The Eight Types of Qi

The Ephemeral Qì; the Substantial Qì

Qì is not an abstraction. It is neither esoteric nor is it the material of mystics. While in the West—including here in the U.S.—we often steep Qì in a deep sense of otherworldliness and New Age mythology that, at times, borders on what Edward Said termed Orientalism, Qì is, in Chinese, a straightforward—almost colloquial—way to simply describe energy.

We can better understand Qì by examining several Traditional Chinese characters used in common, everyday words. But before we do that, let’s first look at the Traditional character for Qì itself.

The traditional character for Qì is 氣. The structure of this character is composed of two main parts. First, there is 气, originally a pictograph for steam, for rising breath, and for vapor. Today, this top portion (气) is the simplified Chinese character for Qì—omitting the bottom portion 米.

The bottom portion, 米, means rice. When combined as 氣, the etymology of the character emerges, conjuring an image of steam rising from cooked rice—invoking Qì as something both substantial (rice) and ephemeral (steam). 氣 is a representation of energy as both tangible and intangible, as nourishment that includes the tangible and intangible.

While philosophical in origin, Qì is used in practical, everyday ways to denote different kinds of energy. For instance, in Traditional Chinese:

1. Weather (tiān qì) is written as 天氣. The character 天 means sky or heaven—and 氣 is Qì.
2. To be angry (nù qì) is to have rising Qì, written as 怒氣. The character 怒 means anger or to be angry—and 氣 is Qì
3. Industrial waste gas (fèi qì) is written as 廢氣. The character 廢 means waste or discarded—and 氣 is Qì.
4. Electrical current (diàn qì)—like what flows through the wires in our homes—is written as 電氣. The character 電 means electricity—and 氣 is Qì.
5. The courage to go after one’s own convictions (lǐ zhí qì zhuàng) is written as 理直氣壯. The character 理 means reason or principle, 直 means straight or just, 氣 is Qì, and 壯 means strong or forceful.

These examples illustrate that while Qì is rooted in philosophical tradition, its use in Chinese is often descriptive and contextual—used to identify and to express different forms of energy. This is in contrast to how the word is typically used in the West. 

These examples illustrate that while Qì is deeply rooted in Chinese philosophical thought, its use in language is often descriptive and contextual—used to identify and express various forms of energy. This stands in contrast to how Qì is typically perceived and represented in the West.

---

Qì Within the Context of Personal Health

In thinking about our own Qì—that is, the Qì governing our health, we need to question it in four ways: 

1. What is the quality of my Qì?
2. How is the movement of my Qì?
3. Where are the sources (and types) of my Qì?
4. How do I spend (and conserve) my Qì?

The Quality and the Movement of Our Qì

The quality of our Qì, and the way it moves through the body, forms the basis of both health and disease.

In Classical and Traditional Chinese Medicine (CCM and TCM), there are five primary branches—five standalone disciplines of clinical and personal practice:

1. Dietary therapy
2. herbalism
3. Acupuncture
4. Tuī Nǎ (Massage therapy)
5. Internal practices, such as Qì Gōng and Tài Qì (Tài Jí)

Each of these branches, in part, seeks to refine and move Qì. The internal practices—movement-, meditation-, and breath-based practices like Qì Gōng and Tài Qì—are particularly focused on improving the quality of Qì and ensuring its smooth and unobstructed flow through the meridians (often referred to as the twelve rivers) of the body.

It is said that through the practice of Qì Gong and Tài Qì we are able to achieve the "six no worries":

• No worry food
• No worry toilet
• No worry sleep
• No worry energy
• No worry sexuality
• No worry emotions

Through the internal arts, the “six no worries” are achieved because through them, Qì is refined—the quality of the Qì already within us is enhanced—and its movement becomes free, full, and unobstructed, flowing throughout the body and along the meridians. Notice that within this equation, nothing material is added. A fundamental assumption in the internal arts is that you already have everything you need within. While the house may need to be cleaned and the furniture reorganized, you are complete as you are. 

From day to day, we can feel this fundamental truth within ourselves: There are days where everything feels perfect, we are content, blissful, excited, and optimistic. Yet, other days, we may struggle to even remember those positive feelings. What has changed? Materially, nothing has changed at all. But immaterial, it has. By improving the quality and the movement of the immaterial, the Qì, through practices such as Qì Gong and Tài Qì we are able take what is already within all of us, and create a more permanent state of the “six no worries.”

