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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:









32. Heng

Duration



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上六:振恒,凶。

Six at the top means:

Restlessness as an enduring condition brings misfortune.



There are people who live in a state of perpetual hurry without ever attaining inner composure. Restlessness not only prevents all thoroughness but actually becomes a danger if it is dominant in places of authority.
六五:恒其德,贞,妇人吉,夫子凶。

Six in the fifth place means:

Giving duration to one's character through perseverance.
This is good fortune for a woman, misfortune for a man.



A woman should follow a man her whole life long, but a man should at all times hold to what is his duty at the given moment. Should he persistently seek to conform to the woman, it would be a mistake for him. Accordingly it is altogether right for a woman to hold conservatively to tradition, but a man must always be flexible and adaptable and allow himself to be guided solely by what his duty requires of him at the moment.
九四:田无禽。

Nine in the fourth place means:

No game in the field.



If we are in pursuit of game and want to get a shot at a quarry, we must set about it in the right way. A man who persists in stalking game in a place where there is none may wait forever without finding any. Persistence in search is not enough. What is not sought in the right way is not found.
九三:不恒其德,或承之羞,贞吝。

Nine in the third place means:

He who does not give duration to his character
Meets with disgrace.
Persistent humiliation



If a man remains at the mercy of moods of hope or fear aroused by the outer world, he loses his inner consistency of character. Such inconsistency invariably leads to distressing experiences. These humiliations often come from an unforeseen quarter. Such experiences are not merely effects produced by the external world, but logical consequences evoked by his own nature.
the yellow circle is indicating this line as the governing ruler of the hexagram
九二:悔亡。

Nine in the second place means:

Remorse disappears.



The situation is abnormal. A man's force of character is greater than the available material power. Thus he might be afraid of allowing himself to attempt something beyond his strength. However, since it is the time of Duration, it is possible for him to control his inner strength and so to avoid excess. Cause for remorse then disappears.
初六:浚恒,贞凶,无攸利。

Six at the beginning means:

Seeking duration too hastily brings misfortune persistently.
Nothing that would further.



Whatever endures can be created only gradually by long-continued work and careful reflection. In the same sense Lao-zi says: "If we wish to compress something, we must first let it fully expand." He who demands too much at once is acting precipitately, and because he attempts too much, he ends by succeeding in nothing.
the Sign of hexagram Duration Kis:

the primary trigrams:
   above Trigram Zhen , the Arousing, the thunder
   below Trigram Xun , the Gentle, the wind

the nuclear trigrams:
   above Trigram Dui , Trigram Dui, the Joyous, the lake
   below Trigram Qian , the Creative, the heaven

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

The strong trigram Zhen is above, the weak trigram Xun below. This hexagram is the inverse of the preceding one. In the latter we have influence, here we have union as an enduring condition. The two images are thunder and wind, which are likewise constantly paired phenomena. The lower trigram indicates gentleness within; the upper, movement without.
In the sphere of social relationships, the hexagram represents the institution of marriage as the enduring union of the sexes. During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while the wife, inside, is gentle and submissive.

The sequence:
The way of husband and wife must not be other than long-lasting. Hence there follows the hexagram of Duration. Duration means long-lasting.

Miscellaneous notes:
Duration means that which lasts long.

Appended judgments:
Duration brings about firmness of character. Duration shows manifold experiences without satiety. Duration brings about unity of character.
the Judgement for hexagram Duration Kis:

恒:亨,无咎,利贞,利有攸往。

Duration. Success. No blame.
Perseverance furthers.
It furthers one to have somewhere to go.



Duration is a state whose movement is not worn down by hindrances. It is not a state of rest, for mere standstill is regression. Duration is rather the self-contained and therefore self-renewing movement of an organized, firmly integrated whole, taking place in accordance with immutable laws and beginning anew at every ending. The end is reached by an inward movement, by inhalation, systole, contraction, and this movement turns into a new beginning, in which the movement is directed outward, in exhalation, diastole, expansion.
Heavenly bodies exemplify duration. They move in their fixed orbits, and because of this their light-giving power endures. The seasons of the year follow a fixed law of change and transformation, hence can produce effects that endure. So likewise the dedicated man embodies an enduring meaning in his way of life, and thereby the world is formed. In that which gives things their duration, we can come to understand the nature of all beings in heaven and on earth.

Commentary on the Decision:

恒,久也。刚上而柔下,雷风相与,巽而动,刚柔皆应,恒。恒亨无咎,利贞;久于其道也,天地之道,恒久而不已也。利有攸往,终则有始也。日月得天,而能久照,四时变化,而能久成,圣人久于其道,而天下化成;观其所恒,而天地万物之情可见矣!

