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 7: "If the Form (Xíng) is not upright, Virtue (Dé) will not arrive. If the Center (Zhōng) is not still, the Mind (Xīn) cannot be governed." — The Relationship between Form and Virtue, Center and Mind

Section 1: Explication of the Original Text

"形不正，德不来。中不静，心不治" (If the Form (Xíng) is not upright, Virtue (Dé) will not arrive. If the Center (Zhōng) is not still, the Mind (Xīn) cannot be governed.)

These two lines, phrased negatively, reveal the cause-and-effect relationship between Form and Virtue, and Center and Mind.

"Xíng bù zhèng" (If the Form is not upright)—"Xíng" refers to the physical configuration or posture of the body. "Bù zhèng" means not upright or not solemn. "Dé bù lái" (Virtue will not arrive)—"Dé" refers to the Dao residing within the person. "Bù lái" means it will not come or gather. "Zhōng bù jìng" (If the Center is not still)—"Zhōng" refers to the inner core of the mind. "Bù jìng" means not tranquil or not stable. "Xīn bù zhì" (The Mind cannot be governed)—"Xīn" refers to the spirit/mind. "Bù zhì" means it cannot be cultivated or brought to order.

Section 2: Why does "If the Form is not upright," then "Virtue will not arrive"$39

This is a fascinating and profound question. Form (Xíng) is external, relating to the body, while Virtue (Dé) is internal, relating to spiritual quality. How can the external "Form" affect the internal "Virtue"$40

(1) The View of "Form and Spirit Unity" in Pre-Qin Thought

Pre-Qin thinkers generally held the view of "Form and Spirit Unity," believing that the body and spirit are an inseparable whole.

The preceding text of Guanzi, Neiye states: "When a person is born, Heaven issues his essence, and Earth issues his form; combining these makes a person." Human spirit comes from Heaven, the body from Earth; only when combined do they become human. Therefore, Spirit (Dé) and Form (Xíng) are mutually dependent and influence each other.

The Zhuangzi, Zhi Beiyou states: "If the body is like withered bones, and the mind is like dead ashes." Here, Form and Mind are listed in parallel—if the form is like withered bones, the mind is like dead ashes; they change in tandem.

The Xunzi, Xiushen states: "The art of cultivating vital energy and nurturing the mind: If the blood and vital energy are strong and fierce, soften them with harmony; if knowledge and thought become deep, unify them with the gentle transformation of goodness; if courage and boldness are sharp, supplement them with yielding adherence; if quick speech and dexterity are abundant, regulate them with movement and stillness; if narrow-mindedness and pettiness prevail, expand them with vastness." Xunzi's method of self-cultivation involves treating both body and mind simultaneously—neither aspect of body (Qì) nor mind (Xīn) can be neglected.

(2) How does "Form Upright" lead to the "Arrival of Virtue"$41

"Form Upright" (Xíng Zhèng)—the physical posture is upright and solemn. Why does this external uprightness lead to the internal "arrival of Virtue"$42

There are three reasons:

Firstly, Upright Form leads to Smooth Qì (Vital Energy). Pre-Qin theories of essence and vital energy hold that the circulation of Qì within the body is closely linked to posture. If the body is upright, the circulation of Qì is smooth and unimpeded; if the body is crooked, the circulation is obstructed. When Qì flows smoothly, essence gathers; when essence gathers, Spirit becomes bright; when Spirit is bright, Virtue arrives.

The Guanzi, Neiye states: "Therefore, this Qì cannot be stopped by force, but can be settled by Virtue." (Ān yǐ dé)—using virtue to stabilize vital energy. Conversely, the stabilization of vital energy also requires the cooperation of physical posture.

Secondly, Upright Form leads to a Mind of Reverence. When the body is upright, the mind naturally enters a state of solemnity and reverence. This mental state is conducive to concentration and purity of spirit. Conversely, a lax body often leads to a scattered mind.

The Analects, Xiang Dang details Confucius's extremely careful demeanor: "When in the village, he was mild and unassuming, as if he could not speak. When in the ancestral temple or the court, he spoke fluently, but with careful reservation." "When entering the main gate of the palace, he bowed low, as if he could not enter. He did not stand in the middle of the doorway, nor did he tread on the threshold. When passing the seats of others, his expression became serious, and his pace quickened, as if his words were insufficient." Confucius's rigorous requirements for his own demeanor are a practical example of "If the Form is upright, Virtue arrives."

Thirdly, Upright Form is the outward manifestation of Virtue. Form is the external expression of inner virtue. A person with inner virtue naturally possesses an upright demeanor; conversely, deliberately maintaining an upright form helps cultivate inner virtue. The two promote each other.

The Zuo Zhuan, 31st Year of Duke Xiang records Beigong Wenzi discussing "Dignity and Bearing" (Wēi Yí): "To possess awe and be worthy of fear is called Awe (Wēi); to possess bearing and be worthy of imitation is called Bearing (Yí). If the ruler has the Awe and Bearing of a ruler, his subordinates will fear and love him, and imitate him, thereby securing his state and achieving an enduring reputation. If a subordinate has the Awe and Bearing of a subordinate, those below him will fear and love him and imitate him, thereby maintaining his office and protecting his family and household." Dignity and Bearing (the uprightness of Form) enable others to "fear and love him" and "imitate him"—this is the manifestation of the "arrival of Virtue"—virtue is outwardly expressed and influences others through upright form.

