Ki the Universal Life Force

8/12/2019 Ki the Universal Life Force

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Ki TheUniversalLifeForce: PhilipDHolmes1990

1

Ki:TheUniversalLifeForce

ThePhenomenonattheHeartofOrientalMedicineandtheOrientalMartialArts

Extracttaken

from

'Ki

A

Philosophical

Review',

Chapter

2,

ICOM

Thesis,

1990

WrittenbyPhilipDHolmes

Therootofthewayoflife,ofbirthandchangeisKi,

Thesourcewherefromthesun,moonandstarsderivetheirlight,

Thethunder,rain,windandcloudtheirbeing,

Thefourseasonsandthemyriadthings,

theirbirth,growth,gatheringandstoring,

AllthisisbroughtaboutbyKi(1)

The general theory of Ki(2)

is one of a mysterious, invisible, intangible, underlying material

substratumthatpervadesandanimatestheentireuniverse.Itrelatestoabeliefsystemthathas

emergedoveraperiodofpossiblythousandsofyears,withinaphilosophythatseesman,nature

andtheuniversethroughdifferenteyesandsubtleminds.

FortheOrientalphilosopher,manifestationofKicanbeanightingalesingingallthesecretsofthe

universe; for the Oriental doctor, Ki can be the sparkle radiating from a person's eyes; for the

Oriental

warrior,

Ki

can

be

the

primordial

scream

erupting

from

the

deepest

depths

of

the

human

form.FortheOrientalmind,theentireuniverse isavibrating,resonating,wondrousspectacleof

diversemanifestationsofKi,dancingallaroundusandwithinus;theveryessenceofallthatis...

Although Ki in general is most widely associated with the idea of animation, the ancient

philosopherssawnoultimatedistinctionbetweenanimalandvegetable,solidor liquid;theysaw

justKiexistingindifferentstatesduetocontrastingdensitiesofYinKiandYangKi.JustastheKiof

manhaditsroletofulfill,sotoodidaplant,arockoranoceanhaveitsspecialKiandroletofulfill.

Theancientssawalsothat,onanotherlevel,Kicouldchangeitsstatesofexistence.Forexample,

whenwaterevaporates intosteam,orhardens intoice,becauseofatmosphericchanges,does it

notstillremainwater?To takethis further,perhapswecanseewhyeven the ideaofbirthand

deathareconsideredtobejustKiindifferentstates,expressedmostpoeticallyinthefollowing:

Everybirthisacondensation,everydeathadispersal

Birthisnotagain,deathisnotaloss(3)

SoperhapswetoocanseeKiinasimilarway,theoneuniversalKi theultimaterealityunderlying

allthings,butmanifestinginmanydiversewaysandonmanydifferentlevels.


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TherearetwoideogramsforthegeneraltermKi,andanetymologicalstudyoftheseisdescribed

asfollows:

Diagram1a: KiAncientForm Diagram1b: Ki ModernForm

TheancientformKi(diagram1a),showsvapoursrisingfromearthandforminga layerofcloudsabove.

Themodern,morecompleteform(diagram1b) tucksagrainof riceunder thecurlof thevapours.This

givestheimageofsteamrisingfromthecookedgrainswhichrepresenttheessentialbeing...Thesound

forKiisagentlehissingofvibratingair,thesoundofbreathexhaledindefinitely,endlesslychangeable(4)

It is perhaps not too difficult to see how the ancients conceived the idea of a substance that

surreptitiouslypervades theuniverse,byobserving themanifestationsof these rising vapours

sometimesvisible foronlya fewmoments,beforevanishingbacktotheunseenworld,ormists

that lingered and hungover fields, hills and valleys giving familiar terrain the appearanceof a

ghostlyapparition.

It isextremelydifficulttoascertainexactlywhenthenotionofKiwasfirstconceived,whereand

by whom. It was certainly well established by the time the 'Huang Di Nei Jing' (The Yellow

Emperor'sClassicofInternalMedicine)waswrittenandcompiled,circa300 100BCE(5)

However,

wecan

see

at

the

very

beginning

of

the

first

chapter

that

even

at

that

time

period

the

idea

of

Ki

wasquiteancient:

TheYellowEmperoraskedtheHeavenlyteacher:

"Ihaveheardthatpeopleofancienttimeshad livedas longasonehundredandtwentyyearswithno

signsofweakening inmovements,butpeoplenowadaysbecomeweakened intheirmovementsatthe

ageoflessthansixtyyearsold.Isthisduetoachangeinnaturalenvironments,orduetoman'sfaults?"

