I Ching Hexagram 49:Gé(Transformation)

Gé: The Art of Shaking Things Up (But Only When You Really, Really Need To)

革 (gé) means change, revolution, the kind of ‘out with the old, in with the new’ vibe. The Gé hexagram (革卦, gé guà) is composed of the Lí (离) and Duì (兑) trigrams. Picture this: Lí is fire, blazing upwards from below; Duì is a lake, gently moisturizing from above. But here’s the catch – too much fire, and the lake dries up; a bursting lake, and the fire’s out. They’re like that couple who can’t agree on anything, constantly bickering instead of vibing together, hence, the image of transformation.

Now, let’s bring in the drama. Lí represents the middle daughter, and Duì the youngest. Having the youngest ‘ruling’ over her older sister? That’s just asking for trouble. These two aren’t exactly known for their sweet, family-loving virtues. So, you’ve got sibling rivalry maxed out, and eventually, they’ll both fly the coop to get married. More transformation!

But hey, it’s not all chaos. Think of the seasons changing – winter to spring, summer to fall. It’s the universe doing its ‘thing’, constantly transforming. As the Image says, “Heaven and earth transform, and the four seasons are completed.” And when it comes to human affairs, like dynasties changing or revolutions brewing, you’ve got to have some serious moral fiber on the inside (Lí as civilization) and the people’s heartfelt support on the outside (Duì as pleasure and satisfaction). Otherwise, it is just going to be a mess.

Oh, and ‘gé’ also means leather. So, the Gé hexagram uses animal hides – think cow, tiger, leopard – as metaphors to explain the process of change. Talk about a fashion-forward revolution!

革。已日乃孚。元亨。利贞。悔亡。(Gé. Yǐ rì nǎi fú. Yuán hēng. Lì zhēn. Huǐ wáng.)

“Gé. Yǐ rì” refers to the day the transformation is complete, like the ‘mission accomplished’ banner. “Fú” means trust, as in, people actually believing in the new order. The whole point of ‘gé’ is to ditch the old and embrace the new. Most people are comfy with their routines and surroundings, so they only welcome change when it’s absolutely necessary. Think of it like finally cleaning out that junk drawer – you only do it when you literally can’t close it anymore.

But when things are truly messed up, and I mean historically bad, then a major shake-up is needed to prevent total catastrophe. This revolution aims to fix the mess and bring peace. Only when the problems are solved and the chaos is over will the masses buy into it. That’s why ‘gé’ contains the principle of ‘yuán hēng’, great success and smooth progress. “Lì zhēn, huǐ wáng” means that undertaking transformation should adhere to the correct path to be beneficial. Transformation must be just right so that there will be no regrets, because changing the status quo, if not done properly, will bring about even greater harm, which is a great sin.

The lower trigram Lí discusses the subjective and objective conditions of the revolution and its planning. It is necessary to exhaust the Lí fire civilization (Lí is fire, which is civilization); the upper trigram Duì explains that after the revolution is completed, Duì should be used to harmonize people’s hearts and stabilize the new regime.

Historical Example: How to Actually Pull Off a Revolution

Take Liu Bang (刘邦, Liú Bāng), the OG founder of the Han Dynasty. When he was overthrowing the Qin Dynasty and battling Xiang Yu (项羽, Xiàng Yǔ) for control of the empire, he was all about that Lí fire civilization. He made it his mission to comfort the people and punish the guilty. He judged the situation wisely and decided on the revolutionary process, which was in line with the right path and very appropriate, and finally established a unified Han Empire. And the famous rule of Wen and Jing (文景之治, Wén Jǐng zhī Zhì) in the early Han Dynasty was to recuperate with the people after the success of the revolution. Being able to use Duì well to harmonize people’s hearts laid the foundation for the prosperity of the Han Empire.

So, there you have it – a crash course in ‘gé’, the art of shaking things up, Han Dynasty style! Remember, change is inevitable, but a successful revolution requires a dash of moral fiber, a sprinkle of popular support, and a whole lot of wisdom. Now go forth and transform… responsibly!

○ Chū Jiǔ

Fortifying with the Hide of a Yellow Ox

“巩” (gǒng) signifies to strengthen or to consolidate. “黄” (huáng) refers to the color yellow, which is associated with the earth element in traditional Chinese philosophy. The ancients correlated the five elements with five colors, placing earth at the center and assigning it the color yellow. Hence, yellow is considered a neutral color.

