Jing Qi Shen

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Jing Qi Shen (精氣神) are three Chinese terms commonly used in Taoism and related studies to refer to the processes that govern spiritual and physical health. Jing (精) means an essence, qi (氣) breath energy and shen (神) a divine or human spirit. They are often referred to as the “Three Treasures” or “Three Jewels” (Chinese: 三寶; pinyin: sānbǎo; Wade-Giles: san-pao) . Besides this common jing-qi-shen ordering, both qi-jing-shen and shen-qi-jing are also used. The three terms appear in Huangdi Neijing (simplified Chinese: 黄帝内经; traditional Chinese: 黃帝內經; pinyin: Huángdì Nèijīng), the seminal medical text of ancient China, dating to the 1st or 2nd century B.C.E., said to have been originally composed by the Yellow Emperor (r. 2497 – 2398 B.C.E., according to the historian Sima Qian). “Jing Qi Shen” are theoretical cornerstones in traditional Chinese medicine Neidan, and Qigong, and the three terms appear frequently in the tai chi classics.

Jing, said to be the material basis for the physical body, is passed by the parents to an individual at conception. It governs the growth and development processes in the body and is gradually burned up as the body ages. The loss of jing is hastened by stress, overwork, illness, poor nutrition and substance abuse. Qi is the invisible life force and vitality energy of the body. Qi is cosmic energy that circulates in channels, called meridians, through the body. When these channels are blocked, illness results. Shen, equated with “spirit,” “psyche” or “mind,” is a manifestation of the higher nature of human beings and is augmented and developed through the interaction of jing and qi energies. Shen presides over the emotions as an all-encompassing awareness, expressed as wisdom, love, compassion, kindness, generosity, acceptance, forgiveness and tolerance. A strong shen exists on the foundation of a sound jing and a strong qi; the three must be developed together. Well-cultivated shen brings peace of mind.

The Three Jewels

In Taoist healing traditions, the "Three Treasures" or “Three Jewels” are the essential forces sustaining human life:

• Qi 氣 "vitality, energy, force; air, vapor; breath; spirit, vigor; attitude"
• Jing 精 "nutritive essence, essence; refined, perfected; extract; spirit, demon; sperm, seed"
• Shen 神 "spirit; soul, mind; god, deity; supernatural being"

The Taoist text Gaoshang yuhuang xinyin jing (高上玉皇心印經, "Mind-Seal Scripture of the Exalted Jade Sovereign", or Xinyin jing "Mind-Seal Scripture," probably dating from the Southern Song dynasty (1127-1279), contains a discussion of internal alchemy (neidan 內丹), emphasizing the “Three Treasures” (sanbao 三寶). .

A brief essay about the Xinyin jing ("The Imprint of the Heart") by the orientalist and translator Frederic Balfour (1880:380-381) contains the earliest known Western reference to the Three Treasures: "There are three degrees of Supreme Elixir – the Spirit, the Breath, and the Essential Vigour."

Jing

“Jīng” (Chinese: 精; Wade-Giles: ching) is the Chinese word for "essence," specifically kidney essence. Jing is the most dense physical matter within the body and is believed to be stored in the kidney organ system. It is said to be the material basis for the physical body and is yīn in nature, which means it nourishes, fuels, and cools the body.

Jing is the unique primordial energy that is passed by the parents to an individual at conception (sometimes called yuan qi), and has no “material form.” It governs the growth processes in the body such as the development of bones and teeth, hair, normal mental processes and sexual maturity. After puberty, jing controls reproductive function and fertility, as well as clarity of the mind. Jing moves the human body through birth, childhood, puberty, child-bearing, maturity and old age and is associated with the body’s ability to adapt to change. Jīng circulates through the eight extraordinary vessels and creates marrow and semen, among other functions.

