Last Wednesday the Nüwa published Transformation Through Release, which spoke about the two principal forms of Daoist inner cultivation — meditation to generate release, and alchemical practice to fuel the release process. This piece explores those ideas further by interweaving them with the complex notion of qi. Although I generally aim to write for those without any prior knowledge, this piece may be more suitable for those with some background in Daoism.
Two Definitions of Qi: Cosmological & Energetic
Let us begin by noting that, just as many words in English have numerous definitions, so there are many distinct definitions of qi. Two of these are particularly relevant to Daoist inner cultivation:
Cosmological: a placeholder that conveniently signifies all phenomena.
Ancient Chinese thought, from which Daoism developed, understands the world as complex patterns of transformation and interaction. These patterns were considered more important than the nature, or essence, of individual phenomena themselves. By pragmatically labelling all phenomena qi, ancient Chinese thought was able to focus upon such patterns. The most important models that it developed for understanding these patterns were yin yang, five phases and eight trigrams. Over time, these models were synthesised together to form what is sometimes known as the Daoist process of creation. Non-differentiation (wuji) gives birth to yin yang (taiji), which gives birth to the five phases, which gives birth to the eight trigrams, which gives birth to the myriad beings. This ‘process of creation’ can be understood in two ways — as either the literal process that all phenomena go through as they travel away from source, or the increasingly complex ways in which our minds perceive the transformation and interaction of phenomena.
Energetic: a specific band of phenomena that sits between the physical and non-physical.
The second, energetic definition of qi is quite different from the first, cosmological definition. It is not a pragmatic placeholder, but instead refers to a specific band of phenomena that sits between the physical and non-physical, and which we might call ‘energetic’ in nature. The context in which this kind of qi is most commonly spoken about is the human body, and it is divided into three kinds — jing (vital essence), qi (vital energy) and shen (spirit). Jing is dense and collects at the base of the body. Qi travels through the body in channels, circulates around orbits, pools in large fields and collects in small points. Shen is the least dense of the three. It is anchored within the head and tends to be experienced as various lights. Jing, qi and shen are collectively known as the Three Treasures.
The Two Definitions & Two Forms of Inner Cultivation
As I spoke about in Transformation Through Release, there are two principal forms of Daoist inner cultivation — meditation and alchemical practice. Meditation generates release, whilst alchemical practice fuels the release process. Each definition of qi is relevant to one or the other form of Daoist inner cultivation. The cosmological definition of qi is relevant to meditation, whilst the energetic definition of qi is relevant to alchemical practice.
Cosmological definition & Daoist meditation:
The release process generated through meditation leads one’s perception back through the Daoist process of creation. Eventually, it comes to rest in a state of non-differentiation (wuji).
Energetic definition & alchemical practice:
On the other hand, alchemical practice cultivates the Three Treasures. Jing is consolidated. Qi is produced in greater quantities and used to fill the dantian and open the channels. When the body is working so much more efficiently, it is far easier to enter stillness, within which shen is nourished. This supports Daoist meditation because stillness is the primary meditative quality required to generate release.
Closing Thoughts
I hope that this short discussion of qi has demonstrated how essential it is to Daoist inner cultivation. One of the difficulties with Daoism is that it’s a tradition of inner cultivation that developed in a historical and cultural setting radically different to our own. As a writer and teacher, I attempt to make Daoism intelligible by explaining it in reference to ideas that others are more familiar with. However, in my own practice, I maintain as classical a perspective as possible. This means understanding and approaching inner cultivation in the same way as the masters who developed it.
One of the greatest problems people face when practising Daoism today is the use of non-Daoist frameworks to understand it. Additionally, many people pick and choose concepts they like from Daoism and incorporate them into a hybrid worldview and set of inner cultivation practices. Both of these approaches will yield limited results. To truly taste the fruit of inner cultivation, we must immerse ourselves within a tradition, including the mindsets of those who developed it. Having said that, most of us live in a modern Western culture and society. If we want to go far in Daoist cultivation whilst also maintaining a healthy engagement with our own societies and cultures, we have to learn how to switch fluidly between different conceptual frameworks.
I hope you have a lovely rest of the week,
道炁長存
Oscar
using consistently a Taoist conceptual framework when practicing Taoism and leaving it aside when you are immersed in worldly activities is a good piece of advice. Leaving a framework aside, when it is not the best fit, doesn't mean doubting its value; on the contrary it shows recognition of it true purpose I think.
I must say Excellent explanation of complex ideas!!! As a beginner you really made it clear. Thank you!