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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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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:









40. Jie

Deliverance



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上六:公用射隼于高墉之上,获之,无不利。

Six at the top means:

The prince shoots at a hawk on a high wall.
He kills it. Everything serves to further.



The hawk on a high wall is the symbol of a powerful inferior in a high position who is hindering the deliverance. He withstands the force of inner influences, because he is hardened in his wickedness. He must be forcibly removed, and this requires appropriate means.
Confucius says about this line:
The hawk is the object of the hunt; bow and arrow are the tools and means. The marksman is man (who must make proper use of the means to his end). The superior man contains the means in his own person. He bides his time and then acts. Why then should not everything go well? He acts and is free. Therefore all he has to do is to go forth, and he takes his quarry. This is how a man fares who acts after he has made ready the means.
the yellow circle is indicating this line as the governing ruler of the hexagram
六五:君子维有解,吉;有孚于小人。

Six in the fifth place means:

If only the superior man can deliver himself,
It brings good fortune.
Thus he proves to inferior men that he is in earnest.



Times of deliverance demand inner resolve. Inferior people cannot be driven off by prohibitions or any external means. If one desires to be rid of them, he must first break completely with them in his own mind; they will see for themselves that he is in earnest and will withdraw.
九四:解而拇,朋至斯孚。

Nine in the fourth place means:

Deliver yourself from your great toe.
Then the companion comes,
And him you can trust.



In times of standstill it will happen that inferior people attach themselves to a superior man, and through force of daily habit they may grow very close to him and become indispensable, just as the big toe is indispensable to the foot because it makes walking easier. But when the time of deliverance draws near, with its call to deeds, a man must free himself from such chance acquaintances with whim he has no inner connection. For otherwise the friends who share his views, on whom he could really rely and together with whom he could accomplish something, mistrust him and stay away.
六三:负且乘,致寇至,贞吝。

Six in the third place means:

If a man carries a burden on his back
And nonetheless rides in a carriage,
He thereby encourages robbers to draw near.
Perseverance leads to humiliation.



This refers to a man who has come out of needy circumstances in to comfort and freedom from want. If now, in the manner of an upstart, he tries to take his ease in comfortable surroundings that do not suit his nature, he thereby attracts robbers. If he goes on thus he is sure to bring disgrace upon himself.
Confucius says about this line:
Carrying a burden on the back is the business of common man; a carriage is the appurtenance of a man of rank. Now, when a common man uses the appurtenance of man of rank, robbers plot to take it away from him. If a man is insolent toward those above him and hard toward those below him, robbers plot to attack him. Carelessness in guarding things tempts thieves to steal. Sumptuous ornaments worn by a maiden are an enticement to rob her of her virtue.
九二:田获三狐,得黄矢,贞吉。

Nine in the second place means:

One kills three foxes in the field
And receives a yellow arrow.
Perseverance brings good fortune.



The image is taken from the hunt. The hunter catches three cunning foxes and receives a yellow arrow as a reward. The obstacles in public life are the designing foxes who try to influence the ruler through flattery. They must be removed before there can be any deliverance. But the struggle must not be carried on with the wrong weapons. The yellow color points to measure and mean in proceeding against the enemy; the arrow signifies the straight course. If one devotes himself wholeheartedly to the task of deliverance, he develops so much inner strength from his rectitude that it acts as a weapon against all that is false and low.
初六:无咎。

Six at the beginning means:

Without blame.



In keeping with the situation, few words are needed. The hindrance is past, deliverance has come. One recuperates in peace and keeps still. This is the right thing to do in times when difficulties have been overcome.
the Sign of hexagram Deliverance 5is:

the primary trigrams:
   above Trigram Zhen , the Arousing, the thunder
   below Trigram Kan , the Abysmal, the water

the nuclear trigrams:
   above Trigram Kan , the Abysmal, the water
   below Trigram Li , the Clinging, the fire

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

Here the movement goes out of the sphere of danger. The obstacle has been removed, the difficulties are being resolved. Deliverance is not yet achieved; it is just in its beginning, and the hexagram represents its various stages.

