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Qi in Traditional Chinese Medicine By Marty Eisen, Ph.D  

In Traditional Chinese Medicine the concept of Qi is used primarily in two ways. The first is todescribe the activities of bodily organ. For example, eart!Qi indicates the complex of the

functional activities of the eart, such as governing the "lood, controlling the "lood vessels, etc.

Thus, there is #iver!Qi, eart!Qi, #ung!Qi, etc. In a sense, it is also used to indicate disorders of the

organ$s function % for example, &Qi "i& 'Qi constipation( and &Qi #iu& 'Qi tumor(.

The second use of Qi is to describe vital energy. This is better understood from the

Chinese character for Qi '氣( which is composed of two radicals) &vapor, steam or

gas& and 'uncoo*ed( &rice& or grain. This implies that Qi can be as immaterial as

vapor, or as dense and material as rice. It also implies that Qi could be +ust a subtle

substance 'vapor( produced from a coarse one 'rice(, +ust as coo*ing rice produces

steam. Thus, sinologists generally agree that Qi is the energetic foundation of theuniverse, analogous to the matter!energy theoretical constructs of modern physics.

Qi is the physical and spiritual substratum of all human life. In Chinese medicine, the

terminology employed depends on the state of the energy!matter. nergetic material,

ranging from less dense to denser, is termed) -pirit '-hen神(, nergy 'Qi氣(, ssence 'ing精(,

"lood '/ue血(, "ody Fluids 'in 0e津液(, Marrow '-ui髓(, and "one '1u骨(.

The three most important energetic substances for the function of the body are ing, Qi and -hen,

representing different stages or phases of life phenomenon. These are *nown as the &Three

Treasures& or &-an "ao& '三宝(. ing and Qi are the material foundation for -hen 'Mind( 2 This

 postulate is used in Chinese medicine because ing, Qi and -hen represent three different states of

the condensation of &Qi&, from coarse, to rarified, to subtle and immaterial, respectively. If ing and

Qi are healthy and plentiful, the Mind will be happy. If both ing and Qi are deficient, the Mind will

suffer.

ing '精(

The simplest definition of the &ing& is &essence.& Its Chinese character '精( implies that it is a

refined substance derived from a coarser one. In many senses, ing could be the internal sources or

structure base of Qi. ing itself can be divided into different types or be loo*ed from different

angles. If Qi is used in the sense of function, ing would be understood as the physiological

structure. If Qi is considered as vital energy, then ing would be the physiological systems thatsupport the energy. For example, endocrine system is fre3uently referred as &+ing& in Traditional

Chinese Medicine 'TCM(. 4eep it in mind that there are disagreements on what can and cannot be

called &ing.&

There are three different types of Jing:

5. Prenatal Jing '6re!eaven ssence(. 7t conception, 6renatal ing passes from the parents to the

embryo. This essence, together with nourishment derived from the 4idneys of the mother, nourishes

the embryo and fetus during pregnancy.

6renatal ing determines basic constitution, strength, vitality, and so individual uni3ueness. -ome

say once inherited from the parents, 6renatal ing cannot be altered. 6renatal ing is conserved by balance in all life activities % moderation in diet, wor*8rest, and sexual activity. Irregularity or

excess in these areas wastes 6renatal ing. Certain exercises help conserve 6renatal ing, such as Tai

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Chi and Qigong. Tortoise breathing may also positively influence it.

9. Postnatal Jing '6ost!eaven ssence(. 6ostnatal ing is the complex of essences extracted and

refined from food and drin* by the -pleen and -tomach. The #ung gets Qi from the air. These

essences form the material basis for the functional activity of the internal organs and metabolism of

the body. The 4idneys store any surplus ing to be released when re3uired. 6ostnatal ing is

continually being used by the body and replenished by food and drin*. The 6renatal ing is enriched

and functions optimally only through the action of the 6ostnatal ing. :ithout the function of the6renatal ing, the 6ostnatal ing cannot be transformed into Qi.

;. Kidney Jing arises from both 6renatal and 6ostnatal ing. It is hereditary, li*e 6renatal ing and

determines ones constitution. owever, it is partly replenished by the 6ostnatal ing. 4idney

essence is stored in the 4idneys, but has fluid!li*e nature and circulates all over the body. 4idney

ssence is said to have the following functions)

• It is the basis for growth, development, sexual maturation, and reproduction. It moves in

long, slow developmental cycles 'men$s ssence flows in <!year cycles= women$s in >!years(

and presides over the ma+or phases of development in life. 4idney ing declines naturally,

 producing the signs of aging, such as loss of hair and teeth, and impairment of memory.

