January 3, 2023

The Three Treasures – Jing, Shen and Qi

I initially wanted to write this article focusing on the concept of Jing in Traditional Chinese Medicine (TCM) however it would not be doing it enough justice as Jing is inherently connected to Qi and Shen. Therefore, this article is an exploration of the three concepts or ‘Three Treasures’ knowns as Jing, Qi and Shen, based on my own developing understanding and passion for Traditional Chinese Medicine. Although I acknowledge that I can only understand the concepts from my own perspective and understanding which is influenced by my culture and living in the West, I wanted to share my understanding of Jing, Qi and Shen in a way that is accessible for students and other people interested in TCM whilst also trying to preserve their original and authentic meaning. I am forever grateful to my TCM teachers who have not only ignited and nurtured this passion within me, but have guided me throughout the process of the course. Their Shen (passion, wisdom, enthusiasm) has inspired the Shen within me and for that I am forever thankful, thank you.

This article will explore the concepts of what are known as the ‘Three Treasures’ in Traditional Chinese Medicine and the relationship between them. The Three Treasures are Jing, Qi and Shen. It has been suggested by Baik (2019) that previous studies have only explored the concepts of Jing, Qi and Shen in an abstract way, often as three separate elements rather than focusing on their interconnected relationships. This is, in part, due to the incorrect translation of Chinese language and symbols into English language by Western scholars and practitioners. It is important to note that some Chinese symbols do not have a direct English translation so many Western scholars have attempted to ascribe meaning using words that are as near to the symbol, but this can mean that the true and original meaning of symbols and acupuncture points is veiled to some degree.

Jing, Qi and Shen are often thought about as three separate elements, which impacts how they are understood and applied in practice by practitioners. Deepening the understanding of the Three Treasures not only supports greater application in practice, but enables practitioners to cultivate their meaning in their own lives. Traditional Chinese Medicine appears to be a lifelong study that supports movement and change in profound, unquantifiable ways.

Jing

Jing is translated as ‘essence’. It relates to growth, reproduction and longevity. The character of Jing (see appendix one) has two parts which mean ‘rice or grain’ and ‘green’, fresh’ and ‘youth’ (Baik, 2019). This gives the indication that Jing has an important connection to food. Food is an important building block for not only Post-Natal Jing but also Parental (Pre-Natal) Jing because the foods parents consume throughout their lives will impact the health of their children at conception and beyond. Maciocia (1998, cited in Baik, 2019, p. 21) discusses that Jing is something that is “derived from a process of refinement from some coarser basis”. This implies that Jing goes through an extraction or distillation process and is a refined substance. In the classic Chinese text, the Neijing, Jing has thirteen different meanings which according to Baik (2019) are as follows:

Jingwei – the finest essence from water and grains.
Jingqi – the Jing between Heaven and Earth
Jing of the human body which includes both Pre-natal and Post-natal Jing.
Fresh, cheerful or awake from sleep.
Strong, robust or vigorous
Nimble, flexible or Flow
Very small, tiny or minute
Delicate or subtle
Fluid
Fine and clear
Pure, clear or bright
The sun, moon and the stars
Eyeball or the function to see objects clearly

The meanings of Jing from the descriptions above are all slightly different but share the common theme of being fundamental to human life and development.

Parental Jing or reproductive Jing is the Jing inherited from both parents. Post-Natal Jing is the substance derived from ingested foods. Pre-Natal Jing nourishes a growing foetus as well as after the baby after birth. Chinese Medicine stresses the importance of the health of both parents at the time of conception and the mother during pregnancy. Parental Jing is thought to determine an individual’s constitution, development and lifespan to some degree (Baik, 2019, p. 32). Parental Jing can be enhanced by supporting the Postnatal Jing through food and drink. Post-Natal Jing can be cultivated throughout the early life course, similar to how a gardener can improve the quality of soil by adding in organic matter such as leaf mulch and manure. This suggests that although someone may be conceived from parents who did not have good quality reproductive Jing, this Jing can also be kick-started by the parents after the baby is born through breastfeeding and the selection of foods given through the weaning period and beyond. Interestingly, TCM also highlights the importance of quiet time, following a special postnatal diet and rest during the Postnatal period for Mother and Baby known as ‘sitting the month’ or Zuo Yue Zi (Huang, 2020). This is also a time where outside contact should be limited to protect the open energy of the mother and baby.

Post-Natal Jing is the Jing transformed from Jingwei from water and grains by the stomach and spleen after birth. It is stored in the Kidneys and then transported to the five Zang and six Fu organs. Postnatal Jing is closely connected to the Stomach and the Spleen which are responsible for the transformation and transportation of food and nutrients. Post-Natal Jing supplements Pre-Natal Jing and these are inseparable in their relationship. Jarmey (2006, cited in Baik, 2019, p. 35) said that Pre-Natal Jing is like a cash inheritance from both parents. If invested, it can help get an individual off to a good, strong start in life. He further went on to say that Post-Natal Jing is similar to the interest earned off that investment of cash, as well as the money earned through day-to-day employment. If the Prenatal Jing is strong, this suggests the stomach and spleen and therefore digestion of a person will be stronger, making it more efficient at extracting the nutrients from food and the formation of postnatal Jing.

