Qi

For other uses, see Qi (disambiguation).

In traditional Chinese culture, q or ch'i ( q, also
known as ki in Japanese culture) is an active principle
forming part of any living thing.* [1]* [2]* [3] Qi literally
translates asbreath,air, orgas, and guratively as
material energy,life force, or "energy ow".* [4] Qi
is the central underlying principle in traditional Chinese
medicine and martial arts.
Concepts similar to qi can be found in many cultures, for
example, prana in the Hindu religion, "chi" in the Igbo religion, pneuma in ancient Greece, mana in Hawaiian culture, lng in Tibetan Buddhism, ruah in Hebrew culture,
and vital energy in Western philosophy. Some elements
of qi can be understood in the term energy when used by
writers and practitioners of various esoteric forms of spirituality and alternative medicine. Elements of the qi concept can also be found in Western popular culture, for example "The Force" in Star Wars.* [5] Notions in the West Bronzeware script for q
of energeia, lan vital, or "vitalism" are purported to be
similar.* [6]

Linguistic aspects

Large seal script for q

from vaporto anger, and the English loanword

qi or ch'i.

1.1 Pronunciations and etymologies

Oracle bone script for q

This cultural keyword q is analyzable in terms of Chinese The logograph is read with two Chinese pronunciaand Sino-Xenic pronunciations, possible etymologies, the tions, the usual q air; vital energyand the rare arlogographs , , and , various meanings ranging chaic x to present food(later disambiguated with
1

1 LINGUISTIC ASPECTS
dition, q is an uncommon character especially used
in writing Daoist talismans. Historically, the word q was
generally written as until the Han dynasty (206 BCE220 CE), when it was replaced by the graph claried
with m riceindicating steam (rising from rice
as it cooks)".
This primary graph corresponds to the earliest written characters for q, which consisted of three wavy horizontal lines seen in Shang dynasty (c. 16001046 BCE)
oracle bone script, Zhou dynasty (1046 BCE- 256 BCE)
bronzeware script and large seal script, and Qin dynasty
(221-206 BCE) small seal script. These oracle, bronze,
and seal scripts graphs for q air; breath; etc.were
anciently used as a phonetic loan character to write q
plead for; beg; ask, which did not have an early character.

Small seal script for q

).
Pronunciations of in modern varieties of Chinese,
from the infobox (see top right of page) with standardized

IPA equivalents, include: Standard Chinese q /ti/,

Wu Chinese qi /ti/, Southern Min kh /ki/, Eastern

Min k /ki/, Standard Cantonese hei3 /hei/, and
Hakka Chinese hi /hi/.

The vast majority of Chinese characters are classied as

radical-phonetic characters, which combine a semantically suggestive "radical" orsignicwith aphonetic
element approximating ancient pronunciation. For example, the widely-known word do the Dao; the way
graphically combines the walkradical with a shu
headphoneticalthough the modern do and shu
pronunciations are dissimilar, the Old Chinese *lu-s
and *lu-s were alike. The regular script character q
is unusual because q is both theair radicaland
the phonetic, with m ricesemantically indicating
steam; vapor.

Pronunciations of in Sino-Xenic borrowings in- This q air/gas radical, which was only used in a
clude: Japanese language ki, Korean language gi, and few native Chinese characters like ynyn thick
Vietnamese language khi.
mist/smoke, was used to create new scientic characters
Reconstructions of the Middle Chinese pronunciation of for gaseous chemical elements. Some examples are based
(with
, standardized to IPA transcription, include: /kei* H/ on pronunciations in European languages: f
*
*
a
f