Duration means that which lasts long. The strong is above, the weak below; thunder and wind work together.
Gentle and in motion. The strong and the weak all correspond: this signifies duration.
“Success. No blame. Perseverance furthers”: this means lasting perseverance in one’s course. The course of heaven and earth is enduring and long and never ends.
“It furthers one to have somewhere to go.” This means that an end is always followed by a new beginning.
Sun and moon have heaven and can therefore shine forever. The four seasons change and transform, and thus can forever bring to completion. The holy man remains forever in his course, and the world reshapes itself to completion. If we meditate on what gives duration to a thing, we can understand the nature of heaven and earth and of all beings.



The organization of the hexagram shows the strong Zhen above and the weak Xun below; this is the enduring condition in the world. Here the eldest son and the eldest daughter are united in marriage, in contrast to the situation in the preceding hexagram, which represents entering into marriage.
The images show thunder, which is carried still farther by the power of wind, and wind, which is strengthened by the power of thunder. Their combined action imparts duration to both. The attribute of the trigram Xun is gentleness, that of Zhen is movement. The outer movement, supported within by devotion, is likewise such that it is capable of duration.
Finally, the hexagram is given inner firmness by the correspondence between the individual lines. The six in the first place corresponds with the nine in the fourth; the nine in the second place with the six in the fifth; the nine in the third place with the six at the top.
All this serves to explain the name of the hexagram.
On the basis of the Judgment, the conditions necessary for duration are then set forth. They consist in perseverance in the right course, that is to say, continuity in change. This is the secret of the eternity of the universe.
Perseverance in a course leads to the goal, the end. However, since the course is cyclic, a new beginning is joined with every end. Movement and rest beget each other. This is the rhythm of all happening. The operation of this principle in specific instances, in relation to the macrocosm and the microcosm, is then pointed out
the Image going with hexagram Duration Kis:

雷风,恒;君子以立不易方。

Thunder and wind: the image of Duration.
Thus the superior man stands firm
And does not change has direction.



Thunder rolls, and the wind blows; both are examples of extreme mobility and so are seemingly the very opposite of duration, but the laws governing their appearance and subsidence, their coming and going, endure. In the same way the independence of the superior man is not based on rigidity and immobility of character. He always keeps abreast of the time and changes with it. What endures is the unswerving directive, the inner law of his being, which determines all his actions.




the nuclear hexagram:

43. Guai
Break-through (Resoluteness)

g
the Sign:

the primary trigrams:
   above Trigram Zhen , the Arousing, the thunder
   below Trigram Xun , the Gentle, the wind

the nuclear trigrams:
   above Trigram Dui , Trigram Dui, the Joyous, the lake
   below Trigram Qian , the Creative, the heaven

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

The strong trigram Zhen is above, the weak trigram Xun below. This hexagram is the inverse of the preceding one. In the latter we have influence, here we have union as an enduring condition. The two images are thunder and wind, which are likewise constantly paired phenomena. The lower trigram indicates gentleness within; the upper, movement without.
In the sphere of social relationships, the hexagram represents the institution of marriage as the enduring union of the sexes. During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while the wife, inside, is gentle and submissive.

The sequence:
The way of husband and wife must not be other than long-lasting. Hence there follows the hexagram of Duration. Duration means long-lasting.

Miscellaneous notes:
Duration means that which lasts long.

Appended judgments:
Duration brings about firmness of character. Duration shows manifold experiences without satiety. Duration brings about unity of character.


the Judgement:

恒:亨,无咎,利贞,利有攸往。

Duration. Success. No blame.
Perseverance furthers.
It furthers one to have somewhere to go.



Duration is a state whose movement is not worn down by hindrances. It is not a state of rest, for mere standstill is regression. Duration is rather the self-contained and therefore self-renewing movement of an organized, firmly integrated whole, taking place in accordance with immutable laws and beginning anew at every ending. The end is reached by an inward movement, by inhalation, systole, contraction, and this movement turns into a new beginning, in which the movement is directed outward, in exhalation, diastole, expansion.
Heavenly bodies exemplify duration. They move in their fixed orbits, and because of this their light-giving power endures. The seasons of the year follow a fixed law of change and transformation, hence can produce effects that endure. So likewise the dedicated man embodies an enduring meaning in his way of life, and thereby the world is formed. In that which gives things their duration, we can come to understand the nature of all beings in heaven and on earth.

Commentary on the Decision:

恒,久也。刚上而柔下,雷风相与,巽而动,刚柔皆应,恒。恒亨无咎,利贞;久于其道也,天地之道,恒久而不已也。利有攸往,终则有始也。日月得天,而能久照,四时变化,而能久成,圣人久于其道,而天下化成;观其所恒,而天地万物之情可见矣!

