Section 5: Six Five (六五)

"Six Five: Its sincerity is mutually felt, and its dignity is imposing; auspicious." (六五，厥孚交如，威如，吉。)

I. Interpretation of the Line Statement Terms.

"Its sincerity" (厥孚): "Jue" means its/his/her; "Fu" means trustworthiness or sincerity. "Jue Fu" means its sincerity. The Sixth Line Five transforms the world through its virtue of sincerity.

"Mutually felt" (交如): "Ru" is a particle. "Jiao Ru" means mutual interchange or feeling. The Sixth Line Five interacts with all under Heaven through its virtue of sincerity, so that above and below mutually connect, heart to heart.

"Imposing dignity" (威如): "Wei Ru" means having an imposing presence. Although the Sixth Line Five holds the position of honor through yieldingness, it possesses its own dignity. This dignity is not the dignity of coercion, but the dignity born of virtue. When people are moved by sincerity, they naturally feel a sense of awe; this is dignity without anger.

"Auspicious" (吉): Greatly auspicious.

II. Analysis of the Line Position.

Six Five, a Yin line in a Yang position, is not correctly situated (bu dangwei). However, it is the sovereign line of the entire hexagram, the ruler’s position.

Six Five is the core of the Da You hexagram; the success or failure of the entire enterprise depends on this line. Six Five, a single yielding line, governs the five firm lines; this aligns perfectly with the Tuan Zhuan statement: "The yielding obtains the position of honor, centered greatly, and is responded to above and below—this is called Da You."

Six Five corresponds directly with Nine Two, tempering firmness with yieldingness. Ruler and minister are in accord, and above and below share virtue; this is the key to Da You.

III. How is "sincerity mutually felt" achieved$1

The Sixth Line Five, occupying the supreme position through yieldingness, governs the five firm lines not through force, but by moving them through sincerity. This is the core wisdom of the Sixth Line Five.

How can sincerity move those above and below$2

The Lunyu, Wei Zheng, records Confucius saying: "If a person has no trustworthiness, I do not know what else he can be capable of. A great cart without a linchpin, a small cart without a pole—how can they move$3" (人而无信，不知其可也。大车无輗，小车无軏，其何以行之哉？). Trustworthiness is the foundation of personal conduct and the basis of governance. When the Sixth Line Five treats all under heaven with utmost sincerity, the people are moved by that sincerity and dedicate their hearts to him.

The Zhongyong (Doctrine of the Mean) states: "Sincerity is the Way of Heaven; making oneself sincere is the Way of man. Being sincere means hitting the mark without effort, grasping the truth without reflection, moving naturally according to the Dao—this is the Sage" (诚者，天之道也；诚之者，人之道也。诚者，不勉而中，不思而得，从容中道，圣人也). The "sincerity" of the Sixth Line Five aligns precisely with the Sage’s state of "moving naturally according to the Dao."

Furthermore, the Mengzi, Li Lou Shang, states: "Sincerity is the Way of Heaven; striving for sincerity is the Way of man. If one is completely sincere yet fails to move others, it has never happened; if one is not sincere, no one can be moved" (诚者，天之道也；思诚者，人之道也。至诚而不动者，未之有也；不诚，未有能动者也). Utmost sincerity can move others, thus the Sixth Line Five achieves "sincerity mutually felt," moving the five Yang lines above and below to connect their hearts and submit.

IV. Where does the "Imposing Dignity" come from$4

The Sixth Line Five achieves honor through yieldingness; from where does its "imposing dignity" arise$5

This question is very important. A ruler who is yielding yet lacks dignity will find his commands ignored and discipline relaxed. However, the dignity of the Sixth Line Five does not stem from harsh penalties but from the inspirational effect of sincerity.

The Lunyu, Yao Yue, records Confucius saying: "To execute people without prior instruction is called cruelty" (不教而杀谓之虐). And in Lunyu, Zi Lu: "If the superior man’s person is correct, his government is effective without issuing orders. If his person is not correct, his orders will not be followed even if issued" (其身正，不令而行；其身不正，虽令不从). The Sixth Line Five rectifies his person with utmost sincerity, so his actions are followed without command, and dignity is established without anger.

Why does sincerity generate dignity$6 Because sincerity implies trustworthiness—one cannot be deceived. When people know their ruler is utterly sincere and cannot be deceived, they naturally feel awe. Awe establishes dignity. This is entirely different from the dignity derived from threats and coercion; it is the dignity that naturally arises from moral influence.