KiPoreplied:

"Theancient

people

who

knew

the

proper

way

to

live

had

followed

the

patterns

of

the

Yin

and

Yang,

which istheregularpatternofHeavenandEarth,remained inharmonywithnumericalsymbolswhich

arethegreatprinciplesofhumanlife,ateanddrankwithmoderation,livedtheirdailylivesinaregular

patternwithneitherexcessnorabuse.Forthisreason,theirspiritsandbodieshadremained inperfect

harmonywitheachotherandconsequently,theycouldliveouttheirnaturallifespananddieattheage

ofoveronehundredandtwentyyears.

Ontheotherhand,peoplenowadaysarequitedifferentbecausetheyintoxicatethemselvesexorbitantly,

replaceanormal lifewitha lifeofabuse,havesexual intercoursewhile intoxicated,exhausttheirpure

energy (Ki) through gratification of their desires, waste their true energy (Ki) through careless and

prolongedconsumption,failtoretaintheirenergy(Ki)inabundanceandtoguardtheirspiritsconstantly,

rushtothegratificationoftheirheartstothecontraryofthetruehappinessoflife,livetheirdailylivesin

anirregularpattern.Itisforthisreasonthattheycanonlylivehalfoftheirlifespan.(6)


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WecanonlyassumethatwhentheYellowEmperorstated,"peopleofancienttimeshad livedas

longasonehundredandtwentyyearswithnosignsofweakening,"thathisviewof'ancient'was

approximately the sameasours. Then, forexample,justaswe consider theGreekandRoman

Empiresofsome2000 yearsago tobe in the realmsofancient, it isconceivable thatOrientals

livingcirca4,500BCEhadperceivedthenotionofKiandthecosmologythatsurroundsit.

To gain greater insight into this perception, it is now necessary to see man, nature and the

universe in the way those thoughtful men perceived these things all those centuries ago.

ForthoseearlyChinesephilosophers,therewasnocreatoroftheuniverse.Questionsconcerning

origin, creation, or ultimate cause were considered unanswerable. Although the meaning of

existence was an inaccessible mystery, it was not considered absurd, that is to say, like the

Sartrian existential philosophical notion that existence is neither designed nor predictable, but

irrational and meaningless. Rather, the visible manifestations oflife gave clues to the great

invisible mystery, that a certain order of things existed, but was beyond our understanding.

Thisnotionof implicitperceptionwasdescribed ratherwellbyaWestern scientistwhogained

relativefame intheearly20thcenturywithhisuniquecontributiontoourunderstandingofthe

greatmystery.

Thehumanmindisnotcapableofgraspingtheuniverse.Wearelikealittle

child entering a huge library. The walls are covered to the ceiling with

bookswritten inmanytongues.Thechildknowsthatsomeonemusthave

writtenthese

books.

It

does

not

know

who,

or

how.

It

does

not

understand

thelanguagesinwhichtheyarewritten,butthechildnotesadefiniteplan

in the arrangement of the books.Amysterious orderwhich it does not

comprehend,butonlydimlysuspects(7)

AlbertEinstein: 18791955

So,tocometotermswiththesequestionsconcerningcosmologyandthephenomenalworld,the

allembracing term 'Tao'was introduced. This is a fundamental key concept inChinese (Taoist)

philosophy,fornotonlydoesitrepresentcosmicorderononelevel,itcanalsobeseenasaway

ofdoing

things

in

relation

to

the

phenomenal

world

and

thus

give

meaning

to

existence

on

anotherlevel.Thatistosay,becomingawarethatmanisapartofnatureandtherefore,theneed

to live inacertainway tobe inharmonywithnatureand theuniverse,and thus (re)createor

maintainaunifiedwhole.

