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
This paper offers an in-depth interpretation of the central passage in the *Guanzi*'s 'Nei Ye'—'That which can transform one thing is called *Shen* (Spirit/Divine); that which can change one affair is called *Zhi* (Wisdom)'—systematically reviewing the philosophical concepts of *Shen*, *Zhi*, *Jing* (Essence), *Qi* (Vital Force), and the *Dao* in the Pre-Qin period to elucidate their pivotal role in self-cultivation and the integration of inner sageliness with outer kingship.
Section 3: "Overflowing and Arriving on its own" (Yín rán ér zì zhì) — The Self-Arrival of Virtue
"Then it overflows and arrives on its own" (Zé yín rán ér zì zhì)—If this is achieved, Virtue arrives naturally and abundantly, like flowing water.
"Yín rán"—The appearance of overflowing abundance. The Shuowen Jiezi states: "Yín means to gradually infiltrate and follow the principle." The gradual permeation and filling of water is called yín. Here it describes the arrival of Virtue as being like water permeating—natural, gradual, and unstoppable.
"Zì zhì"—Arrives naturally. It does not arrive through forceful seeking, but spontaneously.
Why is Virtue said to "arrive on its own" rather than being sought by effort$1
The Laozi, Chapter 38, states: "The highest Virtue does not abide in Virtue, and that is why it has Virtue. The lowest Virtue does not lose its Virtue, and that is why it has no Virtue. The highest Virtue acts without intention (wú wéi) and has nothing it intends to do. The lowest Virtue acts with intention and has something it intends to do."
The Daoists believe that Virtue cannot be attained through deliberate striving. The more one strives for it, the less one obtains it. Only when one lets go of deliberate seeking and returns to natural essence—by rectifying the form, gathering virtue, aligning with Heaven and Earth—will Virtue surge forth naturally like a spring.
This aligns perfectly with the preceding discussion in Guanzi, Neiye about the arrival of Essence and Vital Energy (Qì): "It cannot be stopped by force, but can be settled by Virtue; it cannot be summoned by sound, but can be welcomed by intention." Essence and Vital Energy (the material basis of Virtue) cannot be forced; they can only be settled by inner virtue and welcomed by inner intention. "Rectifying the Form and Gathering Virtue, Heaven is benevolent, Earth is righteous" is the concrete method of "settling by Virtue" and "welcoming by intention." Once these are achieved, Essence (the basis of Virtue) will "overflow and arrive on its own."