The question about whether Qi and Direction are the same thing, which I have heard of several times, is fundamental and shows the need to define those two quite different concepts.
Since we are talking from the A.T. perspective it is probably useful to start by getting closer to understanding what Qi might be. It is a concept hard to explain with words, since as we all AT teacher can understand, it´s experience cannot be translated in words.
But let´s try to get as close as possible in this context.
What is Qi?
If there is something most scholars agree on is the difficulty of conceiving the concept of Qi from our own western culture without trying to assimilate it with other concepts belonging to our own philosophies. For example the concept of Pneuma. Although even Chinese specialists have used this example as a possible comparison, western and Chinese philosophy scholars insist they are not the exact same thing.
Qi has also been compared to bioelectric energy as seen by modern physics. And also in this case there is discussion as to weather this is a simplification and a reduction to it´s material aspect.
This challenge to understand such a complex concept through theory, remarks the importance and unavoidable need to have the experience of the holistic practices where this concept originated. Practice which needs to be approached in a personal, consistent and honest way if we are to get any close to grasping its meaning.
According to Daoist philosophy, the human being (人 Ren : men) , functions as a channel between heaven (天 Tian) and earth (地 Di) - seen as the two main forces of nature -, and it´s a part of them.
Known as 三 才 San Cai (three powers), Each of them are in constant search for balance between their three treasures (San Bao 三 宝)
Qi is one of the three treasures of man:
Jing 精 － Vital essence – matter
Qi 氣 - Vital energy – between matter and mind
Shen 神 － Spirit/mind – mind
Between the three of them there are nurturing and balancing relationships, which means the state of each of them affects the rest.
Taking the chance of being simplistic I could try to compare this triangle to the one of use- structure- function from our Alexander Technique. It´s really a bit forced to do that and we would be simplifying both approaches. But if we were to do so, I would say Jing could represent Structure (in terms of material base and the essence we are made of), Shen comes for Use ( in terms of the way our thought and feelings work, connect to Jing and guide our qi), and Qi could be a way of Function (in terms of vitality that makes organic function happen)
As you see this is a forced comparison. This subject disserves a work on it´s own to include in this analogy all the exceptions and differences, to deepen both views as if they were each other´s “expansion mirror”.
On the other hand, regarding the etymology of the character, there are different ways of understanding this term. I have gathered here what has arrived to me through the study with different martial arts teachers in Europe, China and Argentina as well as what I have read in diverse books and study at the university.
As a martial artist practicing different styles around the world I have learnt that China is a huge country with thousands of years of history, and multiple cultures within. While the western tendency is discussing which style is more effective for fighting or which master have said the truest words, my approach is that of hearing it all, and consider the big picture. Apply what I learn to my practice and then do my own reading. Here I am sharing my own synthesis of what I have found and what makes sense to me.
The old character used for Qi was composed by 无 (wu: be without, not having , not being) on top, and the radical 火 (huo: fire) under: 炁. Together they meant: without fire, which is associated with the intention of balancing yin and yang in the body known as the base of traditional Chinese medicine and many Qi Gong practices.
In modern times we find 氣, combining the character for rice under and the character for air on top. This refers to the energy we nurture from after we are born: the food we eat and the air we breath. This character can also represent the process of a subtle substance (air) deriving from another one more coarse (rice), and also can mean that Qi is both subtle and immaterial as air, as well as dense and material as rice, basically that there is Yin Qi and Yang Qi. (please see the article on Yin Yang and antagonistic direction)
But the first character for Qi , as it is said, was only 气, meaning steam which moves from under in the upwards direction: from earth to heaven, meaning Qi is in every movement taking place from one point to another. Movement takes place in space and therefore direction is intrinsic to it, and therefore also to Qi. Both movement and direction are qualities of Qi but are not Qi itself.
In his book “Qigong Meditation, Embryonic breathing” Dr. Yang Jwing Ming says Qi “can also be explained as a way of feeling and perceiving (when there is damage Qi flows to alert and promote the cure) “ (…) “according to the Chinese philosophy the myriad phenomena in the universe are the result of a continuous reunion and dispersion of Qi which forms phenomena in different degrees of materialization. Heaven and Earth symbolize two extreme states of Qi: extreme dispersion (Yang) or extreme condensation (Yin)”
And he quotes:
“The big void is not just void, but Qi in a state of continuity. Qi´s Condensation and dispersion gives place to the infinity of existing phenomena in the universe. Qi´s state of extreme aggregation originates form itself, therefore material substance (Xing 形) “ Zhan Zai (1020 – 1077 dc)
This means that if we are talking about the body, Qi is in all it´s substance matter in different states of condensation, it is not like the blood circulating and being different to other tissue, nor like air entering and exiting in it´s gaseous state. It is part of the tissue and also of the space where there is no tissue, adopting different states and at the same time flowing and changing amongst those states. It´s state any where in the body will say something about the whole.
