Chapter 17: Conclusion

Section 1: Summary

This article has taken "The Changes’ Xian presages the conjugal pair. The Way of the conjugal pair must not be unrectified; it is the root of ruler and minister, father and son. Xian is apprehension/feeling; by the high descending to the low, by the male descending to the female, the yielding is above and the firm is below" as the core text for a comprehensive and in-depth investigation from the pre-Qin and ancient perspectives.

On the level of hexagram imagery, we analyzed the structure of the Xian hexagram (upper Dui, lower Gen), the meaning of the hexagram name (Xian interpreted as Gan; Xian without "Heart" implying "feeling without intention"), the ethical meaning of the hexagram statement (Heng, Li Zhen, Qu Nü Ji), and the symbolism of the six lines (using human body parts to symbolize different stages of affective communication), revealing the profound significance of Xian as the head of the Lower Canon.

On the ethical level, we demonstrated the necessity of "the Way of the conjugal pair must not be unrectified"—rectification means communicating with sincerity, treating each other with rites, each rectifying their position, and balancing the firm and the yielding. Unrectification leads to licentiousness and disaster, which is the beginning of ruin. Historical lessons show that when the conjugal Way of the consorts was correct, the state prospered (Tai Si, Yi Jiang); when it was unrectified, the state fell (Mo Xi, Daji, Bao Si)—these are stark historical lessons. Furthermore, we argued for "the conjugal pair being the root of ruler and minister, father and son"—from the biological sequence of procreation, the sociological analogy of family modeling the state, the ethical extension from self to others, and the contrast of historical experience, we comprehensively elucidated the foundational relationship between the conjugal Way and the ways of father-son and ruler-minister.

On the philosophical level, we explored the virtue of humility, the principle of Yin-Yang interaction, and the dialectic of firm and yielding embodied in "by the high descending to the low," "by the male descending to the female," and "the yielding is above and the firm is below." By comparing the meaning of Xian with the thought of Laozi on humility, Zhuangzi on emptiness and stillness, Mencius on the great qi, and Xunzi on rites and righteousness, we presented the diverse aspects of pre-Qin thought on affective communication.

On the historical level, using Emperor Yao marrying off his daughters to observe Shun’s virtue and the virtuous influence of King Wen and Tai Si as positive examples, and the cases of Xia Jie and Mo Xi, Yin Zhou and Daji, King You and Bao Si as negative examples, we verified the theoretical assertion that "the Way of the conjugal pair must not be unrectified" through concrete historical events.

On the cosmological level, we discussed the Yin-Yang interaction implied in "When Heaven and Earth feel each other, the ten thousand things transform and generate," and the theory of Heaven-Man interaction implied in "when the Sages feel the hearts of men, the world attains peace."

In summary, the thought of the Xian hexagram is centered on "affective communication" (Gan Tong), begins with the "conjugal pair," is governed by the standard of "Rectitude" (Zheng), and reaches its ultimate expression in "Heaven and Earth," constructing a complete ideological system extending from the cosmos to human relations, from the family to the world. This system is rooted in the wisdom of the ancient Sages observing Heaven and Earth, exquisitely expressed through the hexagram system of the Zhou Yi, and further developed through the expositions of the pre-Qin schools.

Section 2: Derivations of Xian Thought with Modern Resonance (Constrained to Pre-Qin Perspective)

Although this article strictly adheres to the pre-Qin perspective and avoids information from the Han dynasty onward, the thought of the pre-Qin Sages inherently possesses universal value transcending time and space. We attempt, using the language of the pre-Qin era, to articulate the enduring value of the Xian thought:

One: Affective communication is man's inherent nature.

Mencius, Gongsun Chou Shang, states:

"All men possess the heart that cannot bear to see others suffer." (人皆有不忍人之心。)

All men possess the innate ability to feel/communicate—the inability to bear witnessing the suffering of others—this is the start of affective communication. When expressed and extended, it blossoms into the four virtues: Benevolence, Righteousness, Rites, and Wisdom. If a person loses the capacity for affective communication, they are no different from wood or stone; they are not truly human.

Two: Humility is the root of virtue.

Laozi states:

"The reason the rivers and seas can be the kings of a hundred valleys is that they are good at placing themselves below." (江海所以能为百谷王者，以其善下之。)

Regardless of time or place, the virtue of humility is always the foundation for establishing good relationships. If the high refuse to descend, the upper and lower realms become separated; if the strong refuse to be yielding, the firm and yielding cannot be balanced.

Three: The Right Way is the guarantee of endurance.

The Analects states:

"If a man has no trustworthiness, I do not know what he can do." (人而无信，不知其可也。)

If affective communication is not based on the Right Way, it cannot last. Deceptive feelings may charm people temporarily, but they will ultimately lead to chaos. Only affective communication based on trustworthiness and the Right Way can be perpetual.

Four: An empty heart is the source of wisdom.

Zhuangzi states:

"An empty chamber produces brightness, auspiciousness abounds." (虚室生白，吉祥止止。)

An empty heart allows wisdom to arise; an empty heart allows it to accommodate all things. If one is not empty, one is blocked; if one is blocked, there is no connection; if there is no connection, one is trapped.

These four points—Affective Communication, Humility, the Right Way, and an Empty Heart—are the four essential tenets of Xian thought, and the eternal wisdom left to posterity by the pre-Qin Sages.

Section 3: Final Words

The Xi Ci Zhuan states:

"The Book of Changes, in its vastness, is completely sufficient. It contains the Way of Heaven, the Way of Man, and the Way of Earth. Combining the Three Powers and doubling them, thus producing Six. Six is 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 Book of Changes, in its totality, encompasses the ways of Heaven, Man, and Earth. The meaning of the Xian hexagram connects upward to the principle of Heaven and Earth interaction, centers on the Way of husband and wife in human relations, and corresponds downward to the image of mountain and water energy exchange on Earth. The Way of the Three Powers is contained within this single hexagram—it is truly subtle and profound.

And further:

"The Changes, it is through this that the Sages explore the deepest principles and keenly perceive subtle beginnings. Because it is deep, it can connect with the will of all under Heaven; because it perceives subtlety, it can achieve the tasks of all under Heaven; because it is spirit-like (Shen), it proceeds swiftly without haste, and arrives without moving." (夫《易》，圣人之所以极深而研几也。唯深也，故能通天下之志；唯几也，故能成天下之务；唯神也，故不疾而速，不行而至。)

The Sages use the Changes to explore the deepest principles and keenly perceive subtle beginnings. Depth is penetrating the essence of things; subtlety is perceiving the slight signs of change. Only through depth can one connect with the will of all under Heaven—communicating with the hearts of all people. Only through perceiving subtlety can one accomplish the tasks of all under Heaven—grasping the key to things through subtle signs.

The "affective communication" of the Xian hexagram is precisely the embodiment of "exploring the deepest principles and keenly perceiving subtle beginnings." It delves into the essence of male-female interaction, perceives the subtlety of the conjugal relationship, and from there extends outward to the vast domains of father-son, ruler-minister, and Heaven-Earth.

We who study this hexagram today should receive it with an empty heart, communicate with it through utmost sincerity, enact it through the Right Way, and achieve it through humility. Only then can we truly honor the profound wisdom intended by the Sages in establishing this teaching.