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

The Flow State Across Martial Arts, Qigong, and Meditation

Integrating Concepts of Mushin, Wu Wei, Song, and More

In Western psychology, being “in the zone” or in a “flow state” describes a mental state of deep absorption where time perception fades, awareness sharpens, and actions become effortless (Csikszentmihalyi, 1990). This state is not unique to modern science. In fact, many ancient practices such as martial arts, qigong, meditation, and the aesthetic traditions of the East, have long cultivated similar states using different terminology and methods.

While “flow” emphasizes optimal performance, many Eastern terms go deeper: they describe integration of body, mind, breath, and spirit, often in accord with the Dao or an underlying natural order. Let us explore these terms and their significance.

Martial Arts: Mushin and Zanshin

In Japanese martial arts, the state of flow is often described using the Zen-influenced term Mushin, meaning “no mind” or “empty mind.” It refers to a condition in which the practitioner acts without conscious deliberation, relying on trained reflexes and spontaneous awareness. The mind is free of distraction and fear; movements are clear and fluid (Herrigel, 1953).

Another related term is Zanshin, or “remaining mind.” This describes a calm, continuous state of alertness both during and after action, with a sustained, integrated awareness (Lowry, 1986).

Through rigorous training, repeated kata, sparring, and meditation, martial artists cultivate these states, allowing them to respond to changing situations naturally and without hesitation.

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Qigong and Tai Chi: Wu Wei, Song, Ziran, and Yi

In Chinese internal arts such as Tai Chi, Bagua Zhang, and other methods like Qigong, the flow state is cultivated through the integration of several core concepts:

Wu Wei: Effortless action. Rooted in Daoist philosophy, Wu Wei refers to acting in harmony with nature, without forcing or striving (Laozi, trans. Legge, 1891). Movements arise spontaneously, guided by deep awareness and connection to the environment.
Song: Relaxed yet structured looseness. Song is a key internal martial arts term meaning to release unnecessary tension while maintaining structural integrity. One does not collapse but rather cultivates a state of “alive relaxation” where Qi and movement can flow freely (Frantzis, 2006). True Song supports entering a flow state because body and mind are soft, open, and responsive.
Ziran: Naturalness or spontaneity. An expression of advanced internal arts practice, where movement flows without contrivance or self-conscious control.
Yi Nian and Yi: Single-pointed intent. In flow, the practitioner’s intention guides movement seamlessly, without overt mental effort.

Breath control, slow mindful repetition, and the cultivation of Song are critical methods for achieving this state in Qigong and Tai Chi. Over time, this leads to “moving meditation” as natural expression of flow.

Meditation and Zen: Dhyana, Samadhi, and Mo Nian

Meditative traditions in both Buddhism and Daoism have long described states equivalent to flow:

Dhyana / Chan / Zen: The state of deep meditative absorption where thought activity diminishes and awareness becomes unified and clear (Suzuki, 1956).
Samadhi: A condition of profound stillness and concentration where the practitioner merges with the object of focus, whether in seated meditation or in daily life. In Zen arts, this leads to flow in action.
Mo Nian: Silent awareness, a state where the practitioner moves or acts without inner verbalization, essential for flow in both meditation and movement disciplines.

Meditative flow emerges through long-term attention training and breath practices that stabilize awareness and diminish ego identification.

Aesthetic and Cultural Practices: Qi Yun Sheng Dong and Shin-Gi-Tai

The flow state is not limited to combat or health practices. In Chinese painting, calligraphy, and Japanese tea ceremony, similar ideals appear:

Qi Yun Sheng Dong: Spirit resonance giving life to the art. This describes the energetic liveliness and authenticity that arises when the artist enters a flow state through their medium (Cahill, 1994).
Shin-Gi-Tai: Unity of heart-mind, technique, and body. A Japanese term often used in martial and aesthetic disciplines, referring to the seamless integration of inner intent, technical skill, and embodied expression (Lowry, 1986).

Artists achieve this state through decades of technical refinement coupled with deep mental stillness, allowing spontaneous creativity to arise.