As Beinfield and Korngold mention in their book “Between Heaven and Earth”
“ As the air Qi has it´s own movement and as well activates the movement of other things. Qi is the motor and the movement at the same time. Qi is the cause and also the effect”. (...)“Qi is what makes things produce essence and is the essence that let things to be produced”
From the point of view of martial practice we differentiate the work between Nei Dan and Wei Dan, the first one referring to the inner work that makes qi move from the center to the periphery, and the second one external work using the movement of the periphery to let qi move from the extremes of the body to the center.
“Dan” is more precisely translated as Elixir, since there is a school approaching this work in the search for the elixir of immortality. As we are told, Daoists once thought this elixir was something they could produce and then ingest, but with time and practice they discovered this “elixir” was already inside us and it only needed to be in constant and balanced flow to acquire a long or eternal life.
From the philosophical point of view, immortality has more to do with the conception that by achieving unity with the universe by means of practice and consciousness, death is not a real thing, since there is no such thing as the individual. There is also the idea that because of the tradition of honoring the ancestors, life continues with the continuity of the lineage, but that is more a Confucian perspective, as far as I understand.
The closest I come to the understanding of Qi, gathering all what I shared until now and my own practical experience, is that Qi can be understood as a potential for movement. We can quiet it and gather it by finding inner silence through Wu Wei (not doing) and we can guide it with our mind/heart/intention (心 xin) as we focus on our intentions, and we can also distract it and disperse it if our thought/heart is not focused.
When this potential is blocked, which is different to being quiet, then we´ve got the conditions for inefficiency and consequent illness.
Qi is different to Direction
If Qi is the potential for movement it is then not it´s direction.
Nevertheless, in Nei Gong practice, there is a closer concept to the one we understand as direction which is the practice of guiding the Qi and directing it for certain purposes.
So, while the first step of nei gong practice is that of generating and storing Qi through quietness and silence as a base, the next step in the development of this practice is to guide it with our attention through the Qi channels, to make it flow and circulate within the system, to nurture and open what are called “energetic doors” which are placed along the small heavenly circle through the spine and the frontal vertical line of the body (Ren Mai and Du Mai).
This practice has the aim of achieving a deep connection to Dao (the nameless) and through it earn wisdom. Some schools call it “enlightenment” although this concept is more Buddhist than Daoist. Daoist philosophy is not so connected to the mystical meaning of this concept, but it can also be understood in terms of “getting lighter” or getting more clear.
Well, here for sure you recognize something of value as A.T. teachers.
And with getting lighter I don´t mean “floating like“ but lighter because we are rooted and because our potential for movement is at its most available state and most connected to the whole.
In my experience guiding Qi through our system has a lot in common with what I experience as directing in the Alexander Technique.
It happens based on the awareness of antagonistic relationships in our structure, it takes place by just giving a thought to those directions, it is not something we do with our muscles, it is something we only need to acknowledge and allow. It requires breathing to be easy, continuous and constant, therefore: not be interfered with. And the consequence of this flow of attention is that our inner potential for movement is available and ready to be directed into more visible movement in space. This availability is possible because we are integrating our whole unity of body and attention, making us lighter physically and therefore letting go of pull downs or locked up joints, so any thought will include the whole of the body at once.
Simplified, the relationship between Qi and Direction is that Qi is the potential for movement we apply by directing. Qi will go where our attention goes, therefore training our attention is of high value to guiding and directing our Qi in a precise way. Being distracted with useless issues will make our Qi disperse and drain us from our energy or potential. The issue of mind wandering is mentioned by Alexander in his book Constructive and Conscious Control of the Individual:
“ (…) there exists a close connection between the shortcoming which is recognized as “mind wandering” and the shortcoming that manifests itself as a seriously weakened response to a stimulus to an act (or acts ) of self-preservation”
Now to become aware of Qi, to build it, cultivate it and store it, the first thing you need to practice is Wu Wei, a Daoist concept that entails not doing, or doing without intention or without expecting a result.
This concept and it´s connections to inhibition, why are they similar and why they are not, I will write in another post.
Valeria Primost 2020
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