I Ching Hexagrams:Xiao Xu Trigram

Xiu (畜 ䷈), interchangeable with “xu” (蓄), means to store or nurture. Xiao Xu (小畜) refers to containing or nurturing with a small force, stopping the great with the small, or nurturing something minor. The Xiao Xu Hexagram is composed of the Qian (乾) and Xun (巽) trigrams.

From the perspective of the hexagram’s imagery, Qian represents Heaven, and Xun represents Wind. With Qian below and Xun above, it is like the wind moving above the sky but not yet reaching the ground. This symbolizes not hastening to assist external matters but focusing first on gathering one’s internal strength.

From the perspective of the lines, the Xiao Xu Hexagram consists of one yielding (yin) line and five strong (yang) lines. The yielding line is in the correct position, and with its solitary strength, it restrains the five strong yang lines. The fourth line occupies a yin position and uses a yielding nature to stop the yang, signifying the small stopping the large.

From the perspective of virtue, Qian signifies strength and perseverance, while Xun signifies gentleness and compliance. Qian, representing Heaven, is inherently lofty and unyielding, difficult to restrain. Now that Qian is positioned beneath Xun, it signifies using gentle virtues to restrain the vigorous yang force rather than suppressing it with power, further emphasizing the nurturing of smaller forces.

Xiao Xu: Progress. Thick clouds bring light rain from my western outskirts.

The pronoun “I” refers to oneself. The “west,” according to the Shuo Gua Zhuan (Commentary on the Trigrams), corresponds to the Dui (兑) trigram. Dui consists of one yin line and two yang lines, making it a yin trigram. Therefore, the west is metaphorically associated with the yin side. The Xiao Xu Hexagram implies a principle of achieving success because the second and fifth yang lines occupy central positions within their respective trigrams, embodying strength and integrity. This ensures the ability to act decisively and achieve progress.

The phrase “thick clouds but no rain” suggests that the Xiao Xu Hexagram represents a time of nurturing without action. Just as dense clouds accumulate in the sky but have yet to release rain, the lack of rain stems from the imbalance between yin and yang. Rainfall requires the harmonious merging of yin and yang, but with one yin line restraining five yang lines, such harmony is unattainable. “From my western outskirts” indicates that the clouds originate from the western side, aligning with the yin-associated Dui trigram.

When yang energy takes the lead and moves, yin energy naturally follows, leading to harmony and rainfall. However, in the Xiao Xu Hexagram, where yin moves first, the imbalance prevents harmony, resulting in “thick clouds but no rain.” This serves as a metaphor for refraining from hasty actions during periods of nurturing. A virtuous person should practice gentleness and compliance, using the yielding virtues of Xun to restrain the unyielding nature of Qian and cultivate inner strength.

Example Interpretation:

During the Wei, Jin, and Southern and Northern Dynasties, political turmoil forced virtuous individuals to retreat to the mountains and forests, sustaining themselves through farming and study. Tao Yuanming (365, 372, or 376–427 CE) is a prime example. Refusing to bow for mere survival, he chose to live in serene simplicity amidst a chaotic era, embodying a noble character that earned deep respect. Although Tao once aspired to serve society and achieve great deeds, the harsh environment of his time made it impossible to aid the greater good. Instead, he practiced gentle virtues to restrain his ambitious yang spirit, striving for personal integrity.

Initial Nine: Returning to the proper path. What blame could there be? Auspicious.

“Returning” (复) means to go back. The Initial Nine is at the very bottom of the hexagram. It is a strong yang line in a yang position and resides in the lower trigram, Qian. This naturally gives it an impulsive drive to move forward. However, during the time of Xiao Xu (Small Accumulation), it is best to accept the restraining influence of its proper correspondence, the Six in the fourth position, and adhere to the righteous path. By doing so, what fault could there be? At the beginning stage of Xiao Xu, the Initial Nine maintains righteousness and self-restraint, avoiding reckless or impulsive actions, thereby bringing auspiciousness.

