I Ching Hexagram 51:Zhèn(Thunder)

The hexagram Zhèn (震) represents thunder and carries the meaning of movement and the power to startle. The single Zhèn hexagram consists of one yang (阳, yáng) line and two yin (阴, yīn) lines, which classifies it as a yang hexagram. Moreover, this yang line is positioned beneath the two yin lines, so the energy of the yang rises from the bottom up. Qián (乾), symbolizing heaven, acts as the father, and Kūn (坤), symbolizing earth, is the mother. A yang line from Qián intersects with the initial position of Kūn, thus forming the Zhèn hexagram, which is why Zhèn is regarded as the first-born son.

The doubled Zhèn hexagram is created by stacking two single Zhèn hexagrams. Visually, two Zhèn hexagrams overlap like consecutive thunderclaps, with one thunderbolt fading out only for another to immediately follow. Among the six lines, the yang line moves upward with force, representing the thunder’s dynamic progression, while the yin line retreats, driven by fear.

The interpretation of Zhèn is as follows: “Zhèn. Hēng (亨). Zhèn lái hào. Xiào yán yǎ yǎ.”

• Zhèn signifies success and prosperity, as it represents a natural, unobstructed movement.
• Zhèn lái (震来) symbolizes the arrival of thunder.
• Hào (號) is a loud cry or roar.
• Xiào yán yǎ yǎ (笑言哑哑) refers to the sound of laughter, muffled, as if speech is restrained.

“Zhèn” shakes the earth for miles, yet it doesn’t disrupt the sacred rituals of the ancients. Bǐ (匕) refers to a ladle used to scoop meat from a cauldron, while chàng (鬯) is a fragrant liquor made from turmeric and black millet, offered in sacrifice. The rites of sacrifice are elaborate, but the hexagram succinctly mentions bǐ and chàng because they are held by the officiant. These symbols convey a sense of steadiness, illustrating how the presiding priest remains calm amidst thunderous disruption, a symbol of unwavering poise.

The yang line in Zhèn rises from beneath two yin lines, signaling smooth progress and success. When faced with challenges, it is important to exercise caution and fear, making steady progress with each step. Only then can one face adversity without fear. Thus, the ability to remain unshaken in the face of danger comes from having first been cautious and fearful. To approach life with careful consideration and fortitude leads to prosperity.

When thunder strikes, fear may lead one to be overly cautious, which is depicted by the phrase “Zhèn lái jiāo” (震来焦) — a fear that compels attention to detail. For a gentleman, this attitude should permeate every interaction. Fear, if managed properly, can lead to blessings, ensuring peace and happiness, hence the phrase “Xiào yán yǎ yǎ” (笑言哑哑), indicating a state of tranquility and happiness.

The thunder can be heard for miles, and most people are afraid, not knowing how to react. Yet the officiant of a great ceremony, bearing a heavy responsibility, remains unshaken, holding the ladle (bǐ) and the sacrificial liquor (chàng). Despite the overwhelming power of thunder, the officiant’s steadiness symbolizes the ability to remain calm and composed under immense pressure. This is captured by the phrase bù sàng bǐ chàng (不丧匕鬯), which means that the essential tools of sacrifice are still held firmly, representing the priest’s steadfastness in the face of turmoil.

Example Analysis:
Mencius said: “One is born through hardship and perishes in comfort.” Zeng Guofan also stated: “In times of hardship and adversity, one finds the opportunity for great moral and personal growth.” Comfort and ease often fail to inspire self-improvement, while adversity can sharpen one’s resolve and fortitude. In terms of national destiny, if a nation is intoxicated with peace and luxury, disaster is imminent. Only by maintaining a sense of vigilance and awareness of hardship can a country remain resilient and avoid downfall.

Chū jiǔ

Zhèn lái (震来). Hòu xiào yán yǎ yǎ. Jí (吉).
The Chū jiǔ (初九) line is the first of the hexagram, a yang line located at the very bottom of the Zhèn (震) hexagram. Since yang energy rises from below, this line is the key to the movement of the hexagram. It represents the very beginning of the thunder, the first rumble. As such, it embodies the essence of the hexagram, and its interpretation closely mirrors that of the hexagram’s own. By being at the initial stage of thunder, Chū jiǔ suggests that one can be cautious and fearful in anticipation, but will later find peace and happiness as a result. Because fear leads to careful preparation, and careful preparation leads to success, the line’s interpretation is jí (吉), or auspicious.

Example Analysis:
The concept of maintaining a sense of worry and vigilance in life is deeply rooted in Chinese tradition. In Shàngshū·Zhào Gào (尚书·召诰), it says: “The king who receives the mandate of Heaven must have no limit to his rest or his care. Alas! How can he fail to show respect?” The sage warns his nephew, King Cheng, that infinite blessings come from Heaven, but one should not forget that complacency can lead to downfall. One must always carry a sense of caution and vigilance in order to secure the will of Heaven. Zhèn lái (震来), the arrival of thunder, is not about needless worrying or being overly cautious. It’s about the cultivated wisdom of the gentleman, who remains unfazed and calm in the face of adversity. He remains joyful and serene, symbolized by the phrase xiào yán yǎ yǎ (笑言哑哑), and this leads to prosperity.

