by Guan Zi
Respectfully purify its dwelling place
141 精將自來 。
And the pure and vital essence will naturally return.
142 精想思 之 ,
If planning and thinking about vital essence,
143 寧念治之 。
Calm any thoughts about governing it.
144 嚴容畏 敬 ,
Straightening your form, revere and honour it.
145 精將至 定 ,
Essence will then become settled.
146 得之而勿 捨 ,
Obtaining it, do not give up.
147 耳目不 淫 ,
Do not indulge the ears and eyes.
148 心無他圖 。
Keeping the heart and mind without any other designs,
149 正心在 中 ,
And an aligned heart-mind within,
150 萬物得度 。
The myriad things will (then) fall into accord. [231]
When the Nei Ye speaks of ‘order,’ this should not be understood as a fixed, rigid, and stultifying order, but a natural one in which things find comfort in their true elements.
As such, Lao Zi’s method of government can be seen as developing directly from an early tradition of attaining inner power through non-interference and stillness. As he states in DDJ48:
The pursuit of learning requires daily accumulation
The pursuit of Dao requires daily reduction
Reducing and reducing
Until arriving at effortlessness
Effortless, yet without inaction
Conquering all under Heaven
Is best done without the endeavour to do so
Perpetually, this endeavour will continue without satisfaction
Even when all under Heaven has been conquered
And in DDJ29:
The wish to possess all under Heaven, and control it
I see this has no end
The world is an instrument of the gods
It cannot be controlled
Those who try, spoil it
Those who grasp, lose
Chinese traditions of cultivating inner peace may very well have developed out of purification rituals meant to prepare a supplicant for making offerings to deities and spirits. These rituals date back well beyond the time of Confucius, who makes many references to obtaining the favour of shen ming, or ‘spiritual lights.’ The description here of power and stability, preserved by the residence of an inner spirit (see line 135), coincides closely with Heshang Gong’s references to the shen ming and the protection they provide to those who follow the way of natural simplicity. See, for example, his following comments on DDJ7:
All people love (sages) like their own mothers and fathers. The spiritual lights (shen ming) [232] protect them like a newborn child. Thus, they always remain.
…
Sages act with love towards people, and are protected by the spiritual lights. Is this not because they are fair, upright, and without selfishness?
On the other hand, as the Nei Ye appears to be doing here, Heshang Gong more commonly uses the term shen ming to refer to something cultivated; for example, in his comments on DDJ12:
“Thus, sages are guided by their stomachs”
By guarding the five intrinsic natures, [233] abandoning the six emotions, and uniting the qi of concentration, [234] spiritual intelligence (shen ming) is fostered.
This idea of cultivating shen ming may not be entirely disconnected from the concept of these spiritual entities, however, as evidenced in Heshang Gong’s comments in DDJ16:
“The way of impartiality shows the way of a king”
Impartial, honourable, and unselfish, one can become king of all under Heaven. By governing and aligning the body, form is unified. Countless spiritual lights then assemble in the body.
“The way of a king shows the way of Heaven”
Being a king, here, means that Virtue will gather spiritual lights and take you through the Heavens.
It appears that the author (or authors) of the Nei Ye was likely aware of this understanding of shen ming, and its relevance to one’s own spirit and cultivation (see line 135). Heshang Gong, and the author(s) of the Nei Ye , do not so much advocate communion with the shen ming, as authors of Confucian texts did, but rather advocate embodying their power within oneself. This can be seen in NY1-8 and 235-253 (below). Perhaps one of the reasons for this departure is the proto-Daoists’ tendency towards co-existent self-reliance, in contrast to the interdependence more characteristic of Confucian mores.
What the Nei Ye more directly refers to here is ‘spiritual intelligence’, the ultimate state of spiritual and mental clarity, unimpaired by imbalances that may result from psycho-physical tensions, emotions, and the ultimate cause of emotions: craving. The anger of not getting what we feel we deserve, the euphoria of getting it, and the sorrow of losing it can be transcended through the art of the heart-mind. By eradicating cravings, expectations, driving emotions, mental constructs, and limited cognitive knowledge of time and space, one can allow the illumination of the spirit to enter the emptiness of the heart-mind. This is further elucidated in chapter one of the Huainan Zi, which complements the instructions of the Nei Ye quite helpfully when compared with the discussion of order and alignment in NY115-128, and then the refinements needed to bring forth spiritual illumination discussed in NY129-150:
Now, those who use their ears and eyes to hear and observe strain their bodies to understand correctly. Those who use knowledge and deliberation to govern correctly abuse the mind and achieve nothing. Therefore, sages use a single measurement, complying with what has been well established. They do not alter its acceptability; they do not change its regularity. Thus, they can determine what accords to the level, knowing what is crooked by what is just.
Euphoria and anger are deviations from Dao;
Anguish and sorrow are losses of Intrinsic Virtue.