The sequence:
Things cannot be permanently amid obstructions. Hence there follows the hexagram of Deliverance. Deliverance means release from tension.

Miscellaneous notes:
Deliverance means release from tension.

The idea of release and deliverance is expressed in the fact that the trigram Zhen, movement, stands above (without) and moves away from the lower (inner) trigram Kan, danger. In one aspect, this hexagram is a further development of the situation described in Tun, Difficulty at the Beginning (3); in the latter, there is movement within danger, here movement brings deliverance from danger. In another aspect, this hexagram is the inverse of the preceding one. The obstruction is removed, deliverance has come.
In terms of the Image, thunder - electricity - has penetrated the rain clouds. There is release from tension. The thunderstorm breaks, and the whole of nature breathes freely again.
the Judgement for hexagram Deliverance 5is:

解:利西南,无所往,其来复吉。有攸往,夙吉。

Deliverance. The southwest furthers.
If there is no longer anything where one has to go,
Return brings good fortune.
If there is still something where one has to go,
Hastening brings good fortune.



This refers to a time in which tensions and complications begin to be eased. At such times we ought to make our way back to ordinary conditions as soon as possible; this is the meaning of "the southwest." These periods of sudden change have great importance. Just as rain relieves atmospheric tension, making all the buds burst open, so a time of deliverance from burdensome pressure has a liberating and stimulating effect on life. One thing is important, however: in such times we must not overdo our triumph. The point is not to push on farther than is necessary. Returning to the regular order of life as soon as deliverance is achieved brings good fortune. If there are any residual matters that ought to be attended to, it should be done as quickly as possible, so that a clean sweep is made and no retardations occur.

Commentary on the Decision:

解,险以动,动而免乎险,解。解利西南,往得众也。其来复吉,乃得中也。有攸往夙吉,往有功也。天地解,而雷雨作,雷雨作,而百果草木皆甲坼,解之时大矣哉!

Deliverance. Danger produces movement. Through movement one escapes danger: this is deliverance.
During deliverance “the southwest furthers”: by going he wins the multitude.
“His return brings good fortune,” because he wins the central position.
“If there is still something where one has to go, hastening brings good fortune.” Then going is meritorious.
When heaven and earth deliver themselves, thunder and rain set in. When thunder and rain set in, the seed pods of all fruits, plants, and trees break open.
The time of Deliverance is great indeed.



Danger incites to movement, and this movement leads out of the danger; this explanation of the name of the hexagram is derived from the attributes of the two primary trigrams. The southwest is the place of the trigram Kun, the Receptive. Its opposite, the northeast, is no longer mentioned, because here the difficulties have already been overcome. Kun also means the multitude. This refers to the six in the fifth place. When deliverance has only just come, a certain protection is needed, a quiet nurturing under the maternal care of the Receptive. By returning when there is nothing more to be attended to, the nine in the second place attains the center of the lower trigram. If there is still something to be done, it brings good fortune to do it as quickly and carefully as possible, because the movement is then crowned with success; it is not a purposeless, futile effort. Lastly there is mentioned, as an analogy, the release from atmospheric tension that comes with a thunderstorm, which clears the air and causes all seed pods to burst open. Thus the time of Deliverance also has its greatness.
the Image going with hexagram Deliverance 5is:

雷雨作,解;君子以赦过宥罪。

Thunder and rain set in:
The image of Deliverance.
Thus the superior man pardons mistakes
And forgives misdeeds.



