Chapter 34: Qi — 氣 — The Breath That Became All Substance
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A RECORD OF ALL THINGS UNDER HEAVEN
As gathered from the oldest accounts that remain
PROLOGUE — CHAPTER THIRTY-FOUR
On the Matter of Qi — 氣 — The Breath That Became All Substance
The word is Qi — 氣.
It is written with a single character.
The character shows vapor rising from cooking rice. Steam. The visible exhalation of heat from grain transformed by fire. Below the vapor is the character for rice — 米 — mi. Above it is the character for vapor — 气 — qi. Together they form 氣 — the vapor that rises from what is being transformed.
Qi means breath. Vapor. Air. The stuff that moves when something breathes.
It also means the fundamental substance of all things. The energy that animates all life. The medium through which the universe expresses itself.
It is the thing that was there before there was anything. It is the thing that everything is made of. It is the thing that everything returns to when it ends.
It has no beginning. It has no end. It only changes form.
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On the oldest records of Qi.
The concept of Qi appears in the earliest Chinese texts.
The Zhou dynasty bronze inscriptions — 青銅器銘文 — qingtongqi mingwen — from approximately 1000 before the common era — contain the character. It appears in the context of sacrificial offerings. The vapor rising from cooked grain was the offering. The vapor was Qi. The ancestors received the Qi. The Qi was the food of the dead.
The Shijing — 詩經 — the Classic of Poetry — compiled during the Western Zhou dynasty — 西周 — Xi Zhou — approximately 1046 to 771 before the common era — contains poems that speak of Qi. The poems describe the Qi of the land. The Qi of the people. The Qi that rises from the earth in the morning.
The Zuozhuan — 左傳 — the Commentary of Zuo — compiled during the Warring States period — 戰國時代 — Zhanguo Shidai — contains the earliest philosophical discussions of Qi. It records: heaven has six Qi. They descend and produce the five tastes. They manifest as the five colors. They are tested as the five sounds. Excess of these Qi produces the six illnesses.
The six Qi are: yin — 陰, yang — 陽, wind — 風 — feng, rain — 雨 — yu, darkness — 晦 — hui, and light — 明 — ming.
This is the earliest recorded taxonomy of Qi as a cosmological principle.
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On Qi in the Dao De Jing — 道德經 — Daode Jing.
The Dao De Jing — 道德經 — attributed to Laozi — 老子 — written approximately 400 before the common era — speaks of Qi without naming it directly.
Chapter 42 states: Dao produced One. One produced Two. Two produced Three. Three produced the ten thousand things.
The One is Wuji — 無極. The Two are Yin and Yang — 陰陽. The Three are the blending of Yin and Yang into harmony. The ten thousand things are the myriad beings that arise from the blending.
Later commentators identified the blending with Qi. Qi is what Yin and Yang become when they meet. Qi is what produces the ten thousand things. Qi is the substance of everything that exists.
Chapter 10 states: Concentrate your Qi and achieve softness. Can you be like a newborn child?
This is the earliest instruction in Qi cultivation. The text does not explain how to concentrate Qi. It asks whether the practitioner can achieve the softness of a newborn. The newborn breathes without effort. The newborn breathes pure Qi. The adult who wishes to cultivate Qi must return to the state of the newborn.
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On Qi in the Zhuangzi — 莊子.
The Zhuangzi — 莊子 — written by Zhuang Zhou — 莊周 — approximately 350 to 300 before the common era — develops the concept of Qi more fully.
Chapter 2 states: The universe gives forth Qi. It is called wind.
This is a statement about the nature of Qi. It is not wind alone. Wind is one manifestation of Qi. Qi is what the universe gives forth. The universe breathes. Its breath is Qi.
Chapter 3 states: Human life is the accumulation of Qi. Death is the dispersal of Qi.
This is the first clear statement of Qi as the substance of life. A living person is Qi that has gathered. A dead person is Qi that has scattered. What gathers can scatter. What scatters can gather again. This is the basis for the concept of reincarnation in Taoist thought.