Likes and dislikes overtax the mind;
Cravings and desires disturb Pure Nature.
Intense anger ruins the yin;
Intense euphoria collapses the yang.
Weakened qi renders one mute;
Fear and terror causes insanity.
If one is anxious, sorrowful, and frequently angry,
Sickness will accumulate.
If likes and dislikes grow numerous,
Misfortunes will also follow.
Thus, when the mind is neither anxious nor jubilant, Intrinsic Virtue is refined.
When the mind is far reaching yet unchanging, tranquility is refined.
When cravings and desires do not burden the mind, emptiness is refined.
When the mind is without likes and dislikes, equanimity is refined.
When the mind is not scattered about on things, purity is refined.
If the mind can succeed in these five (refinements), it will break through to spiritual intelligence. To break through to spiritual intelligence is to attain what lies within.
Therefore, using the internal to control the external,
Your many endeavours will not fail.
If, internally, you can attain it,
Externally, you can harvest it. [235]
151 道滿天下 。
Dao fills the world.
152 普在民 所 ,
It is widespread amongst the people,
153 民不能知也 。
Yet the people cannot understand it.
154 一言之 解 ,
One saying unravels it:
155 上察於 天 ,
For what is above, study the Heavens;
156 下極於 地 ,
For what is below, exhaust the limits of the Earth –
157 蟠滿九州 。
Circling throughout the nine regions [236] . [237]
158 何謂解 之 ,
So what does this saying reveal?
159 在於心安 。
It is found in the peaceful heart.
160 我心 治 , 官乃治 �
�
When my heart is orderly, my senses are orderly;
161 我心 安 , 官乃安 。
When my heart is peaceful, my senses are peaceful.
162 治之者心 也 ,
What sets them in order is the heart-mind;
163 安之者心也 。
What makes them peaceful is the heart-mind.
164 心以藏 心 ,
The heart-mind conceals another heart-mind.
165 心之中又有心焉 。
Within the center of the heart-mind, there is another heart-mind.
166 彼心之 心 ,
In this heart of the heart-mind,
167 音以先 言 ,
There is a resonance (intention) which precedes words. [238]
168 音然後 形 ,
Resonance is followed by forms;
169 形然後言 。
Forms are followed by words;
170 言然 後 使 ,
Words are followed by directives; [239]
171 使然後治 。
Directives are followed by order.
172 不治必 亂 ,
When there is disorder, there is sure to be confusion.
173 亂乃死 。
Confusion leads to death. [240]
Lines 151-173 ask the reader to consider the seeds of emotion, thoughts, and action, created by the heart-mind. A peaceful heart-mind sprouts peaceful emotions, thoughts and actions. An agitated heart-mind sprouts agitated emotions, thoughts and actions. Thus, the state of our environment is shaped by our heart-mind, and the seeds of emotion, thought, and action that it creates.
Lines 160–163 of the Nei Ye resemble lines 109–112 of the Xin Shu Xia , which illustrate this point somewhat more directly, in saying:
When is there no benefit from my affairs?
When there is no benefit in my heart-mind.
When is there no peace where I reside?
When there is no peace in my heart-mind
While both texts reflect the opening lines of the Xin Shu Shang with this sentiment, they are somewhat more methodical in their techniques, and so go on to provide directions for looking deeply into the “heart of the heart-mind” where one can delve into the soil of intention (yi), uproot the weeds of agitation and rumination, and thereby foster seeds of inner and outer harmony. This technique begins in lines 122-128 of the Nei Ye , which approximate to the opening lines of the Xin Shu Xia , providing a physical complement to the art of the heart-mind:
When the bodily form is not aligned,
Virtue does not approach;
When the center is not tranquil,
The heart-mind is not orderly.
When the bodily form is aligned, it absorbs Virtue.
Heaven’s benevolent generosity and Earth’s balancing righteousness
Then naturally arrive in abundance.
(NY122-128)
Lao Zi expands on the process of cleansing the heart-mind in Dao De Jing , chapter three:
Therefore, the Sage’s government
Empties the mind and enriches the stomach
Softens the will and strengthens the bones
People then remain uncontrived and without desires
While the scheming do not dare to act
Act by not acting
And everything will fall into place
In Daoist meditation, focus is put on the lower energy reservoir under the naval (lower dantien), while the heart and mind release the constraints of thinking and emotion. The meditator does not try to control the course of nature (ie., softens the will), but allows an inner alignment to naturally come about. This reverses the effects of stress-response and helps the body and mind to return to balance, allowing nutrients to be properly absorbed and circulated (strengthens the bones). Heshang Gong comments on the line “strengthens the bones”: “He cherishes his vital essence and takes seriously what was bestowed upon him. Thus, his bone marrow is full, and his bones are strong.”
