I Ching Hexagrams:Gǔ Trigram

The concept of “蛊” (gǔ) refers to an extreme state of decay or chaos that leads to calamity. The Chinese character “蛊” is composed of two parts: “虫” (insects or small venomous creatures) and “皿” (a container or vessel). In ancient times, people would place numerous venomous snakes or insects into a sealed container, allowing them to fight and devour each other. The surviving creature, having absorbed the venom of all the others, became extraordinarily toxic. This imagery serves as a metaphor for how small troubles can accumulate into a major catastrophe. The hexagram associated with “蛊” is formed by combining the trigrams Xùn (巽) and Gèn (艮).

The Structure and Symbolism of the Hexagram

From a structural perspective, the Xùn trigram consists of one yin line below two yang lines, representing flexibility or submission (a yin trigram). In contrast, the Gèn trigram has one yang line below two yin lines, symbolizing stillness or restraint (a yang trigram). When combined, the yin trigram is placed below, and the yang trigram is above. This arrangement signifies a societal hierarchy where submissive followers below passively obey an inert, unresponsive leader above, painting a picture of decay, stagnation, and a lack of meaningful interaction between the two groups.

From the perspective of the individual lines within the hexagram, both trigrams have their yang lines above their yin lines, a unique characteristic among the 64 hexagrams. This configuration, termed “firm above and yielding below,” highlights the imbalance and disconnection that “蛊” represents.

The primary focus of the hexagram is on how to address and rectify such chaotic conditions after they arise. This encapsulates the philosophy of 治蛊之道, or “the way to resolve and govern chaos.”

The Text of the Hexagram:

蛊：元亨，利涉大川。先甲三日，后甲三日。

The hexagram 蛊 (gǔ) conveys a principle of great success and universal harmony. Even in the depths of chaos, there is the potential for rectification and renewal. This is why it is described as “利涉大川”—”favorable to cross great rivers,” symbolizing the necessity of bold actions and sweeping reforms to restore order and address deep-seated issues.

Explanation of “先甲三日, 后甲三日”

In ancient times, the Chinese used the heavenly stems to mark days, and “甲” represented a new beginning. The phrase “先甲三日” (three days before Jiǎ) refers to the day Xīn (辛), which phonetically corresponds to “new” in Chinese. It implies the need to announce new policies in advance, allowing people to prepare and avoid unintentional violations. This reflects the Confucian value of 仁道 (the Way of Benevolence): a ruler should educate rather than punish arbitrarily.

Conversely, “后甲三日” (three days after Jiǎ) refers to the day Dīng (丁), phonetically related to “warning.” It suggests that after a policy is implemented, there should be a period of reminders and leniency for minor transgressions. This embodies 恕道 (the Way of Forgiveness), emphasizing understanding and gradual adaptation rather than immediate harsh enforcement.

The essence of “先甲三日, 后甲三日” is that when addressing chaos or implementing reforms, both prior preparation and subsequent guidance are critical for sustainable success.

Modern Relevance

The principles of “先甲三日, 后甲三日” find strong resonance in today’s legal systems, especially within the framework of rule of law. Many modern regulations stipulate that laws come into effect three days after their announcement, mirroring the spirit of “先甲三日.” Additionally, transitional clauses in new legislation—meant to bridge old and new laws—reflect the philosophy of “后甲三日,” allowing individuals and institutions to adapt to changes smoothly.

By aligning policy implementation with thorough preparation and gradual enforcement, these ancient ideas continue to inform and enrich contemporary governance, ensuring that reforms are both effective and compassionate.

Line 1

初六：千父之蛊。有子。考无咎。厉终吉。

The first line of the hexagram speaks of “the chaos of the father’s generation,” which refers to the problems or wrongdoings that occur in previous generations, particularly those of a father figure. The term “考” (kǎo) refers to the deceased father. The phrase “千父之蛊” (thousands of father’s troubles) suggests that the chaos or misdeeds of previous generations accumulate over time and do not manifest immediately. They become evident only after passing through multiple generations. The metaphor of father and son is used here to express how the solution to such problems is often passed down through family lines. The Initial Line (初六), which is a yin line positioned in the yang position, represents a son with a soft nature but a strong will to resolve his father’s wrongs. When the chaos first arises, it is still in its early stages, and thus, it is easier to manage. The son, in this case, addresses and rectifies the issues that arose during his father’s lifetime, and the father, being deceased, is not blamed as the son is able to make amends.

