Everything that ever existed, at all times, is made of qi, including inanimate matter, humans and animals, the sky, ideas and emotions, demons and ghosts, the undifferentiated state of wholeness, and the world when it is teeming with different beings.Īs an axiomatic concept with a wide range of meaning, the word qi has over the years been translated in numerous ways. The basic stuff out of which all things are made is called qi.
Observation of the seasons and celestial realms, and methods like plastromancy and scapulimancy (divination using tortoise shells and shoulder blades), dream divination, and manipulating the hexagrams of the Classic of Changes allow people to understand the pattern of the universe as a whole by focusing on the changes taking place in one of its meaningful parts. The cosmos continues to change, but there is a consistent pattern to that change discernible to human beings. “Things behaved in particular ways,” writes Needham, “not necessarily because of prior actions or impulsions of other things, but because their position in the ever-moving cyclical universe was such that they were endowed with intrinsic natures which made that behaviour inevitable for them.” (1) Rather than being created out of nothing, the world evolved into its current condition of complexity out of a prior state of simplicity and undifferentiation. While the latter approach the world religiously as created by a transcendent deity or as a battleground between spirit and matter, or scientifically as a mechanism consisting of objects and their attributes, ancient Chinese thinkers viewed the world as a complete and complex “organism.” In Needham’s opinion, the dominant strand of ancient Chinese thought is remarkable for the way it contrasts with European ideas. Nevertheless, the answer to that question offered by one scholar of China, Joseph Needham, provides a helpful starting point for the analysis. What is the Chinese conception of the cosmos? Any simple answer to that question, of course, merely confirms the biases assumed but not articulated by the question - that there is only one such authentically Chinese view, and that the cosmos as such, present unproblematically to all people, was a coherent topic of discussion in traditional China. To understand Chinese theology (literally “discourse about gods”), we need to explore theories about human existence, and before that we need to review some of the basic concepts of Chinese cosmology.