Now, let’s talk about ‘niú’ (牛), the ox, known for its docile nature. The term “黄牛” (huáng niú) specifically refers to the second line of the hexagram, as it embodies a gentle and yielding character in a yin position within the lower trigram. This line is marked by virtue and compliance. “革” (gé) means leather, which can be used for binding. Therefore, “巩用黄牛之革” metaphorically suggests that the second line’s balanced and gentle approach solidifies the first line.

Change is a significant affair, and one must tread carefully. The first line (初九, chū jiǔ) is assertive and positioned in a yang state but holds a lowly status. It’s vigorous and dynamic, situated in the lower trigram Lí, which represents fire that naturally burns upward. However, being at the beginning of this hexagram does not indicate that it’s time for change; its lowly position lacks both power and capability to instigate transformation. If it acts too aggressively, it risks ruining everything.

Thus, it becomes clear that the first line does not possess all the necessary subjective and objective conditions for change. It does not correspond with the fourth line but aligns with the second line’s gentle nature. Only by borrowing from the second line’s virtue of steadiness can it avoid rash actions, as indicated by the phrase “巩用黄牛之革.”

Example: The Go proverb “初棋无劫” (chū qí wú jié) perfectly illustrates this principle. The purpose of initiating conflict is to alter existing territories. However, in the early stages of a Go game, hastily provoking a dispute often leads to unfavorable outcomes. Thus, even if an opportunity for conflict arises, players usually opt for more balanced and gentle moves at first, patiently awaiting an appropriate moment for transformation.

● Liù Èr

The Day of Transformation Arrives – Auspicious Undertakings Without Regrets

The second line (六二, liù èr), being soft and placed in a yin position within the lower trigram, embodies virtue characterized by balance and gentleness; it serves as the principal line of Lí, symbolizing civilization and its inherent virtues. It corresponds with the fifth line above, suggesting that it can gain support from a wise ruler.

In times of transformation, however, subordinates should not lead changes on their own; instead, they must wait until all levels agree that change is imperative before taking action. This is encapsulated in “已日乃革之” (yǐ rì nǎi gé zhī). The second line should adhere to its role as a loyal minister while assisting its sovereign to practice a path of righteousness and civilization; thus they will achieve auspicious outcomes without regrets.

Example: During the Northern and Southern Dynasties period, when northern regions were under foreign rule by nomadic tribes, local gentry worked hard to preserve Han culture amidst adversity. Over time, these rulers began to recognize and employ members of these gentry families. By patiently guiding the ruling class towards appreciating Han culture—“已日乃革之”—they facilitated cultural assimilation and governance based on civility. Eventually, they became dominant political forces in Northern China, paving the way for the prosperous Sui and Tang dynasties—a true case of “征吉，无咎” (zhēng jí, wú jiù), or auspicious endeavors without blame.

○ Jiǔ Sān

Venture Forth and Face Peril: Seek Counsel Thrice Before Revolution with Utmost Sincerity

“革言” (gé yán) refers to the act of deliberating and discussing matters of change, like hashing out the game plan for a revolution. “就” (jiù) signifies agreement or conformity, meaning everyone is on board with the idea. “孚” (fú) stands for trustworthiness.

The third line (九三, jiǔ sān), with its assertive position in a yang location within the upper part of the lower trigram Lí, errs on the side of being too forceful, lacking balance and rushing headlong into change. Thus, the text warns against rash actions, which will lead to misfortune. Instead, it should uphold the virtue of integrity and maintain a constant sense of caution. It should seek the opinions of people from all walks of life, both for and against revolution, consulting them not just once but thrice, and only proceed with the revolutionary cause with unwavering sincerity when all are in agreement.

Example: During the reign of Emperor Shenzong in the Song Dynasty, Wang Anshi (王安石, Wáng Ānshí) (1021-1086) pushed for reforms but overestimated his own abilities. Anyone who disagreed with him was labeled as being stuck in the past, stubbornly rejecting new ideas. Because he failed to “革言三就” (gé yán sān jiù), or seek consensus from all, criticisms arose from all corners, and as soon as Shenzong died, the new laws were abolished. At the time, court official Fan Chunren (范纯仁, Fàn Chúnrén) advised Emperor Shenzong, saying, “For a distant road, one should proceed gradually; a great undertaking cannot be rushed to completion; talent cannot be sought hastily; and long-standing problems cannot be eradicated suddenly. If one insists on quick success, one will surely be exploited by flatterers.” These words truly hit the mark, pointing out Wang Anshi’s impatience and rashness.