The line emphasizes that when starting to address chaos, one must be cautious and alert to the potential dangers, maintaining a sense of caution and fear, which will eventually lead to a favorable outcome.

Example: During the Northern and Southern Dynasties, Su Chao (498-546), a minister of the Western Wei, introduced a tax policy due to insufficient state funds, which placed a heavy burden on the people. Su Chao often felt guilty about this, acknowledging it was not a sustainable approach and hoping that future reforms would come. His son, Su Wei (534-621), took on the task of reducing taxes after hearing of his father’s concerns. During the reign of Emperor Wen of the Sui Dynasty, Su Wei successfully petitioned for a reduction in taxes, which was accepted by the emperor. This scenario exemplifies the idea of “干父之蛊，有子，考无咎”—addressing the father’s misdeeds and having the son correct them, resulting in no blame for the father.

Line 2

九二：千母之蛊。不可贞。

The second line of the hexagram, 九二, features a yang line positioned in a yin position, representing the relationship between a mother and child. Here, the line symbolizes a son who is trying to correct the wrongs of his mother’s generation. The line warns that in doing so, one should not be rigid or overly assertive. The phrase “不可贞” translates to “do not act inflexibly” or “do not be too dogmatic,” suggesting that a son should not approach the task of correcting his mother’s mistakes with sheer force or stubbornness. Instead, he must balance his approach with respect and understanding of the familial hierarchy.

In this case, the chaos of the mother’s generation (i.e., misdeeds) must be handled with caution and flexibility. A son’s attempts to resolve the problem must be done with wisdom and compassion, avoiding oppressive or overly harsh methods, as this would violate the fundamental harmony of filial piety.

Example: During the early Han Dynasty, the country practiced the Daoist philosophy of “non-action” (黄老无为而治), which led to relative peace and prosperity. However, from another perspective, this approach amounted to complacency and stagnation, and the issues inherited from the Qin Dynasty were not fully addressed. Emperor Wu of Han, Liu Che (156-87 BCE), had grand ambitions to reform the country and implement Confucian principles to solidify the foundations of the empire’s governance. However, the conservative forces, led by Dowager Empress Dou, who adhered to Daoist teachings, made it difficult for Emperor Wu to push through reforms. As a result, his efforts were gradual, aligning with the idea of “干母之蛊，不可贞”—not acting with strict rigidity but instead adopting a gradual approach. Only after the death of Dowager Empress Dou was Emperor Wu able to fully promote Confucianism, which laid the foundation for China’s political system for the next two thousand years.

Line 3

九三：千父之蛊。小有悔。无大咎。

In the third line of the hexagram, the father is still alive, and the child wishes to correct the wrongs of the father’s generation. While it is important to be firm in addressing these issues, excessive rigidity may be inappropriate. The third line (九三) is a yang line positioned in the yang position, located higher up in the lower trigram. This placement suggests a tendency toward excessive rigidity that might lead the person away from the middle path. However, since this line is still in the Xùn position, which embodies the virtue of gentleness and yielding, the third line is not entirely misaligned, even if it is somewhat too strong.

The line highlights the importance of firmness in dealing with chaotic situations, though this might cause some friction in the father-son relationship (“small regret“). Nevertheless, there is no major fault, and despite the initial difficulties, the situation ultimately turns toward a positive outcome.

