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: 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."