A Dialectical Analysis of the Tripartite Qualities of 'Dao' in the Guanzi: Intricacy, Expansion, and Solidity

Chapter 17: Deepening Questions: Fundamental Questions Left by Neiye for Posterity

I. Can the Cultivation of Vital Energy Truly Reach the Realm of "Like Shen"$48

This is the most fundamental question left by Neiye. The entire passage describes an ideal realm from cultivating vital energy to encompassing all things and resonating like Shen. But can this realm truly be achieved$49

Based on historical records from the pre-Qin period, certain individuals were indeed considered to have reached extremely high levels of cultivation. Zhuangzi, "Free and Easy Wandering" (逍遙遊), describes: "On Mount Miao Gu She, there dwells a Spirit-person. Their skin is like ice and snow, their grace like a young maiden. They do not eat grains, but inhale the wind and drink the dew. They ride the clouds, herd flying dragons, and roam beyond the Four Seas"—this is a literary description, but it reflects the pre-Qin imagination of the realm of "grasping Qi as if it were Shen."

More realistic descriptions are found in Zhuangzi, "The Carefree Life" (養生主), with the story of Cook Ding dissecting an ox: "What I love is the Dao; it has gone beyond mere technique. When I first began dissecting oxen, I saw only the whole ox. After three years, I no longer saw the whole ox. Now, I encounter it with my spirit rather than my eye; my senses stop and my spirit moves." Cook Ding, through long practice, reached the state of "encountering it with his spirit rather than his eye"—his senses stopped, but his spirit was active. Although this is expressed in the context of the specific skill of dissecting oxen, the underlying principle of cultivation is entirely consistent with Neiye.

II. "Not through the power of spirits and ghosts, but through the acme of vital energy." — Does This Mean Spirits and Ghosts Do Not Exist$50

Neiye states "not through the power of spirits and ghosts," but it does not say "spirits and ghosts do not exist." This is a subtle but important distinction.

The mainstream pre-Qin thought did not deny the existence of spirits and ghosts but denied their direct intervention in human affairs. The Zuo Zhuan, fifth year of Duke Xi, quotes Gong Zhiqi: "Spirits and ghosts do not necessarily favor people; they depend only on virtue." Also, Zuo Zhuan, thirty-second year of Duke Zhuang: "When a state is about to prosper, it heeds the people; when it is about to perish, it heeds spirits."

Neiye's position aligns with this: spirits and ghosts may exist, but the extraordinary experiences encountered by Dao cultivators in their practice are not the help of spirits but the natural development of their own vital energy. This does not deny spirits but affirms human potential—humans do not need to rely on spirits and ghosts; they can achieve the state of "like Shen" through themselves.

This stance was highly advanced in the pre-Qin era. It did not fall into superstition (reliance on spirits and ghosts) nor into nihilism (denial of all transcendental existence), but followed a middle path—acknowledging the reality of extraordinary experiences while providing natural philosophical explanations.

III. "When Qi and intention are achieved, the world submits." — Is This Feasible in Political Practice$51

This is a question posed from the perspective of political philosophy. If governing the world does not rely on rewards and punishments, but solely on the ruler's own "Qi and intention achieved" and "mind and intention settled," is this feasible in actual political operations$52

From the historical experience of the pre-Qin period, the answer is complex:

Positive Examples: Duke Huan of Qi, assisted by Guan Zhong, achieved hegemony over the world. A key factor was Duke Huan's "trust in Guan Zhong as he would trust his parents"—this absolute trust itself is a manifestation of "good Qi approaching a person." Guan Zhong's governance methods did not rely solely on rewards and punishments but also on reorganizing social order, developing the economy, and respecting popular opinion—all of which required the ruler to possess the inner qualities of "Qi and intention achieved" and "mind and intention settled."

Negative Examples: Even sages like Confucius did not fully realize the ideal of "Qi and intention achieved, the world submits" in political practice. Confucius traveled among the feudal states for fourteen years but was not appointed to high office by any of them. Does this indicate that "Qi and intention achieved" is insufficient to govern the world$53

Two interpretations are possible:

1. Confucius's "Qi and intention" were already very high, but the times were unfavorable—the Warring States period was chaotic; feudal lords were only concerned with military strength and profit, having no time for morality. Even if a ruler possessed profound inner cultivation, if the external environment was unfavorable, it would be difficult to implement.
2. "When Qi and intention are achieved, the world submits" describes an ideal state—when the ruler's Qi and intention cultivation truly reaches its acme, their influence becomes irresistible. Confucius, though great, perhaps had not yet reached this "acme."

Regardless of the interpretation, it suggests that Neiye's political ideal sets a very high standard, requiring the cooperation of various conditions in practical operation.

IV. "When moderation and appropriateness are in harmony, they will naturally arrive." — Artificiality or Naturalness$1

The final question: Is Dao cultivation artificial or natural$2

If the Dao is natural ("they will naturally arrive"), then why is artificial cultivation necessary ("Once the four limbs are proper, blood-Qi is tranquil, one intention grasps the mind, ears and eyes are not licentious")$3 If artificial cultivation is necessary, how can it be said that the Dao "naturally arrives"$4

This contradiction is resolved by understanding that: The purpose of cultivation is not to create the Dao but to remove obstacles that obscure the Dao. The Dao is already present; artificial cultivation merely clears away what obscures the Dao (excessive desires, scattered thoughts, improper posture). Once the obstacles are cleared, the Dao naturally manifests—this is "they will naturally arrive."

Using an analogy: The sun is always shining in the sky, but dark clouds obscure it. Cultivation is not about creating the sun but about dispersing the clouds. When the clouds disperse, the sun shines naturally—this is "natural arrival." However, dispersing the clouds requires human effort—this is cultivation.

This explanation perfectly reconciles the contradiction between artificiality and naturalness and explains why Neiye encourages active cultivation ("Ponder it, ponder it again...") while also emphasizing avoiding excess ("do not push it to the extreme")—because the purpose of cultivation is to remove obstacles, not to create something new. Excessive cultivation itself becomes a new obstacle—this is "Pondering without ceasing leads to internal confinement and external isolation."