I am not a big fan of Chi (ki), energies, Chakra, winds and the like. I consider them traditional, pre-scientific guesses and fanciful imaginings about how the body and mind work from an age when people had much less understanding of how the body actually is put together. So, I want to clarify your meaning before we discuss it more.
The winds are distinguished in several different ways in Nga-wang-bel-den’s description of the stages
of Highest Yoga Tantra. In one scheme, winds are enumerated as five: (1) the vitalizing wind, which
causes inhalation, exhalation, and so forth; (2) the pervasive wind, which makes possible the movement of the limbs, and so forth; (3) the upward- moving wind, which is involved in speech, swallowing, and so forth; (4) the downward-voiding wind, which is responsible for defecation, urination, the emission of semen, and so forth; and (5) the fire-dwell- ing wind, which is responsible for
digestion, and so forth ...In another scheme, winds are distinguished into basic winds and secondary winds; the basic winds are the five winds just mentioned, and the secondary winds are the five parts of the vitalizing wind which are associated with the five senses. (Thus, the secondary winds are actually included within the basic winds.)
[G]aining control over the winds means to be able to restrain the senses by preventing the winds they depend on from going out of the “doors” (the eyes, ears, and so forth) of the senses. However, in Highest Yoga Tantra, the aim is not merely to prevent the winds from going outside, but actually to draw them into the body and then into the central channel by the power of meditation. When the winds are caused to enter the central channel, they are held there, moved around, and drawn into various places where they “dissolve” (cease). The dissolution or cessation of winds concomitantly causes the cessation of the types of minds that rely upon them. Thus, as the coarser winds cease, so do the coarser types of minds, leaving only subtle winds and minds. The remaining subtle mind (mounted on the remaining subtle wind) is then used to cognize emptiness.