Chapter 11: The Cosmological Basis of Affective Communication in the Xian Hexagram

Section 1: Yin-Yang Interaction as the Basic Driving Force of Cosmic Generation

One of the core propositions of pre-Qin cosmology is how the interaction of Yin and Yang generates all things.

The Xi Ci Zhuan states:

"One Yin and one Yang is called the Dao." (一阴一阳之谓道。)

The essence of the Dao is the alternating movement of Yin and Yang.

And further:

"When Heaven and Earth are fully blended and vaporized, the ten thousand things transform into abundance. When male and female combine their essence, the ten thousand things transform and generate." (天地絪缊，万物化醇。男女构精，万物化生。)

The mutual interaction of Heaven and Earth’s qi ("Yin Yun," the state of Qi steaming and blending) causes all things to transform and mature. The union of male and female constitutes essence (Jing), and thus all things transform and generate.

Here, the interaction of Heaven and Earth is placed alongside the interaction of male and female, perfectly matching the Xian hexagram’s statement: "When Heaven and Earth feel each other, the ten thousand things transform and generate." This interaction is the fundamental dynamic for the transformation of all things.

The Lüshi Chunqiu, You Shi Lan (Discourse on Origins) states:

"Heaven and Earth have an origin. Heaven subtly formed, Earth solidified into shape. Heaven and Earth combine in harmony—this is the great constant of generation. Heaven and Earth are like the wheels of a carriage, finishing only to begin again, reaching the extreme only to reverse, nothing is not perfectly suited (Xian Dang)." (天地有始。天微以成，地塞以形。天地合和，生之大经也。……莫不咸当。)

Here, Xian Dang (咸当) is used—meaning "all are fitting." The movement of the cosmos, the interaction of Yin and Yang, finishes only to begin again, reaches the extreme only to reverse—nothing is not fitting. Although Xian here uses its meaning of "all," it subtly intersects with the meaning of "affective communication" in the Xian hexagram—the communication of the cosmos brings everything into perfect alignment.

Section 2: The Theory of Qi and Affective Communication

In pre-Qin cosmology, "Qi" (vital force/energy) is the fundamental substance of all things. The interaction of Yin and Yang qi is the basic driving force for cosmic generation.

Guanzi, Nei Ye (Inner Cultivation) states:

"The essence of all things produces life. Below, it produces the Five Grains; above, it becomes the array of stars. Flowing between Heaven and Earth, it is called ghosts and spirits; hidden within the chest, it is called the Sage. Thus, this qi ascends clearly as if reaching Heaven, disappears obscurely as if entering the abyss, moistens softly as if dwelling in the sea, and swiftly as if residing within oneself." (凡物之精，此则为生。下生五谷，上为列星。流于天地之间，谓之鬼神；藏于胸中，谓之圣人。是故此气，杲乎如登于天，杳乎如入于渊，淖乎如在于海，卒乎如在于己。)

This "Qi"—the essential qi—flowing between Heaven and Earth becomes ghosts and spirits; hidden within the chest, it becomes the Sage. The flow of qi is affective communication. When qi flows, things are generated; when qi is blocked, things die.

The "two qi respond to each other and cooperate" in the Xian hexagram is based on the theory of qi. Yin qi and Yang qi interact, respond, and join in mutual association (Xiang Yu), which is the driving force for the transformation and generation of all things.

Zhuangzi, Zhi Bei You (Knowing the Northward Journey) states:

"Man’s life is an aggregation of qi; when aggregated, it is life; when dispersed, it is death." (人之生，气之聚也。聚则为生，散则为死。)

And further:

"The qi that pervades all under Heaven is one." (通天下一气耳。)

"The qi that pervades all under Heaven is one"—all things under Heaven are but the aggregation and dispersal of a single qi. This "One qi" contains Yin and Yang; the interaction of Yin and Yang transforms and generates all things. The communication in the Xian hexagram is precisely the manifestation of Yin-Yang interaction within this "One qi."

Section 3: The Basis of Heaven-Man Interaction

"When Heaven and Earth feel each other, the ten thousand things transform and generate; when the Sages feel the hearts of men, the world attains peace"—these two phrases in the Tuan Zhuan contain the embryo of the theory of Heaven-Man interaction.

The theory of Heaven-Man interaction in pre-Qin thought, although not as systematic or theological as in later periods, already shows clear nascent forms.

I. Correspondence between Heavenly Phenomena and Human Affairs.

The Shangshu, Hong Fan, records the words of Ji Zi:

"When he is solemn, timely rain follows. When he is judicious, timely sunshine follows. When he is wise, timely warmth follows. When he plans, timely cold follows. When he is sage, timely wind follows. When he is presumptuous, constant rain follows. When he is relaxed, constant sunshine follows. When he is rash, constant warmth follows. When he is dull, constant cold follows. When he reaches the extreme, constant wind follows." (曰肃，时雨若。曰乂，时旸若。曰哲，时燠若。曰谋，时寒若。曰圣，时风若。曰僭，恒雨若。曰舒，恒旸若。曰急，恒燠若。曰蒙，恒寒若。曰极，恒风若。)

The ruler's conduct (solemnity, judiciousness, wisdom, planning, sagacity) corresponds to the natural climate (rain, sun, warmth, cold, wind). When the ruler’s conduct is correct, the climate is harmonious; when the ruler’s conduct is incorrect, the climate becomes disordered. This is an early expression of Heaven-Man interaction.