phonetic)
"uorine"
and
ni
(with
a
ni

(Bernard Karlgren), /ki H/ (Wang Li), /kii H/

*
*
phonetic)
"neon";
others
are
based
on
semantics:
qng
(Li Rong), /kj H/ (Edwin Pulleyblank), and /ki H/
(with a jng phonetic, abbreviating qng light(Zhengzhang Shangfang).
weight) "hydrogen (the lightest element)" and l (with
Reconstructions of the Old Chinese pronunciation of a l phonetic, abbreviating l green) "(greenish, standardized to IPA transcription, include: /*kds/ yellow) chlorine".
(Zhengzhang Shangfang), and /*C.qp-s/ (William H.
Q is the phonetic element in a few characters such as
Baxter and Laurent Sagart).
ki hatewith the heart-mind radical or ,
The etymology of q (reconstructed as Middle Chinese x set re to weedswith there radical, and
kjei* C and Old Chinese *k(t)s) air; breath; vapor; x to present foodwith the food radical .
vital principle, as well as its cognate ki (MC ki* C
and OC *kh (t)s) sigh; angry, interconnects with The rst Chinese dictionary of characters, the (121
Kharia kisanger, Sora kissamove with great eort CE) Shuowen Jiezi notes that the primary q is a
, Khmer ks strive after; endeavor, and Gyalrongic pictographic character depicting cloudy vapors
, and that the full combines ricewith the phoks anger.* [7]
netic qi , meaning present provisions to
guests(later disambiguated as x ).

1.2

Characters

In East Asian languages, Chinese q air; breathhas

three logographs: is the traditional Chinese character,
Korean hanja, and Japanese kyjitaiold character form
kanji; is the Japanese shinjitai new character form
kanji, and is the simplied Chinese character. In ad-

1.3 Meanings
Qi is a polysemous word; the unabridged ChineseChinese character dictionary Hanyu Da Zidian lists one
meaningpresent food or provisionsfor the x pronun-

3
ciation and 23 meanings for the q pronunciation.* [8] The
modern ABC Chinese-English Comprehensive Dictionary,
which enters x grain; animal feed; make a present
of foodbut not classical x , has a q entry giving
seven translation equivalents for the noun, two for bound
morphemes, and three for the verb.

equivalent to our wordenergy. When Chinese thinkers are unwilling or unable to x

the quality of an energetic phenomenon, the
character qi () inevitably ows from their
brushes.
Manfred Porkert* [16]

n. air; gas smell spirit; vigor;

morale vital/material energy (in Ch[inese]
metaphysics) tone; atmosphere; attitude
anger breath; respiration b.f. weather
tinq [linguistics] aspiration sngq
v. anger get angry bully; insult.* [9]

1.4

English borrowing

Qi was an early Chinese loanword in English, romanized

as: k'i in Church Romanization in the early-19th century, ch'i in WadeGiles in the mid-19th century (sometimes misspelled chi omitting the apostrophe indicating
aspirated consonant stops, e.g., spelling the martial art
ch'i kung as "chi kung"), and qi in Pinyin in the mid-20th
century. The Oxford English Dictionary entry for qi gives
the pronunciation as IPA (ti), the etymology from Chinese q air; breath, and a denition of The physical life-force postulated by certain Chinese philosophers;
the material principle.The OED gives eight usage examples, with the rst recorded example of k' in 1850 (The
Chinese Repository),* [10] of ch'i in 1917 (Encyclopaedia Traditional Chinese character q, also used in Korean hanja. In
Sinica),* [11] and qi in 1971 (Felix Mann's Acupunc- Japanese kanji, this character was used until 1946, when it was
changed to .
ture)* [12]
The ancient Chinese described it aslife force. They believed qi permeated everything and linked their surroundings together. They likened it to the ow of energy around
References to concepts analogous to the qi taken to be and through the body, forming a cohesive and functioning
the life-process or ow of energy that sustains living be- unit. By understanding its rhythm and ow they believed
ings are found in many belief systems, especially in Asia. they could guide exercises and treatments to provide staPhilosophical conceptions of qi from the earliest records bility and longevity.
of Chinese philosophy (5th century BCE) correspond to
Although the concept of qi has been important within
Western notions of humours, the ancient Hindu yogic
many Chinese philosophies, over the centuries the deconcept of prana
( life forcein Sanskrit) and traditional
scriptions of qi have varied and have sometimes been in
Jewish sources refer to as the Nefesh level of soul within
conict. Until China came into contact with Western sci*
the body. [13] An early form of the idea comes from the
entic and philosophical ideas, they had not categorized
writings of the Chinese philosopher Mencius (4th cenall things in terms of matter and energy. Qi and li (:
tury BCE). Historically, the Huangdi Neijing/"The Yellow
pattern) were 'fundamental' categories similar to matEmperor's Classic of Medicine" (circa 2nd century BCE)
ter and energy.
is credited with rst establishing the pathways through
*
*
Fairly early on, some Chinese thinkers began to believe
which qi circulates in the human body. [14] [15]
that there were dierent fractions of qi and that the coarsest
and heaviest fractions of qi formed solids, lighter fracWithin the framework of Chinese thought,
tions
formed liquids, and the most ethereal fractions were
no notion may attain such a degree of abstracthe
lifebreaththat
animates living beings.* [17]
tion from empirical data as to correspond per-

Concept

fectly to one of our modern universal concepts.