Summary Table: Key Terms for Flow in Eastern Practices

Domain	Term(s)	Nature of Flow Experience
Martial Arts	Mushin, Zanshin	Spontaneous action and sustained awareness in combat
Qigong / Tai Chi	Wu Wei, Song, Ziran, Yi Nian	Breath-body-mind integration; relaxed yet dynamic responsiveness
Meditation	Dhyana, Samadhi, Mo Nian	Unified attention; timeless presence
Arts & Aesthetics	Qi Yun Sheng Dong, Shin-Gi-Tai	Flow through artistic expression and technical mastery

What modern science calls “flow” is deeply embedded in ancient mind-body disciplines. Concepts such as Mushin, Wu Wei, and especially Song describe not merely optimal performance, but the harmonization of self with nature and the present moment. Practitioners of martial arts, Qigong, and meditation seek not only to achieve flow for its benefits, but as a means of deep personal cultivation.

When body, breath, mind, and intention become one, Song releases tension, Yi guides movement, and Wu Wei allows action to arise naturally, the practitioner touches the essence of flow and embodies timeless wisdom.

References:

Cahill, J. (1994). The Lyric Journey: Poetic Painting in China and Japan. Harvard University Press.

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

Frantzis, B. K. (2006). The Power of Internal Martial Arts and Chi: Combat and Energy Secrets of Ba Gua, Tai Chi, and Hsing-I. Blue Snake Books. https://archive.org/details/powerofinternalm0000fran

Herrigel, E. (1953). Zen in the Art of Archery (R. F. C. Hull, Trans.). Pantheon Books. https://archive.org/details/zeninartofarcher00herrrich/page/n9/mode/2up

Laozi. (1891). Tao Te Ching (J. Legge, Trans.). The Clarendon Press. https://archive.org/details/laozi_tao-te-ching

Lowry, D. (1986). Autumn Lightning: The Education of an American Samurai. Shambhala. https://archive.org/details/autumnlightninge0000lowr

Suzuki, D. T. (1956). Zen Buddhism: Selected Writings of D. T. Suzuki. Doubleday Anchor Books. https://archive.org/details/zenbuddhismselec00dais

The Myth of the Ninety-Pound Katana: Fact, Folklore, and Fantasy

Sword Weights Across Cultures

In popular imagination, the Japanese katana has often been shrouded in mystery and myth. Some exaggerated claims suggest that katanas could weigh upwards of ninety pounds, evoking an image of superhuman warriors wielding massive blades. In reality, there is no credible evidence to support this notion. Historical records and surviving artifacts reveal that katanas were relatively lightweight, agile weapons designed for practical use in combat. The persistence of such myths underscores how martial traditions are often romanticized, distorting their true history.

The Katana: Function Over Fantasy

The standard katana, typically featuring a blade length of around 60-70 centimeters, weighed between 0.9–1.4 kilograms (2–3 pounds) (Katana Sword, n.d.; Minikatana, n.d.). Even longer examples rarely exceeded 1.6 kilograms (3.5 pounds). When mounted with fittings and scabbard, the total weight might approach 2.3 kilograms (5 pounds), but these were still highly functional weapons optimized for speed, precision, and cutting efficiency (Romance of Men, n.d.). Such weights align with the general purpose of the katana: a balance between sharpness, maneuverability, and endurance during prolonged use.

Oversized Japanese Blades: The Ōdachi

While katanas themselves were not massive, Japan did produce ōdachi (“great swords”), some of which reached extreme sizes. The famed Ōdachi Norimitsu, forged around 1446, measures over 3.7 meters in length and weighs approximately 14.5 kilograms (32 pounds) (Ōdachi, n.d.). Another ceremonial example, the Haja-no-Ontachi (“Great Evil-Crushing Blade”), tips the scale at around 75 kilograms (165 pounds). These were not battlefield weapons but symbolic or ritualistic creations, demonstrating the craftsmanship of swordsmiths and serving as offerings at shrines. The existence of such oversized blades may partly explain the confusion surrounding exaggerated katana weights.