Literally translated, Tao means 'road', or 'way'. However, its meaning is relative to the

interpretation.Forexample,intheConfuciantradition,Taoisbasicallylimitedtobehaviourinthat

itsuggestsacorrectwayormoralcodeofconductthatshouldbefollowed.Inmoregeneralterms,

awarenessofthevisible,everchangingprocessesofnature,madeitpossibleforthoseperceptive

followers of the Tao to perceive, or intuitively grasp, the existence of a mysterious, invisible,

intangible,underlying

material

substratum

that

they

probably

considered

as

the

primordial

source

andcontinuationofallthings.Thisphilosophybecametrulycrystallized intheschoolofthought


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whichbecameknownasTaoism;andforitsfounder,LaoTzu,(8)

questionsconcerningcosmology,

hitherto unanswerable, could be answered indirectly by subtle inference of language, using

parablesandmetaphorsthatcould leadtoanintuitive,ormystical,understandingoftheeternal

Tao:

Itissomethingmysteriouslyformed,thatexistedbeforeHeavenandEarth.Itsnamewedonotknow,

Taoisthebynamewegiveit.Forcedtosaywhatclassofthingsitbelongsto,callitimmense(9)

AlthoughLaoTzuascribedthetermTaotothenamelessentitythatprecededHeavenandEarth,

hewasatgreatliterarypainstopointoutintheveryfirstlineofhisgreatclassic,theTaoTeJing,

thateventheverynamingof'it'wasnot'it',because'it'wasbeyondwords.

TheTaothatcanbespokenofisnottheeternalTao(10)

EncompassedwithintheconceptoftheeternalTaoarethreeideas:

1) TaiYi,ortheGreat(undivided)One2) TaiJi,ortheGreatUltimate3) HunDun,orthePrimordialChaos.

Allareconsideredtoprecedetimeandspace,andtheseparationofKiintoitsprimordialpolarities

of Yin Ki and Yang Ki. Tai Yi does not create, but has the potential of being (becoming) and

existence. Tai Ji, encompassed within Tai Yi, has the nature of duality, and therefore is the

progenitorof

the

subsequent

separation

and

relative

polarization

of

Ki.

Hun

Dun,

again

encompassedwithinTaiYi,relatestotheunseparatedKi inastateofperfectbalanceperversely

describedas 'chaos'.However, toattempt todiscuss thesedifferent ideas in isolation isalmost

impossible because, basically, they all come to mean the same thing. Separately, they are the

sameaswhentheyareconsideredtogetheraspartofthesamereality!

It isbecomingrelativelyclearthatfortheancientOrientalphilosopherscosmologicalbeginnings

arecenteredaroundthegeneralconceptofKi,primordialKiinanundifferentiatedstate.Itisalso

becomingclearthat,inthisparadoxicalstate,time,spaceandexistence,asweknowthem,didnot

exist.If

anything

did

exist,

it

was

in

astate

of

perhaps

what

one

could

only

describe

as

dormant

potentiality.So,tobringustotherealityofeveryday life,aneventmusthaveoccurredtoaffect

theprimordialstateofKiandinitiate itsseparationintothedifferentiatedstatesknownasYinKi

andYangKi(11)

At that criticalevent, space came intoexistenceand timebegan,as thepurer,

clearer, lighter and more rarefied (Yang) Ki ascended to become Heaven, and the less pure,

denser,heavier,moreturbid(Yin)KidescendedtobecomeEarth.(12)


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Diagram2: SymbolrepresentingYINKIandYANGKI

Sonowwe see that from theTaiYi,orGreat (undivided)One,wehave theperceptionof two

distinctprimordialpolarities,theconstantinterplayofwhichaffectsman,natureandtheuniverse

witheverypassingmoment,and,assuch,maybeconsideredastheprimordialmatrixfromwhich

everythinghasitsbeginning,itscontinuationanditsend.

YinKi

and

Yang

Ki

are

the

eternal

opposites

of

nature:

the

dark

and

the

light,

the

quiet

and

the

loud,thecoldandthehot,thefemaleandthemale,andsoon.Theancientsbelievedthatwithin

the totalityofall things, that is to sayeverything that couldbeobservedaswellas (implicitly)

everything that could not be observed, these two basic types of Ki existed; and within every

polaritythereexistedthepotentialfortheother.Bydefinition,thismeantthateverything inthe

universewasrelative,becausenothingwasevertotallyYinortotallyYang.Itwasalsoconsidered

that in this state of constant flux, certain phenomenon would reach an extreme, and then

graduallytransformintoitsoppositestate:

SotheYinYangisdividingthewaystheuniverseisrollingonitself.Whatthey(theancientphilosophers)

callTian

Yun

(Heavenly

distribution

of

influx).