Nevertheless, the term qi comes as close as
possible to constituting a generic designation

Yun q is a notion of innate or pre-natal qi to distinguish

it from acquired qi that a person may develop over the
course of their lifetime.

Philosophical roots

The earliest texts that speak of qi give some indications

of how the concept developed. The philosopher Mo Di
used the word qi to refer to noxious vapors that would
in due time arise from a corpse were it not buried at
a sucient depth.* [18] He reported that early civilized
humans learned how to live in houses to protect their
qi from the moisture that had troubled them when they
lived in caves.* [19] He also associated maintaining one's
qi with providing oneself adequate nutrition.* [20] In regard to another kind of qi, he recorded how some people
performed a kind of prognostication by observing the qi
(clouds) in the sky.* [21]

forming a harmony, and [as a result] things are born.

*
[29]
The Guanzi essay Neiye (Inward training) is the
oldest received writing on the subject of the cultivation
of vapor [qi] and meditation techniques. The essay was
probably composed at the Jixia Academy in Qi in the late
fourth century B.C.* [30]

In the Analects of Confucius, compiled from the notes

of his students sometime after his death in 479 B.C., qi
could mean breath,* [22] and combining it with the
Chinese word for blood (making , xue-qi, blood and
breath), the concept could be used to account for motivational characteristics.
The [morally] noble man guards himself
against 3 things. When he is young, his xueqi has not yet stabilized, so he guards himself
against sexual passion. When he reaches his
prime, his xue-qi is not easily subdued, so he
guards himself against combativeness. When
he reaches old age, his xue-qi is already depleted, so he guards himself against acquisitiveness.
Confucius, Analects, 16:7

Mencius described a kind of qi that might be characterized as an individual's vital energies. This qi was necessary to activity and it could be controlled by a wellintegrated willpower.* [23] When properly nurtured, this
qi was said to be capable of extending beyond the human
body to reach throughout the universe.* [23] It could also
be augmented by means of careful exercise of one's moral
capacities.* [23] On the other hand, the qi of an individual
could be degraded by adverse external forces that succeed
in operating on that individual.* [24]
Not only human beings and animals were believed to
have qi. Zhuangzi indicated that wind is the qi of the
Earth.* [25] Moreover, cosmic yin and yang are the
greatest of qi.* [26] He described qi as issuing forth
and creating profound eects.* [27] He saidHuman beings are born [because of] the accumulation of qi. When
it accumulates there is life. When it dissipates there is
death... There is one qi that connects and pervades everything in the world.* [28]
Another passage traces life to intercourse between
Heaven and Earth: The highest Yin is the most restrained. The highest Yang is the most exuberant. The
restrained comes forth from Heaven. The exuberant issues forth from Earth. The two intertwine and penetrate

