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Chapter 66 of 68
易经
When the sage kings of antiquity created the I Ching, they communed with the divine through profound sincerity, and thus the method of divination with yarrow stalks was born. They observed the waxing and waning of yin and yang qi to establish the hexagrams, and gave play to the characteristics of firm and yielding line positions to generate the line texts. They harmonized human conduct with virtue and governed affairs according to what is right and proper. They exhausted the principles of all things, fully manifested human nature, and ultimately penetrated to the mandate of Heaven.
This chapter reveals the origin of the I Ching: the yarrow-stalk method arose from sincerity in communing with the divine, and the hexagrams and lines arose from the alternation of yin and yang, firmness and yielding. Its ultimate concern lies in the threefold integration of "exhausting principles—fully manifesting nature—attaining destiny." The study of the I Ching is not merely a divination technique but a complete path from phenomena to essence, from cognition to practice.
The "divine intelligence" referred to in "communing with the divine to create the yarrow-stalk method" can be understood in the modern context as the deep patterns governing the operation of the universe 🌌. What the sages did was not mystical mediumship but rather capturing the subtle and profound patterns in nature and society through highly focused observation and intuitive perception. The yarrow-stalk divination is essentially a "random number generation" decision-support tool. Its true value lies not in predicting fortune or misfortune, but in forcing the decision-maker to step away from habitual thinking and use the hexagram images as mirrors to examine the multifaceted dimensions of a problem.
"Exhausting principles, fully manifesting nature, and thereby attaining destiny" resonates deeply with the exploratory spirit of modern science: exhausting principles is ultimate questioning at the cognitive dimension, fully manifesting nature is self-realization at the existential dimension, and attaining destiny is harmonious resonance with cosmic rhythms. These three constitute a complete cognition-practice closed loop.
In contemporary decision-making scenarios, "exhausting principles" can be understood as comprehensive information gathering and logical analysis, "fully manifesting nature" as clearly recognizing one's own strengths and limitations, and "attaining destiny" as assessing the times and accepting the boundary between the controllable and the uncontrollable. The value of divination lies not in deciding for you, but in breaking fixed patterns of thought and providing a structured framework for problem analysis. It is recommended to introduce the "hypothesis—action—review" methodology: use the hexagram image as the starting hypothesis, action as the verification process, and results as the basis for review.
"Destiny" in this chapter is not fatalistic predetermination, but rather the intersection point of the inner necessity of things' development and external contingency. The sage's "attaining destiny" is not passive submission, but active alignment and creation after exhausting principles and fully manifesting nature. This philosophical stance of "knowing Heaven's mandate while fully exerting human effort" constitutes the most operationally practicable practical reason in the Chinese intellectual tradition.
| Related Concept | Explanation |
|---|---|
| Yarrow-stalk method | The traditional divination procedure of using fifty yarrow stalks through eighteen transformations to form a hexagram |
| Yin and Yang | The two most fundamental opposing yet complementary forces in the universe |
| Nature and Destiny (Xing-Ming) | Xing refers to the inherent nature endowed by Heaven; ming refers to the fortunes and circumstances encountered by the individual in life |
Further Reading: Chapters 1–4 of the "Commentary on the Appended Phrases (Xici Zhuan)" Part I; the chapter "The Mandate of Heaven is Called Nature" in the Doctrine of the Mean.
The sage created the I Ching to accord with the natural principles of human nature and destiny. Therefore, he established the way of Heaven as yin and yang, the way of Earth as yielding and firm, and the way of humanity as benevolence and righteousness. Taking the Three Powers of Heaven, Earth, and Humanity, each represented by two lines, and superimposing them to form six lines, constitutes the hexagram. The six lines are divided into yin and yang positions, alternating between yielding and firm lines; therefore, the I Ching is composed with six line positions forming a complete structural order.
This chapter presents the fundamental structural principle of I Ching studies: the doctrine of the Three Powers and the six-line hexagram structure. The core categories of the heavenly way are yin and yang; of the earthly way, yielding and firm; and of the human way, benevolence and righteousness. Each line in the six-line hexagram corresponds to a specific level—the first and second lines represent Earth, the third and fourth represent Humanity, and the fifth and top represent Heaven. This structure integrates cosmology, natural philosophy, and ethics into a single symbolic system.
