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 4: "Only the Gentleman who adheres to the One (Yī) can do this!"—The Way of Adhering to the One

Section 1: Explication of the Original Text

"惟执一之君子能为此乎！执一不失，能君万物" (Only the Gentleman who adheres to the One (Yī) can do this! Adhering to the One without loss, one can govern all things.)

This line connects and summarizes the preceding discussion: it concludes that only the "Gentleman who adheres to the One" can achieve "Transformation without changing Qi; Change without changing Zhi," and it serves as the outline for the following discussions—"Adhering to the One without loss" is the core of all cultivation endeavor.

"Wéi" (惟)—Solely, only. Expresses emphasis. "Zhí yī" (执一)—Adhering to the "One." "Zhí" (执) means to hold fast, not to let go. "Yī" (一) is the initial unfolding of the Dao, the fundamental root of all things. "Zhī" (之)—Structural particle. "Jūn zǐ" (君子)—A person of virtue. In Pre-Qin literature, the term Jūn zǐ has multiple meanings: sometimes referring to nobility (opposite of the "small person"), sometimes to a virtuous person (opposite of the "unvirtuous"). Here, the latter meaning is intended. "Néng wéi cǐ" (能为此)—Can accomplish this. "This" refers to what was mentioned above: "Transformation does not change Qi; Change does not change Zhi." "Hū" (乎)—Exclamatory particle. "Zhí yī bù shī"—Adhering to the One without loss. "Néng jūn wànwù"—Can command/govern all things. "Jūn" (君) is used as a verb, meaning to rule or preside over.

Section 2: What is the "One" (Yī)$16 A Systematic Review of Pre-Qin Theories on the "One"

The "One" (Yī) in "Adhering to the One" (Zhí Yī) is one of the most central and profound concepts in Pre-Qin philosophy. To understand Zhí Yī, one must first clarify what the "One" is.

(1) The "One" in the Laozi

The Laozi, Chapter 39, states: "In antiquity, those who obtained the One were: Heaven obtained the One and became pure; Earth obtained the One and became tranquil; Spirit (Shén) obtained the One and became efficacious (líng); the Valleys obtained the One and became full; all things obtained the One and were born; the Lords and Kings obtained the One and became the standard for the world. If they lost it: Heaven, unable to remain pure, would fear splitting; Earth, unable to remain tranquil, would fear collapsing; Spirit, unable to be efficacious, would fear extinguishing; the Valleys, unable to be full, would fear being exhausted; all things, unable to be born, would fear annihilation; the Lords and Kings, unable to be correct, would fear toppling."

This passage systematically elucidates the importance of the "One": Heaven, Earth, Spirit, Valleys, all things, and rulers all depend on the "One" for existence. Losing the "One" leads to Heaven splitting, Earth collapsing, Spirit extinguishing, Valleys being exhausted, things perishing, and rulers falling.

The Laozi, Chapter 42, states: "The Dao produces the One; the One produces the Two; the Two produces the Three; the Three produces the myriad things." In the sequence of cosmic generation, the "One" is the Dao’s initial unfolding, the first link transitioning from the formless "Dao" to the tangible "myriad things." The "One" is neither completely formless (that is the "Dao") nor completely tangible (that is the "myriad things"), but the first and most fundamental state of existence between the two.

The Laozi, Chapter 10, states: "To carry the Yíngpò (material spirit) and embrace the One—can one avoid parting$17" "Embracing the One" (Bào Yī) is the Laozi version of "Adhering to the One" (Zhí Yī)—holding the "One" without letting it separate.

The Laozi, Chapter 22, states: "Therefore the Sage embraces the One as the model for the world." The Sage takes "embracing the One" as the pattern for the world—the "One" is not only the core of personal cultivation but also the fundamental law for governing the world.

