Page 607 - The Encyclopedia of Taoism v1_A-L

JI NG LUO

The distinction between "precelestial spirit" (xiantian zhi shen )t 72. z.f$),
also called Original Spirit (yuanshen 5t.f$), and "postcelestial spirit" (houtian zhi
shen f&72.z1$) follows along similar lines. In neidan, the transition from the
latter to the former occurs by means of precelestial breath, i.e., through the
progressive development of a subtle and tenuous form of breathing (so-called
"embryonic breathing") that allows one to reach a luminous state. Thus, one
progressively develops a "Yin spirit" (yinshen ~.f$), a process that is accom-
panied by a feeling of luminosity in the region of the head. The shen rises to
the upper Cinnabar Field (the *niwan), from which it leaves the body through
the sinciput in an experience known as "egress of the Spirit" (*chushen). The
mind realizes a state in which time, space, and material limits disappear, and
is transmuted into "Yang spirit" (yangshen IWifEtI).
Catherine DESPEUX

III Oespeux 1979, 48-82; Harada lira 1988; Ishida Hiderni 1989; Larre 1982;
Libbrecht 1990; Major 1987a; Maspero 1981, 46()-{)8; Onozawa Seiichi, Fukunaga
Mitsuji, and Yamanoi YU 1978; Robinet 198sa; Robinet 199sa; Roth 1990; Sivin
1987, 46-S3, 147-67; Zhang Liwen 1990; Zhu Yueli 1982
* chushen; xiantian and houtian; yuanqi; neidan; yangsheng; TAOIST VIEWS OF
THE HUMAN BODY

jingluo

conduits; "ducts and links"

Jingluo refers to a system of "conduits," "tracts," "ducts," or "channels," invis-
ible to the observer, which connect the upper body parts to the lower, and the
inner viscera to the surface of the body The Lingshu ~:m ( uminous Pivot,
3.10; see *Huangdi neijing) outlines twelve such conduits (there referred to as
jingmai ~Jl!:JW): six are attributed to the hands and six to the feet, of which three
of each are Yin and three are Yang. The Yin conduits (taiyin * ~ , shaoyin j;'
~ ,jueyin &( ~) generally follow the inside of the extremities, and the Yang
conduits (yangming ~ I!!:I , taiyang * ~ , shaoyang j~ ~) the outside. Each of
these conduits is said to have a trunk (zhi 1i:), which links to one of the six
viscera and the corresponding one of the six bowels (and vice versa), and sev-
eral branches (zhi )t), which lead to various other body parts. These channels
control disorders of twO kinds: those that arise if the conduit is stirred (shi
dong ze bing ~ JtIJ ~u m) and those to which it gives rise (qi suo chan bing ;It JlH