The "Three Powers" model can be seen as an ancient systems-theory framework. Heaven (external environment), Earth (resource conditions), and Humanity (subjective agency) together constitute the fundamental coordinate system for any decision-making. In modern management theory, this resembles a three-dimensional matrix of external environment analysis (Heaven)—internal resource assessment (Earth)—stakeholder and value considerations (Humanity). The six-line structure provides a hierarchical analytical tool: from the grassroots execution level (first line) to the strategic apex (top line), each level possesses different combinations of yin/yang and yielding/firm qualities.
When facing complex problems, one may attempt to use the "Three Powers framework" for structured analysis:
The positional relationships among the six lines remind us that any decision must distinguish between the immediate execution level and the strategic planning level, avoiding the application of the same logic to different hierarchical levels of problems.
The subtlety of "combining the Three Powers and doubling them" lies in the fact that the Three Powers are not three independent domains but three manifestations of the same principle. The yin and yang of the heavenly way, the yielding and firm of the earthly way, and the benevolence and righteousness of the human way are structurally isomorphic at a deep level. This idea of the isomorphism between Heaven and humanity resonates profoundly with what contemporary holographic theory and fractal geometry reveal about "parts containing the structural information of the whole." The universe is not a mechanical clock but an interpenetrating web of meaningful correspondences.
| Related Concept | Explanation |
|---|---|
| Six-line positions | The first line corresponds to the depths of Earth, the second to the surface of Earth; the third marks the beginning of humanity, the fourth its completion; the fifth marks the beginning of Heaven, the top its zenith |
| Benevolence and Righteousness | Benevolence is love for others; righteousness is what is fitting and proper—corresponding respectively to yin's inclusivity and yang's decisiveness |
Further Reading: Chapter Ten of the "Commentary on the Appended Phrases" Part II discusses the "Way of the Three Powers."
Heaven is above and Earth below—their positions are fixed; Mountains and lakes interpenetrate with qi; Thunder and wind mutually agitate; Water and fire do not harm each other. The eight trigrams interlock and crisscross one another. To reckon past events is to move forward with the sequence; to know future events is to deduce backward against it. Therefore, the I Ching is about extrapolating numerals in reverse to foresee what is to come.
This chapter describes the spatial configuration of the Former Heaven (Xiantian) eight trigrams: Qian in the south, Kun in the north; Gen in the northwest and Dui in the southeast; Zhen in the northeast and Xun in the southwest; Li in the east and Kan in the west. The four pairs of trigrams stand opposite each other, forming a complete spatial-energetic model. "Counting the past goes with the flow; knowing the future goes against it" reveals the unique logic of time in I Ching studies: the past unfolds sequentially from cause to effect, while the future requires tracing backward from the present to understand its underlying conditions.
"Heaven and Earth define positions" describes not merely a spatial compass diagram but an energetic system of complementary opposites. Heaven and Earth, mountains and lakes, thunder and wind, water and fire—each pair is complementary rather than oppositional—collectively constituting a dynamically balanced whole. "Water and fire do not harm each other" does not mean that water and fire have no relationship, but rather that each stays in its proper position without encroaching on the other. This is highly consistent with the modern systems-theory principle that "clear boundaries make for system stability."
"Counting the past goes with the flow; knowing the future goes against it" can be understood as two distinct cognitive strategies: retrospective analysis (tracing the causal chain from known outcomes backward) and prospective reasoning (projecting future scenarios from present conditions). The former follows the vine to find the melon; the latter swims against the current and requires stronger pattern-recognition abilities.
In risk assessment and trend forecasting, one should first "count the past"—systematically organizing historical data and past cases to identify regularities in causal patterns—then "know the future"—based on present combinations of conditions, deriving possible development paths. The relationship between the two is: without adequate "counting the past," "knowing the future" is building castles in the air. In concrete operations, one can establish a "dual-complementarity analysis table," treating seemingly oppositional poles in the system (e.g., returns and risks, expansion and contraction) as complementary balancing forces rather than mere trade-offs.
