The Expression Of "Qi" In Su Shi’s "Ci" Writings

Su Shi is the most respected versatile writer in Chinese history. He is excelled both in literature and fine arts. His works are invaluable. He has contributed greatly for the development of "Ci", and deeply influenced the later writers. One of the reasons for his great achievement is due to his skilful application of "Qi" (spirit). "Qi" as the characteristic of his art expression is well recognized by literary critics in history."Qi" has various meanings. In Su Shi’s works, "Qi" can be defined as "mental state". Su Shi’s mentality as well as his strong personality are the consequences of natural flow, fusion and intertwining of the writer’s thoughts, will, dispositions, conducts, education and talents. In fact, "Qi" is generated both from nature and nurture. For nurture, we mean "cultivation of spirit", that is, through learning, befriending, formation of characters and dispositions, we cultivate the noble thoughts and moral principles through personal effort, and mentality and personality which are partly influenced by social factors. To the writer, "Qi" means "personality"; to his works, it means "style". "Qi" play a decisive role in literary works, which is the criterion for judging the writer’s capability and the merits of his works. Since "Qi" is the necessary condition for the perfect combination of content and style, writer must cultivate the "Qi".Su Shi expresses "Qi" in his works, for he emphasizes the cultivation of "Qi" His parents taught him patiently by their own examples when he was young, and emphasized the cultivation of characters so as to lay the solid foundation of his noble spirit. He was instilled by Confucianism in his early days, as well as Buddhism and Taoism. He wisely fuses these three schools of thoughts:the flexibility of Confucianism, spirituality of Taoism and practicability of Buddhism. Cultivation of "Qi" requires incessant efforts. Su Shi is diligent in learning and reading throughout his life. Books are the treasure of knowledge; knowledge increases the mental power in human. By reading books, he cultivates his "Qi". Besides, nature is the root of "Qi". Contact of nature helps one to develop the "Qi". Su Shi is very fond of the nature. In his youth, he visited many scenic places with historical relics during his family tour to Bianjing. Many years after being demoted of his official rank, he travelled widely, seizing this opportunity to nature. He visited scenic mountains and rivers, befriending noble people, so as to enlarge his knowledge and experience. By then, his accumulation of "Qi" enables him to manifest elegantly his dispositions and personality. "Qi" in literary works is based on living experience in society, because human society is the fountain of "Qi". He suffered many setbacks in his political life. Yet, in his gloomy days, he never deserts the teaching of Confucianism:be benevolent to common people, concerning the sufferance of masses. Whenever he goes, he actively participates in social works, serving the people wholeheartedly, whereby fortifying the foundation of "Qi" cultivation.In producing a literary work, his well cultivated "Qi" expands, naturally manifesting his mentality, dispositions and personality. With profound conception, rich imagery and sound mentality, Su Shi’s poems are spiritually inspired. His essays are excelled with remarkable "Qi". Also, he uses brush and ink to release his accumulated "Qi" in calligraphy or painting.As for "Ci" (a variant of poem), Su Shi views it from the poem aspect. He knows very well the different between poem and "Ci". As poetry has more themes and with more outspoken style, he uses it to reform "Ci", in which he expresses his emotion and aspiration. He retains the tenderness of "Ci", but infuses it with "Qi", so as to widen the artistic scope. By Infusing "Qi", Su Shi’s "Ci" appears to be entirely different from those of the past and present writers."Qi" is manifested differently for different writers, and varied with age, environment and mentality for the same writer. The increase in age and experience, the vicissitudes of his political life, impart him with complex emotions and views, changing his artistic expressions with mix sentiments and contradictory thoughts. Hence, the release of "Qi" varies, showing different stages of his prolific writings.Su Shi’s writings can be divided into four stages:germinating, maturing, culminating and harvesting. In germinating stage, though Su may not be happy with his political life, he fared peacefully. He was highly spirited, pleased with himself and relaxed. His "Ci" were clearly, effortless and beautifully written with more defined style, taking gradually more forceful and freer expressions. After serving in Hangzhou, he was appointed as magistrate for Mizhou. During this period, he changed his mode of thinking and way of life. This was the maturing stage of his "Ci" writings, in which he took up the new approach, showing his broad-mindedness. Subsequently, he served in Xuzhou, Huzhou, and was demoted to Huangzhou. After the "Case of Wutai Poem", he was wary of the slanders, afraid of being persecuted. He became discreet. Yet the frustration