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

Chapter Fourteen: The Philosophical Implications and Spiritual Legacy of the Tóng Rén Hexagram

Section 1: The Concept of "All Under Heaven" (Tiān Xià) in Pre-Qin Thought, Seen Through Tóng Rén

The statements "Tóng Rén yú Yě" (Gathering in Accord in the wilds) and "Only the noble man can fully connect the will of all under Heaven" both involve a core concept in Pre-Qin thought: "Tiān Xià" (All Under Heaven). In the Pre-Qin worldview, "Tiān Xià" was not merely a geographical concept but also a political and spiritual one.

The term "Tiān Xià" appears frequently in Pre-Qin texts:

Analects (Yan Yuan): "All within the four seas are brothers." Mencius (Lǐ Lóu I): "The root of the world is in the states; the root of the states is in the families; the root of the families is in the self." Laozi (Chapter 29): "All under Heaven is a sacred vessel; it cannot be acted upon. He who acts upon it spoils it; he who grasps it loses it." Zhuangzi (Xiaoyao You): "If one regards all under Heaven as muddy and turbid, one cannot speak profound words with Zhuangzi."

"Tiān Xià" is the space where all people live together. "Tóng Rén yú Yě" achieves harmony among people at the level of "Tiān Xià."

The concept of "Tiān Xià" in Pre-Qin thought differs fundamentally from the later concept of "state" (guó jiā). "Tiān Xià" is open and boundless—it includes everyone, without distinction of race, region, or class. The "state" is closed, bounded—it distinguishes inside from outside and demarcates territory. The spirit of the Tóng Rén hexagram clearly aligns more closely with the concept of "Tiān Xià"—it strives for a harmony that transcends all boundaries.

The Doctrine of the Mean quotes Confucius:

"Wherever boats and carriages can reach, wherever human strength can penetrate, wherever Heaven covers, wherever Earth supports, wherever the sun and moon shine, wherever frost and dew fall—all beings that have blood and breath will surely honor and feel affection for the virtuous." (舟车所至，人力所通，天之所覆，地之所载，日月所照，霜露所队，凡有血气者，莫不尊亲。)

All beings with blood and breath should be respected and loved. This is the broadest expression of Tóng Rén—transcending not only race and region but even species.

Section 2: "Connecting the Will of All Under Heaven" and "Knowing It Cannot Be Done, Yet Doing It Anyway"

The Tuanzhuan states, "Only the noble man can fully connect the will of all under Heaven." In reality, "connecting the will of all under Heaven" is an extremely difficult, perhaps seemingly impossible, goal. There are countless people under Heaven with countless different aspirations—how can they all be connected$21

The life of Master Confucius is perhaps the best answer to this question. His lifelong pursuit of "connecting the will of all under Heaven"—to allow all people under Heaven to live in peace and harmony—was ultimately never fully realized. He traveled among the feudal states for fourteen years, yet no state truly adopted his political ideals. In the Analects (Xian Jin), Wei Sheng Mu questioned Confucius:

"Why are you so restless, Qiu$22 Are you not practicing flattery$23" (丘何为是栖栖者与？无乃为佞乎？)

"Why are you wandering about so restlessly$24 Are you not perhaps an eloquent flatterer$25" Faced with such doubt, Confucius's reply was resolute:

"It is not that I dare to flatter; it is that I cannot bear the stubbornness of the age." (非敢为佞也，疾固也。)

"I do not dare to flatter; I cannot bear the stubbornness and dullness of the world."

More famously, he was satirized by Jie Yu and advised by Chang Ju and Jie Ni—all of whom thought his efforts were futile and that he should retreat into seclusion. Confucius replied:

"Birds and beasts, I cannot associate with them. If I do not associate with the people of this age, with whom shall I associate$26 If the Way prevails in the world, I shall not try to change it." (Analects, Wei Zi)

"I cannot associate with birds and beasts—I am a member of humanity; if I do not associate with the people of this age, who shall I associate with$27 If the Way prevails under Heaven, I shall not try to change it."

This passage is the most moving declaration of the Way of Tóng Rén. Confucius knew the difficulty of "connecting the will of all under Heaven"—but he chose to "know that it cannot be done, yet do it anyway." He was not ignorant of the harshness of reality, but he believed that the Way of Tóng Rén is the fundamental mission of being human—even if it cannot be perfectly achieved, it must still be pursued.