The concept of "counting in reverse" embodies a profound philosophical attitude: the future is not "predicted" but "reverse-engineered." Reverse reasoning means tracing back from results to causes, from goals to pathways. This is fully consistent with the thinking pattern in Chinese philosophy that "in reversal is the movement of the Dao"—truth is often discovered in reflection, and wisdom is generated in thinking counter-intuitively.
| Related Concept | Explanation |
|---|---|
| Former Heaven Trigrams | The Fu Xi trigram configuration, with Qian in the south and Kun in the north as the axis, embodying the cosmic order of established Heaven-Earth positions |
| Trigrams crisscrossing | The structural pattern in which the eight trigrams stand opposite each other in complementary pairs |
| Complementary pair relationships | The four pairs of complementary categories: Heaven-Earth, Mountain-Lake, Thunder-Wind, Water-Fire |
Further Reading: The Former Heaven sequence theory found in the Huangji Jingshi (Supreme Principles Governing the World).
Thunder (Zhen) animates and stirs all things; Wind (Xun) disperses and penetrates all things; Rain (Kan) moistens and nourishes all things; Sun (Li) dries and illuminates all things; Gen halts and stabilizes all things; Dui delights all things; Qian governs and commands all things; Kun stores and secures all things.
This chapter describes the functional attributes of the eight trigrams as eight fundamental forces operating in the universe: 🔥origination, 🌬dispersal, 🌊nourishment, ☀️drying, ⛰stabilization, lakesgiving delight, the heavens vleading, earthly storage. These eight functions are not isolated entities but together constitute a complete cycle of generation and completion of all things: stirring then dispersing, dispersing then moistening, moistening then drying, drying then stabilizing, stabilizing then delighting, delighting then commanding and completing, and finally returning to storage.
Translating the functions of the eight trigrams into modern language, each corresponds to an indispensable role within organizations:
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| Hexagram | Direction | Season | State of All Things | Management Correspondence |
|---|---|---|---|---|
| Zhen (Thunder) | East | Spring | Sprouting and growth | Launching new projects, establishing direction |
| Xun (Wind) | Southeast | Late spring–early summer | Order and regularity | Streamlining processes, unifying standards |
| Li (Fire) | South | Summer | Brightness and mutual visibility | Showcasing results, internal and external communication |
| Kun (Earth) | Southwest | Late summer–early autumn | Nourishment and support | Resource investment, capacity building |
| Dui (Lake) | West | Autumn | Joy and fulfillment | Reaping rewards, boosting morale |
| Qian (Heaven) | Northwest | Late autumn–early winter | Clash of Yin and Yang | Strategic adjustment, meeting challenges |
| Kan (Water) | North | Winter | Exhaustion and retreat | Deep reflection, accumulating strength |
| Gen (Mountain) | Northeast | Late winter–early spring | Completion and beginning | Wrapping up, planning for the coming year |
The core insight of this cyclical model lies in: different temporal nodes require different dominant strategies. Forcing "retreat and storage" during the season of Zhen, or stubbornly pursuing "expansion" during the season of Kan, are both actions that violate the rhythm of the system.
Applying the rhythmic model of the Later Heaven Bagua to personal annual planning:
The revelation of "governing while facing the light" is: decision-makers should position themselves where information is most complete and perspective is broadest. Ruling while facing south means facing brightness, facing reality, facing information transparency—rather than turning one's back on reality and making insulated decisions.
"Struggling in Qian" is the most tension-filled expression in this chapter. Qian is Heaven, ruler, supreme Yang—yet it encounters the fierce clash of "Yin and Yang contending" in the northwest. This demonstrates that even in the most powerful position, one must inevitably face challenges from the opposite force. The peak is not a place of calm; it is a place of tension. Equally profound is "completion spoken in Gen"—ending and beginning are not two separate events, but two facets of the same process. Every true ending is already gestating the next beginning.
| Associated Concept | Explanation |
|---|---|
| Later Heaven Bagua | King Wen's bagua arrangement, starting from Zhen in the east, arranged clockwise |
| Governing While Facing the Light | The political-spatial principle of ancient emperors sitting facing south, derived from the brightness of the Li hexagram |
| Phenology of All Things | The corresponding system of bagua directions with the four seasons and the states of birth and decay of all things |
Further Reading: The seasonal administrative framework in The Record of Rites·Monthly Ordinances; the seasonal health cultivation philosophy in The Yellow Emperor's Classic of Internal Medicine·Great Treatise on the Regulation of the Spirit in the Four Seasons.