Example Analysis:

Han Xin (?-196 BCE), a famed general of the Han Dynasty, experienced poverty and hardship in his youth and often endured ridicule. One day, a group of local bullies insulted him and forced him to crawl between one man’s legs as an act of humiliation. Despite the mocking crowd, Han Xin complied without resistance. His remarkable forbearance demonstrated true courage, as he endured what others could not. This moment of humiliation fueled his resolve to rise above adversity and achieve greatness.

〇 Nine in the Second Position: Led back to the proper path. Auspicious.

“Led” (牵) implies being connected or drawn back. The Nine in the second position is a strong yang line in a yin position. Though it possesses strength and resilience, it follows the path of gentleness and compliance. Despite being part of the Qian trigram and inherently strong, it is situated in the central position of the lower trigram, enabling it to maintain balance and avoid excessive ambition. Additionally, the Nine in the second position has no direct correspondence with the Nine in the fifth position, which is its natural counterpart. Instead, it is easily influenced by its similar counterpart, the Initial Nine, and thus returns to hold its position. By carefully assessing when to advance or retreat and adhering to the proper path, it achieves auspiciousness.

Example Analysis:

Giuseppe Garibaldi (1807–1882), one of the architects of Italy’s unification, exemplified this principle. After successfully uniting Italy, he voluntarily relinquished all titles and honors, choosing instead to retire to a humble life. His ability to weigh the circumstances, discern the benefits and risks, and forgo the temptations of wealth and power reflects his noble and selfless character. As an ancient Chinese poem puts it: “Having achieved success, he refuses rank, and with a courteous bow, returns to the fields.” Such high moral integrity earned him the admiration of the world.

〇 Nine in the Third Position: The axle’s spokes break. The couple turns against each other.

“Axle” (舆) refers to a cart or carriage. “Break” (说, pronounced as “shuo”) means detachment or disconnection, and “spokes” (辐) are the wooden rods connecting the wheel to the axle. “The axle’s spokes break” describes a situation where the spokes detach, making the cart unable to move forward.

The Nine in the third position is a strong yang line in a yang position, eager to advance. However, during the time of Xiao Xu (Small Accumulation), such ambition is ill-suited. Positioned in the lower trigram, it lacks the favorable conditions to move forward, just as a cart with broken spokes cannot travel. Although the Nine in the third position is restrained by the gentle Six in the fourth position, the opposing natures of these two lines result in discord, akin to a quarrel between husband and wife.

The Nine in the third position is excessively strong, failing to align with the balanced path. Unlike the Initial Nine and the Nine in the second position, which restrain their vigorous natures, the Nine in the third position becomes reckless. Its defiance leads to disharmony, akin to a household torn apart by discord. Such misalignment inevitably invites misfortune.

Example Analysis:

Consider a towering tree and a blade of grass. At first glance, the tree appears robust and flourishing, while the grass seems weak and fragile. Yet during a storm, the tree is often broken, while the grass bends and sways, surviving unscathed. This illustrates how excessive rigidity often leads to destruction.

〇 Six in the Fourth Position: Integrity is maintained. Harm is avoided. Fear dissipates. No blame.

“Integrity” (孚) signifies trustworthiness and sincerity. “Harm is avoided” (血去) means to stay away from danger or injury, while “Fear dissipates” (惕出) implies escaping peril and fear.

The Six in the fourth position is a yielding (yin) line in a yin position, correctly placed. It forms a close and harmonious relationship with the Nine in the fifth position, symbolizing a loyal minister gaining the trust and favor of the ruler.

In the Xiao Xu Hexagram, the Six in the fourth position alone restrains five strong yang lines. If it were to use force to stop the yang lines, its softness would ultimately be overwhelmed by the collective strength of the yang. Instead, the Six in the fourth position relies on sincerity and gentleness, earning the trust and support of the Nine in the fifth position. By doing so, it avoids injury, escapes danger, and remains free from blame.

Example Analysis:

Fang Xiaoru (1357–1402), a renowned scholar-official during the early Ming Dynasty, gained the trust of Emperor Jianwen and advocated for reducing the power of the feudal princes. However, his measures were overly aggressive, creating a dynamic of one gentle force opposing many strong ones. Seizing the pretext of purging corrupt ministers, Zhu Di (the Prince of Yan) rose in rebellion, leading to Emperor Jianwen’s exile and Zhu Di’s eventual usurpation of the throne as the Yongle Emperor. Fang Xiaoru was executed along with his entire clan.

