Zhi - will or mind???

September 29, 2005

Well a single word is clearly not really going to cover the essence of the

term zhi. Pegging it to any one term -- mind or will, is probably just

going to limit the reader. I agree that sometimes zhi means memory,

sometimes ambition, sometimes willpower (the power to carry out something)

sometimes it may mean concentration. For example, in one Chinese

translation zhi is translated as ¡Æwill¡Ç in one paragraph and in

another it

is translated as ¡Æthe idea¡Ç. But I am clear I don¡Çt like

zhi=mind

straight across the board, because it clearly misses many aspects.

But before we indulge, let us look at line 21 of the lingshu ch8 there is

commentary specifically saying what zhi means- It says very simple zhi =

zhi4xiang (»Ö¸þ) and fang1xiang4 (Êý¸þ) -

zhixiang = aspiration, ideal, ambition.

Fangxiang = direction, orientation.

Clearly this Chinese author thinks that zhi refers to something much more

than mind or memory, and more closely to what we call will (or willpower) or

kendall¡Çs drive.

But let us look on¡Ä

My understanding is that ¡Æzhi¡Ç is a broad term that encompasses

much. I

have never seen the translation that kidney stores the will-power, but I see

zhi equally will-power in some situations / discussions on ¡Æwill¡Ç,

which I

think is correct. But we know zhi is something intangible like hun (liver)

and po (lungs) when it comes to the usage that the kidney is related to the

zhi, as well as relating to something more physical like the blood (liver)

and breaths (lungs). So we know that zhi conveys a very physical realm and

also more ethereal / spiritual (for lack of a better word) depending on the

situation.

But let us look more at the ling shu ch.8 and see what was actually said.

It is said clearly that the kidneys store essences (shen cang jing) and the

essences are housed (or are the dwelling place) of the zhi (jing she zhi)

although Wiseman translates ¡Æshe¡Ç as abandon which of course does

not fit

here.) Also it is said that the kidneys stores the jing-zhi (essences and

zhi)

In Normal Physiology we see

1. ¡ÈWhen intent [yi] becomes permanent, we speak of will [zhi].¡É

Note

Wiseman translates yi as reflection. So when reflection is permanent this is

zhi. What does that mean to you? Again here zhi = zhixiang = aspiration,

ideal, ambition.

Fangxiang = direction, orientation. - I do think this seals the deal, but

there is more to the story.

Also there are the 5 zhi referring to anger, joy, thought etc¡Ä

Commentary ch 8 - ¡Èhere zhi (will) has its place in the process that

leads

the mystery of life to efficacious and control the conduct. The vital

tension announces and precedes sudden appearances. Will applies itself to

life in the first instance. It is the Will-to-life. It then achieves all

that life, through the heart, recognizes as true, acceptable, and favorable.

One's orientation, already apparent in intent, is affirmed and becomes

directive. But we must guard against intellectualizing the will. Its

beginnings are before thought, before reflection, before meditation.

However, there is nothing thoughtless about it. It is impulse, the natural

and vital impulse in me, the injection of the vital life forces. It comes

from the guts and the lower belly but resonates perfectly with the intent

and with the heart. ¡É

But the best way to see what the zhi is, is to view what happens in

pathology:

The suwen does link the decline (or inability to enter) of jing-shen

(essence-spirit) to the zhi(will) - yi (intent) being unable to be

appropriately maintained.

1. When the essences are lost ¡Èwill [zhi] and intent [yi] become

confused and disordered.¡É (Mind) Commentary - No more strength or

perception of what to do -

2. When the zhi is attacked (by the liver) one cannot remember what one

has said.

3. When the zhi is attacked (by the liver) one cannot bend the spine

forwards or backwards. (Physical) Commentray says, ¡Èthe will makes one

move

without stiffness¡É

4. The kidney¡Çs store the essences; the Essences are the dwelling

place of the will. When the breaths of the kidneys are empty, there is

withdrawal (reversal).

5. From the suwen ch.62 - ¡Èwhen there is an over abundance of Will,

the belly is swollen and there is diarrhea of undigested food. When there

is an insufficiency, there is a withdrawal (reversal). Some commentary on

reversal notes the mental aspect, some notes the physical.

To sum up the kidneys which house the will, do control the memory, brain

power and will or drive in life, power of the bone structure and posture -

which is all dependent of essence of the kidney. It is a broad term which

IMO mind just does not nail. Maybe it should be mind in shen-zhi and will

in jing she zhi.

Side note: To further confuse the issue, different authors use different

terms: I.e. Kendall uses ¡Æmind¡Ç for xin (heart) in, ¡Èand

that which

appoints activities is called the mind. The ability of the mind for

recalling and recollecting is called intent (yi).¡É He then uses the term

drive for zhi , ¡ÈIntent [yi] exists because of the presence of drive

[zhi].¡É

Hope this helps things,

-

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September 29, 2005

, " "

<@c...> wrote:

> Well a single word is clearly not really going to cover the essence

of the

> term zhi. Pegging it to any one term -- mind or will, is probably just

> going to limit the reader.

Jason, thanks for your comments and the extensive examples. I have

learned a lot about zhi, although my knowledge of it has not become

more finite even though it has become increasingly complete. As I

mentioned in my just-now post (typed at the same time as yours,

apparently), I have retracted a bit from my stance in light of an

abundance of evidence to the contrary.

I do think that pegging it to one term is awkward, but not pegging it

to any term makes it even more nebulous because the reader can no

longer see that the chinese text was using the same word in all these

different contexts. If the meaning was crystal clear, of course we

would want different words for each circumstance, but it isn't always

clear, thus the English needs to maintain a bit of ambiguity just like

the Chinese does. Mind I think covers more ground that will, but each

is very problematic. The concept itself is problematic.

> It is said clearly that the kidneys store essences (shen cang jing)

and the

> essences are housed (or are the dwelling place) of the zhi (jing she

zhi)

> although Wiseman translates ¡Æshe¡Ç as abandon which of course does

not fit

> here.)

No, he translates that ªÙ she4 as abode. Same word as in the compound

for a dormitory.

Thanks for the comments. Your neijing work will be interesting.

Eric

September 29, 2005