Understanding the “Yì Jīng” Hexagram Positions

Who coined the concept of “First Position Unconcerned with Rank” (“Chū shàng bù lùn wèi”)?
“First Position Unconcerned with Rank” was proposed by Wang Bi (王弼, Wáng Bì), a metaphysician from the Wei-Jin period, in relation to the positions of the hexagram lines in the Yì Chuán (易传, Yi Zhuang). In his work, Biàn Wèi (辩位), Wang Bi meticulously explained the nature of the six lines within a hexagram. He proposed that the third (三爻, sān yáo) and fifth (五爻, wǔ yáo) lines could be considered “Yang positions” (阳位, yáng wèi), while the second (二爻, èr yáo) and fourth (四爻, sì yáo) lines could be deemed “Yin positions” (阴位, yīn wèi). However, the first (初爻, chū yáo) and the sixth (上爻, shàng yáo) lines do not adhere strictly to this classification. These lines represent the beginning and end of a process, and their positions are fixed, underscoring their importance in the development of an event or situation. Therefore, they do not warrant a rigid ranking of nobility.

What is the “Way of the Three Powers” (“Sān cái zhī dào”)?

The “Three Powers” refers to Tian Dao (天道, the Way of Heaven), Di Dao (地道, the Way of Earth), and Ren Dao (人道, the Way of Humanity). As described in the Yì Chuán and the Yì Jīng (易经, Book of Changes), these three powers are the pillars of existence. The text states: “The Yì is vast and all-encompassing. It contains the Way of Heaven, the Way of Humanity, and the Way of Earth. By incorporating all three, it leads to the formation of the six.” In other words, in the sixty-four hexagrams, each consists of six lines, with the fifth and sixth lines representing Heaven, the third and fourth lines representing Humanity, and the first and second lines representing Earth. This highlights the interconnectedness and mutual influence of Heaven, Earth, and Humanity, forming a cohesive and organic whole, each with its own rules and characteristics. The system of divination in the Yì Jīng operates on the dynamic interplay of these three forces, offering practical insights into one’s fortune. However, be wary of so-called fortune-tellers who use the Yì Jīng as a cover for deception, filling your head with empty promises. Don’t let their flowery language blind you to the truth!

What does “Heavenly Position” (“Tiān wèi”) refer to in the hexagram lines?
In the context of the six lines in a hexagram, the fifth and sixth lines are often referred to as the “Heavenly Positions.” The fifth line represents the “true” position of Heaven, while the sixth line signifies the “oblique” position of Heaven. The Shuō Guà (说卦), an early commentary on the Yì Jīng, states: “The Way of Heaven is established through the interplay of Yin and Yang.” This places the “Heavenly Positions” at the uppermost two lines, as discussed. Because the ruler often sits in the highest position, these lines are also known as the “positions of the celestial sovereign” (天子之位, tiān zǐ zhī wèi).

How is the “Earthly Position” (“Dì wèi”) determined?

According to the Shuō Guà commentary, “The Way of the Earth is founded on softness and hardness,” which places the “Earthly Position” at the lowest two lines—specifically, the first and second lines. The first line, being at the very bottom and closest to the earth’s energy, is known as the “True Position of the Earth” (地之正位, dì zhī zhèng wèi), while the second line is considered the “Oblique Position of the Earth” (地之偏位, dì zhī piān wèi).

What role does the “Human Position” (“Rén wèi”) play in the hexagram?
The Yì Chuán states, “The Way of Humanity is built on benevolence and righteousness.” Humanity occupies the space between Heaven and Earth, and thus the “Human Position” is found in the middle of the hexagram, corresponding to the third and fourth lines. The third line is known as the “True Position of Humanity” (人之正位, rén zhī zhèng wèi), as it is closest to the second line representing Earth, offering stability and grounding.

What is meant by the “Noble Position” (“Guì wèi”) in the hexagram?

Among the six lines, the fifth line holds the highest rank and is often referred to as the “Noble Position” or “Respectable Position” (贵位, guì wèi). The Xì Cí (系辞) states: “Through the arrangement of the low and high, the noble and humble are revealed.” The fifth line sits in the “Heavenly Position,” but unlike the extreme sixth line, it is not as prone to reversal, making it the most stable. In ancient China, the emperor or sovereign was often referred to as “Nine-Five Respect” (九五之尊, jiǔ wǔ zhī zūn), with the “five” representing the fifth line in the hexagram—a symbol of the emperor’s supreme authority.