Heavy Weapons in Other Cultures

Japan was not alone in producing impressive, heavy swords. Across cultures, larger ceremonial or specialized weapons also emerged:

European zweihänder (two-hander): Used in the 16^th century, these great swords could exceed 1.8 meters in length and weigh between 3–6 kilograms (7–14 pounds). They were sometimes wielded by elite mercenaries (Landsknechts) to disrupt pike formations (Oakeshott, 1997).
Indian khanda: A broad, straight sword traditionally used in ritual and martial contexts. While typical examples were manageable in weight, some ceremonial versions were significantly heavier, designed for display rather than combat effectiveness (Rawson, 1968).
Chinese zhanmadao: Literally “horse-cutting saber,” this large anti-cavalry weapon could measure over 1.5 meters and weigh several kilograms. Its purpose was more practical than ceremonial, meant to disable horses and cavalry charges (Collections Online, n.d.)

These examples reveal a recurring pattern: while functional swords remained within a reasonable weight range for human use, cultures occasionally produced oversized, impractical blades for ritual, ceremonial, or symbolic reasons.

Myths, Legends, and Wartime Folklore

The mystique surrounding legendary swords extends far beyond Japan. Myths often exaggerate both the physical properties of weapons and the feats supposedly accomplished with them, and few examples illustrate this better than those associated with World War II. One persistent rumor claim that Adolf Hitler once possessed a Japanese katana, said to have been a diplomatic gift forged by renowned swordsmiths in the 1930s. Some collectors even allege that such a sword surfaced decades later in private hands. However, no verifiable museum records, military inventories, or historical documents confirm the existence of a katana linked to Hitler, and surviving examples of his ceremonial weapons are all of European design (Military Trader, n.d.; UPI, 1984).

An even more fantastical legend suggests that Hitler personally used this sword to cut the barrel off a tank turret, a story that, while cinematic, collapses under scrutiny. Tank barrels and turrets are made of hardened steel and weigh several tons; disabling one would require explosives, heavy machinery, or catastrophic ammunition detonation, not a handheld blade. Historians and military engineers agree that there is no credible evidence supporting the story. It appears to be an example of wartime mythology, a dramatic tale perhaps born from propaganda, rumor, or the human tendency to elevate historical figures into near-mythic archetypes.

These myths underscore a larger truth: extraordinary claims about weapons, whether ninety-pound katanas or swords cutting through tanks, almost always emerge from legend rather than fact. They serve as reminders of how cultural fascination can blur the line between historical reality and heroic fantasy.

The myth of the ninety-pound katana highlights how martial artifacts can be distorted by legend. A typical katana weighed no more than a few pounds, emphasizing agility over brute force. Oversized blades, whether Japanese ōdachi, European zweihänder, or other cultural equivalents, did indeed exist, but their purpose was often ceremonial rather than practical. Understanding the true dimensions of these weapons allows us to appreciate them not as props of fantasy, but as carefully designed tools reflecting the martial philosophies of their cultures.

References:

Collections online. (n.d.). Royal Armouries. https://royalarmouries.org/collection/object/object-1887

Katana Sword. (n.d.). How heavy is a katana? Katana Sword. Retrieved from https://katana-sword.com/blogs/katana-blog/how-heavy-is-a-katana

Military Trader. (n.d.). Swords of the Third Reich: A collector’s guide to Nazi Germany edged weapons. Military Trader. Retrieved from https://www.militarytrader.com/militaria-collectibles/swords-of-the-third-reich

Minikatana. (n.d.). How heavy is a katana? The role of weight in the performance and aesthetics of Japanese swords. Minikatana. Retrieved from https://minikatana.com/blogs/main/how-heavy-is-a-katana-the-role-of-weight-in-the-performance-and-aesthetics-of-japanese-swords

Oakeshott, E. (1997). European weapons and armour: From the Renaissance to the Industrial Revolution. Boydell Press. https://archive.org/details/europeanweaponsa0000oake

Ōdachi. (n.d.). In Wikipedia. Retrieved September 9, 2025, from https://en.wikipedia.org/wiki/%C5%8Cdachi