---

The Eight Types of Qì

There are eight primary types of Qì within the practice of Classical and Traditional Chinese Medicine (CCM and TCM), each with its own distinct source and function: Yuán Qì, Gǔ Qì, Zōng Qì, Zhēn Qì, Yíng Qì, Wèi Qì, Zhōng Qì, and Zhèng Qì. By understanding the differences between them—their origins and their roles—we gain deeper insight into our own patterns of health, how each type of Qì influences our well-being, and how we might ultimately attain the “six no worries.” Or, to put it simply: to feel better—to have more of those days when everything just feels right.

Qì, as previously mentioned, courses through the body along a roadmap of twelve meridians. Each meridian is punctuated with specific points and aligned with the Zàng-Fǔ organ system. Additionally, there are three levels of Qì within the body—Wèi Qì, Yíng Qì, and Yuán Qì—each functioning at a different depth (see The Three Levels of Qì).

---

Yuán Qì – Original Qì

Yuán Qì (原氣)—often referred to as Original Qì—is a foundational concept in both CCM and TCM. Understanding Yuán Qì is essential for grasping the relationship between Jīng (Essence) and its transformation into Qì within the body. This distinction helps dispel a common misunderstanding: the conflation of Yuán Qì with Jīng. While Jīng is the inherited essence stored in the Kidneys, Yuán Qì is the mobilized, dynamic expression of that essence—the activating force that arises from Jīng—and it is Yuán Qì, not Jīng, that functions as the immediate source of vitality and longevity in the body. If Jīng is potential, Yuán Qì is its action.

Yuán Qì transforms Jīng into Qì—it is the application of our Jīng into our lives.

Yuán Qì is the source of Yīn and Yáng within us, and the quality of our prenatal Yuán Qì depends on the quality of our biological parents’ Yuán Qì—linking constitutional strength in concepts akin to modern epigenetics.

Prenatal Yuán Qì is inherited from our biological parents. It cannot be replenished or restored throughout our lives, but its quality can be refined and its reserve preserved through the internal arts (such as Qì Gōng and Tài Qì), as well as through herbalism, acupuncture, and dietary therapy. Conversely, prenatal Yuán Qì can be prematurely depleted through chronic stress, illness, overexertion, and the excessive use of stimulants and psychoactive drugs, such as coffee, alcohol, and marijuana.

Postnatal Yuán Qì, in contrast, functions more like a spending account—it can be replenished and expended. It is our source of daily energy, motivation, and adaptability. Like prenatal Yuán Qì, it must be managed wisely—but unlike prenatal Yuán Qì, the postnatal reserve can be nourished and supplemented through lifestyle, nutrition, and rest.

The root of both types of Yuán Qì is in the Kidneys, and it is distributed throughout the twelve meridians via the Sān Jiāo, known in English as the Triple Burner or Triple Heater. The Sān Jiāo acts as the mechanism that moves Yuán Qì to the body’s surface and to the internal organs, integrating its influence throughout the system.

Primary Sources of Yuán Qì

• Prenatal Yuán Qì – Inherited from our biological parents (approximately 50% maternal and 50% paternal). This fixed amount of Yuán Qì is established at conception and stored in the Kidneys.
• Postnatal Yuán Qì – Generated after birth from the transformation of food (Gǔ Qì) and air (Zōng Qì). While postnatal Yuán Qì is distinct from prenatal, it supplements the functional activity of Yuán Qì in daily life and supports the vitality of the organs.

Primary Functions of Yuán Qì

1. Yuán Qì is the reservoir of vitality within us, sustaining all physiological and developmental processes.
2. Yuán Qì is the motivating force behind the activity of the Zàng-Fǔ organs, ensuring they function efficiently and harmoniously.
3. Yuán Qì is the root of Kidney Qì, residing between the two Kidneys at the Mìng Mén—the Gate of Vitality—and accessed through the twelve Yuán (Source) Points of the primary meridians.
4. Yuán Qì is the catalyst of Qì transformation, facilitating the conversion of one type of Qì into another—for example, transforming Zōng Qì into Zhēn Qì (True Qì).
5. Yuán Qì is vital in the production of Blood, helping transform Gǔ Qì—with the assistance of the Heart and Lungs—into Blood, a vital substance that nourishes the body, anchors the Shén (Spirit), and supports longevity.

Additionally, Yuán Qì, along with Yíng Qì and Wèi Qì, form the three layers of Qì in the body. While not essential for understanding the eight primary forms of internal Qì, this framework is vital from a diagnostic and therapeutic perspective.

