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易經
the Hexagrams, Index

In case you like to read a specific hexagram, then use this idex page.

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易經
het Hexagrammenboek

In case you prefer to ask a question or if you like to read a specific hexagram, then use this idex.






Table 1,

Select a hexagram by combining the trigrams:


Trigrammemindeling
Trigrammemindeling


Table 2,

Select a hexagram from the drop-down list.
The hexagrams are ordered by number:









45. Cui

Gathering Together (Massing)



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上六:赍咨涕洟,无咎。

Six at the top means:

Lamenting and sighing, floods of tears.
No blame.



It may happen that an individual would like to ally himself with another, but his good intentions are misunderstood. Then he becomes sad and laments. But this is the right course. For it may cause the other person to come to his senses, so that the alliance that has been sought and so painfully missed is after all achieved.
the yellow circle is indicating this line as the governing ruler of the hexagram
九五:萃有位,无咎。匪孚,元永贞,悔亡。

Nine in the fifth place means:

If in gathering together one has position,
This brings no blame.
If there are some who are not yet sincerely in the work,
Sublime and enduring perseverance is needed.
Then remorse disappears.



When people spontaneously gather around a man, it is only a good. It gives him a certain influence that can be altogether useful.. But of course there is also the possibility that many may gather around him not because of a feeling of confidence but merely because of his influential position. This is certainly to be regretted. The only means of dealing with such people is to gain their confidence through steadfastness an intensified, unswerving devotion to duty. In this way secret mistrust will gradually be overcome, and there will be no occasion for regret.
the yellow circle is indicating this line as the governing ruler of the hexagram
九四:大吉,无咎。

Nine in the fourth place means:

Great good fortune. No blame.



This describes a man who gathers people around him in the name of his ruler. Since he is not striving for any special advantages for himself but is working unselfishly to bring about general unity, his work is crowned with success, and everything becomes as it should be.
六三:萃如,嗟如,无攸利,往无咎,小吝。

Six in the third place means:

Gathering together amid sighs.
Nothing that would further.
Going is without blame.
Slight humiliation.



Often a man feels an urge to unite with others, but the individuals around him have already formed themselves into a group, so that he remains isolated. The whole situation proves untenable. Then he ought to choose the way of progress, resolutely allying himself with a man who stands nearer to the center of the group, and can help him to gain admission to the closed circle. This is not a mistake, even though at first his position as an outsider is somewhat humiliating.
六二:引吉,无咎,孚乃利用禴。

Six in the second place means:

Letting oneself be drawn
Brings good fortune and remains blameless.
If one is sincere,
It furthers one to bring even a small offering.



In the time of Gathering Together , we should make no arbitrary choice of the way. There are secret forces at work, leading together those who belong together. We must yield to this attraction; then we make no mistakes. Where inner relationships exist, no great preparations and formalities are necessary. People understand one another forthwith, just as the Divinity graciously accepts a small offering if it comes from the heart.
初六:有孚不终,乃乱乃萃,若号一握为笑,勿恤,往无咎。

Six at the beginning means:

If you are sincere, but not to the end,
There will sometimes be confusion, sometimes gathering together.
If you call out,
Then after one grasp of the hand you can laugh again.
Regret not. Going is without blame.



The situation is this: People desire to gather around a leader to whom they look up. But they are in a large group, by which they allow themselves to be influenced, so that they waver in their decision. Thus they lack a firm center around which to gather. But if expression is given to this need, and if they call for help, one grasp of the hand from the leader is enough to turn away all distress. Therefore they must not allow themselves to be led astray. It is undoubtedly right that they should attach themselves to this leader.
the Sign of hexagram Gathering Together (Massing) 2is:

the primary trigrams:
   above Trigram Dui , Trigram Dui, the Joyous, the lake
   below Trigram Kun , the Receptive, the earth

the nuclear trigrams:
   above Trigram Xun , the Gentle, the wind
   below Trigram Gen , Keeping Still, the mountain

the enveloping trigrams:
   above Trigram Kan , the Abysmal, the water
   below Trigram Kun , the Receptive, the earth

This hexagram is related in form and meaning to Bi, Holding Together (hexagram 8). In the latter, water is over the earth; here a lake is over the earth. But since the lake is a place where water collects, the idea of gathering together is even more strongly expressed here than in the other hexagram. The same idea also arises from the fact that in the present case it is two strong lines (the fourth and the fifth) that bring about the gather together, whereas in the former case one strong line (the fifth) stands in the midst of weak lines.

