A Detailed Inquiry into the Most Auspicious Hexagram Lines in the Zhou Yi: From 'Yuan Ji' to 'Ji Wu Buli'

Chapter 28: Echoes of "Yellow Lower Garments, Supremely Auspicious (Yuan Ji)" in Pre-Qin Culture

Section 1: Ancient Roots of "Yellow" as a Cultural Symbol of "Centrality"

"Yellow" holds a special position in Chinese civilization. The Yellow Emperor, the Yellow River, the Yellow Earth—the color "yellow" is closely linked to the origins of Chinese civilization.

In the system of Five Directions and Five Colors:

East: Blue (Wood); South: Red (Fire); Center: Yellow (Earth); West: White (Metal); North: Black (Water).

Yellow occupies the central position, the proper color among the five. Although this system was systematically established in the Warring States period, its roots undoubtedly trace back to more ancient times.

Kun Six at the Fifth Place's "Yellow lower garments" takes the meaning of "centrality." And "centrality" holds a core position in Chinese civilization—China (中国, the Central State), the Doctrine of the Mean (中庸), the Way of Centrality (中道)—making "yellow" one of the most revered colors in Chinese civilization.

Section 2: "Lower Garments" (裳) and the Culture of Ritual

"Lower garments" (裳) refer to the lower part of clothing, which held specific hierarchical significance in the pre-Qin ritual system.

The Book of Rites, "Deep Robe" (Shenyi), states (although this chapter may contain additions after the Warring States period, its core content inherits pre-Qin ritual systems):

"The design has twelve widths to correspond to the twelve months. The sleeves are rounded to correspond to the circle, the folded lapels are like a square ruler to correspond to the right angle, the back is straight down to the ankles to correspond to the straight line. The hem is level like a balance to correspond to the level." (制十二幅以应十二月。袂圜以应规，曲袷如矩以应方，负绳及踝以应直。下齐如权衡以应平。)

The design of the deep robe connects the upper garment and lower garment into one—symbolizing the harmonious virtue of Heaven and Earth.

In even more ancient ritual systems, the upper garment and lower garments were separate—the "upper garment" (衣) symbolized Heaven (honor); the "lower garments" (裳) symbolized Earth (lowliness).

Kun Six at the Fifth Place's "Yellow lower garments"—using the most noble central color (yellow) for the lower garments (裳)—this represents the perfect unification of nobility and humility in terms of the ritual system.

Section 3: "Yuan Ji" and the Ideal of Civilization

The ideal of civilization embodied by Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" can be summarized as:

Embodying the virtue of centrality and moderation while placing oneself in a humble position—this is the highest personal ideal pursued by Chinese civilization.

This ideal permeates the main currents of pre-Qin thought:

• Zhouyi's virtue of humility—"The Way of Heaven diminishes the full and benefits the humble."
• Confucius's way of the gentleman—"The gentleman is peaceful but not arrogant; the petty person is arrogant but not peaceful." (Analects, "Zi Lu")
• Laozi's highest goodness is like water—"Highest goodness is like water. Water benefits all things without contention, occupying the places people dislike, therefore it is close to the Dao." (Laozi, Chapter 8)
• Confucius also said—"When three people walk together, there must be one I can learn from. I choose their goodness and follow it; I observe their badness and correct it." (Analects, "Shu Er")

These pre-Qin thinkers, though diverse, reached a high degree of consensus on "humility."

Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)"—using the most concise two characters ("Yellow lower garments") and the highest personal ideal of Chinese civilization—is not only the most auspicious yao among the three hundred and eighty-four yao of the Zhouyi but also one of the most brilliant images of the spirit of Chinese civilization.