I Ching Hexagrams: Yu Trigram

The concept of Yu (豫) embodies both harmony and joy. The Yu Hexagram is composed of Kun (坤) and Zhen (震). In terms of imagery, Kun represents the earth and occupies the lower trigram, while Zhen represents thunder and resides in the upper trigram. This symbolizes thunder emerging from the earth: the yang energy, initially hidden underground, accumulates and eventually bursts forth, producing the sound of thunder. This reflects the ideas of smooth progression and joy associated with Yu.

From the perspective of hexagram virtue (卦德), Kun represents obedience, and Zhen represents movement. When the upper part moves and the lower part follows in harmony, it signifies those in subordinate positions responding to those in authority with a gentle attitude, embodying a sense of joy and harmony.

Analyzing the structure (hexagram interaction, 交象), the fourth line (Nine in the Fourth, 九四) is the only yang (firm) line in the hexagram and serves as the principal line, leading the other five yin (soft) lines. The five yin lines do not correspond or associate with the principal line, which is auspicious. This is because excessive indulgence in pleasure during a time of Yu may lead to losing one’s moral direction, and overindulgence often results in sorrow after joy. With the exception of the second line (Six in the Second, 六二), most lines in the Yu Hexagram are not in their proper places, underscoring the need for caution in times of harmony and enjoyment.

Yu: Favorable for establishing lords and deploying armies

The essence of Yu lies in harmony and joy. Those in subordinate positions respond to those in authority with obedience and cooperation. This is a time well-suited for “establishing lords and deploying armies.”

• “Establishing lords” refers to a ruler appointing lords to create defensive perimeters and stabilize the kingdom. This redistribution of power requires the loyalty and compliance of subjects to succeed.
• “Deploying armies” involves military campaigns to suppress rebellion and protect the people. However, without justifiable reasons, raising armies recklessly can lead to widespread discontent among the populace. Success in such campaigns hinges on unity and cooperation between the ruler and the people.

Among the sixty-four hexagrams of the I Ching, certain hexagrams illustrate specific qualities. For example, the Tun Hexagram (屯卦, with Zhen below and Kan above) contains Zhen but not Kun, so its text only mentions “establishing lords” without “deploying armies,” as Zhen symbolizes the eldest son with an implication of inheriting the throne. Conversely, the Qian Hexagram (谦卦, with Gen below and Kun above) contains Kun but not Zhen, so its text only refers to “deploying armies” without “establishing lords,” as Kun represents harmony and submission. The Yu Hexagram contains both Zhen and Kun, allowing for both “establishing lords” and “deploying armies.”

Historical Example: Emperor Yang of the Sui Dynasty (569–618 CE)

During the reign of Emperor Yang of the Sui Dynasty, the nation was strong, and society was prosperous. However, living in an environment of harmony and joy, Emperor Yang became indulgent and extravagant, seeking grandeur at every turn. He ordered the construction of the Eastern Capital, requiring two million laborers every month. During his southern tours to Yangzhou, he built numerous luxurious palaces. Additionally, he launched military campaigns against Goguryeo (Korea), deploying a million soldiers. These actions severely weakened the empire’s vitality. Eventually, during the second campaign against Goguryeo, the rebellion of Yang Xuangan broke out, followed by widespread uprisings, leading to the downfall of the Sui Dynasty

Initial Six (初六): Proclaiming joy brings misfortune.

The term “proclaiming” (鸣) refers to openly expressing one’s inner feelings. The Initial Six, a yin (soft) line at the very bottom of the hexagram, corresponds to the principal line (Nine in the Fourth). This situation is likened to a petty individual gaining favor from those in power. Indulging in pleasure and becoming excessively complacent, such a person boasts about their status and achievements to others—this is the meaning of “proclaiming joy.”

In the Qian Hexagram (谦卦), the mention of “proclaiming” is auspicious, but in the Yu Hexagram, it is quite the opposite. Here, “proclaiming” indicates misfortune because it represents the behavior of someone with limited insight. Such individuals fail to recognize potential dangers during prosperous times. When they gain favor, they become overly proud, losing their sense of propriety. This behavior inevitably invites misfortune.

Historical Example:
During the late Qing Dynasty, the eunuch An Dehai was among Empress Dowager Cixi’s early favorites. Emboldened by her indulgence, he acted recklessly and tyrannically. However, his arrogance led to his downfall. He violated the Qing Dynasty’s ancestral regulations by leaving the capital without permission and was ultimately executed by Emperor Tongzhi and Prince Gong.

Six in the Second (六二): Firm as a rock. Fortunate by the day’s end.

The term “firm” (介) denotes steadfastness and integrity. “Firm as a rock” describes a person with unyielding moral character, like stone—unyielding and upright. The Six in the Second, a yin (soft) line in a yin position, occupies the central place in the lower trigram, indicating correctness and balance. Furthermore, it does not correspond or associate with the principal line (Nine in the Fourth), preserving its independence.

In the Yu Hexagram, most lines succumb to indulgence in joy, but Six in the Second is an exception. It maintains a firm and righteous heart, avoiding indulgence and preserving clear judgment. The phrase “by the day’s end” implies that the Six in the Second does not linger in fleeting pleasures but remains vigilant, observing and seizing the right opportunities for action. “Fortunate” (贞吉) suggests that adhering to righteousness ensures positive outcomes.

Historical Example:
Sima Guang (1019–1086), a prominent statesman of the Song Dynasty, upheld frugality in an era when extravagance was rampant among officials. Despite the indulgent atmosphere, he demonstrated unwavering integrity, embodying the spirit of being “firm as a rock.” Throughout his career, even amid political turbulence, he remained committed to righteous principles, ultimately earning recognition and leaving a legacy as a paragon of virtue.