〇 Jiǔ Sì

Regrets Vanish: Implement Change with Sincerity and Reap Auspiciousness

“改命” (gǎi mìng) means to embark on the undertaking of transformation—to roll up your sleeves and actually start changing things. The fourth line (九四, jiǔ sì) has now entered the upper trigram, signifying that the time for change is ripe.

Possessing a robust constitution, it has the talent for transformation. Positioned at the junction of Duì (lake) and Lí (fire), it finds itself in a situation where the fire is too intense and dries up the lake, or the lake bursts and extinguishes the fire—a natural inclination for change. Close to the sovereign on the fifth line, it is fully capable of shouldering the burden of reform. Lacking both distant correspondence and close affinity, its resolve for change is unwavering.

Thus, it is clear that by the time the hexagram reaches the fourth line, action can be taken. Though the fourth line, with its assertive nature in a yin position, is not ideally aligned, any potential regrets can be averted if the transformation is executed flawlessly. After the transformation is complete, one must sincerely eliminate the corruption of the previous dynasty, change old laws that are not convenient for the people, and obtain auspiciousness.

Example: The American Revolution was a revolution that “conformed to Heaven and responded to the people.” At that time, the subjective and objective factors for revolution were already in place, so when the British government attempted to forcibly impose a tea tax, the revolutionary momentum of the thirteen North American colonies became unstoppable. The democratic spirit demonstrated by the Declaration of Independence and the Bill of Rights laid the foundation for the future prosperity of the United States. This is “有孚改命吉”(yǒu fú gǎi mìng jí).

Jiǔ Wǔ

The Great One Transforms Like a Tiger – No Need for Divination to Know Trustworthiness

“虎” (hǔ) symbolizes a great person or leader. “虎变” (hǔ biàn) refers to the majestic transformation of a tiger, which sheds its old fur in spring and autumn, revealing a more lustrous coat. This phrase serves as a metaphor for dynastic change. The fifth line (九五, jiǔ wǔ), positioned assertively in a yang state within the upper trigram, represents a robust and upright leader. After the establishment of a new regime, this leader embodies the principle of righteousness and undertakes reforms across the realm, ensuring that every change is impeccably appropriate. The new policies shine brightly, much like the freshly shed fur of a tiger—brilliant and eye-catching. The reforms initiated by this leader require no divination to confirm their correctness; they are inherently trustworthy and earn the respect of the populace.

Example: Consider American physicist Albert Einstein (1879-1955), who introduced the groundbreaking theory of relativity. This was nothing short of a revolution in classical physics. His theories were rigorous and powerful, akin to the upright path of the fifth line, fundamentally transforming the entire theoretical framework of classical physics. Just like “虎变” (hǔ biàn), relativity dazzled with its brilliance, and it became one of the most significant theories in modern science without needing any divination to prove its worth.

● Shàng Liù

The Gentleman Transforms Like a Leopard; The Lesser Man Changes His Face – Beware of Misfortune; Uphold Integrity for Good Fortune

“君子” (jūnzǐ) refers to an individual of talent and virtue or someone in power. “豹” (bào) symbolizes such a gentleman. Conversely, “小人” (xiǎorén) denotes those lacking talent or virtue, typically those not in positions of authority. The sixth line (上六, shàng liù) occupies the ultimate position within the hexagram; with the path of transformation complete, gentlemen adjust their attitudes towards revolution and begin to support the new regime, much like a leopard shedding its fur—though not as resplendent as a tiger’s coat, it is still noticeable.

The lesser men, however, remain obstinately ignorant and find it difficult to change their ways; their compliance with the new regime is merely superficial. It suffices that their outward behavior is modified; attempting to reform their inner thoughts would be overly ambitious. If one seeks to completely transform these lesser individuals immediately after one revolution has concluded, it would lead to another upheaval—straying far from the middle path and inviting calamity.

Since the sixth line embodies softness in a yin position while adhering to righteousness, it should steadfastly maintain its integrity and avoid rash actions. Therefore, it advises that “居贞” (jū zhēn), or upholding integrity, will lead to good fortune.

Example: In military confrontations, when one side begins to crumble, the opposing side often pursues relentlessly. However, it is crucial to avoid total annihilation. If defeated enemy commanders are willing to surrender and serve under your banner, this is akin to “君子豹变” (jūnzǐ bào biàn). As for fleeing soldiers, as long as they lay down their arms and surrender, that is sufficient. If one lacks restraint and drives them into desperation—forcing them into a corner where they fight back fiercely—it only results in unnecessary losses for your side; this is what we call “征凶” (zhēng xiōng), or courting misfortune. Thus, at the conclusion of any transformative process, it is essential to firmly uphold integrity to ensure good fortune.