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

Chapter 14: In-Depth Analysis of Core Concepts—Essence (Jīng), Vital Energy (Qì), Spirit (Shén), Dao, One (Yī), Mind (Xīn), Form (Xíng), Virtue (Dé)

Section 1: Essence (Jīng)

Jīng appears repeatedly in this passage: "Essence will come on its own," "Ponder it with concentrated essence," "Essence will attain stability."

The preceding text of Guanzi, Neiye elaborates on Jīng: "All things' essence, this then becomes life. Below, it gives rise to the five grains; above, it becomes the measured stars." Essence is the finest part of the vital energy of all things.

Relationship between Jīng and Qì: Essence is the finest part of vital energy, its purest component. The Guanzi, Xinshu Xia states: "One Qi that can transform is called Essence (Jīng)." Essence is the refinement produced when "One Qi" (unified vital energy) undergoes transformation.

Relationship between Jīng and Shén: Essence is the material basis for Spirit. When Essence is abundant, Spirit is vigorous; when Essence declines, Spirit weakens. The cultivation method in Neiye first seeks the arrival of Essence by "Respectfully clearing the dwelling place," then stabilizes it through "Stern countenance and reverence," ultimately reaching the "apex of Spirit-Clarity"—when Essence is full, Spirit becomes bright.

In Pre-Qin literature, Essence, Vital Energy, and Spirit are often discussed together: The Zhuangzi, Keyi 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." It also says: "The Way of pure simplicity is only to guard Spirit. Guard it and do not lose it, and you become one with Spirit. The essence of the One penetrates, aligning with the natural order of Heaven and Earth." Here, Essence, Spirit, and the One are integrated.

Section 2: Vital Energy (Qì)

Qì appears in "Transformation does not change Qi."

The Pre-Qin concept of Qì is extremely broad. In its widest sense, Qì is the basic substance constituting the cosmos; in its narrowest sense, Qì is the life energy within the human body.

The Zhuangzi, Zhi Beiyou states: "Human birth is the gathering of Qì. When gathered, it becomes life; when dispersed, it becomes death." The gathering and dispersal of Qì determine life and death.

The Guanzi, Neiye describes Qì: "Therefore, this Qì is bright as if ascending to Heaven, dark as if entering the abyss, fluid as if residing in the sea, and swift as if being within oneself." Qì is bright like ascending Heaven, deep like entering the abyss, vast like in the sea, yet ultimately it is right within oneself.

"Transformation does not change Qi"—To transform things without altering (losing) one's own Qì. Here, Qì refers to the cultivator's own life force. The key to cultivation is maintaining the integrity of one's own Qì amidst interaction with the external world.

Section 3: Spirit (Shén)

Shén appears frequently in this passage: "That which can transform a single thing is called Spirit," "Spirit resides naturally within the body," "The apex of Spirit-Clarity."

As analyzed earlier, Pre-Qin Shén does not refer to religious deities but to the mysterious power that transcends sensory cognition. In the human body, Shén is the highest manifestation of Essence and Vital Energy, and the deepest function of the Mind.

Characteristics of Shén:

• Unfathomable: "That which Yin and Yang cannot fathom is called Shén" (Yijing).
• Transformative: "That which can transform a single thing is called Shén" (Neiye).
• Inherent in the Body: "Spirit resides naturally within the body" (Neiye).
• Fluctuating: "Coming and going, it cannot be grasped by thought" (Neiye).
• Related to Essence/Vital Energy: Full Essence leads to vigorous Spirit; declining Essence leads to weak Spirit.

Section 4: The Dao (Dào)

The "Dao" appears in the final section: "The Dao fills the world, universally present among the people."

The "Dao" is the highest category in Pre-Qin philosophy. In the system of the Neiye chapter, the Dao is the source of Essence/Vital Energy, the root of all things, the destination of cultivation, and the outline of governance.

Dao → One → Essence (Jīng) → Vital Energy (Qì) → Spirit (Shén) → Myriad Things (A sequence of unfolding from root to branch). Myriad Things → Spirit → Vital Energy → Essence → One → Dao (A sequence of return from branch to root).

The process of cultivation is one of return: returning from the chaos of the myriad things to the stillness of Spirit; returning from the stillness of Spirit to the abundance of Vital Energy; returning from the abundance of Vital Energy to the purity of Essence; returning from the purity of Essence to the adherence of the One; and returning from the adherence to the One to the realization of the Dao.

Section 5: The One (Yī)

The "One" appears repeatedly in this passage: "Gentleman who adheres to the One," "Adhering to the One without loss," "Principle of the One," "One word grasped," "One word established," "One Word's explanation," "Coming and going," "One Word's explanation."

As analyzed previously, the "One" is the initial unfolding of the Dao, the fundamental root of all things, the core of cultivation, and the outline of governance.

Multiple meanings of the "One":

• Ontological "One": The initial unfolding of the Dao, the primordial state of the cosmos.
• Cultivation "One": The object of adherence, the core of the mind.
• Epistemological "One": The common law of all things, the ultimate goal of cognition.
• Political "One": The unifying principle, the basis for unifying the world.
• Linguistic "One": "One Word"—a concise, powerful core expression.

Section 6: The Mind (Xīn)

The "Mind" appears multiple times: "Governing the mind resides in the Center," "The Mind cannot be governed," "Not allowing the senses to disrupt the Mind," "Let the mind have no other aims," "Rectify the mind within the Center."

The Pre-Qin "Mind" (Xīn) is not merely the seat of emotion but also the seat of cognition, will, and morality. The Guanzi, Xinshu Shang states: "The Mind in the body holds the position of a ruler." The Mind is the sovereign of the body.

The "Mind" in the Neiye particularly emphasizes its "Center" (Zhōng)—the deepest core of the mind. "The mind stores the mind, and within the mind there is another mind"—the outer mind might be disturbed, but if the innermost "Center" remains tranquil, the entire mind system can remain stable.

Section 7: Form (Xíng)

"Form" (Xíng) appears in "If the Form is not upright" and "Rectify the Form and Gather Virtue."

"Form" refers to the physical posture. Pre-Qin thinkers valued the unity of Form and Spirit, believing that uprightness of form aids in the stabilization of the spirit.

The role of "Form" in cultivation:

• Upright Form → Smooth Qì: An upright body allows for unimpeded circulation of vital energy.
• Upright Form → Mind Reverence: An upright body naturally leads to a respectful mind.
• Upright Form → Manifestation of Virtue: An upright body allows Virtue to be outwardly expressed.

Section 8: Virtue (Dé)

"Virtue" (Dé) appears in "If the Form is not upright, Virtue will not arrive" and "Rectify the Form and Gather Virtue."

The character Dé in Pre-Qin literature has two fundamental meanings:

First, the meaning of "Attainment" (Dé)—the qualities possessed by one who has attained the Dao. The Guanzi, Xinshu Shang states: "Virtue is the dwelling place of the Dao." Virtue is where the Dao resides—the Dao resides within Virtue.

Second, the meaning of "Capacity" or "Nature." The Zhuangzi, Tiandi states: "That which allows things to live is called Virtue (Dé)." All things are born because they have obtained the Dao; this "attainment" is Dé.

The "Virtue" in "If the Form is not upright, Virtue will not arrive" encompasses both meanings: First, it is the dwelling place of the Dao (if the body-mind is not upright, the Dao has no place to reside); second, it is the inherent capacity (if the form is not upright, the inherent potential of Virtue cannot be exerted).