Romance of Men. (n.d.). How heavy is a katana? Romance of Men. Retrieved from https://romanceofmen.com/blogs/katana-info/how-heavy-is-a-katana

Rawson, P. S. (1968). The Indian sword. Herbert Jenkins. https://archive.org/details/indiansword0000raws

UPI. (1984, December 27). Texans find Hitler’s sword. United Press International. Retrieved from https://www.upi.com/Archives/1984/12/27/Texans-find-Hitlers-sword/2899472971600

Sun Therapy

From Nobel Prize Recognition to Modern Reassessment

The therapeutic use of sunlight, also known as heliotherapy, has roots in ancient medicine. Cultures such as the Egyptians, Greeks, and Romans prescribed sun exposure for health and vitality, believing it could improve physical and spiritual well-being (Holick, 2016). By the 19th and early 20th centuries, heliotherapy became widely adopted in Europe and North America as a treatment for conditions like rickets, skin diseases, and tuberculosis, particularly in sanatoria where sunlight and fresh air were emphasized (Sunlight, Outdoor Light, and Light Therapy in Disease Management, n.d.).

Nobel Prize Recognition

The scientific validation of light therapy was established through the work of Niels Ryberg Finsen. Finsen demonstrated that concentrated light, particularly ultraviolet rays, could be used to treat lupus vulgaris, a severe cutaneous form of tuberculosis. For this innovation, he was awarded the 1903 Nobel Prize in Physiology or Medicine “in recognition of his contribution to the treatment of diseases, especially lupus vulgaris, with concentrated light radiation” (Nobel Prize, 1903/2024). His research marked a pivotal moment in medical science, as it represented one of the earliest successful applications of light as a therapeutic modality (Grzybowski et al., 2016).

Decline of Traditional Sun Therapy

Despite its early success, enthusiasm for heliotherapy declined in the mid-20th century. The discovery of antibiotics, such as streptomycin in the 1940s, rendered heliotherapy obsolete for treating tuberculosis (Daniel, 2006). Furthermore, as scientific understanding of ultraviolet radiation advanced, physicians began to recognize the dangers of excessive sun exposure, including premature aging of the skin, immune suppression, and increased risk of skin cancers (Narayanan et al., 2010). Public health messages shifted from promoting unregulated sun exposure to encouraging cautious, limited exposure combined with sun protection.

Contemporary Perspectives

Today, sunlight is still acknowledged as vital for vitamin D synthesis, which is critical for bone health, immune regulation, and overall wellness (Holick, 2007). Modern medicine has also refined phototherapy, using specific wavelengths of artificial light for targeted conditions such as psoriasis, vitiligo, neonatal jaundice, and seasonal affective disorder (Roelandts, 2002). This demonstrates how the legacy of heliotherapy has evolved from generalized “sun cures” to scientifically controlled light-based treatments.

However, in modern times, a global trend of sun avoidance has contributed to widespread vitamin D deficiency. Public health campaigns emphasizing sun protection, urbanized lifestyles, and increased time spent indoors have led many individuals to receive insufficient sunlight exposure. Vitamin D deficiency is now recognized as a global public health issue, affecting over one billion people worldwide (Holick, 2007; Cashman et al., 2016). Consequences include increased risk for osteoporosis, impaired immune function, cardiovascular disease, and even mood disorders. Ironically, in moving away from the risks of excessive sunlight, societies have created new health challenges associated with inadequate sun exposure.

Conclusion

Sun therapy reflects a fascinating chapter in medical history where natural elements were harnessed as medicine, validated by a Nobel Prize, and later re-evaluated in light of modern science. While traditional heliotherapy is no longer widely practiced, its influence persists in contemporary phototherapy, offering safe and effective treatments under controlled conditions. The story of sun therapy underscores the evolving nature of medical practice, where initial enthusiasm, scientific innovation, and later risk assessment converge to shape how therapies are applied in modern healthcare.

