"Heraclitus taught that all changes in the world arise from the dynamic and cyclic interplay of opposites and he saw any pair of opposites as a unity. This unity, which contains and transcends all opposing forces, he called the Logos." (Fritjof Capra - The Tao of Physics)
It is unfortunate that at this stage some Christians have attempted to dispense with the entire notion of ch'i as wholly incompatible with Christianity simply due to its eastern origins. Yet, this is an overly simplistic type of reasoning, since to belittle and reject all eastern thought solely by pointing out its source is a genetic fallacy. Christians will do well to remember that Judaism and Christianity, despite the unfortunate label of being “Western Religions,” were in fact born in the east amongst eastern people.
In general, Christians can relate to the overall summary of [Traditional Chinese Medicine's] pragmatic methods of “all things in moderation.” In fact [Traditional Chinese Medicine's] push to moderate one's lifestyle, control sexual urges, and caring for one's body (which Paul refers to as a temple of the Lord, 1 Corinthians 6:18), are in line with a Christian worldview. However, embracing the philosophical awareness and wisdom that [Traditional Chinese Medicine] is supposed to provide for personal wellness should be considered suspect since the Christian's personal well-being and wisdom should come from their relationship with Christ.
So long as Christians still abstain from the divination practices of Feng Shui, taking this definition would free users to see Feng Shui as nothing more than an aesthetic art form
No, detachment is not enough; we must go on to attachment. The detachment from the confusion all around us is in order to have a richer attachment to God. Christian meditation leads us to inner wholeness necessary to give ourselves to God freely.
As a result, the “soft” side of martial arts dealing with inner development often includes harmony with and controlling ch'i, as opposed to the “hard” side including physical conditioning and strikes.
As previously mentioned, the use and definition of ch'i neither fits any of the gifts of the Holy Spirit, nor acts in way that would serve the ministries of the church.
According to the Japanese Catholic Theologian Yohji Inoue, the foundation of Western thinking is “substance” (object) while Japanese thinking is “the field which envelopes substances.”
What if, instead of exploring Christan ethics exclusively through the lens of Aristotelian either/or logic, more disciples opened themselves to exploring Christian ethics through the lens of more eastern style both/and logic as well? What would it look like?
Well actually I think it would look a lot more like the ethics of Jesus, who, after all, lived his whole life in the near east. In the "Dao, the Truth and the Life," Christian thinker Mark Allen Dejong writes, "In both/and thought, opposites are seen as complementary and coexistent; there is no room for the enmity between the one and the other as in the logic of either/or—such logic is based on the flawed assumption that the one can exist in isolation."
Consider exploring the Jesus parable of the two lost sons through this lens. In the parable the younger son is the more progressive, licensious of the two. However, by the end of the parable it is clear that the older brother, the more conservative, legalistic of the two, is just as lost in his own way. Neither law breaking, nor law keeping, lead to life. The perceptive one recognises these paths as complementary and coexistant reflections of one another. The yin and yang of ethics. What we need however, is a way, a Dao, that transcends them both. This is what Jesus offers us through this parable, in the figure of the father. A love and life that transcends both law breaking and law keeping.
NB: The above illustration of the prodigal son story is by Chinese Christian artist He Qi