A Critical Analysis of 'Shen' and 'Zhi' in the Core Passages of the Guanzi's 'Nei Ye' and an Inquiry into Pre-Qin Theories of Mind and Nature
This paper offers an in-depth interpretation of the central passage in the *Guanzi*'s 'Nei Ye'—'That which can transform one thing is called *Shen* (Spirit/Divine); that which can change one affair is called *Zhi* (Wisdom)'—systematically reviewing the philosophical concepts of *Shen*, *Zhi*, *Jing* (Essence), *Qi* (Vital Force), and the *Dao* in the Pre-Qin period to elucidate their pivotal role in self-cultivation and the integration of inner sageliness with outer kingship.
Section 2: "Spirit within the Body"—Pre-Qin Thought on the Inherent Divinity of the Body
The proposition "Spirit resides naturally within the body" holds paramount importance in Pre-Qin thought. It declares a core belief: The human body inherently contains the power of Shén (Spirit/divinity).
This does not mean an external deity has entered the body, but rather that life itself possesses the attribute of Shén—that mysterious, operative force that transcends sensory cognition and is capable of transformation.
(1) Shén within the Body in Guanzi, Neiye
The preceding text of Neiye already discussed this: "All things' essence, this then becomes life... Stored within the chest, this is called the Sage." The essence and vital energy stored in the chest become the Sage. This essence/vital energy stored in the chest is another expression of the "Spirit residing naturally within the body."
It also says: "Therefore, this Qì cannot be stopped by force, but can be settled by Virtue." (Ān yǐ dé)—it cannot be controlled by force, but can be stabilized by virtue. This corresponds to "coming and going, it cannot be grasped by thought"—the coming and going of Spirit is not controlled by human subjective will; it cannot be grasped by intellectual deliberation.
(2) Shén within the Body in the Laozi
The Laozi, Chapter 6, states: "The Spirit of the Valley (Gǔ Shén) never dies; this is called the Mysterious Female (Xuán Pìn). The gate of the Mysterious Female, this is called the root of Heaven and Earth. It continues without cessation, yet its use is inexhaustible." This state of "continuing without cessation, yet its use is inexhaustible" perfectly matches "coming and going, it cannot be grasped by thought"—it is not definitively "present" or "absent," but oscillates between being and non-being.
The Laozi, Chapter 10, states: "To carry the Yíngpò (material spirit) and embrace the One—can one avoid parting$11" The integration of the Hún (spiritual soul) and Pò (material soul) with the body—this is another expression of "Spirit resides naturally within the body." If the Hún and Pò ("Spirit") leave the body, one descends into chaos or death ("Losing it ensures chaos"); if the Hún and Pò ("Spirit") are securely lodged in the body, one achieves order and peace ("Attaining it ensures order").
(3) Shén within the Body in the Zhuangzi
The Zhuangzi, Zai You chapter records Guangchengzi teaching the Yellow Emperor: "Do not see, do not hear; embrace the Spirit (Bào Shén) with stillness, and the Form will naturally rectify itself... When the eyes see nothing, the ears hear nothing, and the mind knows nothing, your Spirit will guard the Form, and the Form will attain longevity." "Bào Shén yǐ jìng"—embracing the body's Shén to maintain stillness. Here, Shén is precisely the Shén of "Spirit resides naturally within the body."
The Zhuangzi, Keyi chapter states: "Pure and unmixed, still and unchanging, bland and without action, moving according to the way of Heaven—this is the Way of nurturing Spirit." The way to nurture Shén lies in purity, stillness, blandness, and non-action. These are the methods for causing the body's Shén to remain settled.