Example:
In the Classic of Filial Piety (《孝经》), Confucius is quoted as saying: “If the father is in the wrong, the son must not blindly follow him. If the father acts unjustly, the son should strive to correct him… how can obedience to the father be called filial piety if it leads to wrongdoing?” This reflects that mere obedience is not true filial piety. If a father’s actions contradict ethical principles, the son must take action to advise him. Similarly, in the line “干父之蛊”, although addressing the father’s mistakes may cause some tension and “small regret,” it is ultimately the righteous path, and therefore “无大咎”—there is no major fault.

Line 4

六四：裕父之蛊。往见吝。

The fourth line introduces the concept of “裕” (yù), which stands in contrast to “干”. While “干” indicates an active approach to addressing issues, “裕” suggests a passive or negligent attitude toward correction. In this case, the line 六四 represents a yin line in a yin position, meaning the person is in the right position but lacks the strength to initiate meaningful change. Instead of addressing the father’s issues directly, the individual merely follows past practices, without offering any substantial reform. This passivity deepens the chaos rather than resolving it, leading to “往见吝”, which means the situation turns from good to bad, ultimately resulting in stagnation and regret.

Example:
After the middle period of the Tang Dynasty, the royal court became increasingly extravagant, and the influence of the eunuchs grew. Following the reigns of Emperors Suzong and Daizong, the eunuchs began to interfere with state affairs, and by the reign of Emperor Dezong, they even controlled the military. The emperors after Suzong failed to act decisively against the growing power of the eunuchs—this represents the concept of “裕父之蛊”. They did not take timely action to curb the eunuchs’ overreach, which led to the situation deteriorating. As the eunuchs’ power expanded unchecked, they eventually controlled the fate of emperors, including even determining their lives and deaths. As Emperor Wen of the Tang Dynasty, Li Ang (809-840), lamented: “The Zhou and Han dynasties were controlled by powerful ministers, but now we are controlled by household slaves, which is even worse.”

Line 5

千父之蛊。用誉.
“Rectifying the father’s legacy by leveraging his virtues and reputation.”

The fifth line represents a balance of flexibility and firmness, as it is a yin line in a yang position, symbolizing the ability to manage the situation with both gentleness and strength. While the third line (九三) is overly rigid in dealing with issues, and the fourth line (六四) is overly weak, this line strikes the ideal equilibrium.

When addressing past mistakes or chaos caused by one’s predecessor, it is common for the reformer to gain praise while the predecessor’s reputation suffers. However, the most effective method of resolving these issues is to build upon the virtues of one’s predecessor and use their good reputation as a foundation for reform. This approach not only rectifies the situation but also preserves the predecessor’s honor, achieving a harmonious resolution.

Example:
During the reign of Emperor Zhao of the Han Dynasty (94–74 BCE), he adopted the principle of “千父之蛊，用誉” in governance. After the era of his predecessor, Emperor Wu of Han, the Han Dynasty reached its peak in cultural and military achievements. However, Emperor Wu’s aggressive military campaigns and excessive taxation weakened the empire’s resources and strained its people. Upon ascending the throne, Emperor Zhao implemented reforms that allowed the population to rest and recover. His policies ushered in another period of prosperity for the dynasty, all while preserving and honoring Emperor Wu’s legacy as a visionary leader.

Line 6

上九。不事王侯。高尚其事.
“No longer serving kings or nobles, maintaining one’s noble character.”

By the sixth and final line of the hexagram, the task of resolving chaos has been completed. The top line (上九) represents the pinnacle of the Gèn trigram, associated with stillness and stability. It signifies that the person has reached the ultimate stage of their journey: retreating from public affairs to a life of seclusion and integrity. With the work done, there is no need to continue serving kings or nobles. Instead, it is time to preserve one’s purity, honor, and moral character while enjoying a life of peace and contentment.

Example:
The philosopher Mencius (372–289 BCE) praised Confucius as a sage who knew the right time to act and the right time to retreat. Confucius demonstrated this by stepping away from public life when his mission was accomplished, embodying the ideal of “serving when called, and retiring when not.” This principle aligns with “不事王侯，高尚其事”, emphasizing that once the chaos has been resolved and the mission fulfilled, the highest virtue is to withdraw from worldly pursuits and uphold one’s integrity.