I Ching Hexagram 57：Xùn(Gentle Influence)

The Meaning of “Xùn” (巽): An Introduction to the Power of Subtlety and Compliance

The character “Xùn” (巽) traditionally means “to enter” or “to follow,” but it can also be extended to represent the commands of a ruler and the obedient response of the subjects. The single “Xùn” hexagram is composed of one yin (阴) line and two yang (阳) lines, making it a yin hexagram. In this structure, the single yin line is stuck at the bottom, while the two yang lines enter into the yin line—thus, “Xùn” can be interpreted as “entry.” From another angle, one might say the yin line is crouching beneath the two yang lines, signifying that the yin submits to the power of the yang, which gives rise to the meaning of “compliance.” The double “Xùn” hexagram, therefore, is formed by stacking two “Xùn” hexagrams on top of each other, symbolizing repeated commands or a constant reinforcement of orders.

The Imagery of “Xùn”: The Wind and the Royal Decree

When we look at the hexagram itself, “Xùn” is associated with wind, a symbol of the ruler’s command. Just like wind is the decree of heaven, sweeping over everything without exception, once a royal command is given, all must comply. The two stacked “Xùn” hexagrams imply a message of relentless repetition—orders are given again and again. Examining the six lines of the hexagram, the line in the 5th position (the center of the upper trigram) represents the virtuous ruler, whose commands reverberate through the world. The other five lines, representing the subjects, must submit. However, while the active, bold lines of the hexagram could be seen as strong, they may risk overstepping their bounds and opposing the ruler’s intent. The passive, soft lines could be overly subservient, merely following without critical thought. Only a balance between strength and gentleness aligns with the true spirit of the “Xùn” hexagram.

“Xùn” in Practice: A Mild, Yet Propitious Path

The judgment for “Xùn” is: “Xùn. Small success. Advantageous to go somewhere. Advantageous to see a great person.”

“Xùn” represents a situation where yang enters into yin, gently dissolving long-standing blockages and eradicating ingrained faults. The “Xùn” hexagram’s line at the 5th position is a powerful yang line, located in the middle of the upper trigram, symbolizing a ruler with the virtues of strength and balance. His commands spread across the land like a mild wind, affecting all without exception. At the same time, the soft lines in the lower and upper trigrams represent yin submitting to the yang—this compliance ensures the smooth and successful flow of things. However, the hexagram’s dominant lines, the 1st and 4th, are both yin, soft in nature. This gives the hexagram a quality of “small success” rather than grand triumph.

On the Importance of “Following the Path of Righteousness”

During the time of “Xùn,” the yin follows the yang, and the situation is favorable for progress. However, one must follow the righteous path and align with virtuous people to ensure that their actions remain in harmony with the right principles. This is where the phrase “Advantageous to see a great person” comes into play—only by seeking guidance from those with wisdom can one walk the right path.

For example, the traditional Confucian idea of ruling with virtue mirrors the spirit of the “Xùn” hexagram. A ruler sets the example for the people, leading through moral influence. As Confucius said, “The virtue of a noble person is like the wind; the virtue of a petty person is like the grass. The wind blows over the grass, and the grass bends accordingly.” This means that when a wise ruler teaches, the people follow, just as grass bends in the wind. The people naturally comply. Thus, traditional Chinese politics emphasizes wise rulers and ministers, adhering to the “Way of the King.” This is what “advantageous to see a great person” signifies.

However, it’s crucial to understand that virtue-based rule does not rely on force or coercion. Instead, it depends on a free and cooperative interaction between the ruler and the people. Results are not immediate, much like how the “Xùn” hexagram, ruled by soft lines, only yields “small success” in the short term.

Chū Liù

The Dilemma of the Overly Submissive

Chū Liù (初六) represents a yin line, placed at the very bottom of the “Xùn” (巽) hexagram. Its position is low, and it receives the influence of the second line, which is a strong yang line. This creates a dilemma for Chū Liù: overly submissive and weak, it is caught between the command of the ruler and its own uncertainty. Once hearing the royal decree, it doesn’t know whether to advance or retreat, standing still in a state of confusion.

The essence of the “Xùn” hexagram is about the ruler’s command being followed by all—the order must be carried out without hesitation. To correct Chū Liù’s defect of being too passive, the interpretation suggests “Lì wǔ rén zhī zhēn” (利武人之贞), which means “it is beneficial for the firm resolve of a warrior.” In this case, if Chū Liù can emulate the resolute, decisive attitude of a warrior, the combination of strength and gentleness will be advantageous.