---

Gǔ Qì – Food Qì

Gǔ Qì (谷氣), or Food Qì, is the vital energy derived from the foods—and the herbs—that we consume.

Through the transformative force of Yuán Qì, Gǔ Qì allows us to obtain Qì from what we eat, integrating the Qì contained within the Earth (Earth Qì) into our bodies. Through Gǔ Qì, we realign with the Earth’s Qì by transforming it into a form that is usable by the body. This connection reflects the central role of the Spleen and Stomach in mediating between the external environment—macrocosm—and our internal physiology—the microcosm.

Gǔ Qì is produced by the Zàng-Fǔ organs—the Spleen and Stomach—which extract the nutritive essence from digested food and transport it upward to the Lungs. There, it combines with the air we breathe—Kōng Qì (空氣), referred to as Air Qì) to form additional primary types of Qì, such as Zōng Qì and Zhōng Qì.

Gǔ Qì represents the first stage of Qì transformation, beginning with digestion, nutrient absorption, and the extraction of essence from food. This process is referred to in CCM and TCM as “rotting and ripening,” in which the Stomach—with support from digestive enzymes—breaks down food to prepare it for absorption. The Stomach performs the rotting and ripening, then sends the partially transformed food to the Spleen, where it is converted into Gǔ Qì.

From the Spleen—housed alongside the Stomach in the Middle Burner—Gǔ Qì is transported upward to the Lungs and Heart, located in the Upper Burner. In the Lungs, Gǔ Qì combines with the air we breathe to form Zōng Qì, with the assistance of the transformational power of Yuán Qì. Without Yuán Qì, this essential transformation cannot occur. This process marks a turning point in the refinement of Qì, transforming it into forms the body can actually use. Some Gǔ Qì also passes through the Lungs to the Heart, where it is transformed into Blood.

Primary Sources of Gǔ Qì

• Food and Drink – The primary sources of Gǔ Qì are the foods and beverages we consume, including therapeutic herbs.

Primary Functions of Gǔ Qì

1. Gǔ Qì, derived from the food we eat and mobilized by Yuán Qì, is the foundation of Qì production and serves as the basis for all forms of Qì within the body.
2. Gǔ Qì supplies the fundamental nutrients and energy required for the body's daily functions and the maintenance of health, transforming Yin substances (like food and fluids) into usable energy (Qì).
3. Gǔ Qì is transformed in the Middle Burner (Spleen and Stomach), where it is sent to the Upper Burner (Lungs and Heart) for further refinement and conversion into other types of Qì.
4. Gǔ Qì is essential for the production of Zōng Qì, formed when it combines with Kōng Qì in the Lungs, with the assistance of Yuán Qì. This process marks a major turning point in Qì refinement.
5. Gǔ Qì is vital for the production of Blood, which occurs in the Heart after its initial transformation in the Spleen and Lungs.

---

Zōng Qì – Gathering Qì

Zōng Qì (宗氣), or Gathering Qì, is formed in the chest through the combination of Gǔ Qì—extracted by the Spleen and Stomach from food and drink—and Kōng Qì (Air Qì)—inhaled through the Lungs.

This synthesis, supported by Yuán Qì, produces Zōng Qì, which accumulates in the chest.

Zōng Qì fills a central role in distributing Qì throughout the chest and upper body and bridges the external (air) and internal (food) sources of Qì, and in doing so, is nourishes the Heart and Lungs, supporting respiration, regulating the heartbeat, and fortifying the strength of the voice.

Additionally, Zōng Qì has a dynamic relationship with Yuán Qì—while Zōng Qì descends to assist the Kidneys, Yuán Qì ascends to support Zōng Qì’s formation.

Zōng Qì is closely tied to emotional well-being (mental health). Because it resides in the chest and governs breath and voice, it is especially influenced by emotional states like grief and anxiety. Internal practices (breath work, Qì Gōng, and meditation) can help regulate and strengthen Zōng Qì.

Primary Sources of Zōng Qì

• Gǔ Qì – With the assistance of Yuán Qì, extracted by the Spleen and Stomach from the foods and drinks we consume.
• Kōng Qì – Drawn into the body through Lung respiration.
• Yuán Qì – Assists in the refinement and transformation of Gǔ Qì and Kōng Qì into Zōng Qì.

