Heaven Fire Tongren: Confucian-Daoist Dialogue and the Investigation of Ancient Spiritual Origins from a Pre-Qin Perspective
This article deeply examines the *Tian Huo Tong Ren* hexagram from the *I Ching*, contextualizing it within Pre-Qin Confucian and Daoist thought and ancient culture to sequentially analyze the implications of its trigrams, hexagram statement, and line statements. By differentiating between 'Sameness' (Tong) and 'Harmony' (He) and integrating the structural logic of the *Xu Gua Zhuan*, it explores the pivotal role of the *Tong Ren* hexagram in the transition from stagnation to prosperity, revealing the primordial wisdom of seeking Great Consensus amidst difference.
Section 5: The Ancient Image of the "Wilds"—Aggregation in the Open Fields
The "wilds" (yě) in "Tóng Rén yú Yě" also held a special significance in the lives of ancient peoples.
Before the advent of settled agriculture (or in nomadic life), the "wilds"—the vast open plains—was the primary space of human existence. Ancestors hunted and gathered in the wilds, and they also held large assemblies and sacrificial ceremonies there.
The Rites of Zhou (Zhou Li) records the rite of "Great Hunting" (Dà Tián)—large-scale hunting expeditions. Although the compilation date of the Zhou Li is debated, the hunting system it preserves clearly has ancient origins. In large hunts, people from different regions gathered in the wilds, participating together in the hunt—this was simultaneously a military drill, a social activity, and an opportunity to build relationships and trust between different groups.
The Book of Odes (Zhèng Fēng, Shū Yú Tián) depicts a hunting scene:
"Uncle goes to the fields, and in the alleys there are no residents. Are there no residents$17 They are not like Uncle. Truly fine and benevolent. Uncle goes hunting, and in the alleys there is no drinking. Are there no drinkers$18 They are not like Uncle. Truly fine and lovely. Uncle goes to the wilds, and in the alleys there are no saddled horses. Are there no saddled horses$19 They are not like Uncle. Truly fine and martial." (叔于田，巷无居人。岂无居人？不如叔也。洵美且仁。叔于狩，巷无饮酒。岂无饮酒？不如叔也。洵美且好。叔适野，巷无服马。岂无服马？不如叔也。洵美且武。)
"Uncle goes to the wilds" (shū shì yě)—that outstanding man goes to the wilds. In the field activities of the wilds, he displays his valor and charm—"truly fine and martial"—attracting everyone's admiration. This bond established through shared activities in the wilds is an original form of "Tóng Rén."
Consider the Book of Odes (Zhào Nán, Zōu Yú):
"Those young reeds, one shot felled five wild boars! Oh, the Zou Yu the divine stag!" (彼茁者葭，壹发五豝，于嗟乎驺虞！)
During the hunt, one arrow felled five boars—people marveled at the hunter's skill, and in this shared amazement, a collective sense of identity was forged. Shared experiences in the wilds—facing danger together, sharing the harvest together—are the most effective means of Tóng Rén.