of his political life did not quench his heroic passion, neither change his patriotism, nor his benevolence towards people. He was getting tired of his official life, struggled between "to be" or "not to be". In his "Ci" writings, he complained of the injustice, gave vent to his anger, sank into sadness and reflected on the vicissitudes of life. This was the culminating stage of his "Ci" writings, in which he expressed his broadmindedness, also, in lesser degree, his tenderness. He consolidated his style of "Ci" writings with enlarged themes and rich expressions. His expressions of "Qi" varied, with which the different "Qi" blending, permeating and fusing. Su Shi led an eventful life. Politically, he was cruelly persecuted during his old age. He was demoted to Huangzhou, followed by Huizhou, Dan’er. This was the final stage of his "Ci" writings. He produced less "Ci", his style became tranquil, natural, clear and effortless.The division of stages revels "Qi" is the characteristic of Su Shi’s "Ci" writings. He treated "Ci" as poem. Judging his works by contents, modes of expression and general outlooks shows his "Ci" resembled to poem in many ways. This type of "Ci" has been treated as variant of ordinary "Ci". The veteran scholars believe the infusion of "Ci" to this type of "Ci" swerves it aspect towards aesthetic forcefulness. The "Qi" in this new "Ci" can be divided into two types:one is for aspiration and the other momentum, and these two types can be mixed up.As the expression of "Qi" pertaining to mentality, the change of environment and personal moods affect it decisively. The complexity of sentiment and the caprice of emotion enrich the "Qi" in expression. Since the wood "broad-minded" cannot be used to describe all of his "Ci" writings, his works should not be classified as "varied type of Ci" wholly.There are four characteristics in Su Shi’s "Ci" writings. First, "Qi" reflects one’s personality and his aspiration. Similarly, it expresses senses of heroism, noble spirit, uprightness, solemnity and robustness in "Ci". Secondly, the writer, being motivated by his heroic impulse and longing for free execution, expresses his "Qi" of robustness, pureness, effortlessness, uniqueness and wildness in his works. There also include the "fairy-created Qi" for adroitness, the use of historical exemplars, and the momentum of encompassing and creativity. Thirdly, there are the mixed "Qi". Since Su Shi is sincere and sentimental, he blends and fuses all types of "Qi" in his "Ci" writings. And finally, women play the leading role in his "Ci" writings. In his gloomy days, he took woman as subject matter, whom he portrayed, to give vent to his frustration. These types of "Ci" follow the traditional style of tenderness and showing their "womanliness" in "Qi". In short, the "Qi" in Su Shi’s "Ci" writings assemble, permeate and fuse together when being expressed. The y are varied and complex. The intertwining, converging and blending of various "Qi" manifest the characteristic of Su Shi’s "Ci" writings.Su Shi infuses "Qi" to "Ci", he uses "Ci" to express his "Qi". "Qi" is the inner force of emotion. The change of accumulated emotion is influenced by external factors. The "Qi" moves, when emotion "moves". Hence, there are different styles of expression of "Qi" in "Ci".Basically, there are three types:the sudden bursting, the overall diffusing and the rhythmic undulating. For the sudden bursting style, the unrestrained "Qi" suddenly bursts out of "Ci", when one is overcome by emotion either through self-reflection or causes by perception of certain people or scene. For the overall diffusing style, the unquenchable "Qi", surging up from one’s bosom, lively spread through the whole "Ci", when one is letting out his emotion and reveals his true self. In this style, for convenient and accurate description of events, Su Shi uses historical exemplars. Finally, for the rhythmic undulating style, the accumulated "Qi" freely rolls and unrolls, or many "Qi" appear alternatively. This type of "Qi" turns and twists, rises and falls in "Ci" writings.Su Shi’s style of expressing "Qi" in "Ci" deeply influences the later generations. He inspires the elevation of moral standard through cultivation of "Qi", exerting oneself to success, facing hardship in life positively. We learn from him the emphasis of self-cultivation and the increase of experience through activities in real life, are the effective ways to cultivate the "Qi". Moreover, the extraction of spiritual force from Su Shi’s "Ci" writings can be used to cultivate the essential "Qi", consolidate one’s moral principles, so as to make life more meaningful and substantial.As a writer and thinker over nine hundred years ago, Su Shi expressed "Qi" in his "Ci" writings. His "Ci" still captivates numerous readers today. The "Qi", or multiple "Qi" of heroism, noble spirit, uprightness and effortlessness, is the essential "Qi", between heaven and earth, and the spiritual "Qi" in humanity. The expression of "Qi" in "Ci", endows it with everlasting rationality, signified the eternal value in reality. It is proved that the classic literature upholds the principle of "making the past serve the present".