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 4: "Rectifying the Form" in Pre-Qin Cultivation Practices

Pre-Qin literature contains numerous records regarding the practice of "Rectifying the Form" (Zhèng Xíng).

(1) Confucius on "Rectifying the Form"

The Analects, Xiang Dang details Confucius's demeanor in various settings:

"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 conversing with lower officials, he was easy and flowing; when conversing with higher officials, he was reserved and serious. When the ruler was present, he was respectful and deferential, cautious and reserved." "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 ascending the hall, he bowed low, as if he could not breathe. When coming out, he descended one step, his expression becoming cheerful and joyful. When passing the steps in quick succession, he moved like wings. When returning to his place, he was again respectful and cautious." "When sleeping, he was not stiff like a corpse; when residing at home, he was not like a guest." "He did not speak while eating, nor speak while sleeping."

Every movement and posture of Confucius was meticulously cultivated, reflecting a very high cultivation of Virtue. This is the Confucian practice of "Rectifying the Form and Gathering Virtue."

(2) Zhuangzi on "Rectifying the Form"

Although Zhuangzi seems unconventional and unrestrained, he too emphasized the adjustment of the body in his cultivation theory.

The Zhuangzi, Dazongshi states: "The True Persons of old did not dream when sleeping, nor worried when awake; they did not crave sweet food, nor did their breath come short. The breath of the True Person comes from the heels; the breath of ordinary men comes from the throat."

"The breath of the True Person comes from the heels"—The True Person's breathing is deep, as if inhaling from the heels. This is an extremely profound method of physical adjustment, regulating the body's state ("Rectifying the Form") to achieve mental tranquility and the abundance of Virtue.

The Zhuangzi, Zai You chapter records Guangchengzi teaching the Yellow Emperor: "Do not see, do not hear; embrace the Spirit (Bào Shén) with stillness, and the Form will naturally rectify itself. You must be still and pure, without exhausting your form, without shaking your essence; only then can you have longevity. When the eyes see nothing, the ears hear nothing, and the mind knows nothing, your Spirit will guard the Form, and the Form will attain longevity."

"The Form will naturally rectify itself" (Xíng jiāng zì zhèng)—When the spirit reaches a state of emptiness and stillness, the physical form will naturally become upright—this is consistent with the logic of the Neiye's "Rectify the Form and Gather Virtue": Upright Form and Arriving Virtue are mutually reinforcing. When the spirit is empty and still, the form naturally becomes upright; when the form is upright, Virtue naturally arrives.

(3) The "Form Rectification" of Health Preservers

Pre-Qin health preservers had more concrete and systematic practices for "Rectifying the Form."

The Zhuangzi, Keyi states: "Inhaling and exhaling, expelling the old and taking in the new, imitating the bear's stretch and the bird's leap—this is merely for extending life. This is what the Dao-guiding ascetics, the form-nurturing people, and those like Peng Zu who attain longevity enjoy."

"Imitating the bear's stretch and the bird's leap" (Xióng jīng niǎo shēn)—adjusting the body through specific movements. This technique of "Guiding and Leading" (Dǎoyǐn) is the concrete method of "Rectifying the Form," used to unblock meridians and harmonize vital energy, thereby achieving health and longevity.

Although Zhuangzi criticized purely form-based methods (believing their spiritual attainment was insufficient), he did not negate the value of "Rectifying the Form" itself. Zhuangzi criticized those who focused only on "Rectifying the Form" without "Gathering Virtue"—exercising the body without nurturing the spirit. The four characters "Rectify the Form and Gather Virtue" (Zhèng xíng shè dé) couple Form and Virtue together, aiming to avoid such one-sidedness.