• 4idney ing because it is fluid!li*e may be considered as an aspect of 4idney 0in. 4idney

0in when warmed by 4idney 0ang and the heat from the Ming Men produces 4idney Qi.

• 4idney ing produces what is called &Marrow& in TCM 2 'there is no exact e3uivalent of

this concept in western medicine(. This &Marrow& produces bone marrow, as well as the

 brain, and fills the spinal cord. If 4idney ing is wea*, the brain may be undernourished,

leading to poor memory or concentration, di??iness, a feeling of emptiness in the head, etc.

• ing and Qi are the material foundation for -hen 'Mind( 2 This postulate is used in Chinese

medicine because ing, Qi and -hen represent three different states of the condensation of

&Qi&, from coarse, to rarified, to subtle and immaterial, respectively. If ing and Qi are

healthy and plentiful, the Mind will be happy. If both ing and Qi are deficient, the Mindwill suffer.

Qi ( )

@ifferent Types of Qi. Qi is more of a multi!meaning or multi!component concept than a specific

matter, energy or function. ere are some examples of the definitions of various Qi to thin* of this

abstract concept in a more concrete way)

6renatal Qi '0uan Qi元气(

0uan Qi is said to be ing 'ssence( in the form of Qi. 0uan Qi has its root in the 4idneys andspread throughout the body by the -an iao 'Triple "urner(. It is the foundation of all the 0in and

0ang energies of the body. 0uan Qi, li*e 6renatal ing, is hereditary, fixed in 3uantity, but nourished

 by 6ostnatal ing.

0uan Qi is the dynamic force that motivates the functional activity of internal organs, and is the

foundation of vitality. It circulates through the body in the channels, relying on the transporting

system of the -an iao 'Triple "urner(. It is the basis of 4idney Qi, and dwells between the two

4idneys, at the 1ate of Aitality 'the Ming Men, 1A!B(. It facilitates transformation of Qi described

 below, and participates in producing "lood.

Center Qi 'hong Qi中气(

nergy generated from the -pleen and -tomach, whose function is to transport the Qi from food

into the chest where it is combined with the Qi of the eart and #ungs.

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Food Qi '1u Qi谷气(

Food entering the -tomach is first &rotted and ripened&= then transformed into a usable form by the

-pleen. The energy derived from this food essence is divided into 6ure 0ang Qi and Impure 0in Qi

 by the -pleen. The 6ure 0ang Qi is sent upward to the chest by the Center Qi via the Middle "urner.

First, it goes to the #ungs where it combines with the eavenly Qi to form 1athering 'ong( Qi.

Then, it is transported to the eart, where it unites with the 0uan Qi from the 4idneys to produce

"lood. The turbid 0in Qi of 1u Qi is sent down by the -pleen via the Middle "urner to the #ower

"urner to be further refined and excreted.

Clear Qi 'Qing Qi清气(

This is the pure energy from the 1u Qi sent by the -pleen to the Dpper "urner and chest via the

Middle "urner, also *nown as 0ang Qi.

Turbid Qi 'huo Qi浊气(

This is the impure energetic essence of 1u Qi transported by the -pleen via the Middle "urner to

the #ower "urner to be further refined and excreted.

1athering Qi 'ong Qi宗气(

The -pleen sends 1u Qi to the #ungs, where with the assistance of 0uan Qi and 4idney Qi it

combines with air and transforms into ong Qi.

ong Qi nourishes the eart and #ungs, where it forms the basis of the pulse and respiration. If

wea*, the extremities, especially the hands, will be wea* or cold. ong Qi gathers in the throat and

influences speech 'which is under control of the eart( and the strength of voice 'under control of

#ungs(. It is affected by emotional problems, such as grief and sadness, which disperse the energy

in the chest and wea*en the #ungs. The #ungs and 4idney mutually assist each other via ong Qi

and 0uan Qi. ong Qi flows downward to aid the 4idneys while 0uan Qi flows upward to aid in

respiration 'and the formation of ong Qi(. The chest area where ong Qi collects is called the &-ea

of Qi.& ong Qi and the -ea of Qi are controlled by the acupuncture point -han?hong Een!5>.

