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 Four: "Only the Gentleman Who Holds to the One Can Accomplish This!" -- The Way of Holding to the One
Section 1: Exegesis of the Original Text
"Only the gentleman who holds to the One can accomplish this! Holding to the One without losing it, one can be sovereign over all things."
"Holds to the One" (zhi yi) -- clings to, maintains "the One." "The One" is the first unfolding of the Dao, the root of all things.
"Can be sovereign over all things" (neng jun wan wu) -- can govern and command all things. Jun is used as a verb.
Section 2: What Is "the One"$17
"The One" is one of the most central and profound concepts in pre-Qin philosophy.
Chapter 39 of the Laozi says: "Of old, those that attained the One: Heaven attained the One and thereby became clear; Earth attained the One and thereby became tranquil; spirits attained the One and thereby became numinous; valleys attained the One and thereby became full; all things attained the One and thereby came to life; lords and kings attained the One and thereby became the standard of all under Heaven."
Chapter 42 says: "The Dao gives birth to the One; the One gives birth to Two; Two gives birth to Three; Three gives birth to all things." "The One" is the initial unfolding of the Dao, the first link in the transition from the formless "Dao" to the formed "all things."
The "Tianxia" chapter of the Zhuangzi says: "Whence does spirit descend$18 Whence does illumination arise$19 ... All originate in the One."
The Xici shang says: "All movement under Heaven is determined by the One" (tian xia zhi dong, zhen fu yi zhe ye).
In summary: "The One" is the initial unfolding of the Dao; the root of all things; the apex of cognition; the core of cultivation; and the grand outline of governance.
Section 3: Why Is "Holding to the One" Necessary$20
Logically: Hua and bian are outward-directed processes requiring the projection of vital essence and wisdom. Outward projection leads to inner depletion. To avoid depletion, one needs an inexhaustible inner wellspring. "The One" is this wellspring. "Holding to the One" maintains it.
Why is "the One" inexhaustible$21 Because it is the initial unfolding of the Dao, which is infinite. Chapter 4 of the Laozi: "The Dao is empty, yet in use it is never exhausted."
Chapter 5 of the Laozi: "The space between heaven and earth -- is it not like a bellows$22 Empty, yet never collapsing; the more it moves, the more it produces." By holding to "the One" (the empty source), vital essence and wisdom grow the more they are used.
Section 4: "Holding to the One Without Losing It, One Can Be Sovereign Over All Things"
"Sovereign over all things" does not mean controlling or dominating them, but governing them so that each finds its proper place and fulfills its nature.
Why does holding to "the One" enable sovereignty$23 Because "the One" is the root of all things, is without partiality, and is still and unmoving. Chapter 26 of the Laozi: "The heavy is the root of the light; the still is the lord of the restless." The stiller the mind, the better it can command the tumultuous world.
Section 5: "The Gentleman Commands Things and Is Not Commanded by Things"
This reveals a fundamental proposition about human subjectivity. The Zhuangzi: Shan mu says: "If one treats things as things and is not treated as a thing by things, then how can one be entangled by them$24"
The Xunzi: Xiu shen says: "The gentleman puts things to service; the petty person is put to service by things."
"Holding to the One" is the very practice by which subjectivity is established -- when one holds to the inner root, one will not be drawn by external things.