A thunderstorm has the effect of clearing the air; the superior man produces a similar effect when dealing with mistakes and sins of men that induce a condition of tension. Through clarity he brings deliverance. However, when failings come to light, he does not dwell on them; he simply passes over mistakes, the unintentional transgressions, just as thunder dies away. He forgives misdeeds, the intentional transgressions, just as water washes everything clean.




the nuclear hexagram:
既济
63. Ji Ji
After Completion

O
the Sign:

the primary trigrams:
   above Trigram Zhen , the Arousing, the thunder
   below Trigram Kan , the Abysmal, the water

the nuclear trigrams:
   above Trigram Kan , the Abysmal, the water
   below Trigram Li , the Clinging, the fire

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

Here the movement goes out of the sphere of danger. The obstacle has been removed, the difficulties are being resolved. Deliverance is not yet achieved; it is just in its beginning, and the hexagram represents its various stages.

The sequence:
Things cannot be permanently amid obstructions. Hence there follows the hexagram of Deliverance. Deliverance means release from tension.

Miscellaneous notes:
Deliverance means release from tension.
The idea of release and deliverance is expressed in the fact that the trigram Zhen, movement, stands above (without) and moves away from the lower (inner) trigram Kan, danger. In one aspect, this hexagram is a further development of the situation described in Tun, Difficulty at the Beginning (3); in the latter, there is movement within danger, here movement brings deliverance from danger. In another aspect, this hexagram is the inverse of the preceding one. The obstruction is removed, deliverance has come.
In terms of the Image, thunder - electricity - has penetrated the rain clouds. There is release from tension. The thunderstorm breaks, and the whole of nature breathes freely again.


the Judgement:

解:利西南,无所往,其来复吉。有攸往,夙吉。

Deliverance. The southwest furthers.
If there is no longer anything where one has to go,
Return brings good fortune.
If there is still something where one has to go,
Hastening brings good fortune.



This refers to a time in which tensions and complications begin to be eased. At such times we ought to make our way back to ordinary conditions as soon as possible; this is the meaning of "the southwest." These periods of sudden change have great importance. Just as rain relieves atmospheric tension, making all the buds burst open, so a time of deliverance from burdensome pressure has a liberating and stimulating effect on life. One thing is important, however: in such times we must not overdo our triumph. The point is not to push on farther than is necessary. Returning to the regular order of life as soon as deliverance is achieved brings good fortune. If there are any residual matters that ought to be attended to, it should be done as quickly as possible, so that a clean sweep is made and no retardations occur.

Commentary on the Decision:

解,险以动,动而免乎险,解。解利西南,往得众也。其来复吉,乃得中也。有攸往夙吉,往有功也。天地解,而雷雨作,雷雨作,而百果草木皆甲坼,解之时大矣哉!

Deliverance. Danger produces movement. Through movement one escapes danger: this is deliverance.
During deliverance “the southwest furthers”: by going he wins the multitude.
“His return brings good fortune,” because he wins the central position.
“If there is still something where one has to go, hastening brings good fortune.” Then going is meritorious.
When heaven and earth deliver themselves, thunder and rain set in. When thunder and rain set in, the seed pods of all fruits, plants, and trees break open.
The time of Deliverance is great indeed.
 


Danger incites to movement, and this movement leads out of the danger; this explanation of the name of the hexagram is derived from the attributes of the two primary trigrams. The southwest is the place of the trigram Kun, the Receptive. Its opposite, the northeast, is no longer mentioned, because here the difficulties have already been overcome. Kun also means the multitude. This refers to the six in the fifth place. When deliverance has only just come, a certain protection is needed, a quiet nurturing under the maternal care of the Receptive. By returning when there is nothing more to be attended to, the nine in the second place attains the center of the lower trigram. If there is still something to be done, it brings good fortune to do it as quickly and carefully as possible, because the movement is then crowned with success; it is not a purposeless, futile effort. Lastly there is mentioned, as an analogy, the release from atmospheric tension that comes with a thunderstorm, which clears the air and causes all seed pods to burst open. Thus the time of Deliverance also has its greatness.


the Image:

雷雨作,解;君子以赦过宥罪。

Thunder and rain set in:
The image of Deliverance.
Thus the superior man pardons mistakes
And forgives misdeeds.



