THE CONCEPT OF QI IN FENGSHUI

Below is a caption from the chapter on the Concept of Qi in FengShui from my new e-book:- Chinese Metaphysics: Essential FengShui Basics.

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THE CONCEPT OF QI IN FENGSHUI

ETYMOLOGY

The word Qi 氣 written in its old form is made up of two separate words:
Vapor 气 and Rice 米.

The general concept of the origin of the word Qi 氣 comes from the Ancients’ observation of their surroundings and their daily life chores. This word being a combination of two characters of Vapor 气 and Rice 米, tells us that the ancients formulated this word when they observed steam rising from rice being cooked.

Qi 氣, however, is more than just steam rising from a cooking pot. It is something not easily translated or interpreted with our limited language. It is something that is so pervasive and encompassing that it touches and affects everything within our universe.

To borrow the words of one Korean TCM doctor Joseph K. Kim (PhD) (Compass of Health):
“……..Qi is the ultimate Matrix of the Universe, spreading out in both the physical and metaphysical dimensions.”


DIFFERENT DEFINITIONS OF QI

Generally, when we talk about Qi, people tend to think of the air that we breathe. Well, this is partly true because air is also part of Qi. But Qi is more than just air. It is a lot of other things, not easily described in one word or a few sentences.

There are a lot of names being given to Qi. Here are a few different names: Subtle Energy; Vital Energy; Life Energy; Cosmic Life Force; Dynamic Energy; Bio-Energy; etc…….

In Chinese Metaphysics, each branch would have its own definition and interpretation of Qi, but generally, the underlying intrinsic meanings are very similar. Every explanation given by all the different practitioners of Chinese Metaphysics, points toward ‘something’ that is supposed to ‘give life’, ‘sustain life’, ‘well being’, etc etc..

In spite of all the different definitions and categorizations, there are two and only two ‘main’ fundamental division of Qi as acknowledged by all the branches of Chinese Metaphysics – Yin Qi and Yang Qi.

Every branch of Chinese Metaphysics would base their subsequent divisions of the different types of Qi on this fundamental Yin and Yang principle.

In Traditional Chinese Medicine, Qi is divided into ‘Cogenital Qi’ and ‘Acquired Qi’.

‘Cogenital Qi’ is Qi that we are born with and that is inherited from our parents. It consists of Original Qi and Essence (from our parents).

‘Acquired Qi’ is Qi that we take in after birth. It consists of Air and Essence from food and grains.

They have sub-categorizations of the two mentioned above, but it is not the subject of discussion here. The Qi that TCM refers to are all but resides in the body of a person. It is very similar to the Qi that as referred to in Qigong and Daoism – as the life force that gives life and also health and well being, both physically and mentally.

The Qigong view of Qi is as a life force coursing through our body giving us energy and vitality. They do acknowledge that Qi can be acquired from external sources.

The Daoist too have a similar view, but they have a wider perspective world-view than the TCM and Qigong. The Daoists view the world as one big vibrating phenomena that is purely maintained by Qi. That everything from the tiniest molecule to the huge towering mountains is nothing but the manifestation of Qi.

The FengShui view of Qi is very closely related to the Daoist view. But the FengShui view is slightly different in the sense that the Daoist view include the supernatural aspect of Phenomena. The FengShui view does not take that into account. .........................................

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The concept of Qi in this book is mainly based on the philosophical concept espoused by a prominent Sung Dynasty Philosopher and Cosmologist, Zhang Zai 张 载 (AD 1020-1077). Zhang Zai was a great adherrent of Zhuang Zi’s Yi Philosophy.

He wrote: “氣之聚散於太虛，猶冰凝釋於水，知太虛即氣，則無無。故聖人語性與天道之極，盡於參伍之神變易而已。諸子淺妄，有有無之分，非窮理之學也.”

“Qi accumulates or disperses within the Supreme Void, like ice coagulates or melts from water, to know that the Supreme Void is none other than Qi, so it is not ‘Empty’ as Void is. Therefore, the words of the Wise-men on the nature of the Supreme Void, fully refers to the Change and Transformation of the 5 elements. The various materialistic presumptions have a dualistic ‘have and have not’ differentiation and is not a study of 'absolute nothingness'.” ....................................

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