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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:









38. Kui

Opposition



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上九:睽孤,见豕负涂,载鬼一车,先张之弧,后说之弧,匪寇婚媾,往遇雨则吉。

Nine at the top means:

Isolated through opposition,
One sees one's companion as a pig covered with dirt,
As a wagon full of devils.
First one draws a bow against him,
Then one lays the bow aside.
He is not a robber; he will woo at the right time.
As one goes, rain falls; then good fortune comes.



Here the isolation is due to misunderstanding; it is brought about not by outer circumstances but by inner conditions. A man misjudges his best friends, taking them to be as unclean as a dirty pig in and as dangerous as a wagon full of devils. He adopts an attitude of defense. But in the end, realizing his mistake, he lays aside the bow, perceiving that the other is approaching with the best intentions for the purpose of close union. Thus the tension is relieved. The union resolves the tension, just as falling rain relieves the sultriness preceding a thunderstorm. All goes well, for just when opposition reaches its climax it changes over to its antithesis.
the yellow circle is indicating this line as the governing ruler of the hexagram
六五:悔亡,厥宗噬肤,往何咎。

Six in the fifth place means:

Remorse disappears.
The companion bits his way through the wrappings.
If one goes to him,
How could it be a mistake?



Coming upon a sincere man, one fails to recognize him at first because of the general estrangement. However, he bites his way through the wrappings that are causing the separation. When such a companion thus reveals himself in his true character, it is one's duty to go to meet him and to work with him.
九四:睽孤,遇元夫,交孚,厉无咎。

Nine in the fourth place means:

Isolated through opposition,
One meets a like-minded man
With whom one can associate in good faith.
Despite the danger, no blame.



If a man finds himself in a company of people from whom he is separated by an inner opposition, he becomes isolated. But if in such a situation a man meets someone who fundamentally by the very law of his being, is kin to him, and whom he can trust completely, he overcomes all the dangers of isolation. His will achieves its aim, and he becomes free of faults.
六三:见舆曳,其牛掣,其人天且劓,无初有终。

Six in the third place means:

One sees the wagon dragged back,
The oxen halted,
A man's hair and nose cut off.
Not a good beginning, but a good end.



Often it seems tot a man as though everything were conspiring against him. He sees himself checked and hindered in his progress, insulted and dishonored. However, he must not let himself be misled; despite this opposition, he must cleave to the man with whom he knows he belongs. Thus, notwithstanding the bad beginning, the matter will end well.
the yellow circle is indicating this line as the governing ruler of the hexagram
九二:遇主于巷,无咎。

Nine in the second place means:

One meets his lord in a narrow street.
No blame.



As a result of misunderstandings, it has become impossible for people who by nature belong together to meet in the correct way. This being so, an accidental meeting under informal circumstances may serve the purpose, provided there is an inner affinity between them.
初九:悔亡,丧马勿逐,自复;见恶人无咎。

Nine at the beginning means:

Remorse disappears.
If you lose your horse, do not run after it;
It will come back of its own accord.
When you see evil people,
Guard yourself against mistakes.



Even in times when oppositions prevail, mistakes can be avoided, so that remorse disappears. When opposition begins to manifest itself, a man must not try to bring about unity by force, for by so doing he would only achieve the contrary, just as a horse goes farther and farther away if one runs after it. It it is one's won horse, one can safely let it go; it will come back of its own accord. So too when someone who belongs with us is momentarily estranged because of a misunderstanding, he will return of his own accord if we leave matters to him. One the other hand, it is well to be cautious when evil men who do not belong with us force themselves upon us, again as the result of a misunderstanding. Here the important thing is to avoid mistakes. We must not try to shake off these evil men by force; this would give rise to real hostility. We must simply endure them. They will eventually withdraw of their own accord.
the Sign of hexagram Opposition ois:

the primary trigrams:
   above Trigram Li , the Clinging, the fire
   below Trigram Dui , Trigram Dui, the Joyous, the lake

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

the enveloping trigrams:
   above Trigram Li , the Clinging, the fire
   below Trigram Qian , the Creative, the heaven

This hexagram is composed of the trigram Li above, i.e., flame, which burns upward, and Dui below, i.e., the lake, which seeps downward. These two movements are indirect contrast. Furthermore, Li is the second daughter and Dui the youngest daughter, and although they live in the same house they belong to different men; hence their wills are not the same but are divergently directed.

