Qi

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Qi (Chi)
Chinese Name
Pinyin qì
Wade-Giles ch'i4
Traditional Chinese 氣
Simplified Chinese 气
Japanese Name
Romaji ki
Kanji 気
Korean Name
Revised Romanization gi
McCune-Reischauer ki
Hangul 기
Hanja 氣
Vietnamese Name
quốc ngữ khí
Thai Name
Thai ชี่

Qi, also commonly spelled ch'i (in Wade-Giles romanization) or ki (in romanized Japanese), is a fundamental concept of traditional Chinese culture. Qi is believed to be part of everything that exists, as in “life force” or “spiritual energy”.

<further... what does it mean?>

Qi in Ancient Chinese Thought

The idea of qi represents one of the unique and foundational elements of the Chinese worldview. It is most simply translated as “air” or “breath” (for example, a modern Chinese term meaning “weather” is tiānqì, or the “breath of heaven”). This understanding is echoed in its etymology, where the qi ideogram (in its traditional form (氣)) represents “steam (气) rising from rice (米) as it cooks” (see http://www.zhongwen.com). However, early in Chinese pre-history, this invisible, energetic force (wind) came to be identified with an energy that motivates all worldly change and transformation.

In this expanded conception, all worldly objects, processes and events are understood to be constituted of an ever-changing matrix of natural energy (the aforementioned qi). This paradigm is tied to the relational and non-essentialistic worldview that characterizes all classical Chinese thought. The ten-thousand (worldly) things do not exist as discrete entities (as in dualistic Indo-European thought), but are instead thought of in terms of their relationships to each other. In such a system, it is understandable that a cosmology would develop that would highlight these interactions (rather than their respective "objects"). Further, this system stresses the malleability of the natural world: instead of positing a common essence between, for example, an acorn, a shrub, a tree in full bloom and a leafless tree in winter, it simply acknowledges appearances and stresses the tree's transformation. Within such a frame of reference, it makes far more sense to see the world as an (inter)active process than as a set of discrete units. The qi framework was a philosophical development that made such an understanding possible (See Rosemont, 1974; Thompson, 1996; Fitzgerald, 1986).

This understanding was further refined in during the Zhou dynasty and the subsequent Hundred Schools of Philosophy period. Specifically, the primary ontological characteristic of qi was determined to be its bipolar differentiation into yin and yang, where the former refers to the dark, moist, cold, and feminine and the latter refers to the bright, dry, hot and masculine. Unlike dualistic systems, these two modes of qi are not opposites, but are instead seen as mutually generative, such that the fruitful interaction between them is seen to be responsible for all transformations in the physical world. Qi is additionally characterized according to one of five phases (or elements): fire, water, earth, metal and metal, which interact with each other either constructively and destructively. In this way, the Chinese addressed the question of orderly change in the cosmos without reference to an external creator or "law-giver" (See also Fitzgerald, 1986; Kohn, 2001; Thompson, 1996).

Some of the earliest extant references to qi in the (pre)classical Chinese corpus can be found in the Book of Changes (I Jing), a divinatory system predicated on the assumption that any given situation can be described in terms of the interaction between yin and yang qi. In it, the state of one's qi is described by one of sixty-four hexagrams, such that:

They [the hexagrams] are taken to represent all possible forms of change, situations, possibilities and institutions.... Instead of a universe controlled by spiritual beings whose pleasures can only be discovered through divination, we have a natural operation of forces which can be determined and predicted objectively (Chan, 263).

This text, and its attendant commentaries, went on to be tremendously influential in the development of Daoist and Neo-Confucian conceptions (discussed below).

Qi in Later Religio-Philosophical Thought

Daoist Conceptions

Accepting the qi-centered cosmos described above, Daoist thinkers from Laozi and Zhuangzi on have (implicitly or explicitly) formulated their theories in light of this metaphysical position. This implicit acceptance can be seen in the Dao De Jing (32): "The way [Dao] is to the world as the River and the Sea are to rivulets and streams." This metaphor builds upon the qi-related understanding of the world as a process or energetic flow. The major contribution of the Daoists to this paradigm can be seen in their attempts to unify human action with the movement of the Dao (see, for example, DDJ 52). Livia Kohn explicates this notion as follows:

The world is one interconnected whole, where every single thing and every being moves and acts in a certain way, emitting qi at a certain frequency that can either harmonize or go against the greater flow of ''Dao''.... The goal of practicing nonaction and naturalness, then, is to be as much "in tune" with Dao as possible (Kohn, 22-23).

While the philosophical import of these ideas was considerable, it is likely exceeded by the influence of the practical systems (including Daoist alchemy and martial arts) that also depended upon these assumptions.

