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

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.