Chapter 22 states: The ten thousand things are all one Qi.
This is the complete statement. All things are Qi. The mountain is Qi. The river is Qi. The bird is Qi. The human is Qi. The star is Qi. The void between stars is Qi. All of it is Qi. Only Qi exists.
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On Qi in the Huainanzi — 淮南子.
The Huainanzi — 淮南子 — compiled under Liu An — 劉安 — around 139 before the common era — presents the most systematic account of Qi cosmology.
It states: Before heaven and earth were formed, there was formlessness. It was called the Great Beginning. The Great Beginning produced the Void. The Void produced the Universe. The Universe produced Qi. Qi had a boundary. The clear and light Qi rose to become heaven. The turbid and heavy Qi sank to become earth.
This is a different account from the Zhuangzi. In the Zhuangzi, Qi is the substance of all things. In the Huainanzi, Qi is produced by the Universe. The Universe is produced by the Void. The Void is produced by the Great Beginning. The Great Beginning is produced from formlessness.
The layers of origin are recorded here. The texts do not agree. The Huainanzi adds layers that earlier texts do not contain. Both are preserved.
The Huainanzi also records the classification of Qi into five types. Each type corresponds to one of the Five Elements — 五行 — Wu Xing.
Wood Qi — 木氣 — mu qi — is gentle and expanding.
Fire Qi — 火氣 — huo qi — is rising and transforming.
Earth Qi — 土氣 — tu qi — is stable and nourishing.
Metal Qi — 金氣 — jin qi — is contracting and sharp.
Water Qi — 水氣 — shui qi — is sinking and storing.
These five Qi circulate through the universe. They produce the seasons. They produce the directions. They produce the organs of the human body. They produce the flavors of food. They produce the colors of the world. Everything that exists is a manifestation of one of these five Qi or a combination of them.
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On the three types of Qi.
Later Taoist texts classify Qi into three types.
The first type is Yuan Qi — 元氣 — Primordial Qi. This is the Qi that existed before heaven and earth were formed. It is the Qi of the Great Beginning. It is the Qi that the universe breathes. It is infinite. It is eternal. It cannot be exhausted.
The second type is Tian Qi — 天氣 — Heavenly Qi. This is the Qi that fills the sky. It is the Qi of the sun, moon, and stars. It is the Qi of wind and rain. It is the Qi that descends from above. It nourishes the living. It can be depleted. It can be polluted. It can be restored.
The third type is Di Qi — 地氣 — Earthly Qi. This is the Qi that fills the ground. It is the Qi of mountains and rivers. It is the Qi of plants and animals. It is the Qi that rises from below. It nourishes the living. It can be depleted. It can be polluted. It can be restored.
A living human being requires all three. Yuan Qi provides the foundation. Tian Qi descends. Di Qi rises. They meet in the human body. They circulate. They sustain life. When any one of the three is blocked or depleted, illness follows. When all three are blocked, death follows.
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On Qi and the human body.
In the human body, Qi circulates through channels called Jing Luo — 經絡 — meridians.
The channels are invisible. They cannot be dissected. They cannot be seen with the eyes. They can be felt. They can be mapped by their effects.
The Qi enters the body through the nose and mouth. It is carried by breath. It is carried by food. It is carried by the mother\'s body during gestation.
It circulates through the channels. It passes through the organs. It nourishes the tissues. It animates the limbs.
When the Qi flows smoothly, the body is healthy.
When the Qi is blocked, the body experiences pain.
When the Qi is stagnant, the body experiences disease.
When the Qi is depleted, the body weakens.
When the Qi disperses, the body dies.
The practice of Qigong — 氣功 — Qi Gong — is the cultivation of Qi. It is the deliberate regulation of Qi flow through the body. It is the accumulation of Qi from the environment. It is the strengthening of the body\'s Qi field.
The practitioner breathes in a specific pattern. The practitioner moves in a specific pattern. The practitioner focuses the mind on specific points in the body. The Qi responds. It flows where it is directed. It accumulates where it is needed. It strengthens the body. It extends life. It can, in the highest levels of attainment, produce immortality.
