What is Qi?

Chinese culture has one very exceptional concept that sounds very familiar to us but whose precise meaning remains a great puzzle for many of us. I’m referring to the concept of ‘Qi’. The question ‘what is Qi’ is one of the most common questions when delving into the field of Chinese medicine. We often resort to the all-encompassing translation of ‘energy’. However, the concept of energy is often experienced as equally vague as the term ‘Qi’, except that it may sound somewhat more familiar and we can at least form an image of it. This article aims to outline some lines around which the exploration of the concept of ‘Qi’ can be conducted, in the hope of providing a better and clearer explanation for a concept that is so important within Chinese health culture.

First of all, we can state that the meaning and usage of the term Qi change throughout history. Not only does it change over time, but it also varies depending on the context in which it is used. We will start with the broadest view of Qi, namely, everything is Qi. It represents not only what exists but also what can exist. Qi represents the potentiality of all forms of life on Earth and within the human body. According to P. Kervel, this Qi is undifferentiated, of the same quality, invisible, and immeasurable. It is the primary state of the universe, and the accumulation of Qi creates life, while its dispersion brings death.

As we can see in Chinese cosmology, differentiation occurs next. From the Dao, from Wuji (the silence that encompasses all potentiality – Qi, as we have seen with E.R. de la Vallée), emerges Taiji, composed of yin and yang. The interrelationships of these two give rise to what we know as Wuxing (Metal, Water, Wood, Fire, Earth) and the ten thousand things, that is, everything that exists.

8“ Tao begets the One;

The One consists of Two in opposition (the Yin and Yang);

The Two begets the Three;

The Three begets all things of the world.

All things connote the Yin and Yang.

The Yin and Yang keep acting upon each other

And thus things keep changing and unifying themselves.”

This process is depicted in Chapter 42 of the Dao De Jing. The “three” in this verse is seen as the representation of the trinity of Heaven, Human, and Earth. Where Heaven represents the accumulation of Yang, the Ultimate Yang, and Earth represents the Ultimate Yin. The human is then what arises from it. The interrelation of yin and yang, mentioned in the poem, is extensively discussed in the book ‘Yijing’. According to this book, the reality is such that everything in the universe is subject to change.

This differentiation is what propels our story further. The differentiation initially leads to something that is immaterial or something that is material. It can be subtle like air or it can be compact like a mountain. In the case of the immaterial, translations such as air, breath, vapor, etc., come into play. These translations indicate the close relationship that qi initially has with Wind. As E.R. de la Vallée indicates, in the earliest classical Chinese texts, oracle bone inscriptions, or bronze inscriptions, you won’t come across the term qi. What you do encounter is the character for ‘wind’, which contains qualities that you will later find in the concept of qi. P. Unschuld also links the development of the concept of qi to ‘wind’. In this way, qi was also seen as an environmental factor. Just as wind comes from the four cardinal directions, there is also qi associated with these directions.

Additionally, there is the qi of the four seasons. When you delve further into the development of qi, you come across the association of qi and human emotions. Not only are emotions a form of qi, but the qi of the body is also influenced by a person’s emotional state.

15 Huang Di:

When one is angry, the qi rises.

When one is happy, then the qi relaxes.

When one is sad, the qi dissipates.

When in fear, the qi moves down.

Looking at the more material side of Qi, we quickly encounter the intimate relationship between blood, Qi, and body fluids within the human body. According to C. Xinnong, this relationship is of primary importance in determining a treatment. They coordinate, promote, or hinder each other in their functional activities. This is confirmed by Z. Yanfu, who points out that the relationship is present not only in pathology but also in physiology. They are fundamental substances that can be transformed into each other under the influence of the transformative activity of Qi. If one of them changes, the other two will exhibit a corresponding reaction. Blood nourishes Qi, and Qi propels and retains the blood.