When the mind and breath have naturally settled and become peaceful, and the energy of thoughts is about to arise, one can become aware of the subtle resonance of thought that is about to arise and gently direct it to the lower dantien, or to the bone marrow. This allows the mind to remain silent and undistracted, and the intent to direct energy back into the body’s reservoirs, described in the following lines (NY174-184). If the mind becomes distracted and clouded by thoughts, the intent is deferred, allowing thoughts to become chaotic, which in turn causes the intent to be directed by limited patterns of the mind. Emotion, stress, and confusion may then disturb the harmonious balance (order) of the heart-mind and deplete vital energy. Therefore, to preserve this harmonious balance, it is best to stay unified in awareness, and “without (doubt or) division.”
Rumination is understood in Chinese medicine as a superficial, or pathological, expression of the spleen’s earth energy. On observation, one may find that their thoughts are an instinctual attempt to reconnect to the grounded earth energy of the spleen, which is actually found in the yi , intention (also associated with the spleen). As the Nei Ye shows, by returning to the original open awareness that lies underneath the thoughts, one can restore balance, clear, away the clouds of thought, and thereby uncover the heart of the heart-mind.
174 精存自 生 ,
When pure and vital essence remains, life energy spontaneously emerges.
175 其外安 榮 ,
One is then externally peaceful and radiant,
176 內藏以為泉原 。
Concealing this surging wellspring within.
177 浩然和 平 ,
A flood of harmony and peacefulness,
178 以為氣淵 。
It becomes an abyss of energy-breath.
179 淵之不 涸 ,
If this abyss does not dry up,
180 四體乃 固 ,
The four limbs solidify;
181 泉之不 竭 ,
If this wellspring is not exhausted,
182 九竅遂 通 ,
The nine bodily orifices are free and unblocked.
183 乃能窮天 地 ,
One can then absorb all of Heaven and Earth,
184 被四 海 。
Covering the four seas.
185 中無惑 意 ,
Within, one’s intention is not vacillating;
186 外無邪 菑 ,
Externally, they are without affliction and calamity.
187 心全於 中 ,
Their heart-mind is maintained, within,
188 形全於 外 ,
And their body is maintained, externally.
189 不逢天 菑 ,
They do not meet upon calamity,
190 不遇人 害 ,
Nor do they encounter hostile people.
191 謂之聖人 。
We call them “Sages.”
The “abyss of energy-breath,” “wellspring” and “flood of harmony and peacefulness” in lines 174-178 may indicate a shared oral tradition with Meng Zi’s (Mencius’) teaching on “flooding qi”:
(Meng Zi replied), 'It is difficult to describe it. This is qi: It is exceedingly great, and exceedingly strong. Being nourished by rectitude, and sustaining no injury, it fills up all between heaven and earth. This is qi: It is the mate and assistant of righteousness and reason. Without it, man is in a state of starvation. It is produced by the accumulation of righteous deeds; it is not to be obtained by incidental acts of righteousness. If the mind does not feel (satisfied with one’s) conduct, the nature becomes starved. I therefore said, "Gao has never understood righteousness, because he makes it something external." There must be the constant practice of this righteousness, but without the object of thereby nourishing the qi. Let not the mind forget its work, but let there be no assisting the growth of that nature. Let us not be like the man of Song. There was a man of Song, who was grieved that his growing corn was not longer, and so he pulled it up. Having done this, he returned home, looking very stupid, and said to his p
eople, "I am tired today. I have been helping the corn to grow long." His son ran to look at it, and found the corn all withered. There are few in the world who do not deal with their qi as if they were assisting the corn to grow long. Some indeed consider it of no benefit to them, and let it alone – they do not weed their corn. They who assist it to grow long, pull out their corn. What they do is not only of no benefit to the nature, but it also injures it.’ [241]
Though Meng Zi has a moral cultivation as the base of his qi cultivation, the influence of Daoist cultivation practices are evident in his advocacy for allowing to nature what nature does best.
Such descriptions of “abyss,” “wellspring” and “flood” in Nei Ye lines 74–191 are also reminiscent of the 谷 valley in the Dao De Jing , chapters six [242] and 28.
DDJ28:
Knowing the male, guard the female
And be a valley under Heaven
Be a valley under Heaven
And Virtue will never flee
But will return to her infant son
Knowing the white, guard the black
And be a guide for the world
Be a guide for the world
And Virtue will remain without wavering
Return to Wuji, Supreme Nothingness
Knowing glory, hold fast to humiliation
And be a valley under Heaven
Being a valley under Heaven, Virtue will always fulfill you
Return to your unaltered substance
Unaltered wood is shaped into vessels
Sages make use of this model
When acting in positions of leadership
Thus, the greatest establishment is undivided
Seeing the similarity in the teachings of DDJ28 and the Nei Ye , the metaphor of ‘the state as the self’ can be understood in Lao Zi’s words “the greatest establishment is undivided” as referring to the same types of unification described in the Nei Ye .