Primary Functions of Zōng Qì

1. Zōng Qì is the activating force of the Heart and Lungs, supporting circulation, respiration, and the movement of Blood throughout the upper body.
2. Zōng Qì is responsible for the regulation of breathing and heartbeat, coordinating the rhythm, depth, and strength of respiration and cardiac function.
3. Zōng Qì is essential in assisting the Lungs’ function of controlling Qì and respiration, strengthening the body's overall ability to breathe effectively.
4. Zōng Qì is vital in assisting the Heart’s role in managing the circulation of Blood and controlling the Blood Vessels.
5. Zōng Qì is influenced by and reflective of the emotional state, particularly emotions that affect the chest, such as sadness and grief.
6. Zōng Qì is the bridge between postnatal sources of Qì (Gǔ Qì and Kōng Qì) and Zhēn Qì, forming the immediate precursor to the Zhēn Qì (True Qì) that nourishes and protects the body.

---

Zhēn Qì – True Qì

Zhēn Qì (真氣), or True Qì, is the ultimate refined form of Qì within the body. In addition to True Qì, Zhēn Qì is also sometimes referred to as Normal Qì. This is because Zhēn Qì is the usable, functional Qì that circulates throughout the entire system, supporting life and health.

Zhēn Qì is produced in the Lungs, where Zōng Qì—formed from the combination of Gǔ Qì and Kōng Qì (Air Qì)—is further refined with the activation and support of Yuán Qì (Original Qì).

Zhēn Qì is not a single, monolithic force—it is the source of two vital forces in the body:

• Yíng Qì (Nutritive Qì) – Nourishing the internal organs and circulating with Blood.
• Wèi Qì (Protective Qì) – Defending the body from external invasion and regulating surface-level physiological processes.

Once formed, Zhēn Qì circulates through the meridians, vessels, and organ systems, delivering nourishment, initiating physiological processes, and regulating homeostasis/allostasis. It is the final stage in the transformation sequence: from food and breath, into Zōng Qì (Gathering Qì), and finally into Zhēn Qì—into True Qì.

Primary Sources of Zhēn Qì

• Zōng Qì – Formed in the chest by combining Gǔ Qì and Kōng Qì, and further refined to produce Zhēn Qì.
• Yuán Qì – Assists in the activation, refinement, and mobilization of Zōng Qì into Zhēn Qì.

Primary Functions of Zhēn Qì

1. Zhēn Qì is the final, usable form of Qì within the body, responsible for energizing all organs and tissues and enabling physiological activity throughout the system.
2. Zhēn Qì is the source of Yíng Qì, which nourishes the internal organs and tissues and circulates with Blood through the channels, vessels, and meridians.
3. Zhēn Qì is the source of Wèi Qì, which circulates on the surface of the body, protecting it from environmental pathogens and supporting immune and regulatory functions.
4. Zhēn Qì is essential in maintaining internal balance (homeostasis/allostasis) and vitality, enabling the coordination of bodily functions and the integration of Qì flow through the meridians.
5. Zhēn Qì is distributed throughout the body via the twelve meridians and collateral channels, ensuring that all tissues are nourished and animated.

---

Yíng Qì – Nutritive Qì

Yíng Qì (營氣), or Nutritive Qì, is the nourishing aspect of Zhēn Qì (True Qì, discussed above). Yíng Qì is closely associated with Blood and is responsible for nourishing (feeding) the internal organs and tissues, supporting cellular function, and maintaining health and vitality. Yíng Qì flows through the twelve meridians, alongside Blood, and is considered a Yin form of Qì due to its nourishing and sustaining qualities.

Yíng Qì is manufactured through the refinement of Zhēn Qì and is the form of Qì most directly activated in acupuncture, Tuī Nǎ (massage therapy), and moxibustion. Yíng Qì responds to stimulus and intervention, carrying the intention of treatment throughout the channel system.

Yíng Qì flows through the twelve primary meridians and completes a full circuit in the body every 24 hours, spending approximately two hours in each channel, providing focused nourishment and restoration to the associated organ during its peak energetic time.

Primary Sources of Yíng Qì

• Zhēn Qì – The direct source of Yíng Qì, refined and differentiated into its nourishing aspect.
• Gǔ Qì (Food Qì) – The original nutritive source of Qì, transformed through multiple stages into Yíng Qì.
• Yuán Qì (Original Qì) – Assists in activating and sustaining the transformation of Yíng Qì from Zhēn Qì.

