Heaven Fire Tongren: Confucian-Daoist Dialogue and the Investigation of Ancient Spiritual Origins from a Pre-Qin Perspective

Section 2: The Position of Tóng Rén in the Book of Changes—The Principle of Sequence

To understand Tóng Rén, we cannot isolate it from the overall structure of the Book of Changes. The Commentary on the Sequence of Hexagrams (Xuguazhuan) states:

"Things cannot end in Obstruction (Pǐ), therefore it is followed by Tóng Rén. Those who accord with others will certainly see things return to them, therefore it is followed by Great Possession (Dà Yǒu)." (Xuguazhuan: 物不可以终否，故受之以同人。与人同者物必归焉，故受之以大有。)

This tells us that Tóng Rén (Hexagram 13) immediately follows Pǐ (Hexagram 12, Obstruction). Pǐ symbolizes Heaven and Earth not connecting, and all things becoming blocked. The Tuanzhuan of Pǐ says: "Heaven and Earth do not meet, and thus all things are blocked; superiors and inferiors do not connect, and thus there is no state under Heaven." In a time of ultimate obstruction (Pǐ), Heaven and Earth are sealed off, people's hearts are scattered, and the state is unstable. Why, after the extreme of obstruction, does Tóng Rén immediately follow$14

The answer from the Xuguazhuan is: "Things cannot end in Obstruction." Things cannot remain in a state of blockage forever. When obstruction reaches its extreme, it must transition toward openness. And the first step toward openness is precisely "Tóng Rén"—the reaggregation of people, the reconnection of hearts.

This is an extremely insightful arrangement. Why is the key step from obstruction to openness "Tóng Rén" and not something else$15 We should consider this in light of Pre-Qin historical experience. During the Spring and Autumn and Warring States periods, the world was fragmented, feudal lords vied for hegemony, and ritual propriety broke down—this was precisely an age of Pǐ. The core concern of the various schools of thought (Zhuzi Baijia) that emerged during this time was: How can the world return to "Accord" (Tóng)$16 How can scattered hearts be reunited$17 What was the ultimate aim of Confucius’s travels across the feudal states$18 Was it not to reestablish the Way of Tóng Rén in a world choked by obstruction$19

The Xuguazhuan continues: "Those who accord with others will certainly see things return to them, therefore it is followed by Dà Yǒu (Great Possession, Hexagram 14)." This further reveals the causal relationship between Tóng Rén and Dà Yǒu: those who can accord with others will inevitably attract all things to themselves, hence Dà Yǒu follows Tóng Rén. This logic is strikingly similar to what Confucius said: "Virtue is not left to stand alone. He who practices it will have neighbors." (Analects, Lǐ Rén).

Why does "according with others" lead to "things returning"$20 This embodies a profound principle: in the Pre-Qin worldview, "Accord" (Tóng) was not mandatory unification, but a natural attraction based on intrinsic virtue. As Confucius stated in the Analects (Weizheng):

"To govern by means of virtue is like being the North Star. It maintains its place, and all the stars turn toward it." (为政以德，譬如北辰，居其所而众星共之。)

Governing through virtue naturally attracts the world. The Way of Tóng Rén is the way to move others with virtue, to attract them with sincerity, and to gather them by righteousness.