Had Fang Xiaoru employed a gentler and more conciliatory approach to restrain the princes, he might have avoided his tragic fate and prevented the “Jingnan Rebellion.”

〇 Nine in the Fifth Position: Trust binds firmly. Prosperity shared with neighbors.

“Bind” (挛) means to connect closely without breaking. “As” (如) serves as a particle for emphasis. “Prosperity” (富) refers to the wealth and virtue of the Nine in the fifth position. “With” (以) can be understood as “along with” or “shared with.”

The Nine in the fifth position is a strong yang line in a high and noble place, corresponding with the Six in the fourth position. The Six in the fourth position stores trust and uses it to restrain the Nine in the fifth position, while the Nine in the fifth also cultivates and accumulates its own virtue. Together, they form a relationship of mutual trust, with the ruler and minister sharing a united vision.

The Nine in the fifth, representing a king, leads all the yang lines in the hexagram with its central and balanced strength. It accepts the gentle restraint of the Six in the fourth position, completing the principle of Xiao Xu (Small Accumulation) and achieving great harmony.

Example Analysis:

In history, enlightened rulers who created prosperous eras often trusted and empowered capable ministers. These ministers, in turn, served with utmost dedication, leading to mutual trust between ruler and subject. Such harmony, exemplified by the phrase “Trust binds firmly; prosperity shared with neighbors,” allowed nations to thrive, ensuring stability and prosperity for the people.

〇 Top Nine: The rain falls. Movement ceases. Accumulated virtue reaches fullness. The wife’s persistence is dangerous. The moon approaches fullness. For the nobleman, advancing leads to misfortune.

“Cease” (处) means to stop. “Accumulated virtue” (尚德载) refers to the gentle and cultivated nature of the Six in the fourth position. “Wife” (妇) symbolizes yielding and gentleness. “The moon approaches fullness” (月几望) describes the lunar phase just before the full moon, signifying near-completion.

The Top Nine sits at the uppermost position of the hexagram, at the peak of the Xiao Xu (Small Accumulation) cycle. Here, the interaction between yin and yang has reached harmony, resulting in rain—hence, “The rain falls.” The lower trigram Qian (Heaven) with its three yang lines had previously sought to ascend but was restrained by the gentleness of the Six in the fourth position. However, as the Six in the fourth lacks sufficient strength to restrain the yang lines firmly, the Xiang Zhuan commentary states, “Dense clouds but no rain, indicating further movement.”

At the top of the hexagram, the yang energy has reached its limit and has no further path forward, so it halts—hence, “Movement ceases.”

“Accumulated virtue reaches fullness” signifies the gradual cultivation of gentleness by the Six in the fourth position, achieving mastery in restraining the yang forces. However, if one clings too rigidly to the approach of using softness to restrain hardness—like a woman (symbolizing yin energy) who remains unyieldingly persistent—it may lead to peril, hence “The wife’s persistence is dangerous.”

On the other hand, as the yin energy approaches fullness and balances the yang energy, any attempt by a nobleman to advance rashly and oppose the yin directly would result in conflict and inevitable misfortune, hence “For the nobleman, advancing leads to misfortune.”

Example Analysis:

During the late Eastern Han dynasty, young and incapable emperors allowed eunuchs to wield power, causing corruption and chaos. Li Ying (110–169) and other upright ministers repeatedly advised the emperor to distance himself from corrupt eunuchs and trust virtuous officials. However, this incited retaliation from the eunuchs, who imprisoned Li Ying and his allies, barring them from government service permanently.

This “Disaster of the Partisan Prohibition” left the court devoid of capable officials, leading to the downfall of the Eastern Han. Though Li Ying’s intentions were noble, his inability to act with gentleness and patience in the face of danger—opting instead to confront the eunuchs with forceful measures—ultimately accelerated the empire’s decline.