Duration means that which lasts long. The strong is above, the weak below; thunder and wind work together.
Gentle and in motion. The strong and the weak all correspond: this signifies duration.
“Success. No blame. Perseverance furthers”: this means lasting perseverance in one’s course. The course of heaven and earth is enduring and long and never ends.
“It furthers one to have somewhere to go.” This means that an end is always followed by a new beginning.
Sun and moon have heaven and can therefore shine forever. The four seasons change and transform, and thus can forever bring to completion. The holy man remains forever in his course, and the world reshapes itself to completion. If we meditate on what gives duration to a thing, we can understand the nature of heaven and earth and of all beings.



The organization of the hexagram shows the strong Zhen above and the weak Xun below; this is the enduring condition in the world. Here the eldest son and the eldest daughter are united in marriage, in contrast to the situation in the preceding hexagram, which represents entering into marriage.
The images show thunder, which is carried still farther by the power of wind, and wind, which is strengthened by the power of thunder. Their combined action imparts duration to both. The attribute of the trigram Xun is gentleness, that of Zhen is movement. The outer movement, supported within by devotion, is likewise such that it is capable of duration.
Finally, the hexagram is given inner firmness by the correspondence between the individual lines. The six in the first place corresponds with the nine in the fourth; the nine in the second place with the six in the fifth; the nine in the third place with the six at the top.
All this serves to explain the name of the hexagram.
On the basis of the Judgment, the conditions necessary for duration are then set forth. They consist in perseverance in the right course, that is to say, continuity in change. This is the secret of the eternity of the universe.
Perseverance in a course leads to the goal, the end. However, since the course is cyclic, a new beginning is joined with every end. Movement and rest beget each other. This is the rhythm of all happening. The operation of this principle in specific instances, in relation to the macrocosm and the microcosm, is then pointed out


the Image:

雷风,恒;君子以立不易方。

Thunder and wind: the image of Duration.
Thus the superior man stands firm
And does not change has direction.



Thunder rolls, and the wind blows; both are examples of extreme mobility and so are seemingly the very opposite of duration, but the laws governing their appearance and subsidence, their coming and going, endure. In the same way the independence of the superior man is not based on rigidity and immobility of character. He always keeps abreast of the time and changes with it. What endures is the unswerving directive, the inner law of his being, which determines all his actions.


the Lines:


上六:振恒,凶。

Six at the top means:

Restlessness as an enduring condition brings misfortune.



There are people who live in a state of perpetual hurry without ever attaining inner composure. Restlessness not only prevents all thoroughness but actually becomes a danger if it is dominant in places of authority.


六五:恒其德,贞,妇人吉,夫子凶。

Six in the fifth place means:

Giving duration to one's character through perseverance.
This is good fortune for a woman, misfortune for a man.



A woman should follow a man her whole life long, but a man should at all times hold to what is his duty at the given moment. Should he persistently seek to conform to the woman, it would be a mistake for him. Accordingly it is altogether right for a woman to hold conservatively to tradition, but a man must always be flexible and adaptable and allow himself to be guided solely by what his duty requires of him at the moment.


九四:田无禽。

Nine in the fourth place means:

No game in the field.



If we are in pursuit of game and want to get a shot at a quarry, we must set about it in the right way. A man who persists in stalking game in a place where there is none may wait forever without finding any. Persistence in search is not enough. What is not sought in the right way is not found.


九三:不恒其德,或承之羞,贞吝。

Nine in the third place means:

He who does not give duration to his character
Meets with disgrace.
Persistent humiliation



If a man remains at the mercy of moods of hope or fear aroused by the outer world, he loses his inner consistency of character. Such inconsistency invariably leads to distressing experiences. These humiliations often come from an unforeseen quarter. Such experiences are not merely effects produced by the external world, but logical consequences evoked by his own nature.


the yellow circle is indicating this line as the governing ruler of the hexagram
九二:悔亡。

Nine in the second place means:

Remorse disappears.



The situation is abnormal. A man's force of character is greater than the available material power. Thus he might be afraid of allowing himself to attempt something beyond his strength. However, since it is the time of Duration, it is possible for him to control his inner strength and so to avoid excess. Cause for remorse then disappears.


初六:浚恒,贞凶,无攸利。

Six at the beginning means:

Seeking duration too hastily brings misfortune persistently.
Nothing that would further.



Whatever endures can be created only gradually by long-continued work and careful reflection. In the same sense Lao-zi says: "If we wish to compress something, we must first let it fully expand." He who demands too much at once is acting precipitately, and because he attempts too much, he ends by succeeding in nothing.