The

only

sure

thing

is

that

there

is

Heaven

and

there

is

a

motion which is regular, some sort of transportation of something. So under Heaven's influence,

everythingistransportedsomewhere.Withus,thisgeneralcirculation,thisnaturalmotionoftheuniverse,

thismaybedivided into twoaspects, theYinaspectand theYangaspect.Andaspectsofwhat?OfKi.

Thereissomearisingandthere issomefallingback,fallingdownoftheKi.Toriseinordertofallandto

fallinordertorise,andthatmakesthiscirculation.Itissohighthatwecannotperceivetheessenceofit.It

issouniversalthatweareaffected,ourselves,ourneighbours,everything,everybody,everyanimal,every

plantisunderthesameTianYun,thesamenaturalmovement.Andtheregressionofthisisseenthrough

thefourseasons.Thefourseasonsarenotfourtimesintheyear,theyarefourdifferentaspectsoftheTian

Yun,whichweseeveryclearlyinspring,summer,autumn,winter.Sofaraswemaysaythateverythingis

spring,andeverythingissummer,andeverythingisautumn,andeverythingiswinter,butthemostvisible

spring is inthespring inthefield,or thespring inthebirthof insects,orthespringseen insmallgreen

bladesof

vegetation,

or

the

feeling

that

everything

is

in

an

awakening

process

..

(13)

Here,wenowseeexpressedtwootherfundamentalkeyconceptsinOrientalthought:firstly,that

oftwoopposing,butcomplementary,typesofKi,and,secondly,thatofthecyclicallychanging

natureofKi.Asmentionedabove,boththesestatesofrealitytheancientsmostreadilyobserved

inthechangeoftheseasons.Fromthemostprimordialpolaritiesofwinter(Yin)andsummer

(Yang),itwasseenthatthesestateswerenotpermanent,butgraduallychangedintoeachother;

moreover,thatfourdistinctseasonswereidentifiable.However,afifthstate,or'season',wasalso

consideredtoexistbetweenthedecline,orend,ofoneseasonandtheemergence,orbeginning,

ofanother.ThiswasconsideredtobeEarthitself,theplacewheretheseasonsmanifestedand

wherethe

transformation

took

place.

(Diagram

3)


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Diagram3:TheFourSeasonswithEarthattheCentreofallChange

Aftermakingtheseassertions,theancientsrealizedtheycouldalsomakevalidassociationsbased

on the theory of the constantly changing state of Yin Ki and Yang Ki. They considered that all

naturalphenomena

fell

into

five

categories

or

states

of

existence:

Wood,

corresponding

to

spring;

Fire,correspondingtosummer;Earth,correspondingtolate,orIndiansummer,oratthecentreof

allchange;Metal,correspondingtoautumn;Water,correspondingtowinter.Otherassociations

include tastes,sounds,colours,directions,climates,emotionsandorgansof thebody.However,

essentially, the fundamentalpolarityofYinKiandYangKiremainedpresentand integralas the

ultimaterealityunderlyingandmotivatingallthingsandallchange.(Diagram4)

Diagram4:TheFivePhasesandtheOrganCorrespondence

So, how is this theory represented, or seen to work, in man and nature? The answer may be

interpreted in different ways. However, if we apply the basic theory of Ki, we may find one

possibleanswer.If,astheancientshavesuggested,Kihasacyclicalnature,thatthingsreachtheir

fullestexpressionandthenrevertbacktotheiroppositestate,wemaythenseethatinmanand

natureallthingshavea(relative)beginningand(relative)endandthatnothingcangoonforever

beingthesamething.Thishasbeenexpressedsuccinctlyinthefollowing:

When someparticular effect initiated by an action has been completely structed and thus stabilized in space, it

becomestheobjectofnewactionstendinginturntoneutralize,tocounteract,ortoannihilateit.Viewedinthisway,

everystructionissucceededwithinthecycle,organismiccosmosbyeventual(self)destruction(14)


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Therefore,inrelationtonature, ifaseasonbeginswithspring, itbeginswith(Old)YinKi,turning

into(Young)YangKi,which,inturn,changesto(Old)YangKiasthespringturnsintosummer,and

soonuntilthecyclereturnstothe(relative)beginningofspringonceagain.(Diagram5)