Primary Functions of Yíng Qì

1. Yíng Qì is the nourishing force within the body, providing vital sustenance to the organs, muscles, tissues, and bones.
2. Yíng Qì is closely tied to Blood, co-circulating through the meridians and vessels, and together ensuring that the body is nourished on both energetic and physical levels.
3. Yíng Qì is the aspect of Qì directly influenced by acupuncture (and other bodywork practices), acting as the medium through which therapeutic intervention circulates.
4. Yíng Qì is cyclical in nature, spending two hours in each of the twelve primary channels, nourishing the corresponding organ during its peak period.
5. Yíng Qì is essential in maintaining internal balance, growth, and repair, supporting the body's ability to adapt, heal, and regenerate.

---

Wèi Qì – Protective Qì

Wèi Qì (衛氣), or Protective Qì, is the defensive aspect of Zhēn Qì (True Qì), serving as the body’s first line of defense against external pathogenic factors such as Wind, Cold, Heat, Dampness, and other environmental influences. Unlike Yíng Qì, which is Yin in nature and circulates internally, Wèi Qì is Yang in nature—it is fast-moving, expansive, and dynamic.

Wèi Qì circulates on the surface of the body, through the skin, muscles, and superficial layers, and even extends slightly beyond the physical form—creating an outer layer of defense not recognized in Western understandings of immunity. Additionally, Wèi Qì is present in the spaces between the muscles and travels through the meridians, including the twelve primary channels, providing a layer of protection that is both energetic and physiological.

The Lungs play a central role in governing Wèi Qì—dispersing it outward to the body’s surface and assisting in its regulation through the opening and closing of the pores. Because of its mobility and direct interaction with the external environment, Wèi Qì also helps regulate body temperature, sweating, and skin health.

There is an energetic and emotional aspect to Wèi Qì. In addition to its physical role, Wèi Qì offers a form of emotional and energetic protection, shielding the body from negative influences in a similar way that it defends against climate and pathogens (see Wèi Qì and Emotional Immunity).

Primary Sources of Wèi Qì

• Zhēn Qì (True Qì) – Wèi Qì is derived from the Yang aspect of Zhēn Qì
• Lung Qì – The Lungs govern and disperse Wèi Qì to the surface, regulating its flow and strength
• Yuán Qì (Original Qì) – Supports the transformation of Wèi Qì and assists in its movement and defense

Primary Functions of Wèi Qì

1. Wèi Qì is the body’s defensive barrier, protecting against external pathogens such as Wind, Cold, Heat, and Dampness
2. Wèi Qì is the circulating force at the surface, traveling through the skin, muscles, and superficial layers to guard the external body
3. Wèi Qì is involved in regulating pores, controlling the opening and closing of the skin to manage sweating, cooling, and moisture balance
4. Wèi Qì is governed by the Lungs, which disperse it outward and ensure its rhythmic and protective circulation
5. Wèi Qì is emotionally protective, shielding the individual from disruptive or pathogenic emotional influences and maintaining a sense of personal energetic integrity
6. Wèi Qì is dynamic and Yang in nature, moving quickly and responsively to changes in the environment

---

Zhōng Qì – Central Qì

Zhōng Qì (中氣), or Central Qì, is the transformational and uplifting Qì of the Middle Burner. Zhōng Qì is produced by the Spleen and Stomach through the transformation of Gǔ Qì (Food Qì) and is supported by Yuán Qì (Original Qì). Zhōng Qì is sometimes referred to as Stomach and Spleen Qì or Middle Burner Qì, and it plays a critical role in digestion, nutrient absorption, and organ stability.

In CCM and TCM, Zhōng Qì is both a functional and directional force. Functionally, Zhōng Qì drives the digestive process—transforming food and transporting its essence to where it is needed. Directionally, Zhōng Qì governs the ascending movement of clear Qì, lifting nutrients upward to the Lungs and Heart. A deficiency of Zhōng Qì often results in digestive weakness, fatigue, and organ prolapse (particularly of the stomach, uterus, or rectum), reflecting a failure of its ascending function.

Because of its central role in the body's internal engine, Zhōng Qì is often regarded as the axis of postnatal vitality, mediating between the lower (digestive) and upper (respiratory and circulatory) functions of Qì.

Primary Sources of Zhōng Qì

• Gǔ Qì (Food Qì) – Transformed by the Spleen and Stomach in the Middle Burner.
• Yuán Qì (Original Qì) – Supports the function and ascension of Zhōng Qì.
• Spleen Qì and Stomach Qì – The organ-level manifestations of Zhōng Qì.

