An Analysis of 'Shen' and 'Zhi' in the Core Passage of Guanzi: Neiye, and an Inquiry into Pre-Qin Philosophy of Mind and Human Nature
This article offers a deep reading of the core passage in the Guanzi: Neiye — 'That which can transform a single thing is called shen (spirit); that which can adapt to a single affair is called zhi (wisdom)' — systematically tracing the philosophical categories of shen, zhi, jing, qi, and dao in the pre-Qin era, elucidating their pivotal role in the cultivation of mind and character and in the Way of inner sageliness and outer kingliness, striving to recover the original intent of the ancients.
Chapter Three: "Transforming Without Altering One's Qi; Adapting Without Altering One's Wisdom" -- The Way of Guarding the Root
Section 1: Exegesis of the Original Text
"Transforming without altering one's qi; adapting without altering one's wisdom" (hua bu yi qi, bian bu yi zhi).
This sentence follows directly from the preceding and further reveals the operative principles of shen and zhi.
"Transforming without altering one's qi" -- hua is the process of bringing about transformation in all things; bu yi means "without altering"; qi is vital breath, primal energy. The full meaning is: in the process of transforming all things, one does not alter (lose) one's own vital breath.
"Adapting without altering one's wisdom" -- bian is the process of adapting to all affairs; bu yi means "without altering"; zhi is wisdom, discernment. The full meaning is: in the process of adapting to all affairs, one does not alter (lose) one's own wisdom.
These two clauses, though seemingly simple, contain a profoundly penetrating philosophical insight.
Section 2: Why Does Hua Lead to "Altering One's Qi"$11 Why Does Bian Lead to "Altering One's Wisdom"$12
To understand the deep meaning of "transforming without altering one's qi; adapting without altering one's wisdom," one must first reflect on the question: why is it necessary to stress "without altering"$13 This implies that under ordinary circumstances, hua does lead to the alteration of one's qi, and bian does lead to the alteration of one's wisdom. Why should this be so$14
On the relationship between hua and "altering one's qi":
In the pre-Qin doctrine of vital essence and qi, qi is the foundation of life. The Guanzi: Neiye says earlier in the text: "The essence of all things -- this is what gives them life. Below, it gives birth to the five grains; above, it becomes the ranks of stars. Flowing between heaven and earth, it is called spirits and gods. Stored within the breast, it makes one a sage." Vital essence is the life force of all things, and also the life force of the individual.
When a person devotes himself to "transforming all things" -- whether governing a state or civilizing the people -- he is projecting his own vital essence and energy outward. If he does not know how to nourish and protect himself, his vital essence will dissipate. This is "transforming while altering one's qi" -- in the act of transforming all things, one's own vital breath scatters along with it.
Chapter 12 of the Laozi says: "The five colors blind the eye; the five tones deafen the ear; the five flavors dull the palate; the chase and the hunt madden the mind; goods hard to come by impede one's progress." This describes the logic of "transforming while altering one's qi" -- when a person engages excessively with external things (hua), it leads to the erosion of his senses and vital breath.
On the relationship between bian and "altering one's wisdom":
When a person faces the constant changes of all things and affairs, continually making judgments and responses, his intellectual resources are also being continually consumed. If in the process of adaptation he drifts with the current and loses his bearings, his wisdom will be lost. This is "adapting while altering one's wisdom" -- in the act of adapting to all affairs, one's own wisdom is thrown into confusion.
Chapter 48 of the Laozi says: "In pursuit of learning, one gains daily; in pursuit of the Dao, one loses daily. Lose and lose again, until one arrives at non-action" (wei xue ri yi, wei dao ri sun). The excessive pursuit of knowledge ("learning") burdens the mind; this is one manifestation of "adapting while altering one's wisdom."
The Zhuangzi: Qi wu lun (Discussion on the Equality of Things) says: "Great knowledge is broad and unhurried; petty knowledge is cramped and busy. Great speech is bland and flavorless; petty speech is shrill and fussy." It also says: "To slave away one's whole life without seeing the result; to toil and weary oneself without knowing where one is headed -- is this not lamentable$15" Those who busy themselves all day long responding to the myriad affairs, if they do not know how to guard the wellspring of their own wisdom, will fall into the plight of "weary exhaustion" -- body and mind alike depleted, not knowing where to turn.