References:

Cashman, K. D., Dowling, K. G., Škrabáková, Z., Gonzalez-Gross, M., Valtueña, J., De Henauw, S., … Kiely, M. (2016). Vitamin D deficiency in Europe: Pandemic? The American Journal of Clinical Nutrition, 103(4), 1033–1044. https://doi.org/10.3945/ajcn.115.120873

Daniel, T. M. (2006). The history of tuberculosis. Respiratory Medicine, 100(11), 1862–1870. https://doi.org/10.1016/j.rmed.2006.08.006

Grzybowski, A., Sak, J., & Pawlikowski, J. (2016). A brief report on the history of phototherapy. Clinics in Dermatology, 34(5), 532–537. https://doi.org/10.1016/j.clindermatol.2016.05.002

Holick, M. F. (2007). Vitamin D deficiency. The New England Journal of Medicine, 357(3), 266–281. https://doi.org/10.1056/NEJMra070553

Holick, M. F. (2016). Biological effects of sunlight, ultraviolet radiation, visible light, infrared radiation and vitamin D for health. Anticancer Research, 36(3), 1345–1356. https://ar.iiarjournals.org/content/36/3/1345

Roelandts, R. (2002). The history of phototherapy: Something new under the sun? Journal of the American Academy of Dermatology, 46(6), 926–930. https://doi.org/10.1067/mjd.2002.121354

Narayanan, D. L., Saladi, R. N., & Fox, J. L. (2010). Ultraviolet radiation and skin cancer. International Journal of Dermatology, 49(9), 978–986. https://doi.org/10.1111/j.1365-4632.2010.04474.x

Nobel Prize. (1903/2024). The Nobel Prize in Physiology or Medicine 1903: Niels Ryberg Finsen. NobelPrize.org. https://www.nobelprize.org/prizes/medicine/1903/finsen

Sunlight, outdoor light, and light therapy in disease management. (n.d.). Physiopedia. https://www.physio-pedia.com/Sunlight,_Outdoor_Light,_and_Light_Therapy_in_Disease_Management

Korean Superstitions: Ancient Beliefs in Modern Life

Every culture has its own set of superstitions, or unwritten rules and quiet rituals that shape daily habits and social behavior. In Korea, these beliefs reflect a blend of Shamanism, Confucian ethics, Buddhism, and folk wisdom, passed down through generations. While some appear quirky to outsiders, they often carry symbolic meaning, revealing how Koreans have historically sought to maintain harmony with ancestors, nature, and unseen forces. I was first introduced to many of these rules through my firsthand experiences within my Korean martial arts lineage many decades ago. Some of these rituals were fairly open and on display to students, whereas others were taught only to higher ranking students and instructors (too much culture shock for some I guess). Whether these rituals were relative to martial arts training, is a discussion for another day. However, I was exposed to some different aspects of Korean superstitions, which have helped me to expand my understanding of Eastern cultures.

This article explores a wide collection of Korean superstitions, ranging from everyday habits to ritual practices, while unpacking their origins and cultural significance. These are based upon my own personal communications of folklore” or “unpublished oral traditions” that I draw from my field knowledge and/or community memory.

Death and the Spirit World

Writing Names in Red Ink
In Korea, writing a living person’s name in red is taboo. Red ink was traditionally reserved for death registers and tomb inscriptions, marking separation from the living. To this day, writing someone’s name in red is thought to invite misfortune.

Chopsticks Upright in Rice
Placing chopsticks vertically in a bowl of rice mimics ancestral death offerings made during rituals (jesa). Doing this at the table is considered deeply disrespectful and ominous.

Fan Death
One of Korea’s most famous modern beliefs is that sleeping in a closed room with an electric fan can cause death by suffocation or hypothermia. Popularized in the 1970s during energy-saving campaigns, this superstition persists even today, many fans sold in Korea include auto-off timers (Reuters, 2007).

Broken Mirrors
A broken mirror is considered dangerous. In older traditions, the edges were coated with dog feces and then discarded into running water. Mirrors were believed to act as portals; this ritual sealed the gateway and washed misfortune away.