The Zuo Zhuan, Xi Gong 27, records the words of Zhao Ci: "To refine rites and music, and deeply study poetry and documents. Poetry and documents are the repository of righteousness; rites and music are the models of virtue. Virtue and righteousness are the root of benefit" (说礼乐而敦诗书。诗书，义之府也；礼乐，德之则也。德义，利之本也). Based on virtue and righteousness, dignity naturally follows. The "imposing dignity" of the Sixth Line Five is precisely the result of virtue and righteousness.

Furthermore, the Shijing, Da Ya, "Huang Yi," praises King Wen’s virtue: "The High God said to King Wen: Do not lean aside, do not yearn excessively, but be the first to reach the shore" (帝谓文王：无然畔援，无然歆羡，诞先登于岸). King Wen did not rely on his own strength but moved the world with virtue, so the realm submitted to him. This is the image of the Sixth Line Five.

V. The Inevitability of "Auspiciousness."

The Sixth Line Five is called "Auspicious" (ji); this is not accidental but the inevitable result of possessing these virtues.

One, possessing the position of honor through yieldingness and occupying the center, embodying the virtue of Great Center.

Two, achieving mutual connection above and below through sincerity, attaining the effect of "sincerity mutually felt."

Three, establishing dignity through moral conduct, achieving the respect of "imposing dignity."

With these three elements present, the hearts above and below are united, the interior and exterior are harmonious, and the enterprise of Da You will endure, hence it is called "Auspicious."

Among the six lines, only the Sixth Line Five is called "Auspicious." Other lines are called "no blame," "not blameworthy," or "nothing unfavorable." Only the Sixth Line Five receives the pure designation of "Auspicious." This is because the Sixth Line Five is the master of the entire hexagram, the core of Da You; its auspiciousness is the auspiciousness of the entire hexagram.

VI. Interpretation by the Xiao Xiang Zhuan.

The Xiao Xiang Zhuan states: "Sincerity mutually felt; this means using sincerity to manifest one’s will. Auspicious dignity comes from ease and lack of precaution" (厥孚交如，信以发志也。威如之吉，易而无备也).

"Using sincerity to manifest one’s will" (xin yi fa zhi ye): The sincerity of the Sixth Line Five is not a false performance but the natural expression of its true will.

"Auspicious dignity comes from ease and lack of precaution" (yi er wu bei ye): "Yi" means easy-going or harmonious. "Wu Bei" means without the need for defense or precaution. The dignity of the Sixth Line Five arises from a gentle nature, not from a mindset of defense. When one treats others with an easy heart, there is no need for precaution, yet dignity naturally arises. This is the highest level of "dignity."

Why does "ease and lack of precaution" lead to "dignity"$7 Because if one is guarded, one's heart is not relaxed, and if one's heart is not relaxed, others will not treat one with candor. In such a state, suspicion reigns between superior and subordinate; how can dignity exist$8 Only when the heart is relaxed, actions are easy-going, and there is no need for defense, do people perceive the sincerity and naturally feel awe—this is true dignity.

This aligns with Laozi in Chapter 17: "The best rulers are those the people merely know to exist; the next best are those they love and praise; the next, those they fear; and the worst are those they despise. When the ruler’s trustworthiness is insufficient, there will be untrustworthiness. The great ones rarely speak; when their work is done, their objectives achieved, the people all say, 'We did it ourselves'" (太上，下知有之；其次，亲而誉之；其次，畏之；其次，侮之。信不足焉，有不信焉。悠兮其贵言，功成事遂，百姓皆谓我自然). The dignity of the Sixth Line Five, arising from "ease and lack of precaution," matches the state of "the people merely know to exist."

VII. Historical Reference.

The best example is Emperor Shun. The Shangshu, Shun Dian, records Shun’s virtue: "Deeply wise and civilized, gentle, respectful, and trustworthy" (濬哲文明，温恭允塞). Shun occupied the position of Son of Heaven with the virtue of gentleness and respect, and all under heaven willingly submitted to him.

Also, the Lunyu, Yao Yue, records Confucius saying: "Who among rulers achieved governance by non-action$9 It was Shun! What did he do$10 He merely sat facing South with reverence" (无为而治者，其舜也与？夫何为哉？恭己正南面而已矣). Shun's governance of the realm was by non-action; by reverently rectifying his own bearing, the people naturally transformed and submitted, establishing an imposing dignity. This is the ultimate model of the Sixth Line Five’s "sincerity mutually felt, dignity imposing."

Also, consider the virtue of King Wen. The Shijing, Da Ya, "Wen Wang" states: "King Wen is in the high place, making clear his virtue to Heaven" (文王在上，於昭于天). And further: "Majestic, majestic King Wen, how diligently he reverently dwells in virtue" (穆穆文王，於缉熙敬止). King Wen was gentle, modest, and respectful, yet two-thirds of the realm submitted to him—all due to his virtue. This is also the image of the Sixth Line Five.