The sequence:
When creatures meet one another, they mass together. Hence there follows the hexagram of Gathering Together. Gathering together means massing.

Miscellaneous notes:
Gathering Together means massing.

In the two light lines, of which one is in the place of the prince or father, and the other in the place of the minister or son, the hexagram has a strong focus for gathering together the other lines, all of which belong to the dark principle. While the two primary trigrams, Kun and Dui (crowd and joyousness), indicate the basis of the gathering together, the two nuclear trigrams have the meaning of standing still (Gen) and exerting influence (Xun), which likewise indicates gathering together.
the Judgement for hexagram Gathering Together (Massing) 2is:

萃:亨。王假有庙,利见大人,亨,利贞。用大牲吉,利有攸往。

Gathering Together. Success.
The king approaches his temple.
It furthers one to see the great man.
This brings success. Perseverance furthers.
To bring great offerings creates good fortune.
It furthers one to undertake something.



The gathering together of people in large communities is either a natural occurrence, as in the case of the family, or an artificial one, as in the case of the state. The family gathers about the father as its head. The perpetuation of this gathering in groups is achieved through the sacrifice to the ancestors, at which the whole clan is gathered together. Through the collective piety of the living members of the family, the ancestors become so integrated in the spiritual life of the family that it cannot be dispersed or dissolved.
Where men are to be gathered together, religious forces are needed. But there must also be a human leader to serve as the center of the group. In order to be able to bring others together, this leader must first of all be collected within himself. Only collective moral force can unite the world. Such great times of unification will leave great achievements behind them. This is the significance of the great offerings that are made. In the secular sphere likewise there is no need of great deeds in the time of Gathering Together.

Commentary on the Decision:

萃,聚也;顺以说,刚中而应,故聚也。王假有庙,致孝享也。利见大人亨,聚以正也。用大牲吉,利有攸往,顺天命也。观其所聚,而天地万物之情可见矣。

Gathering Together means massing. Devoted and at the same time joyous.
The strong stands in the middle and finds correspondence. Therefore the others mass around it.
“The king approaches his temple.” This brings about reverence and success.
“It furthers one to see the great man. This brings success.” The massing takes place on a correct basis.
“To bring great offerings creates good fortune. It furthers one to undertake something,” for that is devotion to the command of heaven.
By observing what they gather together, one can behold the relationships of heaven and earth and of all creatures.



The strong line in the fifth place represents the king, the great man, whom it is favorable to see. Below him is the nuclear trigram Gen, meaning mountain and house. By his side there stands moreover the strong line in the fourth place, that of the minister. The mountain indicates perseverance. Mountain and temple are both places where great offerings are brought. Wind, the upper nuclear trigram Xun, means the influence of what is above, as a result of which works begun will meet with success.
The name of the hexagram is explained in the Commentary on the Decision in a number of ways: (1) the attributes of the two trigrams are devotion and joyousness, on the basis of which gathering together takes place; (2) a gathering needs a head, a center of crystallization, and this is provided in the nine in the fifth place, around which the other lines gather. In order to gather the people together, the ruler above needs joyousness (Dui); the people below show themselves devoted (Kun).
There is in addition a reference to religion as the basis of gathering together in a community. Heaven is the bond of union in nature, as the ancestors are the bond of union among men. If one knows these forces, all relationships become clear.
the Image going with hexagram Gathering Together (Massing) 2is:

泽上于地,萃;君子以除戎器,戒不虞。

Over the earth, the lake:
The image of Gathering Together.
Thus the superior man renews his weapons
In order to meet the unforeseen.