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On Qi and the seasons.
The Qi of the universe changes with the seasons.
In spring — 春 — chun — the Qi is rising. It is Wood Qi — 木氣 — mu qi. It moves upward. It expands outward. It is the Qi of birth. Plants push through the soil. Animals emerge from hibernation. Humans feel the urge to move, to start new things, to go outside.
In summer — 夏 — xia — the Qi is at its peak. It is Fire Qi — 火氣 — huo qi. It moves upward and outward to the maximum. It is the Qi of growth. Plants reach full height. Animals are active from dawn to dusk. Humans feel expansive, social, energized.
In autumn — 秋 — qiu — the Qi is contracting. It is Metal Qi — 金氣 — jin qi. It moves inward. It begins to descend. It is the Qi of harvest. Plants draw energy back into their roots. Animals prepare for winter. Humans feel the urge to complete tasks, to store provisions, to turn inward.
In winter — 冬 — dong — the Qi is at its lowest. It is Water Qi — 水氣 — shui qi. It moves downward. It sinks into the earth. It is the Qi of storage. Plants are dormant. Animals hibernate. Humans feel the urge to rest, to sleep, to conserve energy.
The transition between seasons is governed by Earth Qi — 土氣 — tu qi. Earth Qi is the pivot. It is the center. It does not rise or fall. It holds. It stabilizes. It is the Qi of the center.
A person who lives in harmony with the seasonal Qi is healthy. A person who disregards the seasonal Qi becomes ill. This is the principle of yang sheng — 養生 — nourishing life.
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On Qi and the Five Elements.
The Five Elements — 五行 — Wu Xing — are not elements in the Western sense. They are phases of Qi transformation.
Wood — 木 — mu — is Qi in the phase of expansion. It moves outward. It pushes boundaries. It creates new forms.
Fire — 火 — huo — is Qi in the phase of peak activity. It moves upward. It radiates. It consumes and transforms.
Earth — 土 — tu — is Qi in the phase of stability. It does not move. It holds. It receives. It transforms all things into nourishment.
Metal — 金 — jin — is Qi in the phase of contraction. It moves inward. It condenses. It clarifies. It cuts away what is unnecessary.
Water — 水 — shui — is Qi in the phase of storage. It moves downward. It accumulates. It holds potential. It is the Qi of the seed before it sprouts.
These five phases are not separate things. They are the same Qi in five different conditions. The Qi expands. It peaks. It stabilizes. It contracts. It stores. Then it expands again.
The cycle never ends.
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On Qi and Feng Shui — 風水 — Feng Shui.
Feng Shui — 風水 — means wind and water. It is the art of arranging the environment to optimize Qi flow.
Qi flows through the land the same way it flows through the body.
It moves through mountains. It moves through valleys. It moves through rivers. It moves through streets. It moves through rooms.
When Qi flows smoothly through a landscape, the people who live in that landscape are healthy and prosperous.
When Qi is blocked by an obstacle, the people suffer.
When Qi is scattered by an exposed position, the people are unstable.
When Qi accumulates in a favorable location, the people thrive.
The Feng Shui practitioner reads the land. The practitioner identifies where Qi accumulates. The practitioner identifies where Qi disperses. The practitioner places buildings, graves, and cities in the locations where Qi is most favorable.
The practice is called Kan Yu — 堪輿 — the Study of Heaven and Earth. It is one of the oldest continuous practices in Chinese civilization. It is still practiced today.
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On Qi and the art of the sword — 劍術 — Jian Shu.
The highest level of swordsmanship in Chinese tradition is not about technique. It is about Qi.
The swordsman cultivates Qi. The Qi fills the body. The Qi extends beyond the body. The Qi fills the space around the swordsman. The Qi extends to the sword. The sword becomes an extension of the swordsman\'s Qi.