Jing is a vital force essential to life. While jing is strong, the body remains young and vital. As the body ages, the jing that it possessed at birth is gradually burned up. The loss of jing is hastened by stress and overwork; emotional excesses; abuse of drugs, tobacco and alcohol; illness, injury and poor nutrition; and sexual intemperance. Loss of jing results in physical and mental degeneration, and as it wanes the hair becomes thin and gray, the bones, teeth and connective tissues weaken, and the senses lose their acuity. When jing is depleted, the body dies.

Chinese Medicine teaches that jing can be strengthened through proper nutrition, adequate rest, meditation and the practice of qigong, herbal tonics and acupuncture treatments. Strong jing results in a long and vigorous life.

Many disciplines related to qigong are devoted to the replenishment of "lost" jing, including “internal” martial arts such as Tai chi chuan and Baguazhang. Chinese herb shops commonly sell rénshēn which is said to bolster the jīng and is a component of many medicinal recipes.

An early reference to jing is found in a chapter called "Inner Training" (內業), dated to the 4th century B.C.E., of a larger text compiled during the Han dynasty, the Guǎnzi (管子).

Qi

Qi, the second of the Three Treasures, is the invisible life force which enables the body to think and move, the most dynamic and immediate energy of the body. Qi is the energy that moves throughout the cosmos. It is said to enter the human body through the nose (Yang Gate) and circulate through the twelve meridians to nourish and preserve the inner organs. Qi brings about change and movement through the interaction between Yin (positivity) and Yang (negativity). Fast moving qi is considered to be Yang while slow moving qi is Yin. When jing is strong, qi automatically arises; a healthy body is a wellspring of constant circulating qi. Qi includes both energy and blood, and is thought to be produced as a result of the functions of the lungs and spleen.

Qi gives the body vitality. Theories of traditional Chinese medicine assert that the body has natural patterns of qi that circulate in channels called meridians. Symptoms of various illnesses are often believed to be the product of disrupted, blocked, or unbalanced qi movement (interrupted flow) through the body's meridians, as well as deficiencies or imbalances of qi (homeostatic imbalance) in the various Zang Fu organs. Traditional Chinese medicine seeks to relieve these imbalances by adjusting the circulation of qi (metabolic energy flow) in the body using a variety of therapeutic techniques, including herbal medicines, special diets, physical training regimens (qigong, tai chi chuan, and other martial arts training), moxibustion, massage to clear blockages, and acupuncture, which uses small diameter metal needles inserted into the skin and underlying tissues to reroute or balance qi.

The earliest extant reference to qi is the Analects of Confucius (composed some time after his death in 479 B.C.E.).

Shen

The third Treasure, shen (神), can be equated with “spirit,” “psyche” or “mind,” and is developed through the interaction of jing and qi energies. Shen is said to be the energy behind mental, spiritual and creative activities. Unlike jing and qi, a person is not automatically endowed with shen; it is achieved and augmented through a righteous lifestyle, meditation, self control and spiritual practices. Shen is nurtured by music and dancing and participation in creative activities.

A strong shen exists on the foundation of a sound jing and a strong qi; the three must be developed together. Well-cultivated shen brings peace of mind. Shen is a manifestation of the higher nature of human beings and presides over the emotions as an all-encompassing awareness of truth. Shen is expressed as wisdom, love, compassion, kindness, generosity, acceptance, forgiveness and tolerance.

Shen is associated with the Heart Organ System in traditional Chinese medicine. The quality of shen can be observed primarily in a person’s eyes, which mirror his or her soul. Spiritual radiance shines through the eyes. The gaze of a person with a troubled soul or an unsound mind does not connect with the eyes of others, or seems wild or clouded. Moderately weak shen is manifested as anxiety, mild depression and chronic restlessness. Deeper psychological problems indicate a very weak shen. Shen can be strengthened through medication, physical exercises and herbal tonics.