II. Sacrifice and Affective Communication.

The core concept of pre-Qin sacrifice is to communicate with Heaven, Earth, and spirits through ritual.

The Analects, Ba Yi, records:

"When sacrificing, act as if the spirits are present; when sacrificing to the spirits, act as if the spirits are present. The Master said: 'If I do not participate in the sacrifice, it is as if I did not sacrifice.'" (祭如在，祭神如神在。子曰：‘吾不与祭，如不祭。’)

"As if the spirits are present"—during sacrifice, act as if the spirits are truly there. This is using utmost sincerity to communicate with the spirits.

The Li Ji, Ji Yi (Meaning of Sacrifice) (whose ideas are rooted in pre-Qin):

"When the utmost love is expressed, it remains; when utmost sincerity is expressed, it becomes manifest. ... After three days of fasting and purification, one sees what one intends to purify." (致爱则存，致悫则著。……齐三日乃见其所为齐者。)

Fasting and purification for three days with utmost loving sincerity allows one to communicate with the spirit being sacrificed to, making it seem as if present. This is the practical method of affective communication.

III. Music and Affective Communication.

Pre-Qin music theory held that music could harmonize with Heaven and Earth and balance Yin and Yang.

The Li Ji, Yue Ji, states:

"Great music harmonizes with Heaven and Earth; great rites conform to the measures of Heaven and Earth. Harmony prevents things from being lost; measure prevents Heaven and Earth from being unserved." (大乐与天地同和，大礼与天地同节。和故百物不失，节故祀天祭地。)

"Great music harmonizes with Heaven and Earth"—the highest music communicates with the harmonious qi of Heaven and Earth. The harmony of music is the echo of Heaven and Earth’s harmony in the human world.

All these demonstrate the expression of Heaven-Man interaction thought. The Xian hexagram’s statement, "When Heaven and Earth feel each other, the ten thousand things transform and generate; when the Sages feel the hearts of men, the world attains peace," perfectly summarizes this line of thought.

Section 4: Affective Communication and "Sincerity" (Cheng)

The inner cultivation required for affective communication lies in "Sincerity" (Cheng).

The Zhong Yong states:

"Sincerity is the Way of Heaven. To achieve sincerity is the Way of man. Sincerity reaches its goal without effort, grasps it without deliberation, moving correctly along the Dao—this is the Sage. To achieve sincerity is to select the good and firmly hold on to it." (诚者，天之道也。诚之者，人之道也。诚者不勉而中，不思而得，从容中道，圣人也。诚之者，择善而固执之者也。)

"Sincerity is the Way of Heaven"—Utmost sincerity is the natural state of Heaven. Heaven and Earth operate with utmost sincerity; Yin and Yang interact with utmost sincerity, thus all things transform and generate.

"To achieve sincerity is the Way of man"—The effort of man is to cultivate sincerity. Man uses an utmost sincere heart to communicate with Heaven and Earth, to communicate with others, thus achieving a harmonious state.

And further:

"Only he whose sincerity is utmost can fully realize his nature. When he realizes his nature, he can realize the nature of others. When he realizes the nature of others, he can realize the nature of things. When he realizes the nature of things, he can assist in the transformation and nourishment of Heaven and Earth. When he can assist in the transformation and nourishment of Heaven and Earth, he can share in the work of Heaven and Earth." (唯天下至诚，为能尽其性。能尽其性，则能尽人之性。能尽人之性，则能尽物之性。能尽物之性，则可以赞天地之化育。可以赞天地之化育，则可以与天地参矣。)

Utmost sincerity → Realizing one’s own nature → Realizing the nature of others → Realizing the nature of things → Assisting in the transformation and nourishment of Heaven and Earth → Sharing in the work of Heaven and Earth. This logical chain is the complete unfolding of the Way of affective communication. Starting from the self, through utmost sincerity, one gradually communicates with others, with things, and with Heaven and Earth, eventually reaching the state of standing alongside Heaven and Earth ("sharing the work").

The "feeling without an intentional heart" in the Xian hexagram is precisely this feeling of utmost sincerity—arising naturally, unmixed with selfish desires, purely from one's essential nature—this is "Sincerity."

And further:

"The way of utmost sincerity can foresee. When a state is about to flourish, there will certainly be auspicious signs; when a state is about to perish, there will certainly be monstrous omens. They are manifested in divination sticks and tortoise shells, and move the four limbs. When misfortune or fortune is about to arrive, one will certainly know it beforehand if it is good, and certainly know it beforehand if it is bad. Thus, utmost sincerity is like a spirit." (至诚之道，可以前知。国家将兴，必有祯祥；国家将亡，必有妖孽。见乎蓍龟，动乎四体。祸福将至，善必先知之，不善必先知之。故至诚如神。)

The way of utmost sincerity allows one to foresee events. This is the core meaning consistent with the Xian hexagram: sincerity is the basis of communication.