When two swordsmen of high attainment face each other, they do not need to strike. They extend their Qi. The Qi of the two swordsmen meets. The stronger Qi overcomes the weaker Qi. The weaker swordsman yields before a blow is struck.
This is called the victory without battle — 不戰而勝 — bu zhan er sheng.
It is recorded in the Taoist texts on swordsmanship. It is the highest level of martial attainment. It is rarely achieved. It is never forgotten by those who witness it.
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On Qi and painting — 繪畫 — Huihua.
The highest level of Chinese painting is not about representation. It is about Qi.
The painter cultivates Qi. The Qi fills the brush. The Qi flows from the brush onto the paper. The painting is not an image of a thing. It is the Qi of the thing made visible.
A painting of bamboo that captures the Qi of bamboo is considered a great painting. It does not need to look exactly like bamboo. It needs to feel like bamboo. It needs to breathe like bamboo. It needs to move like bamboo in the wind.
The painter must become bamboo before painting bamboo. The painter must feel the Qi of bamboo. The Qi of the painter and the Qi of bamboo become one. The brush moves. The painting appears.
The viewer of a great painting does not look at it. The viewer receives the Qi. The Qi of the painter. The Qi of the bamboo. The Qi of the mountain. The Qi of the river. The painting is a transmission. It is not a decoration.
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On Qi and calligraphy — 書法 — Shufa.
Calligraphy is the highest art form in Chinese tradition. It is also the most direct expression of Qi.
The calligrapher cultivates Qi. The Qi fills the body. The Qi flows to the hand. The Qi flows through the brush. The Qi flows into the ink. The Qi flows onto the paper.
The characters are not just shapes. They are the record of the calligrapher\'s Qi at the moment of writing. A character written with strong Qi is strong. A character written with weak Qi is weak. A character written with agitated Qi is agitated. A character written with calm Qi is calm.
The viewer of calligraphy does not read the characters. The viewer receives the Qi. The viewer feels what the calligrapher felt when the characters were written. The calligrapher is present in the brushstroke. The Qi does not fade. It is recorded. It is transmitted. It is received.
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On Qi and music — 音樂 — Yinyue.
Music is the movement of Qi in sound.
The ancient Chinese understood music as the harmonization of Qi. The five notes of the pentatonic scale correspond to the Five Elements. Each note produces a different effect on the Qi of the listener.
Gong — 宮 — the note of Earth. It stabilizes Qi. It grounds the listener.
Shang — 商 — the note of Metal. It clarifies Qi. It cuts through confusion.
Jue — 角 — the note of Wood. It expands Qi. It opens the chest.
Zhi — 徵 — the note of Fire. It raises Qi. It elevates the spirit.
Yu — 羽 — the note of Water. It stores Qi. It deepens the breath.
The ancient texts record: proper music harmonizes the Qi of the people. It brings the state into order. Improper music disturbs the Qi. It brings chaos.
This is why the regulation of music was considered a matter of state importance. Music was not entertainment. Music was the regulation of Qi.
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On Qi and medicine — 中醫 — Zhongyi.
Chinese medicine is the medicine of Qi.
The physician does not treat symptoms. The physician regulates Qi.
The physician reads the patient\'s Qi through the pulse. The pulse is not merely the beat of the heart. The pulse is the movement of Qi through the channels. There are twenty-eight distinct pulse qualities described in the classical texts. Each quality indicates a different condition of Qi.
The physician inserts needles into the channels at specific points. The needles regulate the flow of Qi. The needles remove blockages. The needles disperse stagnation. The needles strengthen deficiency. The needles cool excess heat. The needles warm cold.
The physician prescribes herbs. Each herb has a Qi nature. Some herbs are hot. Some herbs are cold. Some herbs rise. Some herbs sink. Some herbs go outward. Some herbs go inward. The combination of herbs regulates the Qi of the patient.
The physician advises on diet. Each food has a Qi nature. Eating foods that harmonize with the body\'s Qi maintains health. Eating foods that conflict with the body\'s Qi produces illness.