Liù èr

Zhèn lái lì (震来厉). Yì sàng bèi (亿丧贝). Jī yú jiǔ líng (跻于九陵).
Wù zhú (勿逐). Qī rì dé (七日得).
Lì (厉) means fierce or dangerous, and yì (亿) implies a kind of speculation or preemptive planning. Bèi (贝) refers to one’s assets or wealth. Jī (跻) means to ascend, and jiǔ líng (九陵) refers to an extremely high mountain peak. Zhú (逐) means to pursue. The second line, Liù èr (六二), is a yin line positioned just above the first line, and it is closest to Chū jiǔ (初九), the key yang line of the hexagram. As Chū jiǔ begins its upward movement, Liù èr is the most vulnerable, facing the strongest impact and danger, which is why the hexagram’s interpretation describes the situation as zhèn lái lì (震来厉), thunder brings danger.

However, because Liù èr is a yin line and holds a central position within its lower trigram, it possesses the virtue of yielding and balance. Aware of its weakness, Liù èr knows that it cannot withstand the thunderous force of Chū jiǔ, and it anticipates the loss of its wealth. In response, it ascends to the highest mountain peaks (jiǔ líng), retreating to a safer position to avoid harm. Liù èr understands that when faced with a threat, one should relinquish possessions without regret, avoiding the common human tendency to chase after external gains at the cost of one’s own wellbeing. Though the thunder is mighty, once the storm passes, everything returns to normal. Because Liù èr holds fast to the virtues of yielding and balance, its losses are eventually recovered. The hexagram indicates that after seven days (qī rì dé), what was lost will be regained.

Example Analysis:
During the Spring and Autumn Period, King Goujian of Yue endured hardship and suffering for over twenty years, vowing to avenge his defeat and eventually conquered the Wu Kingdom. While the success was certainly aided by the wisdom of his adviser, Fan Li, Fan Li knew that although they had shared hardships, they could not share in the comfort of prosperity. Thus, he left the king and Yue, seeking a quieter life away from the court. This mirrors the line yì sàng bèi (亿丧贝), where one must willingly sacrifice their possessions when needed. Fan Li later became rich through commerce, earning the title Táo Zhū Gōng (陶朱公) and gaining widespread fame. His story aligns with the line’s message of eventual recovery, as he too found prosperity after a period of loss—just as the hexagram promised: “qī rì dé” (七日得), “seven days later, recovery will come.”

Liù sān

Zhèn sū sū (震苏苏). Zhèn xíng wú shěng (震行无眚).
“Sū sū” (苏苏) refers to a state of mental disarray, a feeling of being helpless and unsure. Liù sān (六三) is a yin line located in a yang position, at the very top of the lower trigram. This line is already vulnerable, unstable, and easily overwhelmed. Naturally prone to anxiety, Liù sān is in an even more precarious position at the intersection of the upper and lower trigrams, precisely where one thunderclap passes and another is about to strike. The sound of the thunder causes Liù sān to lose composure, unsure of how to react. However, if Liù sān can move upward from this third line to the fourth, avoiding its current position, it can escape disaster.

Example Analysis:
The eminent British historian Arnold Toynbee (1889–1975) in his Study of History proposed that the “challenge and response” model is the origin of human civilization. A nation living in comfort, accustomed to routine, often fails to adapt when faced with an external challenge, reacting with confusion and disorder—this is the essence of Zhèn sū sū (震苏苏). Conversely, nations located in harsh, impoverished borderlands, accustomed to hardship and struggle, are often the ones that spark the creation of great civilizations. The challenge, though unsettling, fosters strength and resilience.

Jiǔ sì

Zhèn suí ní (震遂泥).
“Suí” (遂) is a borrowed form of chuì (坠), meaning to fall or drop. Ní (泥) refers to stagnation, sinking, or getting stuck in a difficult situation. Jiǔ sì (九四) is a yang line located in the lower trigram, but it is weakened by its position. It cannot firmly uphold its strength and is caught in a bind between the yin lines of Liù èr (六二), Liù sān (六三), Liù wǔ (六五), and Shàng liù (上六), all of which drag it down. The pressure from these surrounding lines makes it difficult to move forward, hence the phrase Zhèn suí ní (震遂泥), meaning that the thunder’s power has led to stagnation.