Six in the Third (六三): Gazing in anticipation brings regret. Delayed regret is worse.

The term “gazing” (盱) refers to opening one’s eyes wide and looking upward expectantly. The Six in the Third, a yin (soft) line in a yang (strong) position at the top of the lower trigram, lacks correctness and balance. It corresponds with the principal line, Nine in the Fourth, symbolizing a petty person who looks up to those in power, hoping for favor and indulging in the atmosphere of joy. Such behavior inevitably invites misfortune and regret.

However, though Six in the Third is a yin line, its placement in a yang position suggests the potential for repentance. At this moment, the Six in the Third should immediately correct its mistakes. If it delays until the consequences grow irreversible, the regret will deepen and become impossible to undo.

Example:
Consider someone who cheats on an exam. With help from others, they might temporarily achieve high scores. However, if they grow complacent and repeat such behavior, their “gazing anticipation” will lead to regret. Eventually, they will face exposure and punishment, fostering a lazy and dishonest mindset that prevents meaningful learning. Only by awakening to their wrongdoing and committing to diligent study can they avoid repeating their mistakes and achieve genuine success.

Nine in the Fourth (九四): Guided by joy, achieving great success. Do not doubt—unity fosters enduring strength.

The phrase “guided by joy” (由豫) indicates that the Nine in the Fourth is the pivotal line in the Yu Hexagram, embodying its essence of joy. As the principal line of the upper trigram (Zhen), it symbolizes the source of movement and joy for the other yin lines.

The Nine in the Fourth, a yang (firm) line in a yin (soft) position, represents a capable minister near the ruler (symbolized by Six in the Fifth). This minister is strong yet gentle, firm in principles yet tactful in action. Such a disposition allows the minister to achieve great success, hence the phrase “achieving great success” (大有得).

However, as a trusted figure close to the ruler, the Nine in the Fourth bears great responsibility. The text advises “do not doubt” (勿疑)—sincerity and fairness are essential to meet the ruler’s trust. By seeking talented individuals with genuine intentions, a leader can gather capable allies. The phrase “unity fosters enduring strength” (朋盍簪) compares this unity to a hairpin binding strands of hair, symbolizing the harmonious collaboration of loyal subjects, creating trust between all levels of leadership. This unity ensures enduring success.

Example:
Otto von Bismarck (1815–1898), Germany’s “Iron Chancellor,” unified Germany and established its legal and financial systems. His great achievements—“achieving great success”—were largely due to Emperor Wilhelm’s unwavering trust. However, Bismarck’s narrow-mindedness and harshness toward colleagues, combined with his failure to cultivate new talent, undermined his legacy. His inability to embrace the spirit of “do not doubt, unity fosters enduring strength” led to the eventual disintegration of the German Empire just twenty years after his death.

Six in the Fifth (六五): Righteous caution leads to resilience and longevity.

The Six in the Fifth, a yin (soft) line in the exalted ruler’s position, aligns with the Nine in the Fourth, symbolizing a ruler receiving the assistance of a virtuous minister. Historically, rulers often bring chaos to their nations through improper behavior, with indulgence in pleasure being one of the most frequent causes of neglect in governance.

This principle echoes the wisdom of Mencius: “A nation without upright officials at home and external threats abroad will inevitably perish. It is through hardship that a country thrives, and through indulgence that it collapses.” The Six in the Fifth, aided by the Nine in the Fourth, resembles a ruler supported by principled officials and virtuous advisors.

Even though the Six in the Fifth finds itself in a time of joy and holds supreme authority, it does not succumb to indulgence. Instead, it rules with a careful and humble attitude, as if constantly wary of potential illness. This cautious governance ensures the nation’s stability and longevity.

Example:
During the Warring States period, King Wei of Qi, despite his efforts in governance, had a penchant for drinking and feasting, occasionally delaying state affairs. Fortunately, his wise minister Chunyu Kun tactfully advised him to moderate his indulgence. From then on, King Wei refrained from excessive drinking, often inviting Chunyu Kun to attend banquets to remind him of moderation. This “righteous caution” (贞疾) enabled King Wei to maintain his strength and leadership, securing Qi’s dominance among the states during his reign.

Six at the Top (上六): Darkened joy leads to mistakes; repentance brings no blame.

The term “darkened” (冥) signifies confusion and a lack of clarity. “Change” (渝) implies transformation. The Six at the Top, a yin (soft) line in a yin (receptive) position at the hexagram’s pinnacle, represents a person deeply lost in indulgence and pleasure, clouding their judgment and leading to erratic behavior.

This state of “darkened joy” (冥豫) implies immersion in enjoyment to the point of losing self-awareness and neglecting proper conduct. However, being at the end of the Zhen trigram (representing movement), the line also holds the potential for transformation. If this person recognizes their errors and reforms their behavior, they can avoid blame.

This reflects the saying: “To err is human, but to correct one’s mistakes is the greatest virtue.” Although the Six at the Top suggests being lost in indulgence, the hexagram encourages repentance and opens the door for redemption.

Example:
The great Tang poet Li Bai (701–762) spent his youth in idleness, wandering aimlessly through the streets. One day, he encountered an elderly woman attempting to grind an iron rod into a sewing needle. Struck by the determination and perseverance of her actions, Li Bai realized the value of sustained effort and dedication. This moment of enlightenment inspired him to abandon his careless ways and commit to his craft, ultimately earning his place in history as the illustrious “Poet Immortal.”