The sequence:
When the way of the Family draws to an end, misunderstandings come. Hence there follows the hexagram of Opposition. Opposition means misunderstandings.

Miscellaneous notes:
Opposition means estrangement.

Appended judgments:
The men of ancient times strung a piece of wood for a bow and hardened pieces of wood in the fire for arrows. The use of bow and arrow is to keep the world in fear. They probably took this from the hexagram of Opposition.

The upper primary trigram Li means weapons; the lower, Dui, is associated with the west, metal, and killing; hence the idea of bow and arrow to keep the world in fear and alarm. The correspondences between the lines are of great importance in this hexagram. In all the lines the situation is that of opposition; throughout, however, the tendency is toward smoothing out misunderstandings. This is why at the first line no search is made for the horse, which returns of its own accord, and why at the fourth line one meets a person of like mind. At the second place it is said, “One meets his lord,” and correspondingly at the fifth place, “The companion bites his way through the wrappings.” Again, the pronouncement at the third place, “Not a good beginning, but a good end,” is related to that at the topmost place: “As one goes, rain falls.” This hexagram is the inverse of the preceding one.
the Judgement for hexagram Opposition ois:

睽:小事吉。

Opposition. In small matters, good fortune.



When people live in opposition and estrangement they cannot carry out a great undertaking in common; their points of view diverge too widely. In such circumstances one should above all not proceed brusquely, for that would only increase the existing opposition; instead, one should limit oneself to producing gradual effects in small matters. Here success can still be expected, because the situation is such that the opposition does not preclude all agreement.
In general, opposition appears as an obstruction, but when it represents polarity within a comprehensive whole, it has also its useful and important functions. The oppositions of heaven and earth, spirit and nature, man and woman, when reconciled, bring about the creation and reproduction of life. In the world of visible things, the principle of opposites makes possible the differentiation by categories through which order is brought into the world.

Commentary on the Decision:

睽,火动而上,泽动而下;二女同居,其志不同行;说而丽乎明,柔进而上行,得中而应乎刚;是以小事吉。天地睽,而其事同也;男女睽,而其志通也;万物睽,而其事类也;睽之时用大矣哉!

Opposition: fire moves upward, the lake moves downward. Two daughters live together, but their minds are not directed to common concerns.
Joyousness and dependence upon clarity: the yielding progresses and goes upward, attains the middle, and finds correspondence in the firm. This is why there is good fortune in small matters.
Heaven and earth are opposites, but their action is concerted. Man and woman are opposites, but they strive for union. All beings stand in opposition to one another: what they do takes on order thereby. Great indeed is the effect of the time of Opposition.



The name of the hexagram is derived from the relationships developing out of the movement of the two trigrams. Fire flames upward, water seeps downward: when they are quiescent, their movements can unite; when they are in motion, they draw farther and farther apart. The two daughters are originally together in the parental house. Their ways part as they grow up and marry into different families. Thus the movement leads more and more to opposition. However, since this movement is a natural one, it comes of itself to a turning when it has reached an extreme.
The trigram Dui has joyousness as an attribute; the trigram Li, dependence upon clarity. Joyousness unites, clarity finds the right way for this. Furthermore, the relations of the two rulers of the hexagram are favorable, so that there is a possibility of success at least in small matters.
However, Confucius goes still further. He shows that opposition is actually the natural prerequisite for union. As a result of opposition, a need to bridge it arises; this is true as regards heaven and earth, man and woman. Similarly, it is the individual differences between things that enable us to differentiate them clearly and hence to classify them. This is the effect of the phase of opposition - a phase that must be transcended.
the Image going with hexagram Opposition ois:

上火下泽,睽;君子以同而异。

Above, fire; below. The lake.
The image of Opposition.
Thus amid all fellowship
The superior man retains his individuality.



