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

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.