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

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.