The Quick Answer (TL;DR)
- Jing (精) = Essence, the root of vitality and longevity.
- Qi (氣) = Vital energy, the force that bridges body and mind.
- Shen (神) = Spirit, the light of awareness and consciousness.
- Together they form Taoism’s Three Treasures (三宝, Sān Bǎo).
- In Qigong, body, breath, and mind refine and balance them.
- In Neidan (internal alchemy), they transform step by step back to the Dao.
What Are the Three Treasures?
In Taoism, the Three Treasures (三宝, Sān Bǎo)—Jing, Qi, and Shen—represent the fundamental dimensions of life. They are not separate substances but rather different states of the same vital force:
- Jing (精) is condensed and material, like ice.
- Qi (氣) is dynamic and flowing, like water.
- Shen (神) is subtle and expansive, like vapor.
Just as ice melts into water and water turns into steam, Jing transforms into Qi, Qi refines into Shen, and Shen returns to the Dao. This cycle is described in Taoist internal alchemy (Neidan) and underpins practices of health, longevity, and spiritual awakening.
Jing (精): Essence, the Root of Life
Jing is often translated as “essence.” It is our deep vitality—the foundation of growth, development, reproduction, and longevity. The Huangdi Neijing describes how essence marks the cycles of life: seven years for women, eight years for men, governing maturation and aging.
There are two types:
- Pre-Heaven Jing (先天之精, xiān tiān zhī jīng) – inherited at conception, akin to our genetic constitution. Although it is often compared to genetics, it is not a static plan. Rather, it is a living reserve of energy that naturally diminishes with age and can be prematurely depleted by excess stress, overwork, or indulgence.
- Post-Heaven Jing (後天之精, hòu tiān zhī jīng) – acquired from food, water, breath, and lifestyle.
When Jing is abundant, the body flourishes with vitality. When depleted, signs of premature aging appear—infertility, lower back weakness, hearing loss, and fatigue.
Cultivating Jing: Taoist tradition teaches that Jing must be preserved and nourished. Practices include:
- Adequate rest and balanced lifestyle.
- Nourishing foods and tonic herbs (He Shou Wu, cordyceps, goji berries, eucommia).
- Qigong and meditation to conserve rather than deplete energy.
In Neidan, Jing is the starting point of transformation: “Refining essence into energy” (煉精化氣, liàn jīng huà qì).
In Qigong practice, it is essential to include exercises specifically dedicated to cultivating Jing. In the Aknanda Qigong tradition, this principle is applied through a progressive developmental framework where the Foundations series—including practices such as Sitting Qigong and Standing Still—plays a central role in building and preserving vital essence.
Qi (氣): Vital Energy, the Flow of Life
Qi is the life force that animates all functions of body and mind. It flows through meridians, sustains organs, and bridges the physical with the mental.
Within the Three Treasures, Qi plays a key role:
- Jing transforms into Qi, fueling vitality.
- Qi nourishes Shen, allowing the spirit to shine.
In Qigong, Qi is cultivated through breath, posture, and mindful movement. For a full exploration, see our dedicated article: Qi, Prana, and Ki: What Is Vital Energy and How Does Qigong Cultivate It?
Shen (神): Spirit, the Light of Awareness
Shen is the spirit-mind—our consciousness, clarity, and connection with the divine. It arises when Jing and Qi are abundant and harmonized. If Jing is the candle and Qi its flame, Shen is the radiant light that shines forth.
Shen manifests as wisdom, compassion, creativity, and presence. Taoist texts describe it as the “spirit that illuminates the heart.” When Shen is clear, the eyes are bright and the mind is calm. When weak, one may suffer from anxiety, addictions, or confusion.
The physical manifestation of Shen: A strong Shen does not only live in the mind but is visible in the body. A clear and stable Shen shows in bright, shining eyes, coherent speech, charismatic presence, and lucid facial expression. In Chinese medicine, these signs are as vital to diagnosis as pulse or breath.
Cultivating Shen:
- Meditation, reflection, and ethical living.
- Artistic expression and music.
- Qigong practices that calm the mind and open awareness.
In Neidan, Shen is refined into emptiness: “Refining spirit and returning to the void” (煉神還虛, liàn shén huán xū), merging back with the Dao.
