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

Chapter Three: Detailed Explanation of the Hexagram Statement: Gathering in Accord in the Wilds Brings Success

Section 1: "Gathering in Accord in the Wilds" (Tóng Rén Yú Yě)—Why the "Wilds"$50

The hexagram statement of Tóng Rén is:

"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。)

The four characters "Gathering in Accord in the wilds" (tóng rén yú yě) are the key to understanding the entire statement. "Tóng Rén" means to accord with people, but why "in the wilds" (yě)$51 Why not "gathering in accord at court" (tóng rén yú cháo), "gathering in accord in the city" (tóng rén yú yì), or "gathering in accord in the chamber" (tóng rén yú shì), but specifically "in the wilds"$52

The "wilds" (yě) held a specific meaning in the Pre-Qin context. The Rites of Zhou (Zhou Li, Office of the Earth) distinguished between the "state/city" (guó) and the "wilds" (yě): the guó was the capital and its immediate surroundings; the yě was the vast region beyond the immediate suburbs. In the social structure of the time, the "people of the state" (guórén) lived within the walls and held relatively higher social and political status; the "people of the wilds" (yěrén) lived outside the walls, engaged in agriculture, and held comparatively lower status.

However, the "wilds" in "Tóng Rén yú Yě" should not be understood merely in this sociological sense of urban versus rural distinction. More importantly, the "wilds" carry the symbolic meaning of "vastness" and "unlimited nature."

The Vastness of the Wilds: Compared to the city walls, clan boundaries, or household gates, the "wilds" are an open space without walls or boundaries. "Gathering in accord in the wilds" implies that this "Accord" is boundless—it is not limited to a small circle of a particular clan, group, or class, but is a Great Accord directed toward all people under Heaven.

Why is this so important$53 Because the process described by the six lines of Tóng Rén is precisely a progression from the narrow to the broad:

• The first line (Nine One): "Gathering at the door" (tóng rén yú mén)—the smallest scope.
• The second line (Six Two): "Gathering in the ancestral temple" (tóng rén yú zōng)—a slightly larger scope within the clan.
• The sixth line (Upper Nine): "Gathering in the suburbs" (tóng rén yú jiāo)—a broad scope already.

But the hexagram statement directly highlights "Gathering in Accord in the wilds"—to accord with people in the broadest space, this is the highest standard. Why is the highest standard "gathering in accord in the wilds" rather than "gathering in accord under Heaven"$54 Because "under Heaven" (tiān xià) is a political concept, whereas "wilds" (yě) is a natural concept. "Gathering in accord in the wilds" implies returning to a natural, original state to accord with others—transcending all artificial hierarchies, ritual laws, and rules, achieving human harmony at the most fundamental level.

The Impartiality of the Wilds: The wilderness has no private walls or fences; it is a space of "public good" (gōng). "Gathering in accord in the wilds" suggests that this "Accord" must stem from a "public heart" (gōng xīn), not a "private heart" (sī xīn). This is consistent with the requirement of "advantageous for the noble man to persevere" (lì jūn zǐ zhēn).

Confucius said in the Analects (Shù Rén):

"The noble man is expansive and open-minded; the small man is narrow and worried." (君子坦荡荡，小人长戚戚。)

"Expansive and open-minded" (tǎn tàng tàng) is like the image of the open wilderness—unobstructed, candid, and open. The noble man can "gather in accord in the wilds" precisely because his heart is open and expansive, without selfish motives.

Closeness to Heaven in the Wilds: In the open wilderness, looking up at the sky, the celestial vault directly covers the earth without obstruction. The image of "gathering in accord in the wilds" is that of people in the open confronting Heaven (the upper trigram Qian) in a space without hindrance—this is the most direct state of Heaven-Man communication.

Laozi states:

"Between Heaven and Earth, is it not like a bellows$55 Empty yet never exhausted, moving yet producing ever more." (Laozi, Chapter 5)

The space between Heaven and Earth is like a large bellows, empty yet full of energy. The "wilds" is precisely this empty space between Heaven and Earth—here, the qi of Heaven and Earth flows freely, and the spirits of people flow freely among them.

Section 2: Why "Success" (Hēng) in Gathering in Accord in the Wilds$56

"Gathering in Accord in the wilds brings success (hēng)." Why does gathering in accord with people in the wilderness bring success$57

"Hēng" is one of the most important judgmental terms in the Book of Changes. The Wenyan Commentary on Qian explains "Yuan Heng Li Zhen" by stating:

"'Hēng' means the beautiful convergence (jiā zhī huì) of things." (亨者，嘉之会也。)

"Hēng" is the convergence of beautiful things, the harmonious assembly of goodness. When people gather in accord in the wilds—in the broadest, most just, and most candid space—various beautiful forces naturally converge, and this is "Hēng."