(2) The "One" in the Zhuangzi

The Zhuangzi, Tianxia chapter states: "How does Spirit (Shén) descend$18 How does Clarity (Míng) emerge$19 Sages have their genesis; Kings achieve their consummation—all originate from the One (Yī)." This clearly indicates that all great spiritual forces (Shén, Míng, Sagehood, Kingship) derive their origin from the "One."

The Zhuangzi, Tiandi chapter states: "In the Great Beginning (Tàichū), there was Non-Being (Wú); Non-Being had no name. The One arose from this Oneness, and the One was not yet formed." This traces the origin of the "One": At the very beginning, there was "Non-Being" which had no name. The "One" arose from this "Non-Being," and once the "One" existed, it was not yet fully formed. This is entirely consistent with the Laozi's statement that "The Dao produces the One."

It further states: "That which allows things to live is called Virtue (Dé); that which is unformed yet has differentiation, yet remains continuous, is called Fate (Mìng); stagnation leads to movement, movement produces things, and when things are completed, they possess inherent principles—this is called Form (Xíng). The form preserves the Spirit, each having its standard—this is called Nature (Xìng). Cultivating Nature returns to Virtue; the ultimate Virtue merges with the Beginning (Chū)." This passage describes the complete process from the "One" to the myriad things: Dé → Mìng → Xíng → Xìng → Dé → Chū. Ultimately, one returns to the "Beginning" (Chū)—that is, returning to the "One." This is the philosophical basis of "Adhering to the One" (Zhí Yī): all things arise from the "One," and the goal of cultivation is to return to the "One."

(3) The "One" in the Yizhuan

The Yijing, Xici Shang states: "Of all movement under Heaven, only adherence to the One is constant." All movement and change among the myriad things ultimately converge on the "One." "Zhēn fū Yī" (Taking the One as correct/constant).

It also says: "One Yin and one Yang is called the Dao." The alternation of Yin and Yang is the manifestation of the Dao. And the reason Yin and Yang can alternate in an orderly fashion is because a unifying principle (the "One") is at work within them.

(4) The "One" in the Huangdi Sijing (Four Canons of the Yellow Emperor)

The Huangdi Sijing, Dao Yuan (Origin of the Dao) states: "In the beginning of the Eternal Primordial, it was utterly identical with the Great Void. The Void was identical and became One; the Eternal One then rested. Misty and dreamlike, there were neither light nor darkness." This describes the initial state of the cosmos: "The Eternal One then rested"—maintaining constancy in the state of "One."

The Huangdi Sijing, Jing Fa (Canon of Law) states: "The Dao produces Law. Law is what draws the gains and losses to create a standard, and clarifies what is crooked and what is straight. Therefore, he who grasps the Dao produces Law and dares not violate it." Although this discusses "Dao" and "Law," "Grasping the Dao" (Zhí Dào) and "Adhering to the One" (Zhí Yī) are essentially the same meaning—the "One" is the concrete manifestation of the Dao in the human mind.

(5) The "One" in other Guanzi Chapters

The Guanzi, Xinshu Shang states: "Within the mind, there is a mind within. Intention precedes speech; intention then takes form; form then leads to thought; thought then leads to knowing." It also says: "Empty its desires, and Spirit will enter the dwelling. Sweep away the unclean, and Spirit will then reside." While not explicitly mentioning "One," the methods of "emptying desires" and "sweeping away the unclean" are pathways to "Adhering to the One"—when all distracting thoughts are cleared away and a state of emptiness and stillness is achieved, what remains is the "One."

The Guanzi, Xinshu Xia states: "One Qi that can transform is called Essence (Jing)." "One Qi" is the expression of the "One" at the level of Qi theory. "One Qi can transform"—the Qi of the "One" can produce change, and the essence of this change is Jing.

