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 4: "With a stern countenance and reverence, Essence will attain stability"—Cultivating Both Form and Mind
"Yán róng wèi jìng" (With a stern countenance and reverence)—Facial expression is solemn, and the heart holds awe and reverence.
Here the theme of "Rectifying the Form and Gathering Virtue" reappears—adjusting the external demeanor ("stern countenance") to influence the internal spirit ("awe and reverence").
"Yán róng" (Stern countenance)—A serious facial expression. This is not feigning seriousness, but the natural outward manifestation of inner reverence.
"Wèi jìng" (Awe and Reverence)—Holding awe and reverence in the heart.
"Jīng jiāng zhì dìng" (Essence will attain stability)—The essence/vital energy will reach a settled state.
Why does "stern countenance and reverence" cause Essence to stabilize$20
Because "stern countenance" rectifies the physical form ("Rectifying the Form"), and "awe and reverence" cultivates a respectful inner attitude ("Gathering Virtue"). When the body and mind are simultaneously in a state of uprightness and reverence, Essence settles down because of this harmonious and ordered environment.
This is like how a quiet and tidy room naturally brings stability; a dignified and reverent body-mind state allows Essence to settle naturally.