PHILOSOPHICAL ROOTS

Xun Zi, another Confucian scholar of the Jixia Academy,

followed in later years. At 9:69/127, Xun Zi says, Fire
and water have qi but do not have life. Grasses and trees
have life but do not have perceptivity. Fowl and beasts
have perceptivity but do not have yi (sense of right and
wrong, duty, justice). Men have qi, life, perceptivity, and
yi.Chinese people at such an early time had no concept
of radiant energy, but they were aware that one can be
heated by a campre from a distance away from the re.
They accounted for this phenomenon by claiming "qi" radiated from re. At 18:62/122, he also uses "qi" to refer
to the vital forces of the body that decline with advanced
age.
Among the animals, the gibbon and the crane were considered experts at inhaling the qi. The Confucian scholar
Dong Zhongshu (ca. 150 BC) wrote in Luxuriant Dew
of the Spring and Autumn Annals:* [31]The gibbon resembles a macaque, but he is larger, and his color is black.
His forearms being long, he lives eight hundred years, because he is expert in controlling his breathing.("
")
Later, the syncretic text assembled under the direction of
Liu An, the Huai Nan Zi, or Masters of Huainan,
has a passage that presages most of what is given greater
detail by the Neo-Confucians:
Heaven (seen here as the ultimate source
of all being) falls (duo , i.e., descends into
proto-immanence) as the formless. Fleeting,
uttering, penetrating, amorphous it is, and
so it is called the Supreme Luminary. The
dao begins in the Void Brightening. The Void
Brightening produces the universe (yu-zhou).
The universe produces qi. Qi has bounds. The
clear, yang [qi] was ethereal and so formed
heaven. The heavy, turbid [qi] was congealed
and impeded and so formed earth. The
conjunction of the clear, yang [qi] was uid
and easy. The conjunction of the heavy, turbid
[qi] was strained and dicult. So heaven was
formed rst and earth was made fast later.
The pervading essence (xi-jing) of heaven and
earth becomes yin and yang. The concentrated
(zhuan) essences of yin and yang become the
four seasons. The dispersed (san) essences of
the four seasons become the myriad creatures.
The hot qi of yang in accumulating produces
re. The essence (jing) of the re-qi becomes
the sun. The cold qi of yin in accumulating
produces water. The essence of the water-qi

7.2

Qigong

becomes the moon. The essences produced by

coitus (yin) of the sun and moon become the
stars and celestial markpoints (chen, planets).
Huai-nan-zi, 3:1a/19

Role in
medicine

traditional

Chinese

calculating the balance of qi, interactions between the ve

elements, yin and yang, and other factors. The retention
or dissipation of qi is believed to aect the health, wealth,
energy level, luck and many other aspects of the occupants of the space. Attributes of each item in a space
aect the ow of qi by slowing it down, redirecting it or
accelerating it, which is said to inuence the energy level
of the occupants.

One use for a luopan is to detect the ow of qi.* [40] The

quality of qi may rise and fall over time, feng shui with
a compass might be considered a form of divination that
Further information: Traditional Chinese medicine and assesses the quality of the local environment.
Acupuncture
Traditional Chinese medicine (TCM) asserts that the
body has natural patterns of qi that circulate in channels called meridians.* [32] In TCM, symptoms of various illnesses are believed to be the product of disrupted,
blocked, or unbalanced qi movement through the body's
meridians, as well as deciencies or imbalances of qi in
the Zang Fu organs.* [33] Traditional Chinese medicine
often seeks to relieve these imbalances by adjusting the
circulation of qi using a variety of techniques including herbology, food therapy, physical training regimens
(qigong, t'ai chi ch'uan, and other martial arts training),* [34] moxibustion, tui na, and acupuncture.* [35]

Qi eld

A qi eld (chu-chong) refers to the cultivation of an energy eld by a group, typically for healing or other benevolent purposes. A qi eld is believed to be produced by
visualization and armation, and is an important component of Wisdom Healing Qigong (Zhineng Qigong),
founded by Grandmaster Ming Pang.* [36]* [37]* [38]

Scientic view

Qi is a purely hypothetical concept.* [4]

A United States National Institutes of Health consensus
statement on acupuncture in 1997 noted that concepts
such as qi are dicult to reconcile with contemporary
biomedical information.* [39]

Practices involving qi

7.2 Qigong
Main article: Qigong
Qgng ( or ) is a practice involving coordinated breathing, movement, and awareness, traditionally
viewed as a practice to cultivate and balance qi. With
roots in traditional Chinese medicine, philosophy, and
martial arts, qigong is now practiced worldwide for exercise, healing, meditation, and training for martial arts.
Typically a qigong practice involves rhythmic breathing
coordinated with slow stylized movement, a calm mindful
state, and visualization of guiding qi.* [41]* [42]* [43]

7.3 Martial arts

Main article: Neijing
Qi is a didactic concept in many Chinese, Korean
and Japanese martial arts. Martial qigong is a feature of both internal and external training systems in
China* [44] and other East Asian cultures.* [45] The most
notable of the qi-focused internalforce (jin) martial
arts are Baguazhang, Xing Yi Quan, T'ai Chi Ch'uan,
Snake Kung Fu, Southern Dragon Kung Fu, Aikido,
Aikijujutsu, Luohan Quan and Liu He Ba Fa.
Demonstrations of qi or ki are popular in some martial
arts and may include the immovable body, the unraisable body, the unbendable arm, and other feats of power.
Some of these feats can alternatively be explained using
biomechanics and physics.* [46]

