Understanding Yao Titles and the Three Powers in the I Ching

How to Express the Yao Titles in the I Ching?

In the I Ching (Yì Jīng 易经), the titles of each hexagram’s lines (known as “yao” or 爻) are indicated by specific positional terms such as “Chū” (初), “Sì” (四), “Wǔ” (五), and “Shàng” (上), which refer to the respective positions of the lines. Meanwhile, the terms “Jiǔ” (九) and “Liù” (六) represent the concepts of Yang (阳) and Yin (阴). If a line is in a Yang position, it’s termed as “Jiǔ”; if it’s in a Yin position, it’s referred to as “Liù”.

Each yao title consists of two characters: the first refers to the position, and the second refers to the Yin-Yang nature of the line. This concept of Yin and Yang, representing the balance of opposing forces, has inspired various forms of art and design, including the creation of yin yang jewelry, which symbolizes harmony and balance in modern culture.

For example, the title of the first line of the Qián (Qián 乾) hexagram is “Chū Jiǔ” (初九), while the title of the second line is “Jiǔ Èr” (九二). Additionally, in the Qián and Kūn (Kūn 坤) hexagrams, a unique phenomenon occurs. The last line of each hexagram is called the “Yòng Wèi” (用位), which in Qián is “Yòng Jiǔ” (用九), and in Kūn, it’s “Yòng Liù” (用六). For all other hexagrams, the yao titles are denoted using the standard method described above.

What Does “Hidden Dragon, Don’t Use It” Mean?

In the I Ching (Yì Jīng 易经), Qián hexagram states: “Chū Jiǔ: Qián Lóng Wù Yòng” (初九: 潜龙勿用). The term Lóng (龙), which refers to a dragon, symbolizes the Son of Heaven and represents the purest form of Yang energy. Qián Lóng (潜龙) means that the dragon (or Yang energy) has not yet emerged and is hidden. This state implies that the balance between Yin and Yang has not yet been reached, and the emergence of the dragon (or Yang energy) could potentially damage this fragile equilibrium.

From the Confucian perspective, the dragon symbolizes benevolence (rén dé 仁德), and Qián Lóng suggests that this benevolence is still dormant, meaning the time for action has not yet arrived.

There are other ways to interpret “Hidden Dragon, Don’t Use It.” Firstly, in the six-line framework, the first two lines (the Chū and Èr 爻) are considered the “earth,” representing the foundational stage, the space where the dragon begins to grow and hide—places like valleys or abysses. In this stage, an individual is not yet able to achieve great feats.

Secondly, the lines of the hexagram also represent different phases of time—beginning, middle, and end. The first line represents the start, which is often filled with difficulties, implying that no significant action should be taken at this stage.

Finally, in the context of the positions of the lines (from the lowest to the highest), the first line represents a position of little power, just as the lowest-ranking official would have little influence or ability to realize their dreams. Thus, it’s a time when nothing substantial can be achieved.

In essence, the Chū Jiǔ line suggests that timing is key in all endeavors. When you are in a low position, it’s crucial to work on self-cultivation and improve your skills, so that when the time is right, you are ready to act.

What Are the “Three Powers” in the I Ching?

The “Three Powers” (Sān Cái 三才) refer to Heaven (Tiān 天), Earth (Dì 地), and Humanity (Rén 人). In the I Ching (Yì Jīng 易经), it’s written in the Xì Cí Xià (系辞下) chapter: “Yǒu Tiāndào yān, yǒu Rén dào yān, yǒu Dì dào yān, Jiān Sān Cái ér Liǎng zhī” (有天道焉，有人道焉，有地道焉，兼三才而两之). This means that Heaven, Earth, and Humanity each have their respective ways or principles.

The way of Heaven is the balance of Yin and Yang; the way of Earth is the balance of rigidity and softness; the way of Humanity is the path of righteousness and benevolence. Each of these three domains is represented by a specific line in the hexagram: Heaven at the top, Humanity in the middle, and Earth at the bottom.

The I Ching emphasizes harmony and unity between these three realms. Each domain corresponds to its own specific lines in the hexagram, with Yin and Yang lines corresponding to each respective domain. This structure is embodied in the Eight Trigrams (Bā Guà 八卦): Qián (乾), Kūn (坤), Zhèn (震), Xùn (巽), Kǎn (坎), Lí (离), Gèn (艮), and Duì (兑).

These three realms are inherently contradictory. As the Shuō Guà Zhuàn (说卦传) states: “Lì Tiān zhī dào rì Yīn yǔ Yáng, Lì Dì zhī dào rì Róu yǔ Gāng, Lì Rén zhī dào rì Rén yǔ Yì.” (立天之道日阴与阳，立地之道日柔与刚，立人之道日仁与义). It’s in these contradictions that the sixty-four hexagrams of the I Ching are formed, with each line representing the balance of Yin and Yang, rigidity and softness, righteousness and benevolence.

Thus, the I Ching is a sophisticated system that models both the natural world and human society through these interrelated and often opposing forces, helping us understand the ebb and flow of both external and internal dynamics.