Section 3: The Way of "Not Altering" -- How to Preserve One's Source Amid Transformation and Change
Given that hua readily leads to "altering one's qi" and bian to "altering one's wisdom," how can one achieve "transforming without altering one's qi, adapting without altering one's wisdom"$16
The answer given by the Guanzi: Neiye lies in what follows: "Only the gentleman who holds to the One can accomplish this!" But before turning to the discussion of "holding to the One," let us first seek in pre-Qin texts some clues to the way of "not altering."
(1) The Laozi's way of "not altering": Non-action (wu wei)
Chapter 2 of the Laozi says: "Therefore the sage manages affairs without action and spreads his teaching without words. All things arise and he does not refuse them; he gives them life but does not possess them; he acts but does not rely on his deeds; he achieves but does not dwell on his achievements. It is precisely because he does not dwell on them that they never leave him."
This is the Laozi's version of "transforming without altering one's qi": the key to transforming all things is "not possessing," "not relying," "not dwelling" -- not clinging to results in the process of transformation, and thereby avoiding the dissipation of one's vital breath.
(2) The Yi zhuan's way of "not altering": Holding to the center
The Xici shang says: "The Yi is that by which the sage exalts virtue and broadens endeavor. Knowledge exalts and ritual humbles. ... To complete one's nature and preserve it -- this is the gate of the Way and rightness."
"To complete one's nature and preserve it" (cheng xing cun cun) -- to bring one's nature to completion and keep it intact. In the endlessly changing Way of the Yi, the reason the sage can adapt without losing his bearings is precisely "completing his nature and preserving it" -- maintaining the integrity of his original nature (the wellspring of wisdom) through all change.
(3) The Zhuangzi's way of "not altering": Emptiness and stillness
The Zhuangzi: Tian dao (The Way of Heaven) says: "Emptiness, stillness, serenity, silence, non-action -- these are the equilibrium of heaven and earth and the ultimate of the Way and its virtue."
It also says: "The sage's stillness is not because he says, 'Stillness is good, therefore I will be still'; it is that nothing among the ten thousand things is sufficient to disturb his mind, and therefore he is still. When water is still, it clearly reflects the eyebrows and beard. ... If still water is so clear, how much more so the spirit! The mind of the sage in stillness -- it is the mirror of heaven and earth, the glass of all things."
Master Zhuang holds that the key to transforming all things and adapting to all affairs without losing oneself is "emptiness and stillness." Empty, one does not cling to things; still, the mind is not thrown into disorder. In emptiness and stillness, the spirit remains intact and undissipated.
Section 4: The Central Place of Qi in the Pre-Qin Doctrine of Vital Essence
The qi in "transforming without altering one's qi" is the core concept of the pre-Qin doctrine of vital essence and qi.
The Neiye says earlier: "The essence of all things -- this is what gives them life. ... Therefore this qi is bright as if ascending to heaven, dark as if descending into the abyss, vast as if dwelling in the ocean, yet it seems to reside within oneself. Therefore this qi cannot be halted by force, yet can be stilled by virtue; it cannot be summoned by voice, yet can be welcomed by intention."
This reveals several important properties of qi: universality, numinous subtlety, cultivability, responsiveness to virtue, and responsiveness to intention. "Transforming without altering one's qi" means: in the process of transforming all things, not losing this most fundamental life force.
The Zhuangzi: Zhi bei you (Knowledge Wanders North) says: "Human life is the gathering of qi. When it gathers, there is life; when it scatters, there is death. ... Therefore it is said: throughout all under Heaven there is but one qi."
Section 5: A Comprehensive Understanding
Synthesizing the foregoing analysis:
"Transforming without altering one's qi" -- The sage transforms all things, enabling each to find its proper place and fulfill its nature, while his own vital breath is not thereby dissipated. This requires a state of "transforming through non-action": not intervening by brute force but guiding things to transform of themselves through emptiness, stillness, and non-action.
"Adapting without altering one's wisdom" -- The sage adapts to all affairs, enabling each to reach its proper resolution, while his own wisdom is not thereby thrown into confusion. This requires a wisdom of "responding to all change through the unchanging": grasping the fundamental principle ("the One") and using it to respond to all change.
Taken together: In all interactions with the external world, one preserves the wholeness of one's inner source.