Between Emulation and Resemblance: A Fundamental Inquiry into the Microcosm of the Dao of Change
This article deeply analyzes the core proposition of 'Yáo imitating Xiàng' found in the *Xici Zhuan II* of the *Zhou Yi*, distinguishing the dynamic differences between 'imitation' (xiào) and 'analogy' (xiàng), tracing the referent of 'this' (cǐ), and interpreting how Yáo-Xiàng constitutes the epistemological framework for revealing the subtle workings of the Dao within the Pre-Qin context.
II. The Philosophical Tension Between "Movement" (Dòng) and "Revelation" (Jiàn)
Note the choice of verbs in the original text: "Dòng" within, "Jiàn" (read xiàn, meaning manifest/reveal) without.
"Dòng" (movement) is active and processual—the Yao and Xiang continuously move and change internally.
"Jiàn" (revelation) is presentational and consequential—fortune and misfortune naturally become manifest externally.
This difference in verbs reveals a profound philosophical relationship: The internal "movement" is the cause, and the external "revelation" is the effect. However, the "cause" does not forcibly determine the "effect"; rather, the "effect" naturally emerges from the "cause." This echoes the idea in Laozi, Chapter 16:
"The myriad things operate in concert; through this I observe their return. All things flourish profusely, yet each returns to its root. Returning to the root is called quiescence; this is called the return to destiny." (Wàn wù bīng zuò, wú yǐ guān fù. Fū wù yún yún, gè fù guī qí gēn. Guī gēn yuē jìng, shì wèi fù mìng.)
The movement of all things appears complex, but its underlying law is hidden deep within the root. The operational mechanism of the Zhou Yi is similar: although the change of Yao and Xiang is complex, the revelation of fortune and misfortune possesses an inherent inevitability.
The Xi Ci Shang offers a parallel passage:
"Therefore, the place where the gentleman resides in tranquility is the order of the Yi; what he delights in and plays with are the words of the Yao. Therefore, when the gentleman resides, he observes the Xiang and plays with the words; when he moves, he observes the changes and plays with the divination. Thus, Heaven assists him, and auspiciousness is without detriment." (Jū zé guān qí xiàng ér wán qí cí, dòng zé guān qí biàn ér wán qí zhān.)
"Observing the Xiang when residing" corresponds to the internal, cultivating awareness; "observing the changes when moving" corresponds to the external, responding to the situation. This is the practical unfolding of "within" and "without."