Relationship to Daoist Deities

Jing Qi Shen correspond to the Sanbao, or Sanyuan, the Three Treasures or the Three Jewels of Daoism, mentioned in Chapter 67 of Tao Te Ching: compassion, frugality and humility. Metaphysically, they correspond to the Three Pure Ones (Chinese: 三清; pinyin: Sānqīng), }}) also translated as the “Three Pure Pellucid Ones,” the “Three Pristine Ones,” the “Three Clarities,” or the “Three Purities,” the three highest Daoist deities.

• The Jade Pure One (Chinese: 玉清; pinyin: Yùqīng), or Yu Ching (玉清元始天尊), also known as "The Universally Honoured One of Origin", or "The Universal Lord of the Primordial Beginning" (元始天尊, Yuanshi Tianzun), reigns over Shen.

• The Supreme Pure One (Chinese: 上清; pinyin: Shàngqīng), Shang Ching (上清靈寶天尊), also known as "The Universally Honoured One of Divinities and Treasures", or "The Universal Lord of the Numinous Treasure" (靈寶天尊, Lingbao Tianzun).

reigns over Qi

• The Grand Pure One (Chinese: 太清; pinyin: Tàiqīng), Tai Ching (太清道德天尊), also known as "The Universally Honoured One of Tao and Virtues" or "The Universal Lord of the Way and its Virtue" (道德天尊, Daode Tianzun) or the "Grand Supreme Elder Lord" (太上老君, Taishang Laojun) reigns over Jing.

• 

  Yùqīng

• 

  Shàngqīng

• DaodeTianzun.jpg

  Tàiqīng

Notes

See also

• Taoism
• Tao
• Xiuzhen
• Chinese Holy Grail
• Neidan
• Chinese folk religion
• Chinese mythology

References

ISBN links support NWE through referral fees

• Creel, Herrlee G.. What Is Taoism?: and Other Studies in Chinese Cultural History. Chicago University of Chicago Press. 1982. ISBN 0-226-12047-3.
• Gao, Sizhong. “《 黃 帝 素 問 直 解 》” (科 學 技 術 文 獻 出 版 社 1 9 8 0 年 版) .
• Maspero, Henri. Taoism and Chinese religion. University of Massachusetts Press 1981). ISBN 0-87023-308-4
• Robinet, Isabelle. Taoism: Growth of a Religion. Stanford: Stanford University Press, 1997; original French, 1992. ISBN 0-8047-2839-9
• Waley, Arthur. The Way and Its Power: A Study of the Tao Te Ching and Its Place in Chinese Thought. Grove Press, 1958. ISBN 0802150853

• Chang, Stephen T. The Great Tao; Tao Longevity; ISBN 0-942196-01-5 Stephen T. Chang
• Kaptchuck, Ted J., The Web That Has No Weaver; Congdon & Weed; ISBN 0-8092-2933-1Z
• Maciocia, Giovanni, The Foundations of Chinese Medicine: A Comprehensive Text for Acupuncturists and Herbalists; Churchill Livingstone; ISBN 0-443-03980-1
• Ni, Mao-Shing, The Yellow Emperor's Classic of Medicine : A New Translation of the Neijing Suwen with Commentary; Shambhala, 1995; ISBN 1-57062-080-6
• Holland, Alex Voices of Qi: An Introductory Guide to Traditional Chinese Medicine; North Atlantic Books, 2000; ISBN 1-55643-326-3
• Unschuld, Paul U., Medicine in China: A History of Ideas; University of California Press, 1985; ISBN 0-520-05023-1
• Graham, A.C. Disputers of the Tao: Philosophical Argument in Ancient China (Open Court, 1993). ISBN 0-8126-9087-7
• Scheid, Volker, Chinese Medicine in Contemporary China: Plurality and Synthesis; Duke University Press, 2002; ISBN 0822328577
• Porkert, Manfred The Theoretical Foundations of Chinese Medicine MIT Press, 1974 ISBN 0-262-16058-7
• Hongyi, L., Hua, T., Jiming, H., Lianxin, C., Nai, L., Weiya, X., Wentao, M. (2003) Perivascular Space: Possible anatomical substrate for the meridian. Journal of Complementary and Alternative Medicine. 9:6 (2003) pp851-859
• Wile, Douglas Lost T'ai-chi Classics from the late Ch'ing Dynasty (1996) State University of New York Press, Albany. ISBN 0-7914-2653-X