Synthesizing the discussions from these Pre-Qin texts, we can summarize the "One" as follows:

1. The "One" is the initial unfolding of the Dao. The Dao is the ultimate, formless source; the "One" is its first manifestation, the first step from non-being to being.
2. The "One" is the root of all things. All things arise from the "One"; losing the "One" leads to the destruction of all things.
3. The "One" is the apex of cognition. "Of all movement under Heaven, only adherence to the One is constant"—the ultimate convergence point of all movement and change is the "One." To recognize the "One" is the highest wisdom.
4. The "One" is the core of cultivation. "Embrace the One," "Adhere to the One"—holding fast to the "One" without loss is the fundamental practice of nurturing the body and nature.
5. The "One" is the outline of governance. "The Sage embraces the One as the model for the world"—using the "One" as the standard for governing the world.

Section 3: Why must one "Adhere to the One" to achieve "Transformation without changing Qi; Change without changing Zhi"$1

This is an extremely crucial question. Let us deduce the logic:

Premise 1: "Transformation" (Huà) and "Change" (Biàn) are processes directed outward. Nurturing things and adapting to affairs both require the outward expenditure of essence/vital energy and intelligence.

Premise 2: Outward expenditure inevitably leads to internal depletion. This is the reason for "Transformation leading to Qi depletion" and "Change leading to Zhi depletion."

Premise 3: To avoid depletion, there must be an inexhaustible internal source.

Conclusion: The "One" is this inexhaustible internal source. "Adhering to the One" (Zhí Yī) is the practice of holding onto this source so that it does not run dry.

Why is the "One" an inexhaustible source$2 Because the "One" is the Dao's initial unfolding, and the Dao is "infinite." The Laozi, Chapter 4, states: "The Dao is empty, yet its use is inexhaustible. Deep, deep, as if it were the ancestor of the myriad things." The Dao is void, but its function is endless. The "One," as the initial unfolding of the Dao, likewise possesses this quality of "inexhaustible use."

To use an analogy: Water source to a river. If a river flows outward without a continuously replenishing source, it will eventually dry up. The "One" is the source of the mind. "Adhering to the One" is maintaining the connection to that source. As long as the source flows, the river can flow endlessly without depletion. Similarly, as long as "Adherence to the One is not lost," essence/vital energy and intelligence can be expended outward boundlessly without dissipation.

The Laozi, Chapter 5, states: "Between Heaven and Earth, is it not like a bellows$3 It is empty yet does not collapse; it moves and constantly emits more. Too many words lead to exhaustion; it is better to guard the Center." The space between Heaven and Earth is like a bellows: its internal void never collapses, and the more it moves, the more breath emerges. This is the perfect metaphor for the effect of "Adhering to the One"—by guarding the "One" (the void-like source), one emits more vital energy and intelligence the more one uses it, without running out.

Conversely, what happens if one does not adhere to the One$4

Without adhering to the One, the mind scatters. When the mind scatters, essence and vital energy scatter with it. Essence and vital energy scatter, leading to "Transformation leading to Qi depletion"—nurturing things while losing one's own vital essence.

Without adhering to the One, the mind becomes chaotic. When the mind is chaotic, intelligence becomes confused along with it, leading to "Change leading to Zhi depletion"—adapting to affairs while losing one's own wisdom.

The famous lines in Laozi, Chapter 12, illustrate this: "The five colors make men's eyes blind... the pursuit of rare goods makes men's conduct crooked. Therefore the Sage attends to the belly and not to the eye; thus he rejects the one and chooses the other."

"Attends to the belly and not to the eye"—attending to the interior and not the exterior, guarding the root and not chasing the branches. "Rejecting the one and choosing the other"—rejecting external distractions and maintaining internal fullness. This is another expression of "Adhering to the One."

Section 4: "Adhering to the One without loss, one can govern all things"—The Relationship between Adhering to One and Governing Things

Immediately following "Adhering to the One without loss," the Neiye chapter states: "Adhering to the One without loss, one can govern all things (jūn wànwù)." The phrase "govern all things" carries a magnificent aura.