7.4 Acupuncture and moxibustion

Main articles: Acupuncture and Moxibustion

7.1

Feng shui

Acupuncture is a part of traditional Chinese medicine

that involves insertion of needles into supercial structures of the body (skin, subcutaneous tissue, muscles) at
The traditional Chinese art of geomancy, the placement acupuncture points to balance the ow of qi. Acupuncand arrangement of space called feng shui, is based on ture is often accompanied by moxibustion, a treatment
Main article: Feng shui

that involves burning mugwort on or near the skin at an

acupuncture point.

7.5

Taoist sexual practices

Main article: Taoist sexual practices

See also
Aether
The All
Aura
Chakra
Dantian
Esoteric healing
Falun Gong
Orgone
Tao Yin
Taoism

References

REFERENCES

[8] Hanyu da zidian weiyuanhui , eds.

(1989), Hanyu Da Zidian [Comprehensive
Chinese Character Dictionary], Hubei cishu chubanshe
and Sichuan cishu chubanshe, vol. 3, pp. 2011-2012
(Chinese).
[9] DeFrancis, John, ed., ABC Chinese-English Comprehensive Dictionary, University of Hawaii Press, 2003, 1016,
701.
[10] Quoting Confucius that the Taiji orGreat Extreme is the
primordial substance (k') which, moving along, divided
and made two k'; that which in itself has motion is the
Yang, and that which had rest .is the Yin.
[11] The essence of the ethical principle Liis absolutely pure
and good, but seeing that it is inseparable from the material element Ch'i.it is from Man's birth to a greater or
less extent impeded and tainted.
[12]To the ancients the cornerstone of the theory of acupuncture, the concept whereby they explained its eects and
action, was Qi, the energy of life.
[13] HaRav Ariel Bar Tzadok. Practical Directions and Mystical Insights
[14] Deng, Y; Zhu S; Deng H (2002). Generalized Quanta
Wave with Qi on Traditional Chinese Medicine. Journal
of Mathematical Medicine (in Chinese) 15 (4): 369371.
[15] Ni Maoshing, (1995), The Yellow Emperor's Classic of
Medicine, Shambhala Publications, Boston MA
[16] Porkert, Manfred (1974). The Theoretical Foundations of
Chinese Medicine: Systems of Correspondence. MIT Press.
ISBN 0-262-16058-7. OCLC 123145357.
[17] Denitions and brief historical notes on such concepts can
be found in Wei Zhengtong'sZhong Guo Zhexue Cidian
, Da Lin Publishing Company, Taipei, 1977.

[1] Deng, Y (2003). Ration of Qi with Modern Essential

on Traditional Chinese Medicine Qi: Qi Set, Qi Element
. Journal of Mathematical Medicine (in Chinese) 16 (4): [18] Mo Zi, chapter 25, 84/86ths of the way through
346347.
[19] Mo Zi, 21:17/19
[2] Ho, Peng Yoke (Oct 2000). Li, Qi, and Shu: An Introduction to Science and Civilization in China. Dover Publications. ISBN 0-486-41445-0.

[20] Mo Zi, 21:5/19 and 6:22/40

[3] Frantzis, Bruce Kumar (2008). The Chi Revolution: Harnessing the Healing Power of Your Life Force. Blue Snake
Books. ISBN 1-58394-193-2.

[22] Analects, 10:3

[4] Lee, MS; Pittler, MH; Ernst, E (2008). Eects of Reiki

in clinical practice: a systematic review of randomized
clinical trials. International Journal of Clinical Practice
62 (6): 94754. doi:10.1111/j.1742-1241.2008.01729.x.
PMID 18410352. Retrieved 2008-05-02.
[5] Porter, John A. (2003). The Tao of Star Wars. Humanics
Trade Group. ISBN 978-0-89334-385-9.
[6]

Sachs, Joe (2005). Aristotle: Motion and its

Place in Nature. Internet Encyclopedia of Philosophy{{inconsistent citations}}

[7] Schuessler, Axel (2007), ABC Etymological Dictionary of

Old Chinese, p. 423, University of Hawaii Press.