"Spirit" is the appellation praising the inscrutable wonder of all things. For stirring all things into motion, nothing is swifter than thunder; for bending and swaying all things, nothing is more powerful than wind; for drying all things, nothing is hotter than fire; for delighting all things, nothing is more joyful than the marsh; for moistening all things, nothing is more abundant than water; for ending all things and beginning them anew, nothing is more magnificent than Gen. Thus water and fire mutually accomplish each other, thunder and wind do not oppose each other, mountain and marsh breathe through each other—only then can transformation occur and all things be fulfilled.
This chapter uses the concept of "Spirit" to unify the transformative powers of the eight trigrams. "Spirit" is not a personified deity, but rather the inexhaustible capacity for generation and transformation in the cosmos. The six natural forces (thunder, wind, fire, marsh, water, Gen) each perform their own function, but the true "wondrousness" lies in their synergistic interaction—water and fire mutually grasp, thunder and wind do not contradict, mountain and marsh share breath—and transformation arises from this.
The closest modern concept to "Spirit" is emergence—when the components of a system interact in specific ways, holistic properties emerge that no individual component possesses. Thunder's kinetic energy, wind's penetration, fire's transformation, marsh's delight, water's nourishment, Gen's boundaries—these forces, existing alone, are merely physical or psychological phenomena; but when they form complementarity and synergy, they constitute a self-organizing creative system.
Particularly noteworthy is "water and fire mutually grasp"—the relationship between water and fire is here described as "mutual accomplishment," not "mutual conquest." This implies that the interaction of opposites is not a zero-sum game, but rather creativity generated through difference. Just as modern innovation theory emphasizes: the most valuable breakthroughs emerge precisely at the intersection of different fields and different modes of thinking.
In team building, reference the generative conditions of "wondrousness": diversity + synergy mechanisms + clear boundaries. A high-performing team does not require homogenized "harmony," but rather members with distinct capability traits (such as thunder's action-orientation, wind's communicative power, fire's transformative force, water's nourishing quality, Gen's discipline), producing chemical reactions under clear collaborative rules. When evaluating a team, one should not merely look at individual capabilities, but rather examine the quality of synergy between members—the production of "transformation" depends on the quality of relationships, not the simple sum of individuals.
"The Spirit—it is the word for the wonder of all things" holds landmark significance in the history of Chinese philosophy. It rejects the concept of a personal deity and attributes sacredness to the vitality and transformation inherent in all things themselves. This is a thorough immanent transcendence: there is no need to seek the sacred beyond the world—the sacred is manifest in the unfurling of every leaf, the splitting of the sky by every lightning bolt, the rise and fall of every tide. The ultimate "wondrousness" is not some distant being, but everything that is happening right now.
| Associated Concept | Explanation |
|---|---|
| Spirit (Shen) | In the Yijing context, refers to the unfathomable nature of transformation and the inexhaustibility of generation—not a personal deity |
| Mutual Grasp (Xiangdai) | Mutual accomplishment, mutual resonance—distinct from mutual conquest or mutual generation |
| Emergence | A modern systems science concept referring to properties of the whole that its parts do not possess |
Further Reading: Chapter Five of The Great Appendix (Xici): "One Yin, one Yang—this is called the Dao" and "What is unfathomable in Yin and Yang is called Spirit."
Qian is strength and vigor; Kun is gentleness and compliance; Zhen is movement and stirring; Xun is penetration and entry; Kan is falling and sinking; Li is attachment and dependence; Gen is stopping and stillness; Dui is joy and delight.
This chapter is the summary of the essential natures of the eight trigrams, each encapsulated in a single character. These eight characters constitute the basic vocabulary with which Yijing describes the world: vigor, compliance, movement, penetration, sinking, attachment, stopping, delight. They are the fundamental principles of trigram imagery—the reason the classification of all things is complex yet not chaotic is precisely because every specific image is subordinate to these basic natures.