Primary Functions of Zhōng Qì

• Zhōng Qì is the driving force of digestion, responsible for the transformation of food into Qì and Blood within the Middle Burner.
• Zhōng Qì is the energy behind the Spleen’s function of transportation, delivering nutrients and Qì upward to the Lungs and Heart for further refinement.
• Zhōng Qì is the Qì responsible for organ stability, helping to anchor and hold organs in place and prevent prolapse.
• Zhōng Qì is the integration of Spleen Qì and Stomach Qì, coordinating their Yin-Yang relationship to maintain digestive balance.
• Zhōng Qì is a central axis of postnatal Qì, linking the transformation of food (Gǔ Qì) (lower Burner) to respiration and circulation (upper Burner)

---

Zhèng Qì – Upright Qì

Zhèng Qì (正氣), or Upright Qì, is not a discrete or singular form of Qì like the other primary forms of Qì. Instead, Zhèng Qì is a collective term that refers to the total strength and integrity of the body's correct, righteous, or authentic Qì.

Zhèng Qì is the sum of the body’s protective, nutritive, and original Qì, especially Wèi Qì (Protective Qì), Yíng Qì (Nutritive Qì), and Yuán Qì (Original Qì), representing—and forming—the body's overall ability to resist disease, maintain internal balance (homeostasis/allostasis), and restore and recover health when challenged.

In Classical Chinese Medicine, Zhèng Qì is the internal force that resists external pathogenic factors, known as Xié Qì—or “Evil Qì.” When external pathogens such as Wind, Cold, Damp, or Heat attempt to invade the body, the strength of one’s Zhèng Qì determines whether illness will take hold. Thus, health and disease are viewed as a dynamic struggle between Zhèng Qì and Xié Qì—betweeb Upright Qì and Evil Qì. 

Parallels are often drawn between Zhèng Qì and the immune system—just as they are with Wèi Qì—but with Zhèng Qì, the concept goes further. Zhèng Qì is not merely immunity; it is the integration of accumulated constitutional vitality, nutritive support, and protective strength. It reflects the coherence and coordination of the body’s complete network of Qì. And like Wèi Qì, the protective ability of Zhèng Qì extends beyond the physical—it is essential in sustaining mental health and in helping the body manage emotional and energetic stressors.

Primary Sources of Zhèng Qì

• Yuán Qì – The foundational source of constitutional strength and internal vitality.
• Wèi Qì – The surface-level defense mechanism against external pathogens.
• Yíng Qì – Provides internal nourishment and supports recovery and restoration.
• The overall balance and strength of all Qì systems – Zhèng Qì reflects the body's total upright, life-sustaining energy.

Primary Functions of Zhèng Qì

• Zhèng Qì is the body’s total defensive and regulatory capacity, integrating multiple forms of Qì to protect against external pathogens (Xié Qì).
• Zhèng Qì is a marker of vitality and health, reflecting the strength of the body’s internal systems and its ability to resist or recover from illness.
• Zhèng Qì is responsible for maintaining homeostasis/allostasis, ensuring that internal organs function in harmony and that balance is maintained between Yīn and Yáng.
• Zhèng Qì is the foundation ability of the body to heal and recover, allowing the body to adapt to stress and environmental change.
• Zhèng Qì is the force measured in diagnosis to determine prognosis—if strong, it can overcome even serious illness; if weak, even minor pathogens may overwhelm the system.

---

Final Thoughts

How We Manage, Spend, and Preserve our Qì

Ultimately, each of us must ask the difficult question: How do I want to spend my Qì?

How do I want to spend my attention, focus, energy, care, compassion, empathy, creative energy—sensuality,health, longevity, and vitality?

Alongside internal practices and external practices, like Qì Gōng, herbalism, and acupuncture, understanding and acting upon this question is the deeper and more demanding work of working with Qì.

Coffee offers a perfect illustration of this question. It borrows from our Prenatal Yuán Qì —and once we borrow from our Prenatal Qì, we can never get that bit of it back. It’s gone. Forever. Coffee will always have this effect on the body, every single time. But does that mean we must never drink coffee again?

That’s a personal question, one only you can answer. Sometimes you may want to. Sometimes the benefit may outweigh the cost.

That is how we must think about our Qì: with awareness, intention, and self-honesty.

We must decide—consciously and deliberately—what we want to spend our Qì on…and where we would rather preserve it.

Return to the Knowledge Tree