Practical Example: Imagine someone with a gentle and passive personality trying to start a business. It’s wise to partner with someone strong-willed and decisive to balance out each other’s strengths and weaknesses. After all, the overly soft may struggle with the challenges of entrepreneurship and may have difficulty making quick, firm decisions. Just as the interpretation for Chū Liù says, “Lì wǔ rén zhī zhēn,” relying on a partner’s fortitude will undoubtedly help in overcoming obstacles and moving toward success.

Jiǔ Èr

The Overly Obedient Servant

The interpretation of Jiǔ Èr (九二) is rather intriguing. This line is a strong yang line but placed in a passive, yin position. It is low in rank and excessively respectful, submissively following the ruler’s orders. The line “Xùn zài chuáng xià” (巽在床下)—”Xùn is beneath the bed”—symbolizes Jiǔ Èr’s complete surrender to the royal command, like someone kneeling at the king’s bedside, ready to follow any order.

However, Jiǔ Èr’s excessive submission raises some concerns. Since it shares the same lower position as Chū Liù, and its position is close to the upper line (Jiǔ Wǔ, 九五), which represents the ruler, Jiǔ Èr could be perceived as too eager to please and may arouse suspicion from the ruler. To prove its loyalty and avoid the ruler’s mistrust, Jiǔ Èr repeatedly sends messages through an intermediary—represented by the “shǐ wū” (史巫), or “historical medium”—demonstrating sincerity and dedication.

This passage speaks to the virtue of steadfast loyalty, even if it may seem excessive. Jiǔ Èr is perhaps too deferential, but in the context of “Xùn,” being submissive and obedient in the right way ensures that things go smoothly—hence the line ends with “Jí wú jiù” (吉无咎), meaning “success without blame.”

Practical Example: During the Western Han Dynasty, there was a literary figure and renowned humorist named Dōng Fāng Shuò (东方朔). Known for his fascination with strange tales and philosophy, he worked as an official responsible for delivering royal documents to Emperor Wǔ (汉武帝). Dōng Fāng Shuò knew how to use humor and stories to subtly advise the emperor, gaining his admiration. His respectful yet crafty way of speaking earned him high favor, and Emperor Wǔ once remarked, “If Dōng Fāng Shuò didn’t act so wildly, who among you could compare to him?” By understanding the lesson of “Xùn zài chuáng xià,” Dōng Fāng Shuò was able to gain the emperor’s favor and remain in good standing.

Jiǔ Sān

The Dilemma of Inconsistent Compliance

The term “Pín Xùn” (频巽) refers to oscillating between submission and rebellion—like a person who is obedient one moment and defiant the next, repeating this cycle over and over. The third line, Jiǔ Sān (九三), is a strong yang line placed in a dominant position but in the upper part of the lower trigram. Its position reflects an imbalance: too assertive to be truly submissive, yet trapped in the current of “Xùn” (巽), which demands compliance. Jiǔ Sān is caught in a constant tug-of-war between submitting and rebelling. Even when it reluctantly submits, dissatisfaction brews, leading to rebellion—only to find that it can’t break free of its position, so it submits again. This endless cycle of contradictory actions makes Jiǔ Sān an unreliable executor of the ruler’s command, often resulting in indecisiveness and failure to act decisively.

Practical Example: In an organization, imagine a department head who is skilled and capable but has a tendency to overestimate their abilities and hold opinions that clash with the organization’s established policies. If this person behaves like Jiǔ Sān, constantly wavering between compliance and defiance, they are unlikely to last long in their position. Such behavior may also end up harming the overall interests of the organization, making the leadership wary of their future effectiveness.

Liù Sì

The Humble Conqueror

The interpretation for Liù Sì (六四) is about humility and the successful completion of tasks. “Tián huò sān pǐn” (田获三品), meaning “to hunt and capture the third grade of game,” refers to a highly successful hunt that brings in not just food but also offerings for sacrifices and guests. The third-grade catch is metaphorical for achieving significant success that benefits both the individual and the greater community.

Liù Sì is a soft yin line that resides below the strong yang line of Jiǔ Sān (九三), representing a moment of humility and submission. Despite its lower position, Liù Sì aligns perfectly with the order of things, both respecting the ruler above (as it is positioned under Jiǔ Wǔ, 九五—the ruler’s line) and maintaining a modest, yielding attitude below. By embracing humility, Liù Sì is able to carry out the task at hand effectively and without regret, leading to success. Thus, “Huǐ wáng” (悔亡)—”no regret”—signifies that Liù Sì has no remorse for its actions, as it has done what was required in the most appropriate and effective manner.

