為能順利「以天抑聖」，王莽對「圖讖」有關領域加以「正乖繆，壹異說」，藉此完成了五德錄運譜系的相生化及其符命徵應體系的鞏固化，並將匯聚了上述成果的《河圖》、《洛書》系列，尊為該領域的「經典」，最終奉天文符命以登極。隨後思漢者則挑戰以「天」、「聖」聯袂的方式——「『錄圖』天文，《春秋》聖意」，推動「圖讖」領域從純然的「本之於天」走向輔以「參之於聖」。作為集「天文」與「聖意」兩位於一體的「孔丘秘經」，由漢世政權起落諸事讖語構成的〈西狩獲麟讖〉，即其標誌性成果。建武六年公孫述檄文諸妄說，已不盡能純從「讖記」層面而必須兼從「經藝」角度有力回擊，促使光武撥冗在太學「講經藝，發圖讖」以正視聽，並帶頭以「經」合「讖」，大開其風，是為「經讖」之濫觴。「經讖」諸篇，在按所隸屬的經藝流別各自牽合圖讖之餘，都有一顯著的共通立場——致力於「孔為赤制」說的正名、強化、渲染，宣揚炎漢統緒的兼具「天文聖意」，儒生在有關方面的造作則極具名教經學之風。

In order to be able to “use heaven to suppress the sage,” Wang Mang promoted the “unification of a wide spectrum of opinions” in tuchen related fields, thereby completing the mutual production of the Five Elements in determining regime legitimation and the strengthening of the fuming verification system, which honored the Hetu and Luoshu as “classical” tuchen texts. Wang eventually used heavenly signs and fuming to legitimate his ascension to the throne. Subsequently, the supporters of the Han challenged Wang’s claims by combining heaven and the sage, arguing that “the Lutu is the text of heaven and the Chunqiu is the will of the sage.” This position shifted the tuchen field from one purely based in heaven to one supplemented by references to the sage. The results of this transformation can be seen in the “secret classics of Confucius,” which integrated heavenly signs and the sagely will, as well as in the prophecies on the rise and fall of the Han that were tied to the capture of a qilin during the western hunt. The various absurd remarks in Gongsun Shu’s proclamation during the 6th year of the Jianwu reign period could not be completely counterattacked from the aspect of chenji and further required the perspective of jingyi. This resulted in Emperor Guangwu taking time at the imperial academy to “discourse on jingyi and elucidate tuchen” in order to ensure a correct understanding of these terms. It also led to the merger of jing and chen, which marked the beginning of the concept of jingchen. While various texts on jingchen from jingyi schools sought compatibility with tuchen, they also shared a notable common ground; i.e., they were devoted to justifying the saying that “Confucius recognized the Han as chiming and laid down a system for it.” They argued that the Yan Han legitimation was recognized by both “heavenly signs and the sage’s will.” The Confucian scholars making these claims reflected the style found in the Confucian ethical code and the classics.