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: "Respectfully Clearing the Dwelling Place" — The Meaning of "Dwelling Place" and the Practice of "Reverence"
"Respectfully clearing the dwelling place" (Jìng chú qí shě) is the opening phrase of this section and the first step in the entire cultivation process.
(1) The Metaphor of the "Dwelling Place" (Shě)
"Shě" means "residence" or "dwelling." Comparing the body-mind to the "dwelling place" of Essence (Jīng) is an exquisite metaphor.
Why use a "dwelling place" to represent the body-mind$17 The relationship between Essence and the body-mind is like that between a guest and a residence:
- A guest requires a clean dwelling. Essence requires a pure body and mind. If the body-mind is filled with distracting thoughts and desires (a dirty, messy dwelling), Essence will not come (the guest is unwilling to enter a soiled room).
- A guest can come and go. Essence can gather or disperse. If the body-mind remains pure (the dwelling is clean), Essence will remain settled. If the body-mind becomes chaotic (the dwelling gets dirty), Essence will depart.
- The host must treat the guest with reverence. The cultivator must treat Essence with reverence—not treating it casually, but sweeping away the defilements of the body-mind with a respectful and cautious attitude to welcome Essence.
The Guanzi, Xinshu Shang has an identical metaphor: "Empty its desires, and Spirit will enter the dwelling. Sweep away the unclean, and Spirit will then reside." Emptying desires (cleaning the dwelling) allows Spirit to come and dwell (Essence arrives).
(2) The Practice of "Reverence" (Jìng)
The character Jìng (Reverence/Respect) is extremely important in Pre-Qin cultivation theory.
The Analects, Zilu states: "In residence, be respectful; in handling affairs, be conscientious; in dealing with others, be loyal. Even if you are among the Yi and Di barbarians, you cannot abandon these." Confucius lists "Reverence" as one of the three fundamental aspects of cultivation.
The Yijing, Kun Hexagram, Wenyan states: "Use reverence to rectify the inner; use righteousness to square the outer. When reverence and righteousness are established, Virtue is not lonely." Reverence is the foundation of inner cultivation.
The Guanzi, Neiye passage here shares a spirit with Confucian Jìng—it refers to an attitude of respectful caution, focus, and seriousness. However, the Jìng in Neiye has a unique aspect: it is not only reverence toward external things (like the Mandate of Heaven, great men, or sage words), but also reverence toward the internal Essence—treating that most precious element within oneself (Essence, Shén) with a respectful attitude.
(3) The Practice of "Clearing" (Chú)
"Chú" means to sweep away or eliminate. Eliminate what$18 The impurities within the body and mind—excessive desires, distracting thoughts, erroneous concepts, etc.
The Laozi, Chapter 10, states: "To wash clean the profound mirror—can it be free of blemishes$19" "Díchú" means to wash clean. "Profound mirror" (Xuán lǎn) refers to the deep mirror of cognition. Washing away the dust from the mirror of cognition makes it flawless.
The Zhuangzi, Renjian Shi states: "If you unify your intention, do not listen with your ears but listen with your mind; do not listen with your mind but listen with your Qì. Listening stops at the ears, the mind stops at the tally. Qì is that which is empty and awaits things. Only in emptiness does the Dao gather. Emptiness is the Fasting of the Mind (Xīn Zhāi)."
"Fasting of the Mind" (Xīn Zhāi)—Just as physical fasting requires clean diet and bathing, mental fasting requires clearing distracting thoughts and emptying the mind. Zhuangzi's "Fasting of the Mind" is the Zhuangzi version of the Neiye's "Respectfully clearing the dwelling place"—cleansing the mind through spiritual abstinence.