The eight virtues of the trigrams can be transformed into a core lexicon for organizational behavior:
| Trigram | Core Nature | Modern Equivalent | Behavioral Characteristics |
|---|---|---|---|
| Qian | Vigor | Driving Force | Sustained advancement, self-strengthening without rest |
| Kun | Compliance | Execution | Inclusive bearing, resilient cooperation |
| Zhen | Movement | Transformative Power | Breaking inertia, initiating change |
| Xun | Penetration | Permeating Influence | Delving into details, subtle and gradual influence |
| Kan | Sinking | Risk Awareness | Identifying traps, prudent assessment |
| Li | Attachment | Value Affiliation | Finding connection points, establishing relationships |
| Gen | Stopping | Boundary Sense | Defining limits, timely closure |
| Dui | Delight | Inspirational Appeal | Communication and motivation, building consensus |
These eight capabilities are indispensable in modern organizations. An organization with only "Qian" loses its foundation through excessive advancement; an organization with only "Gen" loses its vitality through excessive conservatism. The balance and flow of the eight virtues determine the health of the system.
The wisdom of "Kan is sinking" is particularly important in modern risk management. The core nature of Kan is not "danger" but "sinking"—recognizing that one is in a low point or perilous situation and facing that reality squarely. The starting point of risk management is not calculating probability, but acknowledging vulnerability. Similarly, "Li is attachment" reminds us: the sense of achievement and value often comes from attaching to the right things—attaching to meaningful causes, valuable relationships, and vital ideas. Isolated strength (Qian), if not combined with proper attachment (Li), can easily lose direction amid change.
Among the eight virtues, five describe active forces (vigor, compliance, movement, penetration, delight) and three describe limiting forces (sinking, stopping, attachment). This suggests an important philosophical insight: limitation is not the absence of strength, but a form of strength itself. Sinking (Kan) teaches prudence, stopping (Gen) teaches boundaries, attachment (Li) teaches interdependence. A truly complete life does not merely pursue the ability to "advance," but simultaneously possesses the courage to move forward and the wisdom to stop, turn, and rely on others.
| Associated Concept | Explanation |
|---|---|
| Trigram Virtues | The core attribute of each trigram, serving as the classification basis for all images |
| The Meaning of Kan-Sinking | The water image of Kan is extended to abysses and traps, symbolizing risks and low points in life |
| The Meaning of Li-Attachment | Fire requires fuel to burn; extended to mean that humans need proper forms of attachment |
Further Reading: An alternative summary of the natures of the eight trigrams and even all sixty-four hexagrams in The Miscellaneous Hexagrams Commentary (Zagua Zhuan).
Qian is the horse, Kun is the ox, Zhen is the dragon, Xun is the rooster, Kan is the pig, Li is the pheasant, Gen is the dog, Dui is the sheep.
This chapter establishes the correspondence between the eight trigrams and the living world through animal imagery. The habits of each animal are highly consistent with the virtue of its corresponding trigram: the horse's vigorous movement matches Qian; the ox's gentle load-bearing matches Kun; the dragon's soaring and stirring matches Zhen; the rooster's timed dawn crowing matches Xun; the pig's fondness for wallowing in mud matches Kan; the pheasant's brilliant plumage and attachment matches Li; the dog's guarding and stopping matches Gen; the sheep's gentle, flocking, and pleasing nature matches Dui.
Animal imagery is essentially the symbolization of behavioral patterns. In the modern context, "Qian is the horse" can be understood as individuals or systems characterized by high-speed operation, sustained output, and goal orientation; "Kun is the ox" represents stable bearing, silent cultivation, and reliable production; "Xun is the rooster" symbolizes time sensitivity and the punctuality of information transmission—the rooster's crow at dawn parallels the efficiency of information dissemination; "Gen is the dog" represents boundary guarding, early-warning mechanisms, and loyal protection.
Animal imagery can be used for self-awareness and complementary pairing in team roles:
Humans understanding themselves through animals is a common feature of all civilizations. But the animal imagery of Shuo Gua Zhuan has a unique quality: it focuses not on the "hierarchy" of animals, but on "patterns" of behavior. The horse is not nobler than the pig, nor is the dragon superior to the rooster—each animal is the embodiment of some cosmic function. This functionalist perspective of universal equality, within the rigidly hierarchical ancient society, carries an inclusiveness that transcends its era.
| Associated Concept | Explanation |
|---|---|
| Animal Imagery | Using animal habits to symbolize trigram virtues, an output of ancient observation of nature |
| Systematicity of Imagery | Trigram imagery is not arbitrary association but follows the internal logic of trigram virtues |
Further Reading: Commentaries on animal imagery by various schools in Collected Annotations on the Zhou Yi (Zhouyi Jijie).