Diagram5: TheEverchangingCyclesofKiinrelationtotheSeasons

However,whatmustbeunderstoodisthattherearealwayscycleswithincycles.IfKiisliterallythe

breathoflife,andbreathhasarenewablecycle,thenperhapsweseethatforKitoinitiatechange,

it has to have this pulsating cycle from the centre outwards and back to the centre again. So,

wheretheseasonsareconcerned,beforeeachchangecantakeplace,therehastobeareturnto

thecentre,thatistosay,areturntoEarth.However,ifEarthinthiscontext isconsideredasthe

ultimateYinandvisible,then,bydefinition,Heavenexistsasitsexactopposite,theultimateYang

and invisible,sothe impetusforoutwardexpressionandchangemustcomeeachtimefromthe

invisibleultimateYangatthecentreofthecentre.(Diagram6)

Diagram6:ThePulsatingNatureofKi,anditsInevitableReturntotheCentreforRenewal

We can also see this theory working in man. If we accept as axiomatic the organ associations

attributed toboth theChineseClockand theFivePhases (seeDiagram3),we see thatKi flows

throughthe

12

channels

and

organs

of

the

body

in

acontinuous

(clockwise)

cycle.

(Diagram

7)


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Diagram7: TheChineseClock

However,ifweapplythesametheoryofKihavingapulsatingnaturetotheChineseClock,wesee

thatcertainchannelsororgansofthebodymaybeinfluencedbyKiotherthanthataccordeditby

thecharacter

of

its

specific

phase.

For

example,

here

we

see

that,

although

the

lungs

and

colon

belongto,andhavethe(Ki)characteristicsoftheMetalPhase,theymayalsobeinfluencedbythe

(Ki)characteristicsoftheWoodPhase(15)

(Diagram8)

Diagram8: TheChineseClockandtheFivePhases,RevealingtheInfluentialInnerKioftheOrgans

Asmentionedpreviously,therearedifferentinterpretationsoftheoriginsandcontinuationofKi,

which

can

all

be

valid

in

the

particular

context

they

relate

to

in

trying

to

dissect

the

whole;

interpretationsthatencompasstheoriessuchasTrigramsandHexagrams,andPreHeavenlyand

PostHeavenlysequences,Numerology,YinYang,theThreeTreasures,theFourSeasons,theFive

Phases,theSixDivisions,theSevenEmotions,theEightExtraordinaryChannels,theEightWinds,

theNineContinents,theTenHeavenlyStemsandTwelveEarthlyBranches,theTwelveChannelor

Meridian System and so on. However, ultimately these can only be considered as symbols or

images of man's consciousness, and his attempt at trying to understand himself and all that

surroundshim,whereas theultimate realityof theoriginsand continuationofKimust, for the

mostpart,transcendconsciousnessandremainintherealmofthewhollyother.

But,evenifmanlivesintheenergy(Ki),hedoesnotseetheenergy(Ki),

justasfishesliveinwater,butdonotseethewater(16)


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FOOTNOTES

1. CHANGCHIEHPIN(CHINGYUEH),LEIJINGT'UIor IllustratedWingtotheInnerClassic,1624,Chapter1,pp.2930

2. ThefollowingnotesmaybeusefulingainingafurtherinsightintotheOrientaltermKi/Ki:2.1 Ki canbewrittenaseitherKi,orKi,andisusuallypronouncedas'Chee',inChineseandas'Key',in

KoreanorJapanese.

2.2 TheChinesecharacterforKi,hasbeenvariouslytranslatedintheWestas,interalia,'energy','air','wind',

'power','force','current,'or'breath'andgenericallyas'theuniversallifeforce'or'vitalenergyofthe

universe'.Whileallthesetermshelptogiveusareasonably goodideaofwhattheChineseconceptisall

about,ultimatelyitisprobablybestnottotrytotranslatethewordKi,butrathertoleaveitsimplyasKi.This

willallowtheindividualtointerpretthemeaningoftheconceptinhisorherownway,fromthepersonal

experienceofcontinuedusage.

2.3 Infollowingtheabovelineofthought,thereaderwillfindthateverytimeanyoftheabovetranslations

appearinquotes,oranyotherform,theterm(Ki),inparenthesis,willbeplacedimmediatelyafterasa

constantreminderthatwearealwaystalkingaboutKi!

