A strong Jīng is the key to health and longevity
The Jīng or essence of life, holds an essential place. Indeed, in a world that no longer respects the natural rhythms of life, our health is undermined. The very fear of disease and death harms life. Yet traditional medicines, like Chinese Medicine, have been teaching us the foundations of health and longevity for thousands of years.
In Taoist culture, this quest for longevity even went as far as the quest for immortality (see below). In this quest for health and longevity, the Jīng holds a prominent place. What is this Jīng?
The Jīng (精) refers to “essence”, in particular the essence of the kidneys. The Jīng (with the qi and the shén), is one of the three treasures (三寶, pinyin : sānbǎo) of traditional Chinese medicine (TCM).
Innate and acquired jīng
The origin of the Jīng is two distinct sources: prenatal and postnatal essence.
The prenatal essence, or innate Jīng, is inherited from the sexual essences of the father and mother. It is present from the time of fertilization. It determines the child’s vitality, development, health and immunity.
The postnatal essence, or acquired Jīng, comes from the subtle essences extracted from food by the Spleen and from the air by the Lungs. These subtle essences can be compared to nutrients.
When postnatal essence is abundant, it is stored in the Kidneys, and maintains and nourishes the prenatal essence.
This jīng is therefore one of the three Treasures of TCM, according to which Man can only exist if these meet and combine:
- The Shén,
- The essence of life,
- The qi, energy blows or metabolic activity.
Shen maintenance and Qi production
The Shen, this formless entity that can be compared to the soul, manifests its good health by the will and the desire to live. Its liveliness is reflected in the brightness of the eyes.
The production of qi depends essentially on the proper functioning :
- the lung, which collects energy from the air,
- the spleen/stomach, which collects energy from food and drink.
A vital resource
The energy capital of the Jīng is limited and non-renewable. Only the acquired Jīng can be maintained and cultivated.
Its presence is essential to life. After puberty, this essence controls reproductive function and fertility, governs the growth processes of the corps such as the development of bones, teeth, hair. It also intervenes in the clarity of the mind. The jīng moves the human body through the different stages of life: birth, childhood, puberty, motherhood, maturity and old age.
Strong jīng or weak jīng ?
The Essence of the Kidneys conditions a person’s whole life: from its growth during childhood to maturity once they become adults. It is essential later, when diseases will potentially occur, until death. More generally, it can be said that vitality and longevity come from this essence.
Loss of jīng leads to physical and mental degeneration. Conversely, strong jīng promotes a long and intense life.
Our health, our balance, our well-being and our longevity depend on this capital: its exhaustion leads to death!
As the body ages, the jīng, inherited at birth, gradually burns. This loss of jīng is accelerated by stress and overwork, emotional excesses, dispersal, drug, tobacco and alcohol abuse, illness, injuries, poor diet, sexual intemperance.
In Traditional chinese medicine, jīng is therefore considered very important for longevity. The jīng can be preserved and even strengthened by:
- A proper rest
- Meditation
- The practice of Qi Gong
- Herbal tonics
- Acupuncture treatments
To preserve jīng, it is also important to practice gratitude, kindness, compassion, generosity, and avoid emotional excesses. Cultivating one’s jīng thus leads to a healthier, longer life.
Longevity by Taoist practices
Longevity in Taoism works on two levels: bodily longevity on the one hand, and on the other, a more spiritual work that consists in consolidating the part of the mind that does not die.
The body part is called the work of the “Mung” or Destiny. The one on the mind is called “Xong” and encompasses a double work: the work of the Xon (heart-mind) and the Shén (consciousness). The complete practice is called ‘ Xìng Mìng shuāngxiū’, which can be translated as ‘joint practice of Xing and Ming to unify them’.
The “work of the Ming” is thus to preserve as much as possible the body to allow Xing to become aware of herself. This practice therefore encompasses all the physical aspects included in the internal martial arts (Bāguàzhǎng, Tàijí quán, xíng yì quán, liùhébāfǎquán, Qi gong, etc.). It also integrates dietetics and the proper management of all its body rhythms, including sleep.
Xin’s work involves a psychological introspection aimed at detecting all the mechanical and automatic aspects of emotions. Indeed, they drive us into repetitive and often unhappy processes.
In the course of this work, we fear our shadow as much as possible. If this work does not take place, all the excesses of spirituality become possible. Until this work of updating and purifying is done, the Xin obscures and hinders the development of the Shen which cannot reach its fulfillment.
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