What does "govern all things" mean$5 It does not mean controlling or dominating things, but rather presiding over them—causing all things to find their proper place, fulfill their nature, and return to their righteousness. Like Heaven and Earth enveloping all things, or the sun and moon illuminating all things—it is not control, but accomplishment.

Why does "Adhering to the One" lead to "Governing all things"$6

First, the "One" is the fundamental root of all things. Adhering to the "One" means grasping the fundamental law of all things. Grasping the fundamental law allows one to understand, guide, and perfect all things.

The Laozi, Chapter 16, states: "Observing their return to the root is called returning to constancy. Knowing constancy is called enlightenment. Knowing constancy leads to inclusiveness; inclusiveness leads to impartiality (gōng); impartiality leads to completeness; completeness leads to Heaven; Heaven leads to the Dao; the Dao leads to longevity; to the end of life, one will not be in peril." This describes an ascending chain from "Knowing Constancy" to the "Dao." Impartiality (Gōng) occupies a crucial position—from "inclusiveness" to "impartiality," from "impartiality" to "completeness." Impartiality is the pivot from inclusiveness to completeness.

Knowing constancy—recognizing the constant, unchanging law (the "One")—leads to inclusiveness (being able to embrace the differences of all things). Inclusiveness leads to impartiality (Gōng)—not favoring any single thing, thus being just. Impartiality leads to completeness—being able to attend to the whole. Completeness leads to Heaven, which leads to the Dao, which leads to longevity.

Thus, in the Laozi's system, Gōng is the quality naturally arising after grasping the "One" (the constant Dao). If one truly grasps the "One," one will naturally act with Gōng—without partiality or self-interest, operating with justice.

Second, the "One" is impartial. The "One" is not any particular thing or affair, but the common root of all things and affairs. Adhering to the "One" means attending to all things and affairs equally.

The Laozi, Chapter 5, states: "Heaven and Earth are not benevolent; they treat the myriad things as straw dogs. The Sage is not benevolent; he treats the people as straw dogs." Here, "not benevolent" (bù rén) does not mean unkind, but impartial—Heaven and Earth treat all things equally, favoring neither the noble nor the lowly. This attitude of impartiality stems from adhering to the "One"—since the "One" is the common root of all things, adhering to it naturally results in treating all things equally.

Third, the "One" is silent and unmoving. The "One" is the initial unfolding of the Dao, not yet differentiated into Two, Three, or myriad things; thus, the "One" possesses the characteristics of stillness, non-movement, and completeness. Adhering to the "One" places the mind in a state of stillness, and a still mind can perceive all movement and change.

The Laozi, Chapter 26, states: "Heaviness is the root of lightness; stillness is the ruler of movement." Stillness rules over agitation. The quieter the mind, the more it can govern the tumultuous external world. This is the philosophical basis for "Adhering to the One without loss, one can govern all things."

Section 5: Historical Case Study—The Yellow Emperor's "Adherence to the One"

In Pre-Qin literature, the Yellow Emperor is often depicted as the paradigm of the way of "Adhering to the One."

The Huangdi Sijing, Shi Da Jing (Ten Canons) states: "Formerly, the Yellow Ancestor Huang Zong valued truth and established a form with four faces, leaning upon the One Heart (Yī Xīn). Through the four directions from the center, front and back, left and right—treading in place, he was thereby able to become the ancestor of the world."

"Leaning upon the One Heart" (Fù Yī Xīn)—embracing the One Heart. The reason the Yellow Emperor "was able to become the ancestor of the world" lies in his "leaning upon the One Heart"—adhering to the One without loss.