3. CHANGTSAI,CHENGMENorCorrectDisciplineforBeginners,1076,Chapter64. LARRE,SCHATZ,ROCHATDELAVALLEE:ASurveyofTraditionalChineseMedicine(Trans.byS.E.Stang),

InstituteRicci,Paris.TranslationfromtheNEIJING,Book1,Chapter5,page51.

5. 5.1ThenomenclatureofBCE(BeforetheCommonEra)andCE(CommonEra)hasbeenusedthroughoutthisarticleandwebsite.TheCommonEraischronologicallyequivalenttotheChristianEra i.e.1CE=1AD(Anno

Domini).

5.2 Agreatdealofmystery surroundsHuangDi TheYellowEmperor.Itisnotknownwhetherhewasan

actualpersonoramythicalfigure;hisnameisoftenprefixedwiththeword'legendary'.Heisconsideredto

havebeenthethirdrulerofChinaandhisreigndatesarecirca.2696 2598BCE.Thisofcoursewouldputthe

datingoftheauthorshipofTheYellowEmperor'sClassicofInternalMedicineandtheDifficultClassic,

consideredtohavebeenwrittenandcompiledbetween300 100BCE,slightlyoutofsynchronization...!

6. Dr.HENRYLU,Ph.D.,ACompleteTranslationoftheYellowEmperor'sClassicofInternalMedicineandtheDifficultClassic,publishedbyH.LU,Vancouver,Canada,1978.BookOne,Chapter1,"OntheHeavenlyTruth

ofAncientTimes",pp.12.

7. ALBERTEINSTEIN.HeformulatedtheSpecialTheoryofRelativity(1905)andtheGeneralTheoryofRelativity(1916),andmademajorcontributionstotheQuantumTheory,forwhichhewasawardedtheNobelPrizefor

Physicsin1921.Hewasalsonotedforhisworkforworldpeace.

8. ThereisverylittleknownaboutLaoTzu,whoselegacy,theauthorshipofthegreatTaoistphilosophicalclassic,theTaoTeJing,iseveninquestion.However,thiscollectionofprofoundparablesandverseslaysout

theideasthatareattheveryheartofthisphilosophy.

9. LaoTzu,TheTaoTeJing,orTheBookoftheWayanditsVirtue,BookOne,verse56.10. Op.cit.,BookOne,verse1.


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11. 11.1Presentastronomicalknowledgepointstotheemergenceofthematerialuniversefromasingleeventbetweentenandtwentythousandmillionyearsago,whenthecomponentsofmatterandperhapswith

them,thedimensionsofspaceandtime,firstappeared.

WILLIAMS,WARWICK,DYSON,andBANNISTER,Gray'sAnatomy,37thedition,fromtheIntroduction, 'Origin

ofLifeonEarth',p.3

11.2Sincewritingthisthesisin1990,theoreticalcosmologistsarenowsuggestingthattheuniversewas

createdwithaBigBangorexplosionapproximately13.7billionyearsago.

12. 12.1 AscensionforHeaven(Yang)anddescentforEarth(Yin),isthedescriptionofchoice(andperhapsnecessity)oftheancientphilosophersinrelationtoplacingthingsinthephenomenalworld.Inultimate

reality,up,down,front,back,etc.,probablyhavenomeaning.

12.2 Earthistakentomeanallmaterialbodiesintheuniverse,i.e.planets,stars,etc.

13. FATHERCLAUDELARRE,SJ,Ph.D.,TheSecretTreatiseoftheSpiritualOrchid,unrevisedtranscriptofaseminargiveninLondon,March,1985,pp.56.PublishedbytheBritishRegisterofOrientalMedicine,EastSussex,

England.(My

emphasis)

14. MANFREDPORKERT,TheTheoreticalFoundationsofChineseMedicine,1978,M.I.T.Press,Cambridge,Massachusetts, andLondon,England,p.29.

15. Dr.J.D.vanBUREN,'ChinesePhilosophy TenHeavenlyStemsandTwelveEarthlyBranches',ICOMlecture,1989

16. FromacommentaryonthetranslationoftheTAIICHUNHUATSUNGCHINorSecretoftheGoldenFlower,translatedbyR.Wilhelm,revisededition,Arkana,London,1984,p.2

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Ki the Universal Life Force