The physician advises on lifestyle. Sleeping when the Qi is sinking. Waking when the Qi is rising. Eating when the Qi is stable. Resting when the Qi is storing. Living in harmony with the Qi of the seasons.
Chinese medicine is not about the body. It is about Qi. The body is what Qi looks like when it has taken form. The body is a temporary manifestation of Qi. The Qi is what matters.
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On the different types of Qi in the human body.
The classical texts identify many types of Qi within the human body.
Yuan Qi — 元氣 — Primordial Qi. This is the Qi received at birth from the parents. It is stored in the kidneys. It is the foundation of life. It cannot be replaced. It is depleted over a lifetime. When Yuan Qi is exhausted, death occurs. This is why the cultivation of Qi seeks to preserve Yuan Qi, not consume it.
Zong Qi — 宗氣 — Ancestral Qi. This is the Qi formed by the combination of the Qi of food and the Qi of air. It accumulates in the chest. It governs the breath. It powers the circulation of blood. It is the Qi that sustains daily life.
Ying Qi — 營氣 — Nutritive Qi. This is the Qi that circulates through the channels. It nourishes the organs. It flows in a continuous cycle. It completes one full circuit of the body in approximately twenty-four hours.
Wei Qi — 衛氣 — Defensive Qi. This is the Qi that circulates just beneath the skin. It protects the body from external pathogens. It regulates the opening and closing of the pores. It is the body\'s first line of defense against illness.
Jing Qi — 精氣 — Essence Qi. This is the Qi of reproduction. It is stored in the kidneys. It is the substance from which new life is formed. It is the densest form of Qi. It is the most difficult to cultivate.
Shen — 神 — Spirit. This is the highest form of Qi. It is the Qi of consciousness. It is the Qi of awareness. It is the Qi that sees. It is the Qi that knows. It is the Qi that is aware of itself. When Shen is strong, the mind is clear. When Shen is weak, the mind is confused. When Shen departs the body, death follows.
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On the relationship between Qi and Shen — 神.
The ancient texts describe the relationship between Qi and Shen in precise terms.
Shen resides in the heart. It is the Qi of consciousness. It is the Qi that makes a human being aware of being human.
Qi is the vehicle of Shen. Shen cannot travel without Qi. Shen cannot act without Qi. Shen cannot manifest without Qi.
When Qi is abundant, Shen is strong. The mind is clear. The will is firm. The spirit is bright.
When Qi is depleted, Shen is weak. The mind is confused. The will is scattered. The spirit is dim.
When Qi is blocked, Shen is trapped. The mind is fixed on a single thought. The will cannot move. The spirit cannot see beyond its own limitation.
When Qi is stagnant, Shen is heavy. The mind is dull. The will is slow. The spirit is clouded.
When Qi is pure, Shen is bright. The mind sees clearly. The will moves freely. The spirit illuminates everything it touches.
The cultivation of Qi is the cultivation of Shen. The two are not separate. They are the same thing in different states of manifestation.
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On what Qi represents.
Qi represents the unity of all things.
A mountain is Qi. A river is Qi. A bird is Qi. A human is Qi. A thought is Qi. A dream is Qi. A breath is Qi. The void between stars is Qi.
There is nothing that is not Qi.
The differences between things are differences in the density, the movement, the temperature, the purity of Qi. A stone is Qi that has condensed. A cloud is Qi that has expanded. A flame is Qi that is transforming. A human is Qi that has achieved self-awareness.
The body is Qi. The mind is Qi. The spirit is Qi.
When the Qi of the body is harmonized with the Qi of the mind, the human is healthy. When the Qi of the mind is harmonized with the Qi of the spirit, the human is wise. When the Qi of the spirit is harmonized with the Qi of the universe, the human is immortal.
This is the promise of Qi.
Everything is one substance.
The substance can be cultivated.
The cultivation leads to the source.
The source is where everything began.
The source is where everything returns.
The source is what everything is.
It has no name.
The closest word is Qi.
END OF CHAPTER THIRTY-FOUR