Confucian Conceptions

Though the Confucian school was initially fairly silent on cosmological issues, the challenge posed by the Chinese acceptance of Buddhism (including its well-developed metaphysics) impelled the Neo-Confucians to develop an alternative using traditional Chinese source materials. This process began with the composition of Zhou Dunyi's Taijitu Shuo (Explanation of the Diagram of the Supreme Ultimate), which set "the parameters in which the yinyang theory was to be assimilated metaphysically and systematically into Confucian thought and practice" (Wang, 307. See also: Chan, 460). Zhou's cosmological schema made extensive use of the I Jing and its commentaries as a means of explaining the origins and ontological content of the world - both of which stressed the centrality of qi as creative force and constitutive element. This development was furthered by Zhang Zai (1020–1078), who identified "qi with the Great Ultimate iteself" (Chang, 495) and was finally systematized by Zhu Xi, whose worldview unified the roles of qi, principle and the Supreme Ultimate. This systematic conception became Confucian orthodoxy for over seven hundred years, harmonizing a qi-based metaphysical system with the conservative Confucian worldview.

Modern Interpretations

Today, the nature of qi remains controvertial (even among those who accept it as a valid concept), as it is uncertain how it corresponds to the Western scientific worldview. However, the last hundred years have seen many attempts to unite the two. For example, the philosopher Kang Youwei believed that qi was synonymous with the later abandoned concept of luminiferous ether. Likewise, nearly a century later, unsuccessful attempts were made to link the concept of qi to biophotons or inner biological energy flow.

These views of qi as an esoteric force tend to be more prominent in the West, where they have sometimes been associated with New Age spiritualism. Conversely, such views are less prominent in modern communist China, where these esoteric notions of qi are considered to contradict Marxist notions of dialectic materialism (to the extent that such contradictions have, in fact, led to the formally anti-spiritual, atheistic stance of the modern Chinese government).

Qi in Practice

Given the centrality of qi in the classical Chinese worldview, it is perhaps not surprising that many Chinese cultural practices (from divination to martial arts) are rooted in this concept. Of particular note are the unique means of perceiving the human being that have emerged from this understanding.

Daoist Alchemy

<micro/macro>

Traditional Chinese Medicine

Developing in tandem with Daoist understandings of the role of qi within the body as microcosm, Traditional Chinese Medicine (TCM) is heavily predicated upon an understanding of the body as a network of qi 

tReferences to qi, and similar philosophical concepts, as a type of metaphysical energy that sustains living beings are found in many belief systems, especially in Asia. Philosophical conceptions of qi date from the earliest recorded times in Chinese thinking. One of the important early figures in Chinese mythology is Huang Di, or the Yellow Emperor. He is often considered a culture hero who collected and formalized much of what subsequently became known as traditional Chinese medicine.

Theories of traditional Chinese medicine assert that the body has natural patterns of qi that circulate in channels called meridians in English. Symptoms of various illnesses are often believed to be the product of disrupted, blocked, or unbalanced qi movement through the body's meridians, as well as deficencies or imbalances of qi in the various Zang Fu organs. Traditional Chinese medicine often seeks to relieve these imbalances by adjusting the circulation of qi in the body using a variety of therapeutic techniques. Some of these techniques include herbal medicines, special diets, physical training regimens (qigong, Tai Chi, and martial arts training), massage to clear blockages, and acupuncture, which uses fine metal needles inserted into the skin to reroute or balance qi. Traditional Asian martial arts also discuss qi. For instance, internal martial systems known especially by their focus on using qi for self protection during combat, as well as to ensure proper health. Many other martial arts also include some concept of qi in their philosophies.

Some complementary and alternative medicine (CAM) approaches not only assume its existence but believe that the purported subtle energy running through and surrounding the body can be manipulated so as to cultivate increased physical, psychological and spiritual health. Acupuncture along with other practices of TCM, ayurveda and many other traditional disciplines worldwide provide examples of similar beliefs. Properly funded, conducted and repeated empirical research is necessary to determine if the success rate of these CAM approaches is due to:

  1. the existence of subtle energy
  2. various other factors.

Some people believe that qi in scientific terms is really "bio-electricity", the electric cuurent which exists in nature and run through our nerves, sending signals to and from the brain.


Among some traditional Chinese medicine practitioners, qi is sometimes thought of as a metaphor for biological processes similar to the Western concept of the soul, and they see no need to rewrite biology or physics to account for its effects in this simpler description.

