Ch’i Chin., lit. air, vapor, breath, ether, energy; also “temperament, strength, atmosphere”; central concept in Taoism and Chinese medicine. In the Taoist view ch’i is the vital energy, the life force, the cosmic spirit that pervades and enlivens all things and is therefore synonymous with primordial energy (yüan-ch’i, nei-ch’i). In the human body ch’i is accumulated in an area near the navel, known as the ocean of breath (ch’i-hai), and must be carefully tended to prevent it from being wasted, which results in sickness or death.
Ch’i as life energy is a central concept in Taoist breathing exercises aimed at strengthening and increasing this energy (hsing-ch’i, fu-ch’i, yen-ch’i, lien-ch’i, t’ai-hsi). By training his ch’i a Taoist adept can acquire extraordinary abilities, which, incidentally, play an important part in the various martial arts. The meditative breathing techniques of the Inner Alchemy (nei-tan) also work with the ch’i, with the aim of purifying and transmuting it.
In his Pao-p’u-tzu the great Taoist alchemist Ko Hung says concerning the importance of ch’i, “Man is in ch’i and ch’i is within each human being. Heaven and Earth and the ten thousand things all require ch’i to stay alive. A person that knows how to allow his ch’i to circulate (hsing-ch’i) will preserve himself and banish illnesses that might cause him harm.”
In addition to this understanding of ch’i as cosmic energy, ch’i also designates the breath the air we breathe in and out-and in this sense is known as outer ch’i (wai-ch’i). Ch’i is moreover an important element in the teachings of the neo-Confucianist philosopher Chu Hsi, who distinguishes between ch’i as the material aspect of things and Ii as their principle, or inner aspect. Only in combination with the form-giving power of ch’i can this principle (Ii) manifest in the visible realm. In Chinese medicine ch’i designates the general life energy that circulates through the body along the so called meridians and regulates the body’s maintenance and growth. Disruptions or lockages in the circulation of ch’i are the cause of illness.
In addition, ch’i designates the breath. In any case, these two aspects of ch’i are considered to be inseparable. Lastly, ch ‘i refers to the emotions and in a more modern view to the activity of the body’s neurohormonal systems.
In the Taoist view the world is an expression of the Tao i.e., the One in which yin and yang intermingle with the primordial ch’i (yüan-ch’i). Heaven and Earth came into being through the separation of yin and yang, and their renewed intermingling caused the ten thousand things i.e., all things and creatures (wan-wu) to appear. A Taoist text -The Experience of the Golden Flower- contains the following passage: “Before Heaven and Earth were separate, there was only the indefinable ONE. This ONE was divided and yin and yang came into existence. That which received yang-ch’i rose up bright and clear and became Heaven; that which received yin-ch’i sank down heavy and obscure and became Earth; and that which received both yin-ch’i and yang ch’i in right proportions became man.” (Translated from Miyuki 1984, p. 185. See also Wilhelm 1938.)
Like human beings, Heaven and Earth breathe and as with human beings, the inhaled breath is clean, and the exhaled breath is stale. For that reason each day is divided into two periods. The period of the living ch’i (Chin. sheng-ch’i)-when Heaven and Earth inhale runs from midnight to noon. The period of the dead ch’i (Chin. ssu-ch’i) when Heaven and Earth exhale from noon to midnight. According to the relevant Taoist teachings breathing exercises should only be performed during the living ch’i period, because only then can positive energy be absorbed.
Source: The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala Publications, Inc.
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