Understanding “Yao Correspondence” in the I Ching

What does it mean for two yao (爻) to be “corresponding” (相应)?

This concept refers to the relationship between two “corresponding” yao, one in the upper and one in the lower positions. In the I Ching (易经, Yì Jīng), there is an inherent correspondence between the lines, or yao, of a hexagram. In Yì Wěi·Qián Zuó Dù (易纬·乾凿度), it is stated, “Three lines below signify the Earth, and four lines below signify Heaven,” suggesting that the third and fourth yao mark the dividing line between the forces of Heaven and Earth, Yin and Yang (阴阳). Similarly, within the six yao of a hexagram, there exists a reciprocal relationship between the first yao (初爻, chū yáo) and the fourth yao (四爻, sì yáo), the second yao (二爻, èr yáo) and the fifth yao (五爻, wǔ yáo), as well as the third yao (三爻, sān yáo) and the top yao (上爻, shàng yáo).

In these pairs, there exists a reciprocal and interdependent relationship. This concept follows the principle of “like attracts like” and “opposites attract.” If the relationship between yao is “soft responds to soft” (以柔应柔, yǐ róu yìng róu) or “hard responds to hard” (以刚应刚, yǐ gāng yìng gāng), there may be a situation where “no response occurs,” leading to a lack of mutual “resonance.” For example, in the hexagram Jì Jì (既济), the first yao (初九, chū jiǔ) and the fourth yao (六四, liù sì) correspond with each other, while the second yao (六二, liù èr) and the fifth yao (九五, jiǔ wǔ) also respond, and the third yao (九三, jiǔ sān) corresponds with the top yao (上六, shàng liù). These are instances of Yin and Yang responding to each other. In contrast, in the hexagram Mín (民), the first yao (初六, chū liù) and the fourth yao (六四, liù sì), the second yao (六二, liù èr) and the fifth yao (六五, liù wǔ), as well as the third yao (九三, jiǔ sān) and the top yao (上九, shàng jiǔ), all exhibit either “soft responding to soft” or “hard responding to hard,” resulting in either no response or an “opposing response,” which is unfavorable for the development of a situation.

In general, hexagrams are formed by the interplay of the hard and soft yao. However, sometimes one yao in a hexagram may correspond with multiple others. For instance, in the hexagram Bǐ (比), the fifth yao (九五, jiǔ wǔ) is hard, while the other five yao are soft. This creates a hexagram where one hard yao is surrounded by five soft yao, symbolizing the relationship between the emperor and the feudal lords.

What is the significance of a yao in the “middle”?

The “middle” originally refers to a central position that maintains balance and integrity. In the context of a hexagram, the “middle” corresponds to the fifth yao in the upper trigram and the second yao in the lower trigram. These positions signify that the development of events is not hindered, symbolizing actions that are balanced and free from bias. This concept aligns with the Confucian idea of the Doctrine of the Mean (zhōng yōng zhī dào 中庸之道), which emphasizes moderation and balance. It is generally believed that the virtue of a yao in the middle is stronger than that in the correct position, and in the I Ching, such positions often indicate auspicious outcomes.

What roles do the yao positions and yao times play in the I Ching?

In the process of development, all things follow a certain pattern of change. This pattern is reflected in the hexagrams and their lines in the I Ching, particularly in the concept of “yao time” (yáo shí 爻时), which refers to the timing and context within which a yao’s characteristics come into play. The Xiàng Cí (象辞) says, “Time is of great importance,” highlighting the significance of timing in determining the influence of the yao and their role in predicting the fortunes or misfortunes of a situation. It is only by understanding this timing that one can make accurate judgments about the outcomes of events and guide one’s actions accordingly.

Yao positions, or the specific lines of a hexagram, refer to the placement of each yao in the sequence. In the I Ching, each hexagram consists of six yao, which are arranged from bottom to top as: first yao (初爻, chū yáo), second yao (二爻, èr yáo), third yao (三爻, sān yáo), fourth yao (四爻, sì yáo), fifth yao (五爻, wǔ yáo), and the top yao (上爻, shàng yáo). Among these, the odd-numbered yao (first, third, and fifth) are Yang (阳, yáng), while the even-numbered yao (second, fourth, and top) are Yin (阴, yīn).

The term “proper position” (当位, dāng wèi) refers to when a Yang yao occupies a Yang position, or a Yin yao occupies a Yin position, indicating that the development follows the natural order of things. This is considered favorable. Conversely, an “improper position” (不当位, bù dāng wèi) occurs when a Yang yao is placed in a Yin position or vice versa, suggesting that the development of events is contrary to the natural flow, leading to unfavorable outcomes.

However, this judgment of “good” or “bad” is not absolute, as there is always the potential for transformation between the two states. The Yao Ci (爻辞) teaches, “When in the proper position, maintain integrity and avoid misfortune; when in an improper position, seek the correct path to ensure good fortune.” This highlights the dynamic nature of the I Ching—its teachings are adaptable and can guide individuals toward a balanced and prosperous path, even in challenging situations.