Still, some scientists and practitioners appreciate the practical applicability of qi and related concepts in Traditional Chinese Medicine; the NIH Consensus Statement on acupuncture noted that such concepts "are difficult to reconcile with contemporary biomedical information but continue to play an important role in the evaluation of patients and the formulation of treatment in acupuncture."[1]

Martial Arts

The concept of qi, especially the view that it can be controlled (or channeled) through human action, is central to many martial arts. Though different schools emphasize these religio-spiritual elements more than others, many do use explicitly metaphysical terminology, claiming that success depends upon learning to focus one's qi. Often, this energy is seen to emerge from the dantian (a location in the lower abdomen understood to be a nexus of power) and to circulate around the body. Regardless of its point of origination, the goal is the same: a "putting in order of the inner world through the control of the rythm of breathing and of the circulation of bodily fluids through activation of the energy cycle" (Schipper, 134).

These conceptions of qi are a vital component of the Neijia ("internal arts"), which include Tai Chi Chuan. They are also central to Qigong, a non-martial system of breathing and movement exercises. In the Japanese martial arts, ki is developed in Aikido and given special emphasis in Ki-Aikido.

The concept of qi appears often in Chinese wuxia fiction, where one of the stock characters is the kung fu master who has gained control of qi to the point that he (or she) can effortlessly defeat multiple foes, see into the future or even alter the forces of nature. This character has entered Western consciousness through martial arts films (and the Western works that have been derived from them).

Divination

Japanese interpretation

In Japanese philosophy, qi is known as ki (気). The online ALC japanese-english dictionary refers to ki as "active energy/life energy/vital energy" The Japanese language contains over 11,442 known usages of 'ki'. Suffice it to say, the word 'ki' is deeply rooted in the collective liguistic and cultural mind of Japan. Even the standard greeting, "元気ですか？” literally means, "is your ki high?" Sickness is 病気 (Byoki; lit. sick ki).

Words that in the west would be described more as "feelings" or "intention" also fall under 'ki'.

  • 彼は私に気があるらしいのよ - I think he's coming on to me; (lit. he has ki for me)
  • 気がくじける - be discouraged / lose heart; (lit. ki has faltered)
  • 浮気　- an affair (lit. relationship ki has floated somewhere else)

For more information on various interpretations and usages of ki, please refer to:

  • Aikido
  • Reiki
  • Kiatsu
  • Ki Society


Similar concepts in other cultures

The concept of a life-energy inherent in all living beings seems to be a fairly universal archetype, and appears in numerous ancient religions and systems of metaphysics (in addition to having been borrowed by George Lucas's science-fiction films).

Analogies to numina in other societies include:

  • Polynesian mythology : mana
  • Australian Aboriginal mythology : maban
  • Egyptian mythology : ka
  • Greek mythology : pneuma
  • Roman Mythology/Christianity : Spiritus
  • Hebrew Mythology : ruah
  • Inuit mythology : inua, sila
  • Leni Lenape mythology : manetuwak
  • Norse mythology : seid
  • Druidry : Awen
  • Yoruba mythology : oloddumare

Also related are the philosophical concepts of:

  • European alchemy and philosophy : aether, (or ether), quintessence
  • Hindu philosophy : prana

Related martial arts and exercise practices include

  • Yoga - Indian culture

See also

  • Aether (classical element)
  • Aether theories
  • Awen
  • Dantian
  • Eastern philosophy
  • Etheric body
  • Etheric plane
  • Iron Shirt
  • Iron Palm
  • Kundalini
  • Odic force
  • Prana
  • Tao Yin
  • Tui na

External links and references

Sources and Further Reading

  • Chan, Wing-tsit. A Sourcebook in Chinese Philosophy. Princeton, NJ: Princeton University Press, 1963.
  • Chang, Carsun. Wang Yang-Ming: The Idealist Philosopher of 16th Century China. New York: St. John's University Press, 1962.
  • Fitzgerald, C. P. China: A Short Cultural History. London: Cresset Library, 1986. ISBN 0091687411.
  • Graham, A. C. Disputers of the Tao. La Salle, IL: Open Court Press, 1989. ISBN 0-8126-9087-7.
  • Kohn, Livia. Daoism and Chinese Culture. Cambridge, MA: Three Pines Press, 2001. ISBN 1-931483-00-0.
  • Rosemont, Henry. "On Representing Abstractions in Archaic Chinese." Philosophy East and West, Vol. 24 (1), Jan. 1974, 71-88.
  • Schipper, Kristofer. The Taoist Body. Berkeley: University of California Press, 1993. ISBN 0-250-08224-9.
  • Thompson, Laurence G. Chinese Religion: An Introduction. Belmont, CA: Wadsworth. 1996. ISBN 0-534-25536-1.
  • Wang, Robin. "Zhou Dunyi's Diagram of the Supreme Ultimate Explained (Taijitu shuo): A Construction of the Confucian Metaphysics." Journal of the History of Ideas. Vol. 66 (3), July 2005. 307-323.

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