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

Chapter Thirteen: Echoes Between the Tóng Rén Hexagram and Core Ideas in the Xi Ci Zhuan

Section 1: "Resonating, and Thus Connecting the Causes of All Under Heaven"

The Xi Ci Zhuan (Part I) states:

"The Yijing is without thought, without action; it is still and unmoving, yet by resonating, it connects all the causes under Heaven. If not the ultimate spirit under Heaven, who can participate in this$11" (《易》，无思也，无为也，寂然不动，感而遂通天下之故。非天下之至神，其孰能与于此？)

Although this passage is a general commentary on the entire Book of Changes, it has a particularly close resonance with the Tóng Rén hexagram.

"Resonating, and thus connecting the causes of all under Heaven" (gǎn ér suì tōng tiān xià zhī gù)—by resonating, one can connect all the principles and affairs under Heaven. This is strikingly similar to the Tuanzhuan's "Only the noble man can fully connect the will of all under Heaven."

"Connecting the causes of all under Heaven" and "connecting the will of all under Heaven"—the former is epistemological (understanding the principles of all under Heaven), and the latter is ethical (unifying the aspirations of all under Heaven). The commonality between them is the character "connect" (tōng)—breaking through, connecting through, making accessible.

And what is the key to achieving this "connection"$12 It is "resonance" (gǎn)—in a state of being "without thought, without action, still and unmoving," at the appropriate time, one "resonates" (gǎn)—producing a connection with the external world—and then one can "connect all the causes under Heaven."

This process is consistent with the cultivation method in the Tóng Rén hexagram: not eagerly or instrumentally pursuing "Tóng Rén" (which becomes Nine Three’s "hiding armed men in the brush"), but first cultivating one's own quality of bright centrality (the brightness of Li), and then connecting with others naturally through resonance.

Section 2: "When Two Men Share One Heart, Their Power Cuts Metal"

There is a passage in the Xi Ci Zhuan (Part I) that directly discusses "Accord with others":

"The Master said: 'The Way of the noble man sometimes goes out, sometimes stays in; sometimes speaks, sometimes is silent. When two men share one heart, their power cuts metal. The words of men who share one heart are fragrant like the orchid.'" (子曰：君子之道，或出或处，或默或语。二人同心，其利断金。同心之言，其臭如兰。)

This passage, attributed to Confucius, is an extension of the Tóng Rén hexagram's initial line statement, "Gathering in Accord at the door, no blame."

"When two men share one heart, their power cuts metal" (èr rén tóng xīn, qí lì duàn jīn)—when two people cooperate with one heart, their power is so sharp it can cut metal. This metaphor is vivid—"sharing one heart" (tóng xīn) is not only spiritual harmony but also generates tremendous practical strength.

Why does "sharing one heart" produce such great power$13 Because the "heart/mind" is the source of action. When two people's hearts are completely unified and their direction completely aligned, their strength is not a simple addition (1+1=2) but an exponential growth—because each person receives the support and encouragement of the other, generating energy beyond individual limits.

"The words of men who share one heart are fragrant like the orchid"—the words spoken by people who share one heart are fragrant like the orchid. "Fragrance" (chòu) in ancient Chinese means "smell" or "scent," not negative. Why are the words of those who share one heart fragrant$14 Because sincere words spoken from the heart possess the power to move others—they possess the fragrance of the orchid simply by being sincere.

This passage further confirms that the core of the Way of Tóng Rén lies in the "Accord of Hearts"—the external gathering (tóng rén yú mén, etc.) is merely form; the internal spiritual connection is the substance.

Section 3: "What Need is There for All Under Heaven to Think or Worry$15"

The Xi Ci Zhuan (Part II) states:

"The Master said: 'What need is there for all under Heaven to think or worry$16 All under Heaven return to the same goal by different paths; they have one aim but a hundred conflicting thoughts. What need is there for all under Heaven to think or worry$17 When the sun goes, the moon comes; when the moon goes, the sun comes. The sun and moon push each other, and brightness is produced. When cold departs, heat arrives; when heat departs, cold arrives. Cold and heat push each other, and the year is completed. That which departs is contraction, and that which arrives is expansion. Contraction and expansion affect each other, and benefit is produced.'" (天下何思何虑？天下同归而殊途，一致而百虑。天下何思何虑？日往则月来，月往则日来，日月相推而明生焉。寒往则暑来，暑往则寒来，寒暑相推而岁成焉。往者屈也，来者信也，屈信相感而利生焉。)

"All under Heaven return to the same goal by different paths; they have one aim but a hundred conflicting thoughts"—this could be considered the most concise philosophical expression of the Way of Tóng Rén.

All paths under Heaven ultimately lead to the same destination; all deliberations under Heaven ultimately point to the same conclusion. Since this is the case, why worry$18

This grand self-confidence is based on a profound insight into the laws governing the operation of the Heavenly Way. The sun and moon alternate to produce brightness; cold and heat alternate to complete the year; contraction and expansion interact to produce benefit—the operation of the Heavenly Way is regular, purposeful, and directional. As long as humanity follows this pattern and direction, there is no need for excessive worry—"What need is there for all under Heaven to think or worry$19"

In the Way of Tóng Rén, this self-confidence manifests as: as long as one adheres to the correct path and maintains brightness, the "Accord" between people is bound to be realized—because the Heavenly Way itself is one of "common return." Even if paths are varied ("different paths") and thoughts differ ("a hundred conflicting thoughts"), the final destination is the same.

This echoes the words of Zixia in the Analects (Zi Zhang):

"All within the four seas are brothers. Why should the noble man fear not having brothers$20" (四海之内皆兄弟也。君子何患乎无兄弟也？)

The world is vast; there are brothers everywhere. As long as one is a noble man—"respectful without losing reverence, courteous to others without offense"—one need not fear lacking "Accord with others."