Qi is said to be the energy or life force within every living thing, including humans, plants, and animals. Quantum Physics has demonstrated and proven scientifically that everything is made up of energy; all matter and objects. Traditional Chinese Medicine knew this long before the work of Albert Einstein and contemporary scientists such as Joe Dispenza. The concept of Qi points towards TCM understanding that everything is made up of energy and this energy is known as Qi. The concept of Qi in ancient China originated from observation of the natural world and laws of nature. The character of Qi (see appendix two) depicts a haze or glimmering could that is visible but cannot be seen as a specific thing. In the Oracle Bone Script, the concept of Qi has various meanings, including vital breath and the internal climate. Chinese philosophy is the study of variations and patterns of Qi and includes weather, meteorology, emotions and psychology; it is a complete and holistic system of medicine and life. All form in the Universe is said to be formed with invisible Qi.

Another way that the Ancient Chinese explained the concept of Qi was through natural phenomena. Wind was thought to be Qi and Rain as Xue (Blood). Wind and Rain are important in the change of harmony of the world and Qi and Xue are also important in functions of the body (Lewis, 1990, and Kang, 2000, cited in Baik, 2019, p. 63). The character for Qi also symbolises rice feeding guests. In order to survive, a human being must breathe and eat; this is thought to be the human instinct to acquire Qi. This also suggests that to maintain good health, food such as rice and air are paramount. In the previous discussions on Jing, a pattern around the importance of food in TCM can be observed.

Life and death are parts of the same cycle. Life is thought to be the clustering of Qi and Death is thought to be the dispersion of Qi. Without Qi life cannot take physical form and all things are born from Qi and return to Qi. This suggests that when life comes to an end and death is experienced, the Qi takes on another form but is not destroyed; life returns to where it came from through the process of death. When the Qi of Yin and Yang become solid, a human is formed, but when a human being dies the human being returns to Qi. Qi could be compared to the concept of consciousness in the spiritual teachings of non-duality. As waves are formed and take shape and momentum on the ocean of consciousness, they are always part of the ocean and go back into the ocean. This idea is further supported by Baik (2019) who states that Qi is both tangible and intangible. Qi is itself eternal and immortal, which mirrors the teachings of non-duality, where it is thought that humans and objects are formed from one consciousness. Interestingly, the concept of Yuanqi or ‘original Qi’ also points towards this similarity, as it suggests that all things are composed of one Qi or Yuanqi. These observations of the concept of Qi and non-duality teachings are from my own exploration of the two teachings and not suggested in the main Western texts on the study of TCM. It is interesting to note that both ancient teachings points towards the same ideas of consciousness in many ways. Baik (2019, p. 83) notes that it is dangerous to translate Qi into a foreign word that already exists in another language, as each translation will already have cultural meaning attached to it. The word consciousness in this instance refers to the teachings from Advaita Vedanta philosophy which is rooted in Hinduism and does not suggest a translation as such of the concept of Qi but notes similarities from personal study.

Types of Qi include:

Zhenqi: is derived from heaven and is the combination of prenatal yuanqi, postnatal qi from food and drink (grains and waster) and qi from respiration.

Yuanqi: is original birth qi. It is passed down between generations and determines an individual’s basic constitution. Therefore, it is not a substance that can be renewed but should be treated with care and nurtured through Yangsheng. Yangsheng means to nurture life through diet, work and rest, observing nature and natural cycles and understanding Jing, Qi and Shen.

Zongqi: is derived from the interaction of qi from water and grains with the air obtained through respiration.

Yingqi: is the qi that is clear and is derived from the Jingwei (the qi that is transformed from grains). The other, turbid part of the Jingwei is the Weiqi highlighting that Yingqi and Weiqi are closely connected. Yingqi flows through the channels whereas the Weiqi flows just beneath the skin. This relationship reflects the communication between Yin and Yang in the body.

Weiqi: flows just beneath the skin and is course qi produced by the lungs. It is the defence between all external pathogenic factors such as wind, cold and damp.