The judgment of Upper Nine, "Gathering in Accord in the suburbs, no regret," perhaps perfectly captures the reflection of Confucius's life—although "aspiration has not yet been achieved," there is "no regret." This "no regret" is not because the goal was achieved, but because the correct path was maintained.

Section 3: The Eternity of the Way of Tóng Rén

The principle revealed by the Tóng Rén hexagram is not limited to a specific era or society. Harmony between people is an eternal theme of humanity.

The Xi Ci Zhuan (Part II) states:

"In its vastness, the Yijing is fully comprehensive. It contains the Way of Heaven, the Way of Man, and the Way of Earth. It combines the Three Powers twice, hence Six. The Six are nothing other than the Way of the Three Powers." (《易》之为书也，广大悉备。有天道焉，有人道焉，有地道焉。兼三才而两之，故六。六者非它也，三才之道也。)

The Yijing encompasses the Ways of Heaven, Man, and Earth. The Tóng Rén hexagram is the same—it discusses the natural principle of Heaven and Fire (Heavenly Way), and the Way of harmony among people (Human Way), and implicitly includes the Way of Earth (the spatial images of the wilds, city gates, clans, and suburbs). The combination of the Three Powers constitutes the complete picture of the Way of Tóng Rén.

The Xi Ci Zhuan (Part I) also states:

"The Yijing corresponds to Heaven and Earth, thus it is able to encompass the Way of Heaven and Earth. Looking up, it observes the celestial patterns; looking down, it examines the geography; thus it understands the causes of dark and bright." (《易》与天地准，故能弥纶天地之道。仰以观于天文，俯以察于地理，是故知幽明之故。)

The Yijing aligns with Heaven and Earth, thus encompassing their Way. Looking up at celestial patterns and looking down at geography—this broad vision encompassing Heaven and Earth is the spirit of "Gathering in Accord in the wilds"—in the broadest space between Heaven and Earth, observing the celestial patterns, examining the geography, and achieving harmony among Heaven, Earth, and Man.

Section 4: The End of Inquiry and the Beginning of a New One

This paper began with a series of inquiries: What is Tóng Rén$28 Why "Heaven over Fire"$29 Why "Gathering in Accord in the wilds"$30 Why is it "advantageous for the noble man to persevere"$31 Why can "Only the noble man connect the will of all under Heaven"$32 ...

After detailed analysis, we have offered our answers to these questions. But just as the nature of the Book of Changes is: "The Yijing cannot be far-reaching in its specificity, but as a Way, it frequently shifts" (Xi Ci Zhuan, Part II), any answer is temporary, and new inquiries will inevitably follow.

Inquiry will never cease—this is precisely the vitality of the Book of Changes. The wisdom of the Tóng Rén hexagram lies not in providing a fixed answer, but in opening up a question that is always worthy of deep thought: How can people truly achieve harmony with one another$33

This question existed in the time when ancient peoples sat around bonfires, became more prominent in the age when the Pre-Qin philosophers debated, and will continue to be asked in any era where humans exist.

Section 5: Conclusion: Heaven and Fire Endure Forever

Let us conclude this essay with the final blessing of the Book of Changes.

The Xi Ci Zhuan (Part I) states:

"When Heaven is honored and Earth is lowly, Qian and Kun are established. When low and high are arrayed, nobility and baseness are positioned. When movement and stillness have constants, rigidity and yielding are determined. When things of the same kind gather, and things of different kinds separate, fortune and misfortune arise. When images are formed in Heaven, and forms take shape on Earth, transformation is revealed." (天尊地卑，乾坤定矣。卑高以陈，贵贱位矣。动静有常，刚柔断矣。方以类聚，物以群分，吉凶生矣。在天成象，在地成形，变化见矣。)

"When things of the same kind gather, and things of different kinds separate" (fāng yǐ lèi jù, wù yǐ qún fēn)—things of the same kind gather, and things of different kinds separate. This is another expression of "classifying lineages and distinguishing things." And in the dynamic process of "gathering by kind" and "separating by group," fortune and misfortune arise—this is the practical concern of the Way of Tóng Rén.

Heaven is honored and Earth is lowly—Heaven’s position is sublime and eternal. Fire blazes upward—Fire always strives toward Heaven. Heaven and Fire—Qian and Li—their "joint movement" is not accidental or temporary, but eternal, based on their respective natures.