True Qi 'hen Qi真气(

ong Qi originates in the #ungs. It is transformed into hen Qi with the catalytic action of 0uan Qi.

hen Qi is the last stage in the transformation and refinement of Qi. It is the Qi that circulates in the

channels and also outside the body and nourishes the organs. hen Qi has two different forms, 0ing

Qi and :ei Qi.

0ing Qi 'utritive Qi营气(

0ing Qi nourishes the internal organs and the whole body. It spends two hours in each channel,

moving through all twelve channels in a twenty four hour period 'termed the orary Cycle(. @uringthese periods, the corresponding organs are nourished and maintained by the 0ing Qi.

It is closely related to "lood, and flows with "lood in the vessels as well in the channels. 0ing Qi is

the Qi that is activated by insertion of an acupuncture needle. It is closely related to the emotions,

since it can be directed by thought.

:ei Qi '6rotective Qi卫气(

:ei Qi is fast moving, &slippery& and more 0ang than utritive Qi. It flows primarily under the s*in

and in between the muscles, especially in the Tendino!Muscular meridians. :ei Qi protects the

 body from attac* by exogenous pathogenic factors such as harsh weather conditions,

microorganisms, harmful emotions, and evil spiritual forces. For example, a deficiency of :ei Qi

can ma*e someone prone to fre3uent colds.

There are three :ei Qi fields extending several feet from the body. 7ll energetic forms of the body,

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including organs, blood vessels, nervous system, etc., can be accessed and treated through these

fields.

• :ei Qi warms, moistens, and aids in nourishing s*in and muscles. For example, a person

with a deficiency of @efensive Qi will tend to feel easily cold.

• :ei Qi ad+usts the opening and closing of pores= thus, regulating sweating and the body

temperature. It is controlled by the #ungs, which regulates its circulation.

• @eficient :ei Qi can lead to spontaneous sweating. :hen an exogenous pathogen 'e.g.,

:ind!Cold( invades the exterior, the pathogen can bloc* the pores, inhibiting the function of 

the :ei Qi, and bloc*ing sweating.

• @efensive Qi has its root in the #ower "urner '4idneys(. It is nourished by the Middle

"urner '-tomach and -pleen( and is spread outwards by the Dpper "urner '#ungs(.

• :ei Qi in the daytime circulates in the xterior, but at night it goes into the Interior to

 protect the 0in Grgans.

• It is said that sleeping under an open window at night gives exogenous pathogens a better

chance for attac* than during the daytime, since the xterior of the body is less well protected. ence, it is easier to catch a cold at night than in the daytime.

• :ei Qi can become thic*er and extends farther out during Qigong practice. Therefore, it

may ta*e longer to move inward at night, causing some Qigong practitioners to have

difficulty falling asleep after evening practice.

Dpright Qi 'heng Qi正气(

7lso is *nown as Eighteous Qi. This is not another type of Qi but a general term to indicate the

various Qi protecting the body from invasion by /ie Qi.

6ostnatal Qi 'ou Tian hi Qi后天之气

(The energy from food, drin* and air cultivated after birth. 6ostnatal Qi depends on 6renatal Qi for

development. "oth form the foundation for the body$s vital energy.

Grgan Qi 'ang and Fu Qi脏腑之气(

This is the energy responsible for the functioning of the internal organs. The 0ang!Fu, hollow

 bowels, produce Qi and "lood from food and drin*. The 0in!ang, solid viscera, store vital

substances. ach organ has its own energy corresponding to one of the Five!lement energies,

which respond to the universal and environmental energy fields. Thin*ing, feeling, metabolism and

hormones can influence the Grgan Qi.

 

Endnotes:

ditor$s note) the above entry was adapted from &Qi in Chinese Medicine, 6art 5& and &Qi in

Chinese Medicine, 6art 9&, by Marty isen, 6h@ and 4evin : Chen, 6h@ published in Yang Sheng  

'urturing #ife(

 

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References:

5. @r. erry 7lan ohnson. Chinese Medical Qigong Therapy. International Institute for

Medical Qigong, 6acific 1rove, 9HHH.

-ee @r. isen$s entry &Qi in Traditional Chinese Thought&