Shen

Shen means heavenly spirit; the drawing out of life and all creation. Dechar (2005, quoted in Baik, 2019, p.119) describes Shen as “the heavenly light that extends itself downwards through spirit. It is the “heavenly star” that is the guiding light of our individual destiny”. It is important to include that the concept of ‘heaven’ in Chinese philosophy is not the same as in many Western cultures, which are influences heavily by the religious notions of heaven. Jing is said to be the basis of Shen. Much like prenatal Jing, prenatal Shen is passed on to the foetus from both parents. This reinforces that the state of both parents Shen, as well as their Jing, is important at the time of conception, and, for the mother, throughout pregnancy. This also reinforces the interconnectedness of all life, which is a theme that runs through TCM. When two people reproduce their Jing and Shen combines. After birth, prenatal Shen naturally declines. Good quality air, food and water help to generate postnatal Shen. There is a mutual relationship between prenatal and postnatal Shen; similar to prenatal and postnatal Jing. Shen is discussed repeatedly in the classic text the Neijing; often presenting different meanings of the concept (Baik, 2019, p. 129). Shen is discussed with regard to mental activity, awareness, wisdom and also with regard to physicians including their needling responses, being skilful and wise and attention.

Many writers note that it is difficult to fully define the meaning of Shen as it has broad meanings in a wide range of contexts. To define Shen only as ‘spirit’ clearly does not encapsulate the full and true nature. Shen is central to the health of the human body and people’s lives (Firebrace, 1993, cited in Baik, 2019, p. 136). It is said to be the root of all human life, so when Shen flourishes so does the individual. Shen also refers to mental, emotional and spiritual aspects of human life. Shen is also an important part of forming ideas and the sparks of interest people experience. Although Shen cannot be seen or heard, if a person is enthusiastic and passionate about something this energy will be sensed by others; this is Shen. Shen could therefore also be known as inspiration; the inspiration within and the inspiration sensed by others.

Maciocia (1989, p. 72) states that the Heart houses the Mind, which is also known as the Shen. He acknowledges that the concept of Shen has many meanings and goes on to say that in TCM it has two main distinct meanings; one being complex mental faculties and the second being the mental, spiritual and emotional aspects of a human being. The Shen’s connection to the Heart in TCM also points towards the relationship between the Mind and Blood. If the Heart has abundant Blood, a person’s memory and mental faculties will be strong. Calming or ‘anchoring’ the Shen can be an important part of an acupuncture treatment, and its effects can be far-reaching for the individual. In practice, I have noted improved sleep and lessening of anxiety amongst people when I have needled points such as Ying Tang, HT-7 & PC-6 to help calm and anchor their Shen.

From the previous discussions it is clear that Jing, Qi and Shen are interconnected and have mutually dependant relationships. Human life can be said to be an integration of the Three Treasures (Baik, 2019, p. 205). Jing, Qi and Shen determine the quality of life and the longevity of it; therefore, understanding the Three Treasures is an important part of being able to nurture and protect Jing, Qi and Shen throughout the life course. Baik (2019, p. 206) highlights that “all diseases arise from imbalances of Jing, Qi and Shen”. Maintaining Harmony between the Three Treasures is respect for life. How this can be achieved is through Yangsheng; living in harmony with the seasons, balancing work and rest, understanding the medicine of food and drink and incorporating that into daily living and being mindful of sexual activities. TCM looks to understand and treat the root cause (Ben) of disease, and prevention before disease has manifested is always favoured. Treatment of chronic illness and disease will require a person to make changes to their lifestyle. Maintaining a healthy lifestyle and living in harmony with Nature and observing natural cycles and seasons will promote balance between Jing, Qi and Shen.

Nature also has Jing, Qi and Shen. In TCM philosophy, human beings are not viewed as being separate from Nature. The physicality of the Universe is Jing, the continuous movement is Qi and the basis of creation and survival instinct of the universe is Shen. Just as we can observe imbalances within the Jing, Qi and Shen within a human, we can also observe imbalances in the Jing, Qi and Shen within the Universe. When greed, distorted survival instincts and disasters are prominent within the Jing, Qi and Shen of humanity, the Universe will also experience imbalance. It could be suggested that the suffering of our Universe is intrinsically linked to the suffering of humanity. If a dominant species is experiencing high levels of disease in all aspects of life, than it is not surprising that the environments that are inhabited and the systems operating will also suffer.

This assignment has explored the concepts of the three treasures; Jing, Qi and Shen. It has discussed the characteristics of each, followed by a discussion on the interconnected relationship of all three concepts. It is clear that when reading Western texts on the three treasures there is some important information that is often overlooked. In practice, the Three Treasures are of great significance. Deepening our understanding of them as practitioners of Acupuncture not only helps us to understand ourselves better, but also the people we work with. TCM has many complex avenues to explore, but can also be understood in more simplistic concepts such as Yin and Yang. The Three Treasures also holds this duality in understanding; what appears to be three separate concepts, on further exploration, are the foundation of all life. This article has also attempted to provide a different lens to approach treatments from; working on addressing imbalances in any of the three treasures will support the other treasures. It also highlights the importance of what we can do on an individual basis to support our own health and wellbeing, rather than accept our current situations as things we cannot change. In conclusion, understanding more about Jing, Qi and Shen is empowering both to the practitioner and the people they work with.