Page 430 - The Encyclopedia of Taoism v1_A-L

DUMAI AND RENMAI 391

bring the patient back to consciousness. The loci in the lower region of the
renmai, such as the zhongji r:p f~ (Middle Pole), the guanyuan mJ jf; (Origin
of the Pass), and the qihai ~mJ (Ocean of Pneuma), are frequently used for
treating gynecological disorders.
Elisabeth HSU

III Porkert 1974, 273- 82; Qiu Maoliang 1985, II7-32
* jingluo

2 . Neidan
The dumai and renmai channels gained importance in *neidan only from the
beginning of the Song period. The dumai is Yang, and the renmai is Y~ . To
restore the unity of Yin and Yang, the channels should be joined so that the
energy may circulate through the body. The Lesser Celestial Circuit (xiao
zhoutian /J\ JWJ:7(; see *zhoutian) is used to allow Water or essence (*jing) rise
through the dumai, and Fire or energy (*qi) to descend through the renmai.
This process is guided by the mind in concentrated silence and culminates
in the generation of the elixir or the immortal embryo (*shengtai). The two
channels also play an important role in sexual techniques (*fangzhong shu)
practiced to preserve the essence and transform it into energy.
In neidan, the dumai is also called Yellow River (huanghe Ji~) or the Rivulet
(caoxi ~1l!17~). Three "passes" (*sanguan) are situated on the renmai: the weilii.
P§ F~ (Caudal Funnel) at the level of the coccyx, the double jiaji ~ * (Spinal
Handle) at the level of the fourth dorsal vertebra, and the yuzhen.3I.t\:: (Jade
Pillow) at the back of the head. Similar to the three Cinnabar Fields (*dantian),
the Three Passes are centers of transformation and correspond to the three
stages of the neidan process: essence is transformed into energy in the lower
pass, energy into spirit (*shen) in the middle pass, and spirit into to emptiness
(xu EiI) in the upper pass.
Martina DARGA

III Despeux 1979, 34- 44; Despeux 1994, 38-39, 80, 168; Lu K'uan Yti 1970, 9-16,
87--90

* sanguan; zhoutian; neidan