If the water in the lake gathers until it rises above the earth, there is danger of a break-through. Precautions must be taken to prevent this. Similarly where men gather together in great numbers, strife is likely to arise; where possessions are collected, robbery is likely to occur. Thus in the time of Gathering Together we must arm promptly to ward off the unexpected. Human woes usually come as a result of unexpected events against which we are not forearmed. If we are prepared, they can be prevented.




the nuclear hexagram:

53. Jian
Development (Gradual Progress)

D
the Sign:

the primary trigrams:
   above Trigram Dui , Trigram Dui, the Joyous, the lake
   below Trigram Kun , the Receptive, the earth

the nuclear trigrams:
   above Trigram Xun , the Gentle, the wind
   below Trigram Gen , Keeping Still, the mountain

the enveloping trigrams:
   above Trigram Kan , the Abysmal, the water
   below Trigram Kun , the Receptive, the earth

This hexagram is related in form and meaning to Bi, Holding Together (hexagram 8). In the latter, water is over the earth; here a lake is over the earth. But since the lake is a place where water collects, the idea of gathering together is even more strongly expressed here than in the other hexagram. The same idea also arises from the fact that in the present case it is two strong lines (the fourth and the fifth) that bring about the gather together, whereas in the former case one strong line (the fifth) stands in the midst of weak lines.

The sequence:
When creatures meet one another, they mass together. Hence there follows the hexagram of Gathering Together. Gathering together means massing.

Miscellaneous notes:
Gathering Together means massing.

In the two light lines, of which one is in the place of the prince or father, and the other in the place of the minister or son, the hexagram has a strong focus for gathering together the other lines, all of which belong to the dark principle. While the two primary trigrams, Kun and Dui (crowd and joyousness), indicate the basis of the gathering together, the two nuclear trigrams have the meaning of standing still (Gen) and exerting influence (Xun), which likewise indicates gathering together.


the Judgement:

萃:亨。王假有庙,利见大人,亨,利贞。用大牲吉,利有攸往。

Gathering Together. Success.
The king approaches his temple.
It furthers one to see the great man.
This brings success. Perseverance furthers.
To bring great offerings creates good fortune.
It furthers one to undertake something.



The gathering together of people in large communities is either a natural occurrence, as in the case of the family, or an artificial one, as in the case of the state. The family gathers about the father as its head. The perpetuation of this gathering in groups is achieved through the sacrifice to the ancestors, at which the whole clan is gathered together. Through the collective piety of the living members of the family, the ancestors become so integrated in the spiritual life of the family that it cannot be dispersed or dissolved.
Where men are to be gathered together, religious forces are needed. But there must also be a human leader to serve as the center of the group. In order to be able to bring others together, this leader must first of all be collected within himself. Only collective moral force can unite the world. Such great times of unification will leave great achievements behind them. This is the significance of the great offerings that are made. In the secular sphere likewise there is no need of great deeds in the time of Gathering Together.

Commentary on the Decision:

萃,聚也;顺以说,刚中而应,故聚也。王假有庙,致孝享也。利见大人亨,聚以正也。用大牲吉,利有攸往,顺天命也。观其所聚,而天地万物之情可见矣。

Gathering Together means massing. Devoted and at the same time joyous.
The strong stands in the middle and finds correspondence. Therefore the others mass around it.
“The king approaches his temple.” This brings about reverence and success.
“It furthers one to see the great man. This brings success.” The massing takes place on a correct basis.
“To bring great offerings creates good fortune. It furthers one to undertake something,” for that is devotion to the command of heaven.
By observing what they gather together, one can behold the relationships of heaven and earth and of all creatures.



The strong line in the fifth place represents the king, the great man, whom it is favorable to see. Below him is the nuclear trigram Gen, meaning mountain and house. By his side there stands moreover the strong line in the fourth place, that of the minister. The mountain indicates perseverance. Mountain and temple are both places where great offerings are brought. Wind, the upper nuclear trigram Xun, means the influence of what is above, as a result of which works begun will meet with success.
The name of the hexagram is explained in the Commentary on the Decision in a number of ways: (1) the attributes of the two trigrams are devotion and joyousness, on the basis of which gathering together takes place; (2) a gathering needs a head, a center of crystallization, and this is provided in the nine in the fifth place, around which the other lines gather. In order to gather the people together, the ruler above needs joyousness (Dui); the people below show themselves devoted (Kun).
There is in addition a reference to religion as the basis of gathering together in a community. Heaven is the bond of union in nature, as the ancestors are the bond of union among men. If one knows these forces, all relationships become clear.


the Image:

泽上于地,萃;君子以除戎器,戒不虞。

Over the earth, the lake:
The image of Gathering Together.
Thus the superior man renews his weapons
In order to meet the unforeseen.