(3) Negative Case Study—The Harm of "Unright Form"

The Zuo Zhuan, 13th Year of Duke Cheng records Liu Kangzi saying: "I have heard that man receives the Center of Heaven and Earth at birth—this is called Fate. Thus, there are standards for action, ritual, righteousness, awe, and bearing, used to stabilize this Fate. The capable nurture it into blessing; the incapable ruin it by inviting disaster."

"Standards for action, ritual, righteousness, awe, and bearing" (zuòdòng lǐyì wēiyí zhī zé)—a code for conduct and demeanor. "The capable nurture it into blessing" means those who can achieve this cultivate blessings. "The incapable ruin it by inviting disaster" means those who cannot achieve this bring about misfortune.

He further says: "Now, Lord Cheng is indolent, abandoning his Fate; will he not fail$43" Liu Kangzi observed that Lord Cheng's conduct was not sufficiently upright ("indolent"), and concluded he would fail—which indeed happened. This is historical verification of "If the Form is not upright, Virtue will not arrive."

Section 3: Why does "If the Center is not still," then "The Mind cannot be governed"$44

"If the Center is not still, the Mind cannot be governed" (Zhōng bù jìng, xīn bù zhì)—If the inner core is not tranquil, the spirit/mind cannot be cultivated.

Why is "stillness" (jìng) the prerequisite for "governing the mind"$45

(1) Discussion of Stillness in Pre-Qin Thought

The Laozi, Chapter 16, states: "Attain the utmost emptiness, and maintain profound stillness (shǒu jìng dǔ). The myriad things move together; I observe their return. Stillness leads to return to destiny; returning to destiny is constancy; knowing constancy is enlightenment." "Utmost emptiness" and "profound stillness" are states required to observe the cyclical return of all things.

The Laozi, Chapter 26, states: "Heaviness is the root of lightness; stillness is the ruler of movement." Stillness governs agitation. The stillness of the mind is the fundamental power that dominates external disturbances.

The Laozi, Chapter 45, states: "Agitation overcomes cold; stillness overcomes heat; purity and stillness rectify the world." Purity and stillness are the upright Way of the world.

(2) Why does "Center not still" lead to "Mind not governed"$46

Pre-Qin thinkers use the metaphor of "water" to illustrate this principle of the mind.

The Zhuangzi, Tiandao states: "When water is still, it clearly reflects whiskers and eyebrows, and serves as a plumb line for the carpenter—the master craftsman takes it as a model. If still water is clear, how much more so the Spirit! The mind of the Sage is still! It is the mirror of Heaven and Earth, the looking-glass of the myriad things." If water is not still (rippling and surging), it cannot clearly reflect things. Likewise, if the mind is not still (filled with distracting thoughts), it cannot clearly perceive itself or the external world. If the mind cannot perceive clearly, it cannot be governed—because one cannot even see the problem, how can one correct it$47

The Guanzi, Xinshu Shang states: "Empty its desires, and Spirit will enter the dwelling. Sweep away the unclean, and Spirit will then reside." In a state of confusion, as long as one quiets down, order will naturally be restored. This is the principle of "If the Center is still, the Mind is governed"—stillness allows for self-governance.

(3) The Relationship between "Center" (Zhōng) and "Stillness" (Jìng)

"Center is not still" (Zhōng bù jìng)—Why specify "Center" and not just "Mind"$48

Because "Center" is a deeper concept than "Mind." The "Mind" is the entirety of the spirit, including thought, emotion, and will. The "Center" is the innermost core of the mind—the "mind within the mind."

The Guanzi, Neiye states: "The mind stores the mind, and within the mind there is another mind." The outer mind might be disturbed by various factors, but if the innermost "Center" remains still, the fluctuations of the entire mind system can gradually subside. Conversely, if the "Center" is not still—if its innermost tranquility is broken—then the entire mind will fall into chaos.

This is like a concentric circle structure: the outermost layer is the body (Form), the middle layer is the Spirit/Mind, and the innermost layer is the "Center." The stillness of the "Center" is the foundation for the stability of the entire structure. If the "Center" is still, the Mind can be governed; if the Mind is governed, the Form can be upright; if the Form is upright, Virtue can arrive. Conversely, if the "Center" is not still, nothing else can be discussed.

Section 4: The Correspondence between "If the Form is not upright, Virtue will not arrive" and "If the Center is not still, the Mind cannot be governed"

Let us analyze the correspondence between these two statements:

The first line, "If the Form is not upright, Virtue will not arrive," moves from the external "Form" to the internal "Virtue," pointing from outside to inside. The second line, "If the Center is not still, the Mind cannot be governed," moves from the inner core "Center" to the outer layer "Mind," pointing from inside to outside.

Taken together, the two lines reveal a complete structure of mutual interaction: the external "Form" influences the internal "Virtue," and the internal "Center" influences the outer "Mind." They interact and mutually promote each other, forming a dynamic process of cultivation.

This view of cultivating both inner and outer aspects is a major feature of Pre-Qin thought. The Confucian concept of "balancing substance and refinement" (Wén Zhì Bīn Bīn) ( Analects, Yong Ye: "If substance prevails over refinement, one becomes crude; if refinement prevails over substance, one becomes affected. When substance and refinement are balanced, one is a Gentleman.") and the Daoist concept of "embracing simplicity and guarding genuineness" (Bào Pǔ Shǒu Sù) both embody this spirit of internal and external cultivation.