KIDNEY 5

Jing is the Chinese designation for the essential fluid of our physical body. The archaic Chinese character for jing denoted the most refined essence obtained from rice (which is the main staple of the Oriental diet, so this means the refined essence from food). The basic yin (matter) from which all yang (physical action) springs is jing. In classical Chinese medical texts, jing is sometimes referred to as the body's "original water" with water representing the ultimate yin ("original fire" being the ultimate yang). 

Water has a tendency to drain downward. The kidney, the lowest of the organ networks, is where the body's water assembles and goes into storage until needed elsewhere. If the kidney function is weak, its storage capability will become inhibited and jing will leak from the body. Due to the Daoist belief that the jing is lost when a man excretes semen (of particular concern, when an elderly man, who already had deficiency of jing through aging, excretes semen), virtually all of the ancient medical texts mention spermatorrhea (a code for release during the disallowed practice of masturbation, wet dreams, and ejaculation during intercourse when the attempt is being made to prevent it) as a condition to be treated, since it indicates a breach of the kidney's function of safeguarding and storing jing. According to the Daoist ideal, except during early adulthood, men should refrain from releasing semen, or, at the very least, experience this infrequently.

Therefore, excessive sexual indulgence by males is considered to be a major health hazard in all genres of traditional Chinese writing. Since most men cannot control their urge to ejaculate, every intercourse means an irrevocable giving away of jing. Although Chinese medical texts consent that this may be affordable for young men (who have a rich supply of jing and who can easily replenish jing through post-natal sources), they generally warn that the health of elderly males will suffer serious consequences from frequent ejaculations. "What gives life will take life" is therefore a common admonition that spans two thousand years of Chinese medical literature.

While most Daoist and medical writings take up both the general topic and the detailed techniques of safeguarding jing, it is the realm of literature which best reflects the Chinese fear of continuous jing loss by way of sexual indulgence. The epic Ming Dynasty novel, Flower In the Golden Vase (Jin Ping Mei), narrates the story of the erotomaniac Ximen Qing who peddles his money and political influence to assemble a harem of six women, then resorts to tonic drugs to bolster his flagging virility, and finally comes to a horrid end after a final ejaculation of "mercury-like fluid, followed by blood and a gust of cold air." A Daoist physician who is called to the deathbed comments: "The candle flickers once the oil is used up." Both mercury and lamp oil are often used metaphors for the kidney jing. To avoid such a gruesome death, the handsome protagonist of the second moralist novel of the Ming dynasty, Prayer Mat of Flesh (Rou Putuan), decided to become a Buddhist hermit, cut off his surgically amplified penis, and utilize his jing for spiritual cultivation.

Although the word jing is synonymous with the Chinese word semen, the seminal fluid represents only one form of jing. Other dense fluid essences such as saliva (particularly the kind that gets spontaneously excreted during meditation), vaginal fluids, breast milk, or blood are all regarded to be different transformations of one and the same jing; these are refined essences. Female "leakage" problems, such as metrorrhagia or leukorrhea occurring in older women, are therefore taken seriously for the same reasons as loss of semen in men. Daoist body science even features a special category called female alchemy (nu dan), wherein adepts are instructed in the conservation of (menstrual) blood and its transformation into physical and spiritual energy. 

The jing stored in the kidney can be differentiated into prenatal jing and postnatal jing. Prenatal jing contains the information that is given to us before birth (we would today describe it as genetic information) that is intimately linked to the growth and maturation of an individual, which differs for men and women. The defining passage in the Neijing for women reads: "At the age of seven, the kidney qi [the physical action generated by the material basis of kidney jing] in females is strong, and the teeth come in. At the age of two times seven, the tiangui (stage of hormonal and reproductive maturity) arrives, the conception vessel opens, the penetrating vessel flourishes, menstruation is regular, and pregnancy becomes possible." With regard to male physiology: "At the age of eight, the kidney qi solidifies in males and teeth develop. At the age of two times eight, the kidney qi flourishes, the tiangui arrives, ejaculation occurs, and it becomes possible to have intercourse with females and beget children...; at the age of seven times eight, the liver qi is exhausted, the tendons are unable to facilitate smooth movement, the tiangui is dried up, jing is sparse, the kidney system is exhausted, and symptoms of physical aging are plentiful." 

Postnatal jing is the nutritive essence distilled from food by the spleen/stomach, and used to provide a constant flow of nourishing dew to the other organ networks. If all the networks are plentifully supplied, the surplus of the body's vital fluid transformation is stored in the kidney. The Neijing states: "The kidney is in charge of water, and it receives the essences of the other zang and fu organ networks and stores it." Before birth, prenatal jing forms the material basis for the development of postnatal jing. Once born, postnatal jing continuously boosts the body's limited supply of prenatal jing. Both forms of essence compose an indivisible entity. 

Kidney jing encompasses both kidney yin and kidney yang, often referred to as the body's original yin and original yang. Kidney qi is produced by the dynamic interaction between the two, specifically the action of functional/warming kidney yang steaming the material kidney yin. Kidney yin is the source of all material body fluids, in charge of nourishing and moistening all organ networks. Kidney yang, sometimes also called true yang, is the source of all types of yang qi. It is the driving force behind all processes of warming, generation, and transformation. The yin and yang aspects of the kidney both rely on each other and control each other. The proper balance between kidney yin and kidney yang is an important precondition for health.