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: 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.