[21] Mo Zi, 68:7/23 and 70:98/139

[23] Mencius, 2A:2

[24] Mencius, 6A:8
[25] Zhuang Zi, 2:4/96
[26] Zhuang Zi, 25:67/82
[27] Zhuang Zi, 23:5/79
[28] Zhuang Zi, 22:11/84
[29] Zhuang Zi, 21:7/70
[30] Harper, Donald; Michael Loewe; Edward L. Shaughnessy
(2007) [1999]. The Cambridge History of Ancient China:
From the Origins of Civilization to 221 BC. Cambridge,
U.K.: Cambridge University Press. p. 880. ISBN 978-0521-47030-8.

[31] Robert van Gulik, The gibbon in China. An essay in

Chinese animal lore. E.J.Brill, Leiden, Holland. (1967).
Page 38
[32] Denis Lawson-Wood and Joyce Lawson-Wood, Acupuncture Handbook, Health Science Press, 1964, pp. 4, 133.
[33] Lawson-Wood, p. 4 and throughout the book.
[34] Wu, Kung-tsao (2006) [1980]. Wu Family T'ai Chi
Ch'uan (
). Chien-chuan Tai-chi Chuan
Association. ISBN 097804990X.

Porkert, Manfred (1974). The theoretical foundations of Chinese medicine: Systems of correspondence. Cambridge, Mass: MIT Press. ISBN 0-26216058-7. OCLC 123145357.
Powers, John. (1995). Introduction to Tibetan Buddhism. Ithaca, NY: Snow Lion Publications. p. 591.
ISBN 1-55939-282-7.

11 External links

[35] Lawson-Wood, p. 78f.

[36] Gu, Mingtong (2011). Wisdom Healing (Zhineng) Qigong.
Petaluma, CA: The Chi Center. pp. 6180. ISBN 978-09835043-0-6.

Article by Bing YeYoungA Philosophical and Cultural Interpretation of Qi

The Skeptics Dictionary

[37] Gu, Mingtong (2009). An Introduction to Wisdom Healing

Qigong. Petaluma, CA: The Chi Center. pp. 30, 4647.

AikiPhysics explores Ki development tests in Aikido

using Physics

[38] Ooi, Kean Hin (2010). . Zhineng Qigong: The science,

theory and practice. CreateSpace Independent Publishing
Platform. ISBN 978-1453867600.

Qi Encyclopedia

[39] Acupuncture: National Institutes of Health Consensus

Development Conference Statement. National Institutes
of Health. 35 November 1997. Retrieved 2007-01-15.
[40] Field, Stephen L. (1998). Qimancy: The Art and Science
of Fengshui.
[41] Cohen, K. S. (1999). The Way of Qigong: The Art and
Science of Chinese Energy Healing. Random House of
Canada. ISBN 0-345-42109-4.
[42] Liang, Shou-Yu; Wen-Ching Wu, Denise Breiter-Wu
(1997). Qigong Empowerment: A Guide to Medical,
Taoist, Buddhist, and Wushu Energy Cultivation. Way of
the Dragon Pub. ISBN 1-889659-02-9.
[43] Yang, Jwing-Ming (1998). Qigong for health and martial
arts: exercises and meditation. YMAA Publication Center. ISBN 1-886969-57-4.
[44] Wile, Douglas (1995). Lost T'ai-chi Classics from the Late
Ch'ing Dynasty (Chinese Philosophy and Culture). State
University of New York Press. ISBN 978-0-7914-26548. OCLC 34546989.
[45] Bishop, Mark (1989). Okinawan Karate: Teachers, Styles
and Secret Techniques. A&C Black, London. ISBN 07136-5666-2. OCLC 19262983.
[46] Daniel A. James,Unraisable body: The physics of martial arts, Sports Health, Autumn 2004, Sports Medicine
Australia, Canberra

10

Further reading

Wright, Thomas; Eisenberg, David (1995). Encounters with Qi: Exploring Chinese medicine. New
York: Norton hi. ISBN 0-393-31213-5. OCLC
32998368.

12

12
12.1

TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

Text and image sources, contributors, and licenses

Text

Qi Source: https://en.wikipedia.org/wiki/Qi?oldid=683466819 Contributors: Magnus Manske, WojPob, RK, Kowloonese, Roadrunner,

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12.3

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