If the water in the lake gathers until it rises above the earth, there is danger of a break-through. Precautions must be taken to prevent this. Similarly where men gather together in great numbers, strife is likely to arise; where possessions are collected, robbery is likely to occur. Thus in the time of Gathering Together we must arm promptly to ward off the unexpected. Human woes usually come as a result of unexpected events against which we are not forearmed. If we are prepared, they can be prevented.


the Lines:


上六:赍咨涕洟,无咎。

Six at the top means:

Lamenting and sighing, floods of tears.
No blame.



It may happen that an individual would like to ally himself with another, but his good intentions are misunderstood. Then he becomes sad and laments. But this is the right course. For it may cause the other person to come to his senses, so that the alliance that has been sought and so painfully missed is after all achieved.


the yellow circle is indicating this line as the governing ruler of the hexagram
九五:萃有位,无咎。匪孚,元永贞,悔亡。

Nine in the fifth place means:

If in gathering together one has position,
This brings no blame.
If there are some who are not yet sincerely in the work,
Sublime and enduring perseverance is needed.
Then remorse disappears.



When people spontaneously gather around a man, it is only a good. It gives him a certain influence that can be altogether useful.. But of course there is also the possibility that many may gather around him not because of a feeling of confidence but merely because of his influential position. This is certainly to be regretted. The only means of dealing with such people is to gain their confidence through steadfastness an intensified, unswerving devotion to duty. In this way secret mistrust will gradually be overcome, and there will be no occasion for regret.


the yellow circle is indicating this line as the governing ruler of the hexagram
九四:大吉,无咎。

Nine in the fourth place means:

Great good fortune. No blame.



This describes a man who gathers people around him in the name of his ruler. Since he is not striving for any special advantages for himself but is working unselfishly to bring about general unity, his work is crowned with success, and everything becomes as it should be.


六三:萃如,嗟如,无攸利,往无咎,小吝。

Six in the third place means:

Gathering together amid sighs.
Nothing that would further.
Going is without blame.
Slight humiliation.



Often a man feels an urge to unite with others, but the individuals around him have already formed themselves into a group, so that he remains isolated. The whole situation proves untenable. Then he ought to choose the way of progress, resolutely allying himself with a man who stands nearer to the center of the group, and can help him to gain admission to the closed circle. This is not a mistake, even though at first his position as an outsider is somewhat humiliating.


六二:引吉,无咎,孚乃利用禴。

Six in the second place means:

Letting oneself be drawn
Brings good fortune and remains blameless.
If one is sincere,
It furthers one to bring even a small offering.



In the time of Gathering Together , we should make no arbitrary choice of the way. There are secret forces at work, leading together those who belong together. We must yield to this attraction; then we make no mistakes. Where inner relationships exist, no great preparations and formalities are necessary. People understand one another forthwith, just as the Divinity graciously accepts a small offering if it comes from the heart.


初六:有孚不终,乃乱乃萃,若号一握为笑,勿恤,往无咎。

Six at the beginning means:

If you are sincere, but not to the end,
There will sometimes be confusion, sometimes gathering together.
If you call out,
Then after one grasp of the hand you can laugh again.
Regret not. Going is without blame.



The situation is this: People desire to gather around a leader to whom they look up. But they are in a large group, by which they allow themselves to be influenced, so that they waver in their decision. Thus they lack a firm center around which to gather. But if expression is given to this need, and if they call for help, one grasp of the hand from the leader is enough to turn away all distress. Therefore they must not allow themselves to be led astray. It is undoubtedly right that they should attach themselves to this leader.