Practical Example: During the Spring and Autumn period, the statesman Guǎn Zhòng (管仲) assisted Lord Qí Huán Gōng (齐桓公) in building a prosperous and powerful state. Guǎn Zhòng’s approach was to fully utilize the resources of the land, implement salt and iron policies, establish laws, and promote education. His methods were aligned with the ruler’s vision, and he unified the various states by following the “Xùn” spirit—always humbly submitting to the higher authority when needed, while acting decisively. This is the perfect embodiment of Liù Sì’s approach: knowing when to act in humility, which brings great rewards, just like capturing the third-grade game in a hunt.

Jiǔ Wǔ

The Virtuous Ruler and the Power of Command

“Zhēn Jí. Huǐ Wáng. Wú Bù Lì. Wú Chū Yǒu Zhōng.”
“Before Gēng for three days. After Gēng for three days. Jí.”

The fifth line, Jiǔ Wǔ (九五), is a strong yang line positioned at the center of the upper trigram. It represents a ruler with the virtues of strength, balance, and righteousness—essentially, the monarch who issues commands. The essence of “Xùn” (巽) is about yielding and compliance, but with the power to lead and transform. Jiǔ Wǔ is in the ideal position to make changes in the world. It symbolizes a ruler’s decree meant to overhaul old systems and customs, removing the outdated and introducing the new for the benefit of all. This is why the interpretation says: “Jí” (吉)—success and good fortune—”Huǐ Wáng” (悔亡)—no regrets—and “Wú Bù Lì” (无不利)—everything will be beneficial. But there’s a catch: a command must be executed thoroughly for it to truly succeed. “Wú Chū Yǒu Zhōng” (无初有终) means that while the command may begin with uncertainty, it must have a clear and effective conclusion. A command that is half-hearted will only diminish the ruler’s authority.

The term “Gēng” (庚) refers to change or transformation. Ancient Chinese reckoned days by the heavenly stems, and “Gēng” represented a day of change. “Before Gēng for three days” refers to the three days before the day of change (Dīng, 丁), which signifies a reminder or careful planning. “After Gēng for three days” refers to the days after the change (Guǐ, 癸), meaning that after the transformation, one must reflect and reassess the situation. The idea here is that before implementing significant change, one should give repeated warnings and reminders, and after implementing it, there must be careful consideration to ensure it is for the greater good and in alignment with people’s needs.

Practical Example: In modern democratic politics, laws are created by legislative bodies that represent the will of the people. Before passing a law, there should be in-depth research, consultations with various stakeholders, and careful deliberation on its principles, language, and goals. Once a law is passed, it needs to be widely publicized so the people understand it. This process reflects the spirit of “Before Gēng for three days, after Gēng for three days”—planning, reconsidering, and ensuring that the change is executed thoughtfully and thoroughly.

Shàng Jiǔ

The Danger of Excessive Submission

“Xùn zài chuáng xià. Sàng qí zī fǔ. Zhēn xiōng.”

The interpretation of the top line, Shàng Jiǔ (上九), brings with it a cautionary tale about excessive submission. “Xùn zài chuáng xià” (巽在床下)—”Xùn is beneath the bed”—symbolizes the extreme of yielding to the point of passivity. When “Xùn” is taken too far, it leads to an inability to act decisively or adapt to changing circumstances, much like a person who loses their sharp tools of action—referred to here as “zī fǔ” (资斧), the axe used for cutting. In this case, the ruler becomes ineffective because they have surrendered too much of their authority and decision-making power, thus losing the tools necessary for leadership. If this line fails to adapt, it leads to disaster.

Practical Example: After the Jingkang Incident (靖康之难), the Southern Song Dynasty faced a difficult standoff with the Jin Dynasty. The Song army, under the leadership of Yue Fei, had won several victories, but Emperor Gaozong (赵构, 1107-1162) insisted on negotiating peace with the Jin, symbolizing the excessive submission of “Xùn zài chuáng xià.” The peace agreement with Jin led to the dismissal of those advocating for the recovery of the Central Plains, resulting in the loss of the Song Dynasty’s ambition for a grand restoration. This passivity, symbolized by “sàng qí zī fǔ” (losing the sharp axe), ultimately led to a decline in power and the eventual downfall of the Southern Song to the Mongols—”Zhēn xiōng” (贞凶)—a fatal mistake.