Text References

1. Descriptions of Death in terms of Jing Qi Shen 道祖【內修篇】第三章：『…若未經鍛煉之人，壽緣有定，正如樹木，枝幹枯，根必萎。壽數既盡，雖天地亦不能挽回人之終也。神先出，氣即絕，精始散者，三者 精氣神一散，永無復合。皮囊既脫，三者散漫於天地之間，如是則不離六道 輪迴而已。倘在生時，將三者鍛煉，死後皮囊雖脫，而三者不散，結聚如一，聚散能自如。若鍛煉湛深，此三者更能入石 穿透物質，亦能飛形 飛行自在，入水而不溺，入火而不焚；此之謂神，此之謂仙聖，此無他，三清能否聚耳。世人不覺，不明其真理，便以為鬼神之說；倘明此玄理，見怪不怪也。今以一事論之，水在火中，水沸之時，蒸氣上昇，遇冷又成為水。此理如一者，今譬之於人：氣乃水之精英，水本不能上昇者，但經火之鍛煉，便化為氣，氣在虛無縹緲之間，正如人之皮囊雖脫，而其精神仍在天地間也，是理至顯至明。』Reference Link at (Chinese only)

2. States of Jing Qi Shen 所有元素、化合物皆有 "三態" －「固態、液態和氣態」。萬物必有先天之因由，才有後天的物理。人身的精氣神也是一樣 ── 精可化氣，氣可生神，神可凝氣，氣可還精，精氣神可以互化。這裏所指之精氣神，乃屬先天的層次，可以匹配身中靈性，供養靈性在身中的延續，甚至影響靈性的狀態，而後天的 "精血" 是不能在體溫下作三態循還互化的。…Reference Link at (Chinese only)

3. Heart and Quietness in Jing Qi Shen "性"、"心" 與 "精氣" 三者互相影響，所影響之內容在 【黃帝陰符經】就有這樣的描述：『天地萬物之盜，萬物人之盜，人萬物之盜，三盜既宜，三才 既安。』天與地即指人之"靈性"與 "五官百骸"；萬物喻人身之"精氣"；而人好比"心"。盜者盜奪也，取而未問，用而不還。宇宙之內，任何運作皆以能量推動；天地如是，人身亦然。人的靈性、思想與心念，與及四肢百骸的運作，全賴精氣維持。是故靈性、百骸與心智皆能耗用身中精氣，而且沒有互相協調的機制，隨時有爭奪 的情況。但身體又賴人心來管理調治，精氣才能長養，人心若是忙於事緣，機巧不停，不停損耗精氣，不知葆命養性，破壞性命和諧，違義背道，反受「精氣著於外緣」所盜，以致身體衰敗，百病叢生。 煉心之道在於看得開、放得下，攝心歸性 歸一 ，棄妄歸真。 呂純陽師尊之【百句章】有云：『無念方能靜，靜中氣自平，氣平息乃住，息住自歸根，歸根見本性，見性始為真…』這裏雖然短短三十字，甚多修者卻辦不到，以為無念是心的問題，與氣無關，其實有莫大的關係：人的通病就是對事物妄執，心意多多，我見多多，認為多多，引致欲靜時"氣突"、氣憤不平；氣尚且不平，息如何能住，又如何能歸根見本性？ 是故修心者入靜之時要將心放開，將心氣放下，氣沉"丹田"，保持氣平息和，無令氣突，如此漸入冥杳之境。最重要者，就是偶有任何念頭迴繞，或是覺有任何景象，也不加禁制，不作回應，念過不起追思；蓋止念也是起念，能令氣突。… Reference Link at (Chinese only)

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