In the previous paragraphs, we have seen that a distinction is made between the immaterial or more material forms of Qi. However, this is only one way of looking at Qi. Another way is to consider Qi as a function or to differentiate according to the function of Qi. Kendall points out that adding Qi as a suffix to a concept transforms that concept into a description of its function. When you say liver-Qi, you are referring to the function of the liver according to Chinese medicine. Therefore, Qi also indicates the functional activity of the organs. Qi can represent the function of something, but Qi itself can also have various functions. Two important components of Qi are the nourishing function (Yingqi) and the protective function (Weiqi). In addition, there are functions such as warming/stimulating (all forms of Yangqi), transforming or controlling, and so on. Furthermore, a distinction is made between Pre-natal Qi, which is inherited at birth, and post-natal Qi, which is accumulated after birth through nutrition and respiration. If that’s not enough, you can explore concepts such as Yuanqi, Zongqi, and Zhenqi.

As we have seen in the above article, the concept of Qi is a whole world in itself. It is the basis of our universe. The most important differentiation is that between Yin Qi and Yang Qi. It is a subject that has been written about in numerous books. It can be material or immaterial, but it also simply means function or that it has different functions itself. Yet, it is one. A statement by Michael Page captures this beautifully: “It is a cut diamond that, when you shine a light on it, shows many different types of rays, but still, it is one and the same diamond.”

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1. E.R.de la Vallée 2006 p.1   2. E.R de la Vallée – Study of Qi 2006 p.7 / P. Unschuld 2003 – Huang di Nei Jing p.149   3. G. Maciocia 1989 p.36   4. E.R de la Vallée 2006 p.5 & p.35   5. P.C. Kervel 2007 p.50   6. Z. Yanfu 2000 p.102 / G. Maciocia 1989 p.36   7. J. Fowler  2005 p.79       8. G. Zhenkun 2006, Chapter 42   9. J. Fowler 2005 p.110   10 J. Fowler 2005 p.44    11.G. Maciocia 1989 p.35 / J. Fowler p.177   12.J. Fowler 2005 p.177 / N. Wiseman 2002 p.457 / P. Unschuld 2003 p.149   13. E.R. de la Vallée 2006 p.2    14. P. Unschuld 2003 p.149   15. P. Unschuld 2003 p.160   16. C. Xinnong 2010 p.57   17. Z. Yanfu  2000 p.123    18. G. Maciocia 1989 p.51   19. D.E. Kendall 2002 p. 133     20. G. Maciocia 1989 p. 38    21. D.E. Kendall 2002 p.129 / G. Maciocia 1989 p. 41&47 / PC Kervel 2007 p.242 / Z. Yanfu 2000 p. 104 / N. Wiseman 2002 p. 475 / C. Xinnong 2010 p. 54 22. J. Fowler 2005 p. 177

Bibliografie:

Cheng Xinhong, 2010.  Chinese acupuncture and Moxibustion; Foreign Languages Press Beijing China; ISBN 978-7-119-05994-5
Donald E. Kendall, 2002.  Dao of Chinese Medicine – understanding an ancient healing art; Oxford University Press Inc. New York; ISBN 978-0-19-592104-5
Elisabeth Rochat de la Vallée, 2006.  A study of Qi – in classical texts; Monkey Press; ISBN 978-1-872468-28-0
Giovanni Maciocia, 1989.  The Foundations of Chinese Medicine – a comprehensive text for acupuncturists and herbalists; Churchill Livingstone Inc. New York; ISBN 0-443-03980-1
Gu Zhengkun, 2006. The Book of Tao and Teh; Beijing University; ISBN 978-7-5001-1200-6
Jeaneane Fowler, 2005.  An introduction to the Philosophy and Religion of Taoism – Pathways to immortality;  Sussex academic press Brighton Portland; ISBN 1-84519-086-6
N. Wiseman & F. Ye, 2002.  A practical dictionary of Chinese Medicine.  Second Edition, Fourth Printing.  Paradigm, Brookline, MA and Taos, NM; ISBN 0-912111-54-2
–  P. Unschuld, 2003.  Huang Di nei jing su wen – Nature, knowledge, imagery in an Ancient Chinese Medical Text; University of California Press; ISBN 978-0-520-23322-5
Peter C. Kervel, 2007.  Acupunctuur in 1 dag; Lan Di Press Kockengen; ISBN 978-90-79212-01-9
Zuo Yanfu, 2000. Basic Theory of Traditional Chinese Medicine 2003. Publishing House of Shanghai University of TCM; ISBN 7-81010-682-1

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