A thunderstorm has the effect of clearing the air; the superior man produces a similar effect when dealing with mistakes and sins of men that induce a condition of tension. Through clarity he brings deliverance. However, when failings come to light, he does not dwell on them; he simply passes over mistakes, the unintentional transgressions, just as thunder dies away. He forgives misdeeds, the intentional transgressions, just as water washes everything clean.


the Lines:


上六:公用射隼于高墉之上,获之,无不利。

Six at the top means:

The prince shoots at a hawk on a high wall.
He kills it. Everything serves to further.



The hawk on a high wall is the symbol of a powerful inferior in a high position who is hindering the deliverance. He withstands the force of inner influences, because he is hardened in his wickedness. He must be forcibly removed, and this requires appropriate means.
Confucius says about this line:
The hawk is the object of the hunt; bow and arrow are the tools and means. The marksman is man (who must make proper use of the means to his end). The superior man contains the means in his own person. He bides his time and then acts. Why then should not everything go well? He acts and is free. Therefore all he has to do is to go forth, and he takes his quarry. This is how a man fares who acts after he has made ready the means.


the yellow circle is indicating this line as the governing ruler of the hexagram
六五:君子维有解,吉;有孚于小人。

Six in the fifth place means:

If only the superior man can deliver himself,
It brings good fortune.
Thus he proves to inferior men that he is in earnest.



Times of deliverance demand inner resolve. Inferior people cannot be driven off by prohibitions or any external means. If one desires to be rid of them, he must first break completely with them in his own mind; they will see for themselves that he is in earnest and will withdraw.


九四:解而拇,朋至斯孚。

Nine in the fourth place means:

Deliver yourself from your great toe.
Then the companion comes,
And him you can trust.



In times of standstill it will happen that inferior people attach themselves to a superior man, and through force of daily habit they may grow very close to him and become indispensable, just as the big toe is indispensable to the foot because it makes walking easier. But when the time of deliverance draws near, with its call to deeds, a man must free himself from such chance acquaintances with whim he has no inner connection. For otherwise the friends who share his views, on whom he could really rely and together with whom he could accomplish something, mistrust him and stay away.


六三:负且乘,致寇至,贞吝。

Six in the third place means:

If a man carries a burden on his back
And nonetheless rides in a carriage,
He thereby encourages robbers to draw near.
Perseverance leads to humiliation.



This refers to a man who has come out of needy circumstances in to comfort and freedom from want. If now, in the manner of an upstart, he tries to take his ease in comfortable surroundings that do not suit his nature, he thereby attracts robbers. If he goes on thus he is sure to bring disgrace upon himself.
Confucius says about this line:
Carrying a burden on the back is the business of common man; a carriage is the appurtenance of a man of rank. Now, when a common man uses the appurtenance of man of rank, robbers plot to take it away from him. If a man is insolent toward those above him and hard toward those below him, robbers plot to attack him. Carelessness in guarding things tempts thieves to steal. Sumptuous ornaments worn by a maiden are an enticement to rob her of her virtue.


九二:田获三狐,得黄矢,贞吉。

Nine in the second place means:

One kills three foxes in the field
And receives a yellow arrow.
Perseverance brings good fortune.



The image is taken from the hunt. The hunter catches three cunning foxes and receives a yellow arrow as a reward. The obstacles in public life are the designing foxes who try to influence the ruler through flattery. They must be removed before there can be any deliverance. But the struggle must not be carried on with the wrong weapons. The yellow color points to measure and mean in proceeding against the enemy; the arrow signifies the straight course. If one devotes himself wholeheartedly to the task of deliverance, he develops so much inner strength from his rectitude that it acts as a weapon against all that is false and low.


初六:无咎。

Six at the beginning means:

Without blame.



In keeping with the situation, few words are needed. The hindrance is past, deliverance has come. One recuperates in peace and keeps still. This is the right thing to do in times when difficulties have been overcome.