The two elements, fire and water, never mingle but even when in contact retain their own natures. So the sutured man is never led into baseness or vulgarity through intercourse or community of interests with persons of another sort; regardless of all commingling, he will always preserve his individuality.




the nuclear hexagram:
既济
63. Ji Ji
After Completion

O
the Sign:

the primary trigrams:
   above Trigram Li , the Clinging, the fire
   below Trigram Dui , Trigram Dui, the Joyous, the lake

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

the enveloping trigrams:
   above Trigram Li , the Clinging, the fire
   below Trigram Qian , the Creative, the heaven

This hexagram is composed of the trigram Li above, i.e., flame, which burns upward, and Dui below, i.e., the lake, which seeps downward. These two movements are indirect contrast. Furthermore, Li is the second daughter and Dui the youngest daughter, and although they live in the same house they belong to different men; hence their wills are not the same but are divergently directed.

The sequence:
When the way of the Family draws to an end, misunderstandings come. Hence there follows the hexagram of Opposition. Opposition means misunderstandings.

Miscellaneous notes:
Opposition means estrangement.

Appended judgments:
The men of ancient times strung a piece of wood for a bow and hardened pieces of wood in the fire for arrows. The use of bow and arrow is to keep the world in fear. They probably took this from the hexagram of Opposition.

The upper primary trigram Li means weapons; the lower, Dui, is associated with the west, metal, and killing; hence the idea of bow and arrow to keep the world in fear and alarm. The correspondences between the lines are of great importance in this hexagram. In all the lines the situation is that of opposition; throughout, however, the tendency is toward smoothing out misunderstandings. This is why at the first line no search is made for the horse, which returns of its own accord, and why at the fourth line one meets a person of like mind. At the second place it is said, “One meets his lord,” and correspondingly at the fifth place, “The companion bites his way through the wrappings.” Again, the pronouncement at the third place, “Not a good beginning, but a good end,” is related to that at the topmost place: “As one goes, rain falls.” This hexagram is the inverse of the preceding one.


the Judgement:

睽:小事吉。

Opposition. In small matters, good fortune.



When people live in opposition and estrangement they cannot carry out a great undertaking in common; their points of view diverge too widely. In such circumstances one should above all not proceed brusquely, for that would only increase the existing opposition; instead, one should limit oneself to producing gradual effects in small matters. Here success can still be expected, because the situation is such that the opposition does not preclude all agreement.
In general, opposition appears as an obstruction, but when it represents polarity within a comprehensive whole, it has also its useful and important functions. The oppositions of heaven and earth, spirit and nature, man and woman, when reconciled, bring about the creation and reproduction of life. In the world of visible things, the principle of opposites makes possible the differentiation by categories through which order is brought into the world.

Commentary on the Decision:

睽,火动而上,泽动而下;二女同居,其志不同行;说而丽乎明,柔进而上行,得中而应乎刚;是以小事吉。天地睽,而其事同也;男女睽,而其志通也;万物睽,而其事类也;睽之时用大矣哉!

Opposition: fire moves upward, the lake moves downward. Two daughters live together, but their minds are not directed to common concerns.
Joyousness and dependence upon clarity: the yielding progresses and goes upward, attains the middle, and finds correspondence in the firm. This is why there is good fortune in small matters.
Heaven and earth are opposites, but their action is concerted. Man and woman are opposites, but they strive for union. All beings stand in opposition to one another: what they do takes on order thereby. Great indeed is the effect of the time of Opposition.



The name of the hexagram is derived from the relationships developing out of the movement of the two trigrams. Fire flames upward, water seeps downward: when they are quiescent, their movements can unite; when they are in motion, they draw farther and farther apart. The two daughters are originally together in the parental house. Their ways part as they grow up and marry into different families. Thus the movement leads more and more to opposition. However, since this movement is a natural one, it comes of itself to a turning when it has reached an extreme.
The trigram Dui has joyousness as an attribute; the trigram Li, dependence upon clarity. Joyousness unites, clarity finds the right way for this. Furthermore, the relations of the two rulers of the hexagram are favorable, so that there is a possibility of success at least in small matters.
However, Confucius goes still further. He shows that opposition is actually the natural prerequisite for union. As a result of opposition, a need to bridge it arises; this is true as regards heaven and earth, man and woman. Similarly, it is the individual differences between things that enable us to differentiate them clearly and hence to classify them. This is the effect of the phase of opposition - a phase that must be transcended.


the Image:

上火下泽,睽;君子以同而异。

Above, fire; below. The lake.
The image of Opposition.
Thus amid all fellowship
The superior man retains his individuality.



