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: 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.