In Aknanda Qigong, we understand that the cultivation of Shen is what gives depth and substance to the practice. A guiding principle is that Qigong begins from the inside out. This is why we incorporate exercises like “The 3 Attentions for Quieting the Mind and Expanding Awareness”, complemented by Zen meditation, to help stabilize attention and refine the spirit.
How Are the Five Elements (五行) Connected to the Three Treasures?
The Five Elements—Wood, Fire, Earth, Metal, and Water—describe cycles of transformation in Taoist cosmology and Chinese medicine. Each treasure resonates with this system:
- Jing (Essence) is rooted in the Water element (Kidneys).
- Qi (Energy) flows through the organs and meridians following elemental cycles.
- Shen (Spirit) is linked to Fire (Heart and consciousness).
While in the metaphor of states of matter Shen is likened to vapor, in the Five Elements system it corresponds to Fire. These are not contradictions but complementary perspectives: one highlights its subtle and expansive quality, the other its role in the Heart and consciousness.
This framework shows how the Three Treasures are woven into the broader Taoist view of nature and the body.
The Three Treasures in Qigong
Qigong (氣功) literally means “energy cultivation,” and its methods touch all three treasures:
- Body (posture and movement) → preserves Jing.
- Breath (natural, deep breathing) → builds and circulates Qi.
- Mind (awareness and intention) → refines and clarifies Shen.
Even simple daily practice—standing in Wuji posture, breathing calmly, and observing awareness—works on all three levels at once. Qigong is one of the most effective ways to cultivate Jing, Qi, and Shen in everyday life, aligning posture, breath, and mind in harmony. Learn more in our complete guide: What is Qigong?
The Three Treasures in Taoist Internal Alchemy
Neidan (內丹) describes the Three Treasures as stages of transformation:
- Refine Jing into Qi (煉精化氣) – conserving and transforming essence into vital energy.
- Refine Qi into Shen (煉氣化神) – circulating energy to elevate spirit.
- Refine Shen into Emptiness (煉神還虛) – merging consciousness back into the Dao.
This process is not forced but follows the principle of Wu Wei (無為)—effortless action—allowing transformation to unfold naturally.
Health and disease cycle: Just as cultivation refines Jing → Qi → Shen, illness often follows the reverse path. Disturbances in Shen (stress, strong emotions) can disrupt Qi, which over time drains Jing. This view explains why Taoism sees health as an integral balance of body, energy, and spirit.
Returning to the Source
While specific practices exist to cultivate each Treasure, they are not isolated compartments but a continuous flow where one nourishes the next. When Qigong is practiced in a balanced way—supported by a lifestyle of dynamic equilibrium—this inner alchemy unfolds naturally. It is through consistent daily practice that we deepen the revitalization of Jing, Qi, and Shen, and move toward lasting vitality.
This process reflects the deeper Taoist teaching that life is not fragmented but a continuum: essence, energy, and spirit flowing together as one. By conserving Jing, cultivating Qi, and clarifying Shen, we harmonize with the Dao and live with vitality, balance, and luminous awareness.
As the Huainanzi (淮南子) says:
“The Dao produced the One. The One produced the Two. The Two produced the Three. The Three produced the myriad beings. The yin and yang interact, and the Five Phases are completed.”
FAQs: Simple Answers About the Three Treasures
Some common questions help clarify the Three Treasures in modern terms.
What are the Three Treasures in Taoism?
They are Jing (essence), Qi (vital energy), and Shen (spirit), the foundation of Taoist health and cultivation.
Can you run out of Jing?
Yes, Jing is finite. Lifestyle, stress, and excess can deplete it. Rest, diet, and Qigong help preserve it.
How does Qigong cultivate the Three Treasures?
By integrating body (Jing), breath (Qi), and mind (Shen) into a unified practice.
Are there other Taoist principles related to the Three Treasures?
Yes. Taoist philosophy often connects Jing, Qi, and Shen with Ziran (自然), or natural spontaneity, and Pu (樸), the uncarved simplicity of life. Both ideas highlight that the Three Treasures flourish when we return to naturalness and simplicity—qualities embodied in Qigong and Taoist meditation.