The two elements, fire and water, never mingle but even when in contact retain their own natures. So the sutured man is never led into baseness or vulgarity through intercourse or community of interests with persons of another sort; regardless of all commingling, he will always preserve his individuality.


the Lines:


上九:睽孤,见豕负涂,载鬼一车,先张之弧,后说之弧,匪寇婚媾,往遇雨则吉。

Nine at the top means:

Isolated through opposition,
One sees one's companion as a pig covered with dirt,
As a wagon full of devils.
First one draws a bow against him,
Then one lays the bow aside.
He is not a robber; he will woo at the right time.
As one goes, rain falls; then good fortune comes.



Here the isolation is due to misunderstanding; it is brought about not by outer circumstances but by inner conditions. A man misjudges his best friends, taking them to be as unclean as a dirty pig in and as dangerous as a wagon full of devils. He adopts an attitude of defense. But in the end, realizing his mistake, he lays aside the bow, perceiving that the other is approaching with the best intentions for the purpose of close union. Thus the tension is relieved. The union resolves the tension, just as falling rain relieves the sultriness preceding a thunderstorm. All goes well, for just when opposition reaches its climax it changes over to its antithesis.


the yellow circle is indicating this line as the governing ruler of the hexagram
六五:悔亡,厥宗噬肤,往何咎。

Six in the fifth place means:

Remorse disappears.
The companion bits his way through the wrappings.
If one goes to him,
How could it be a mistake?



Coming upon a sincere man, one fails to recognize him at first because of the general estrangement. However, he bites his way through the wrappings that are causing the separation. When such a companion thus reveals himself in his true character, it is one's duty to go to meet him and to work with him.


九四:睽孤,遇元夫,交孚,厉无咎。

Nine in the fourth place means:

Isolated through opposition,
One meets a like-minded man
With whom one can associate in good faith.
Despite the danger, no blame.



If a man finds himself in a company of people from whom he is separated by an inner opposition, he becomes isolated. But if in such a situation a man meets someone who fundamentally by the very law of his being, is kin to him, and whom he can trust completely, he overcomes all the dangers of isolation. His will achieves its aim, and he becomes free of faults.


六三:见舆曳,其牛掣,其人天且劓,无初有终。

Six in the third place means:

One sees the wagon dragged back,
The oxen halted,
A man's hair and nose cut off.
Not a good beginning, but a good end.



Often it seems tot a man as though everything were conspiring against him. He sees himself checked and hindered in his progress, insulted and dishonored. However, he must not let himself be misled; despite this opposition, he must cleave to the man with whom he knows he belongs. Thus, notwithstanding the bad beginning, the matter will end well.


the yellow circle is indicating this line as the governing ruler of the hexagram
九二:遇主于巷,无咎。

Nine in the second place means:

One meets his lord in a narrow street.
No blame.



As a result of misunderstandings, it has become impossible for people who by nature belong together to meet in the correct way. This being so, an accidental meeting under informal circumstances may serve the purpose, provided there is an inner affinity between them.


初九:悔亡,丧马勿逐,自复;见恶人无咎。

Nine at the beginning means:

Remorse disappears.
If you lose your horse, do not run after it;
It will come back of its own accord.
When you see evil people,
Guard yourself against mistakes.



Even in times when oppositions prevail, mistakes can be avoided, so that remorse disappears. When opposition begins to manifest itself, a man must not try to bring about unity by force, for by so doing he would only achieve the contrary, just as a horse goes farther and farther away if one runs after it. It it is one's won horse, one can safely let it go; it will come back of its own accord. So too when someone who belongs with us is momentarily estranged because of a misunderstanding, he will return of his own accord if we leave matters to him. One the other hand, it is well to be cautious when evil men who do not belong with us force themselves upon us, again as the result of a misunderstanding. Here the important thing is to avoid mistakes. We must not try to shake off these evil men by force; this would give rise to real hostility. We must simply endure them. They will eventually withdraw of their own accord.