Why does gathering in accord in the "wilds" specifically lead to success$58 We can consider the opposite: if accord is sought in a narrow space—such as gathering only within one's own clan (Six Two: "Gathering in the ancestral temple brings regret" (lìn))—it will not bring success, but rather "regret" (lìn, predicament). Why$59

Because "accord" in a narrow space is often based on private relationships of kinship, interest, or geography. Such "accord" excludes outsiders, forming small cliques. Although united internally, they become antagonistic to the outside world. This is richly evidenced in Pre-Qin history—feuds between clans and wars between feudal lords all stem from this narrow form of "Accord."

The "Accord" of "Tóng Rén yú Yě" transcends all narrow boundaries; it is an Accord facing all people under Heaven. This "Accord" does not exclude anyone, and therefore it makes no enemies. With no enemies, success naturally follows.

This deeply resonates with the thought of Master Mozi on "Universal Love" (Jiān Ài):

"Those who take governing all under Heaven as their task must know the source of chaos to be able to govern it. If they do not know the source of chaos, they cannot govern it... One must examine where chaos originates: it arises from not loving one another." (墨子·兼爱上)

Master Mozi believed that the root of chaos under Heaven was "not loving one another"—people only loved themselves and their relatives, not others and others' relatives. "Tóng Rén yú Yě" is precisely the transcendence of this narrow love—in the wilds, there is no distinction between "your people" and "my people," only "people" together under Heaven.

Of course, Confucianism and Mohism fundamentally disagree on the issue of "love." Master Mencius criticized Mozi's "Universal Love" as being "without filial piety" (Mencius, Gongsun Chou II), arguing that human love must have distinctions of intimacy. However, on the level of "Tóng Rén yú Yě," Confucianism does not reject a spirit of great impartiality that transcends private interest. Confucius said in the Analects (Gongye Zichang):

"If you have fine jade here, should you store it in a box, or seek a good merchant to sell it$60" The Master said, "Sell it! Sell it! I am waiting for the merchant." (子贡问曰："有美玉于斯，韫椟而藏诸？求善贾而沽诸？"子曰："沽之哉！沽之哉！我待贾者也。")

Confucius likened himself to fine jade, indicating that he awaited a knowledgeable buyer—he was willing to serve in office and contribute his talents to the world. This is precisely the spirit of "Tóng Rén yú Yě" that transcends the self.

Section 3: "Advantageous for Crossing the Great River"—The Way of Tóng Rén and the Spirit of Adventure

The hexagram statement continues: "Advantageous for crossing the great river" (lì shè dà chuān). These four characters appear frequently in the Book of Changes and have almost become a fixed judgment. Whenever "advantageous for crossing the great river" is stated, it signifies that the state represented by the hexagram is conducive to taking risks and undertaking great affairs.

Why is it "advantageous for crossing the great river" in a state of Tóng Rén$61

"Crossing the great river" symbolizes the most dangerous activity in the lives of ancient peoples. The river currents are fierce, capable of swallowing travelers at any moment. But if one does not cross, one cannot reach new lands, new resources, or new opportunities. Thus, "crossing the great river" symbolizes "adventuring to do great things."

Why is it particularly advantageous to cross the great river when in a state of Tóng Rén$62 The answer is simple: Many hands make light work. If one person crosses alone, the danger is immense; but if everyone works together, supporting and protecting each other, the probability of successful crossing greatly increases.

The Book of Odes (Shi Jing, Airs of Qin, Wǔ Yī) sings:

"Who says we have no clothes$63 I share a robe with you! The king is leading his army; we sharpen our spears and pikes—we share the same foe! Who says we have no clothes$64 I share a tunic with you! The king is leading his army; we sharpen our weapons—we advance together! Who says we have no clothes$65 I share an undergarment with you! The king is leading his army; we sharpen our armor and weapons—we march together!" (岂曰无衣？与子同袍。王于兴师，修我戈矛，与子同仇。岂曰无衣？与子同泽。王于兴师，修我矛戟，与子偕作。岂曰无衣？与子同裳。王于兴师，修我甲兵，与子偕行。)

"Sharing a robe," "sharing the same foe," "marching together"—this poem depicts the spirit of Tóng Rén: sharing a single robe, facing a single enemy, setting off together. Precisely because of this "Accord," the soldiers fear no hardship and advance bravely.

The Tuanzhuan explains: "It is advantageous for crossing the great river because of the movement of Qian" (gān xíng yě). Qian represents the vigorous, unceasing strength. When people gather in a state of Tóng Rén, the power they possess is vigorous and unceasing like Qian, causing them to fear nothing, thus enabling them to cross the great river.

But there is a deeper meaning here. "Crossing the great river" is not only a physical crossing but also a spiritual transcendence—transcending difficulty, transcending obstacles, transcending the limitations of the self. In a state of Tóng Rén, people not only gain the support and strength of others but, more importantly, gain spiritual courage—knowing they are not alone, knowing their aspirations resonate with others, and knowing their path is walked with companions. This spiritual stability and fulfillment is the profound source of "lì shè dà chuān."