The Zhuangzi, Tiandi chapter recounts: "The Yellow Emperor traveled north of the Red Water, ascended the Kunlun Mountains, looked south, and then returned, losing his Mysterious Pearl (Xuán Zhū). He sent his knowledge to search for it but failed; he sent Li Zhu to search but failed; he sent Chi Gou to search but failed. Finally, he sent Xiang Wang (Image-Net), and Xiang Wang obtained it. The Yellow Emperor said: 'How strange! Can Xiang Wang obtain it$7'"

The "Mysterious Pearl" symbolizes the "One" (the essence of the Dao). "Knowledge" represents intelligence, "Li Zhu" represents sight, and "Chi Gou" represents eloquence—none of them could find the Pearl. Only "Xiang Wang" (which implies being "seemingly present, seemingly absent," symbolizing a mind of emptiness and non-attachment) could obtain the Mysterious Pearl.

This allegory tells us that the "One" cannot be obtained through intelligence, sensory perception, or rhetoric, but only through a state of mind characterized by emptiness and non-attachment. The "Adherence" (Zhí) in Zhí Yī is not forceful grasping, but natural preservation in a state of emptiness and stillness. This is the true meaning of "Adhering to the One without loss" mentioned in the Neiye chapter.

Section 6: "The Gentleman uses things, but is not used by things"—Establishing Subjectivity

Following "Adhering to the One without loss, one can govern all things," the Neiye chapter continues: "The Gentleman uses things (shǐ wù), but is not used by things (bèi wù shǐ)."

Though brief, this line reveals an extremely important philosophical proposition—the relationship between humanity and things, which is the establishment of subjectivity.

What is "using things" (shǐ wù)$8 "Shǐ" means to command or utilize. "Using things"—utilizing all things to serve one's own goals and values.

What is "being used by things" (bèi wù shǐ)$9 "Bèi" means to be subjected to. "Being used by things"—being commanded by external things, becoming a slave to them.

This proposition is widely discussed in Pre-Qin literature:

The Laozi, Chapter 44, states: "Which is dearer, fame or self$10 Which is greater, self or wealth$11 Which is more painful, gain or loss$12 Excessive love incurs great expense; abundant hoarding incurs great loss. Therefore, knowing contentment brings no disgrace; knowing when to stop brings no peril; and one can last long." Overly pursuing external fame and profit is "being used by things"; knowing contentment and knowing when to stop, taking the self as the foundation, is "using things."

The Zhuangzi, Shanmu states: "If one makes things into things, but is not made into a thing by things, how can one be burdened$13" "Making things into things" is "using things"; "not being made into a thing by things" is "being used by things."

The Zhuangzi, Yingdiwang states: "If you let your mind wander in placidity, unite your vital energy with vastness, follow the nature of things without imposing your private judgment, then the world will be ordered." Wandering the mind in placidity and vastness, following the nature of things without private judgment—this is the highest realization of "using things without being used by them."

The Xunzi, Xiushen states: "The Gentleman employs things; the small man is employed by things." "Employing things" (yì wù) is shǐ wù; "employed by things" (yì yú wù) is bèi wù shǐ. Xunzi uses this to distinguish the fundamental difference between the "Gentleman" and the "small person."

The Guanzi, Xinshu Shang states: "The Mind in the body holds the position of a ruler. The nine orifices (senses) have their functions, which are the divisions of the bureaucracy. When the Mind occupies its proper Dao, the nine orifices follow order. If desires and cravings become excessive, the eyes do not see colors, and the ears do not hear sounds. Thus it is said: If the superior abandons its Dao, the inferior fails in its duties." The Mind is the ruler of the body, just as a ruler is the ruler of the state. If the Mind deviates from the Dao (losing its proper state), the nine orifices lose their function. "If desires and cravings become excessive," this is the manifestation of "being used by things"—excessive desire leads to sensory disorder, which in turn disturbs the Mind.

Thus, "The Gentleman uses things, but is not used by things" is not just a proposition about cultivation, but a fundamental proposition about human subjectivity. Pre-Qin thinkers universally believed that what makes a person human is the ability to consciously govern their own conduct and destiny, rather than being pulled and manipulated by external objects. "Adhering to the One" is the core practice for establishing this subjectivity—when one adheres to the "One" (the internal root), one will not be pulled by external things, and can thus use things autonomously.