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

Chapter 19: In-depth Analysis of Key Concepts

I. "Qi," "Jing," and "Shen"

In the intellectual system of Neiye, the concepts of "Qi," "Jing," and "Shen" form a progressive hierarchy:

Qi (氣)—The fundamental constituent of all things, filling the space between Heaven and Earth. Guanzi, Neiye: "The essence of all things, this is what gives them life. Descending, it gives birth to the five grains; ascending, it becomes the constellations. Flowing between Heaven and Earth, it is called spirits and ghosts. Stored within the chest, it is called a sage. Therefore, this Qi, as it is bright, seems to ascend to Heaven; as it is obscure, seems to enter the abyss; as it is fluid, seems to be in the sea; as it is conclusive, seems to be within oneself." Qi is omnipresent and endlessly transformative.

Jing (精)—The most subtle and pure form of Qi. "Essence (Jing) is the essence of Qi." Jing is the refined part of Qi, the root of life.

Shen (神)—The immeasurable and unpredictably variable state achieved when refined Qi is cultivated to its extreme. "Grasping Qi as if it were Shen"—when Qi condenses to its extreme, it becomes unpredictable like Shen.

The relationship among the three is: Qi is the foundation, Jing is the refinement of Qi, and Shen is the ultimate manifestation of Jing. From Qi to Jing to Shen is a process of continuous refinement and sublimation.

II. "Xin," "Yi," and "Zhi"

"Xin" (心, mind/heart) is one of the most central concepts in pre-Qin thought. In Neiye:

Xin (心)—The master of the body, the subject of cognition, the core of cultivation. "The mind's position in the body is like the position of a ruler." (Guanzi, Xinshu Shang).

Yi (意)—The direction of the mind, the mind's activity. "Qi and intention are achieved," "mind and intention are settled"—Qi and intention, mind and intention are different levels of things, but they need to achieve unity.

Zhi (志)—The long-term direction of the mind. Guanzi, Neiye, states elsewhere: "Rectify the form and gather virtue, and Heaven is benevolent and Earth is righteous. Then they will come spontaneously and unrestrainedly; the acme of spirit and intelligence will illuminate and know all things." Zhi is the sustained direction; Yi is the current activity. The goal of cultivation is to unify Xin, Yi, and Zhi—"one intention grasping the mind" means the unity of intention and mind; "mind and intention are settled" means mind and intention reach a stable state.

The relationship among the three is: Xin is the subject, Yi is the mind's current activity, and Zhi is the mind's long-term direction. The goal of cultivation is to unify Xin, Yi, and Zhi—"one intention grasping the mind" signifies the unity of intention and mind; "mind and intention are settled" signifies that mind and intention reach a stable state.

III. "Dao" and "De"

"Once you know its extremity, return to the Dao and De." The "Dao and De" here is a combined term for Dao and De.

Dao (道)—The ultimate ground of all things. "The Dao, in general, must be all-encompassing and meticulous, must be expansive and leisurely, must be firm and unshakeable." The Dao is objective, universal, and constant.

De (德)—The specific manifestation of Dao within the individual. "What is obtained from the Dao is called De" (this is the common understanding in the pre-Qin period). De is subjective, individual, and cultivable.

The relationship between Dao and De is like that between the sun and light—the sun is the source of light (Dao), and light is the manifestation of the sun (De). Everyone possesses a manifestation of the Dao within (De), but due to various obscurations, De may be incomplete or insufficient. The purpose of cultivation is to fully manifest De—"return to the Dao and De" means returning to the fully manifested De.