When facing peril, Confucius once lamented:

"King Wen has passed away. Is the Way of culture not here with us$66 If Heaven were going to destroy this culture, it would not have let it descend to those of us who live after him. If Heaven is not going to destroy this culture, what can the people of Kuang do to me$67" (Analects, Zǐ Hǎn)

The reason Confucius did not fear the siege at Kuang was that he knew he carried the "Culture" (Wén)—the cultural tradition handed down since King Wen of Zhou. This "Culture" was not his alone but belonged to all under Heaven. He took the will of all under Heaven as his will, and the Way of all ages as his Way; thus, though alone, he was not lonely. This spirit is the ultimate expression of the Way of Tóng Rén.

Section 4: "Advantageous for the Noble Man to Persevere" (Lì Jūn Zǐ Zhēn)—The Subjective Limitation of the Way of Tóng Rén

The final four characters of the hexagram statement are: "Advantageous for the noble man to persevere" (lì jūn zǐ zhēn).

"Zhēn" in the Book of Changes has two meanings: first, to divine or question (interpreting zhēn as zhēn, auspiciousness); second, to be firm, steadfast, and unchanging (zhēn means zhèng, maintaining correctness). Here, both meanings can be taken: "lì jūn zǐ zhēn" means that this hexagram is auspicious for the noble man who consults it, and it also means that the Way of Tóng Rén benefits the noble man in maintaining the correct path.

Why is "noble man" (jūnzǐ) specifically highlighted$68 Why not "advantageous for all people to persevere" or "advantageous for all under Heaven to persevere"$69

This is because although the Way of Tóng Rén is directed toward all people under Heaven ("Gathering in Accord in the wilds"), only the jūnzǐ can practice and lead this "Accord." Why$70

First, Tóng Rén requires prioritizing the public heart over the private heart. Ordinary people are often driven by private gain and find it difficult to truly achieve the impartial "Gathering in Accord in the wilds." The jūnzǐ, by the definition of Pre-Qin Confucians, is someone who prioritizes moral principle (dàoyì) and holds the world in his heart. The Analects (Lǐ Rén) records:

"The noble man understands righteousness; the small man understands profit." (君子喻于义，小人喻于利。)

The jūnzǐ, guided by righteousness, can transcend the limitations of private interest to realize true "Accord" directed toward all people.

Second, Tóng Rén requires the virtue of "centrality and correctness" (zhōng zhèng). The Tuanzhuan says: "Centrality and correctness leading to correspondence, the noble man is correct" (zhōng zhèng ér yìng, jūn zǐ zhèng yě). Only those who possess the quality of "centrality and correctness" can become the core that unites people's hearts. And "centrality and correctness" is precisely the fundamental character of the jūnzǐ.

Third, Tóng Rén requires the ability to "connect the will of all under Heaven." The final sentence of the Tuanzhuan states: "Only the noble man can fully connect the will of all under Heaven." Connecting the will of all people is an extremely demanding requirement. It requires not only broad vision but also profound insight—the ability to see through the superficial differences among various people and discover the common aspirations and hopes deep within their hearts. Such ability is only possessed by the jūnzǐ.

Mencius states:

"The great man is one who does not lose his infant heart." (Mencius, Jin Xin II)

The "infant heart" (chì zǐ zhī xīn) is the most primordial, shared spiritual state of humanity. The reason the great man (the jūnzǐ) can "connect the will of all under Heaven" is precisely because he has not lost that infant heart—that purest, most sincere heart without selfish motives. By treating all people with an infant heart, the people under Heaven naturally accord with him.

Section 5: The Overall Structure of the Hexagram Statement

Now let us examine the hexagram statement holistically: "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)."

This statement contains a complete logical structure:

1. State: "Gathering in Accord in the wilds" (Tóng Rén yú Yě)—Accord with people in the broadest space.
2. Result: "Success" (Hēng)—thereby achieving flourishing.
3. Application One: "Advantageous for crossing the great river" (Lì shè dà chuān)—under this condition, it is advantageous to venture and undertake great deeds.
4. Application Two: "Advantageous for the noble man to persevere" (Lì jūn zǐ zhēn)—this state benefits the noble man in upholding correctness.

From a deeper level, this statement reveals a core principle of the Way of Tóng Rén: First Accord, then Success. Success does not precede accord; rather, achieving accord leads naturally to success. This is consistent with the core belief of Pre-Qin Confucianism—cultivate virtue first, then attain position; establish the foundation first, then apply the function.

The Analects records the words of Master Zeng:

"The noble man applies himself to the root; when the root is established, the Way grows. Filial piety and brotherly respect—are these not the root of benevolence$71" (君子务本，本立而道生。孝弟也者，其为仁之本与！)

"When the root is established, the Way grows"—when the foundation is set, the Great Way naturally emerges. In the Tóng Rén hexagram, "Gathering in Accord in the wilds" is the "root"—the most fundamental, primary task; "Hēng," "Lì shè dà chuān," and "Lì jūn zǐ zhēn" are the "Way"—the results and benefits that naturally spring from this foundation.