Similarly, the "Accord" between people—based on common aspirations deep in the heart—is not accidental or temporary, but eternal, based on human nature. As long as Heaven remains above and Fire continues to burn, the human yearning for goodness will not be extinguished—the Way of Tóng Rén will not end.

Tiān Huǒ Tóng Rén—Heaven and Fire move together forever. People and people—will eventually share one heart.

Appendix: Complete Collection of the Classical Texts Related to the Tóng Rén Hexagram

For the convenience of the reader, the original classical texts related to the Tóng Rén hexagram are transcribed completely below.

Hexagram Statement (Gua Ci): Gathering in Accord in the wilds brings success (hēng). It is advantageous for crossing the great river; it is advantageous for the noble man to persevere (zhēn). (同人于野，亨。利涉大川，利君子贞。)

Commentary on the Decision (Tuan Zhuan):Tóng Rén, the yielding element attains the proper position and centrality, and responds to Qian (Heaven), thus it is called Tóng Rén. Tóng Rén says: "Gathering in Accord in the wilds brings success. It is advantageous for crossing the great river." This is the movement of Qian. Civilization coupled with vigor, centrality and correctness leading to correspondence—the noble man is correct. Only the noble man can fully connect the will of all under Heaven. (同人，柔得位得中，而应乎乾，曰同人。同人曰："同人于野，亨。利涉大川。"乾行也。文明以健，中正而应，君子正也。唯君子为能通天下之志。)

Great Image Commentary (Xiang Zhuan): Heaven and Fire gather in accord. The noble man thereby classifies lineages and distinguishes things. (天与火，同人。君子以类族辨物。)

Nine One: Gathering in Accord at the door brings no blame (wú jiù). (同人于门，无咎。) Image Commentary: Going out the door to gather in accord with others, who would blame one$34 (出门同人，又谁咎也。)

Six Two: Gathering in Accord in the ancestral temple brings regret (lìn). (同人于宗，吝。) Image Commentary: Gathering in Accord in the ancestral temple brings regret—this is the path of regret. (同人于宗，吝道也。)

Nine Three: Hiding armed men in the brush, mounting the high ridge, remaining stalled for three years. (伏戎于莽，升其高陵，三岁不兴。) Image Commentary: Hiding armed men in the brush—this is opposing the rigid. Remaining stalled for three years—how can one advance$35 (伏戎于莽，敌刚也。三岁不兴，安行也。)

Nine Four: Mounting the wall but failing to attack, it is auspicious (jí). (乘其墉，弗克攻，吉。) Image Commentary: Mounting the wall but failing to attack—this is because righteousness forbids it. The auspiciousness comes from being constrained and then returning to the proper way. (乘其墉，义弗克也。其吉，则困而反则也。)

Nine Five: Gathering in Accord, first crying out mournfully (háo tí), then laughing; a great army is able to meet. (同人，先号咷而后笑，大师克相遇。) Image Commentary: The first step in Tóng Rén comes from centrality and correctness. The great army meeting means they overcome each other. (同人之先，以中直也。大师相遇，言相克也。)

Upper Nine: Gathering in Accord in the suburbs (jiāo), there is no regret (wú huǐ). (同人于郊，无悔。) Image Commentary: Gathering in Accord in the suburbs—the aspiration has not yet been achieved. (同人于郊，志未得也。)

Commentary on the Sequence of Hexagrams (Xuguazhuan): 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). (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。)

Commentary on Reversing Hexagrams (Zagua Zhuan):Tóng Rén means closeness/intimacy. (同人，亲也。)

(End of Text)

Author: Xuanji Editorial Department

Postscript: This paper strives to conduct an all-encompassing deep study of the Fire over Heaven (Tiān Huǒ Tóng Rén) hexagram from the perspective of the Pre-Qin and ancient eras. The text extensively cites original passages from the Book of Changes commentaries, Analects, Mencius, Xunzi, Laozi, Zhuangzi, Book of Odes, Book of Documents, Zuo Zhuan, Discourses of the States, Book of Rites, Mozi, and Guanzi, employing the method of mutual resonance and reciprocal illumination in an attempt to restore the rich implications of the Tóng Rén hexagram within the oldest cultural strata. Due to the limitations of length and scholarly capacity, omissions are inevitable, and I earnestly request critique from experts. I can only hope this essay provides some reference for those aspiring to study the Way of the Book of Changes.