Example Analysis:
During the Southern and Northern Dynasties period, the aristocratic families were accustomed to a life of comfort and luxury, but this lifestyle eroded their will to survive and adapt. The Yán shì jiā xùn (颜氏家训) records that members of these noble families would travel by carriage and require assistance even at home. When the Hóu Jǐng (侯景) Rebellion broke out, these families were physically frail, unable to withstand exposure to the elements or undertake long journeys. Many of them perished from illness. This is a clear example of Zhèn suí ní (震遂泥)—the aristocracy, unable to weather adversity, succumbed to its challenges, leading to their gradual decline in influence.

Liù wǔ

Zhèn wǎng lái lì (震往来厉). Yì wú sàng yǒu shì (亿无丧有事).
Yǒu shì (有事) refers to rituals, specifically those concerning ancestral worship and state ceremonies. In the Chūnqiū (春秋) period, any occurrence of a ritual was termed yǒu shì (有事), usually referring to sacrifices at the imperial ancestral temple or the state’s sacred rites. Liù wǔ (六五) and Liù èr (六二) are both yin lines placed above yang lines—Liù èr is above Chū jiǔ (初九), and Liù wǔ is above Jiǔ sì (九四). Both of them, when facing the thunder, exhibit fear and caution, and engage in self-reflection. Liù èr, situated above the first line of the lower trigram, anticipates losing wealth, while Liù wǔ, in the more prestigious position of the upper trigram, measures the risks associated with the preservation of the state’s vital rites and traditions.

While the thunder is indeed dangerous, as the hexagram indicates with Zhèn wǎng lái lì (震往来厉), this position does not signify true peril. Liù èr and Liù wǔ, as they maintain their virtuous qualities of yielding and caution, recognize that some losses—like wealth—can be recovered, but the loss of ancestral rites and state power would be irreparable. Only with vigilant caution can one maintain the will of Heaven. Liù wǔ is a clear example of the priest who holds the sacred tools in reverence, symbolizing steadiness in times of turmoil, as the hexagram’s phrase bù sàng bǐ chàng (不丧匕鬯) suggests.

Example Analysis:
Wáng Chuánshān (王船山), also known as Wáng Fūzhī (1619–1692), a philosopher of the early Qing Dynasty, commented in his Sòng Lùn (宋论) that while Sòng Tàizǔ (宋太祖) Zhao Kuāngyìn, lacking ancestral virtues and military achievements, managed to secure the throne simply through the symbolic act of donning the imperial robes, his success stemmed from a deep sense of caution. Zhao’s reign, though founded on fear and caution, brought stability. As Wáng Chuánshān noted, “Fear leads to caution, caution leads to frugality, frugality leads to compassion, compassion leads to harmony, and harmony leads to culture.” The rise of the Sòng Dynasty is attributed to this prudent approach, yet Wáng also warned that the same fear could lead to demise, as it breeds suspicion, jealousy, and chaos. This very fear, in the case of the Sòng Dynasty, eventually led to their downfall, much like the cycles of thunder in the hexagram—shocking at first, but ultimately destructive.

Shàng liù

Zhèn suǒ suǒ (震索索). Shì yì yì (视翼翼). Zhēng xiōng (征凶). Zhèn bù yú qí gōng (震不于其躬). Yú qí lín (于其邻). Wú jiù (无咎). Hūn gòu yǒu yán (婚媾有言).
“Suǒ suǒ” (索索) describes a state of unease and anxiety, while yì yì (翼翼) refers to a sense of urgency or agitation. Gōng (躬) means oneself, and hūn (婚) refers to marriage or pairing. Yǒu yán (有言) implies words of reproach or criticism.

In this line, Shàng liù (上六) is a yin line located at the highest point of the hexagram, representing a situation where excessive fear and anxiety have caused instability. The line looks at the surrounding environment with haste and unease, lacking the calm required for effective action. The thunder of Zhèn (震) has arrived, and instead of responding calmly, Shàng liù is overly fearful and distracted. The line is unable to find a steady course, its judgment clouded by panic. However, the hexagram advises that if the fear is contained and one refrains from rushing into decisions, they can avoid true danger—this is represented by the phrase wú jiù (无咎), meaning “no fault.”

When Shàng liù becomes overwhelmed with fear and seeks a partnership or union—symbolized by hūn gòu yǒu yán (婚媾有言)—it may face criticism or reproach, as it rushes to form alliances out of a sense of desperation.

Example Analysis:
Wáng Chuánshān’s analysis of Sòng Tàizǔ (宋太祖) can also be applied to the dynamics of this line. While Zhao Kuāngyìn’s fear brought stability, it also led to a regime filled with distrust and insecurity. Much like Shàng liù, the excessive fear and suspicion of Zhao’s reign resulted in an inability to act decisively and a constant anxiety over threats to the throne. This over-cautiousness ultimately led to the downfall of the dynasty, mirroring the danger described in Zhèn suǒ suǒ (震索索), where excessive fear prevents clear judgment and, in some cases, brings about destruction.