remotely risks serious harm. You cannot ethically justify causing that risk.
Consent & autonomy. Attempting to alter someone’s physiology or mental state without explicit, informed consent violates basic bodily and mental autonomy.
Deception and coercion. Teaching secret “no-touch” attack methods encourages deception, exploitation, and misuse, especially in hierarchical groups. That fosters abusive dynamics.
Legal exposure. Even “demonstrations” that cause collapse, panic, or later medical problems can produce criminal liability and civil suits. Teachers are responsible for foreseeable harm.

That said, nei gong is highly valuable when understood in biomechanical terms. Internal training improves body structure, breath regulation, and fa jin (explosive force issuance). This allows practitioners to deliver maximum impact with minimal motion and appear almost effortless. The “mystical” layer is metaphorical; the real effect is better mechanics (Frantzis, 2007).

Ethics and Modern Practice

Because of the risks of striking vulnerable areas, serious martial arts traditions emphasize responsibility. Knowing that a blow to the chest or neck could cause unforeseen medical emergencies, modern teachers stress restraint, safety protocols, and familiarity with first aid and CPR.

From a holistic view, Dim Mak reminds us that mythology often grows around kernels of truth. Striking the body does carry risk, but not in the cinematic, time-delayed fashion popularized in movies. Internal practices like nei gong do confer extraordinary skill, but by enhancing efficiency and coordination, not by transmitting lethal force through the air.

References:

Ganz, J. C. (2013). The lucid interval associated with epidural bleeding: Evolving understanding. Journal of Neurosurgery, 118(4), 739–745. https://doi.org/10.3171/2012.12.JNS121264

Coccolini, F., Montori, G., Catena, F., Kluger, Y., Biffl, W., Moore, E. E., Reva, V., Bing, C., Bala, M., Fugazzola, P., Bahouth, H., Marzi, I., Velmahos, G., Ivatury, R., Soreide, K., Horer, T., Broek, R. T., Pereira, B. M., Fraga, G. P., . . . Ansaloni, L. (2017). Splenic trauma: WSES classification and guidelines for adult and pediatric patients. World Journal of Emergency Surgery, 12(1). https://doi.org/10.1186/s13017-017-0151-4

Frantzis, B. K. (2007). Opening the energy gates of your body: Qigong for lifelong health. Blue Snake Books. https://archive.org/details/openingenergygat00fran

Kim, S. H. & Bookey. (2008). Vital point strikes. https://cdn.bookey.app/files/pdf/book/en/vital-point-strikes.pdf

Maron, B. J., Estes, N. A. M., Link, M. S., & Wang, P. J. (2010). Commotio cordis. New England Journal of Medicine, 362(10), 917–927. https://doi.org/10.1056/NEJMra0910111

McCarthy, P. (1995). The Bubishi: The Bible of karate. Tuttle Publishing. https://ia801201.us.archive.org/32/items/do-it-yourself-and-survival-pdfs/The%20Bible%20of%20Karate_%20Bubishi%20%28%20PDFDrive%20%29_text.pdf

Shermer, M. (1997). Why people believe weird things: Pseudoscience, superstition, and other confusions of our time (rev. ed.). Holt Paperbacks. https://archive.org/details/whypeoplebelieve0000sher

Sutton, R. (2014). Carotid sinus syndrome: Progress in understanding and management. Global Cardiology Science & Practice, 2014(2), 18. https://doi.org/10.5339/gcsp.2014.18