Salt After Funerals
Throwing salt over one’s shoulders and toward the east, after attending a funeral purifies and prevents lingering spirits from following home. The east, symbolizing sunrise, represents life and renewal.

Salting a Room
Another ritual purification involves sprinkling salt around the perimeter of a room, especially in the corners where spirits are believed to hide. Salt is a powerful purifier in Korean Shamanism, banishing negativity and restoring balance.

Numbers, Dates, and Direction

The Number Four
The word “four” sounds like death (sa) in Sino-Korean pronunciation. As a result, hospitals and apartments may skip the 4th floor or label it “F”

Moving on Inauspicious Days
Before moving house or opening a business, many families consult a fortune teller(saju) or lunar calendar to avoid unlucky dates.

“Nail Days”
A lesser-known belief uses the calendar, where a folk astrological system is tied to geomantic principles. Count two days for each cardinal direction, and the ninth day is auspicious for beginning projects, conceiving children, or planting crops. The “nail” refers to construction of whatever project.

Bed Facing North
In Korean funerary customs, the deceased are laid with their heads pointing north. For this reason, it is considered inauspicious to sleep with the head of the bed in that direction.

Right Foot First
Stepping into a new building with the right foot ensures luck and prosperity, symbolically “putting your best foot forward.”

Man Entering First on the First Day of the Month
On the first of the month, it is considered good fortune if a man enters a home or business first, reflecting the auspicious, initiating power of yang energy.

Don’t Cut Corners

Try not to pass or hand objects over a corner of desk or table, so as not to bring bad luck by “cutting corners.”

Food and Household Rituals

Whistling at Night
Whistling in the dark is said to attract snakes or wandering spirits. In Shamanic belief, sound could summon unseen entities.

Giving Shoes as a Gift
Shoes symbolize departure, so gifting them may cause the recipient to “walk away” from the relationship. To avoid this, it is customary for the receiver to return a small coin as a symbolic purchase.

Noodles for Birthdays
Long, uncut noodles symbolize longevity and smooth life paths. On birthdays, Koreans often eat janchi guksu (banquet noodles), similar to “longevity noodles” in China.

Seaweed Soup Before Exams
While seaweed soup (miyeokguk) is eaten on birthdays for health, it is avoided before exams. Its slipperiness symbolizes knowledge slipping away.

Meal Offerings for Spirits
A portion of each dish may be removed and discarded outside as an offering to wandering spirits or guardian deities. This small sacrifice ensures spirits are appeased and do not cause harm (Kendall, 2009).

No Garbage After Sunset
Throwing trash away at night risks attracting negative spirits, as dusk belongs to the yin realm, associated with ghosts and misfortune.

Matchsticks on the Roof
Tossing burnt matchsticks onto the roof is believed to protect the household, using the symbolic power of fire to ward off evil.

Birds on Greeting Cards
Birds symbolize flight and departure. Placing bird imagery on cards, especially for celebrations, is avoided, as it could suggest the recipient “flying away.”

Conclusion: Superstitions as Cultural Wisdom

While many Koreans today may not follow these superstitions strictly, they remain woven into cultural consciousness. From avoiding red ink to serving long noodles, these practices reveal how Koreans have historically balanced the worlds of the living and the spiritual. Even as Korea modernizes, superstitions serve as a reminder that life is guided not only by logic, but by respect for unseen forces and ancestral wisdom.

References:

Fortune Cat on X: “Check out this infographic about KOREAN SUPERSTITIONS! #korean #goodluck #fortunecat #superstitions http://t.co/Up2HDEXNvI” / X. (n.d.). X (Formerly Twitter). https://x.com/FortuneCatAu/status/438563313266335744

Kendall, L. (2009). Shamans, housewives, and other restless spirits: Women in Korean ritual life. University of Hawaii Press. https://archive.org/details/shamanshousewive0000kend

Reuters. (2007, July 9). Electric fans and South Koreans: a deadly mix? Reuters. https://www.reuters.com/article/world/electric-fans-and-south-koreans-a-deadly-mix-idUSSEO210261/?utm_source=chatgpt.com