Qian is the head, Kun is the belly, Zhen is the foot, Xun is the thigh, Kan is the ear, Li is the eye, Gen is the hand, Dui is the mouth.
This chapter maps the eight trigrams onto the eight parts of the human body, establishing a homologous correspondence between the microcosm of the human body and the macrocosm of heaven and earth. The head is Qian—supremely high and vigorous; the belly is Kun—containing and bearing; the foot is Zhen—the foundation of action; the thigh is Xun—bending and extending, entering and exiting; the ear is Kan—deeply recessed and capable of hearing; the eye is Li—bright and capable of seeing; the hand is Gen—grasping things and capable of stopping; the mouth is Dui—speaking and delighting.
The essence of bodily imagery lies in functional correspondence: Qian corresponds to the head not merely because of its highest position, but because the head is responsible for decision-making and command—just as Heaven's ruling function; Kun corresponds to the belly because the belly is the core of digestion, gestation, and storage—just as Earth's containing function; Zhen corresponds to the foot because all action begins with the foot's initiating movement—just as Thunder's stimulating function; Li corresponds to the eye because the essence of vision is the attachment of light—light attaches to objects to be seen.
This perspective of functionalizing the body aligns remarkably with the systems thinking of modern medicine: the human body is not a collection of organs but a synergistic network of functions. Head (Qian), belly (Kun), foot (Zhen), thigh (Xun), ear (Kan), eye (Li), hand (Gen), and mouth (Dui) together form a complete functional organism.
Application of Body Imagery in Holistic Health Management: When an issue arises in a body part corresponding to a specific trigram, one can reflect on their lifestyle from the perspective of the trigram's virtue. For example:
This is a holistic mind-body dialogue—physical signals are not merely physiological but also reflections of behavioral patterns and psychological states.
The idea that "the human body is a small universe" has a long history in Chinese culture. But the contribution of the Shuo Gua Zhuan lies in using functional isomorphism rather than morphological analogy to establish the correspondence between humans and the cosmos. The head is not like heaven, but it does what heaven does—commanding and deciding. This function-centered approach avoids mechanical analogy and provides a firmer foundation for the deep connection between humans and nature. You are not a miniature of the universe; you are a participant in the universe's functions.
| Related Concept | Explanation |
|---|---|
| Body as Miniature Cosmos | The traditional idea that the human body corresponds structurally to the macrocosmic universe |
| Eight Trigrams and Chinese Medicine | The correspondence between the eight trigrams and organs/meridians, forming an essential part of foundational TCM theory |
Further Reading: Discussions on the correspondence between the human body and heaven-earth in Huangdi Neijing: Lingshu.
Qian represents heaven, so it is called the father; Kun represents earth, so it is called the mother. Zhen is the son obtained when Kun first solicits a yang line from Qian, so it is called the eldest son; Xun is the daughter obtained when Qian first solicits a yin line from Kun, so it is called the eldest daughter. Kan is the son obtained when Kun solicits a yang line from Qian for the second time, so it is called the middle son; Li is the daughter obtained when Qian solicits a yin line from Kun for the second time, so it is called the middle daughter. Gen is the son obtained when Kun solicits a yang line from Qian for the third time, so it is called the youngest son; Dui is the daughter obtained when Qian solicits a yin line from Kun for the third time, so it is called the youngest daughter.
This chapter reveals the generative logic of the eight trigrams: Qian and Kun serve as the father and mother, and through the mutual "soliciting" of yin and yang lines, they produce three sons and three daughters. Zhen (☳), Kan (☵), and Gen (☶) are formed when the first, second, and third lines of Kun respectively change to yang; Xun (☴), Li (☲), and Dui (☱) are formed when the first, second, and third lines of Qian respectively change to yin. This generative model establishes the philosophical structure of Qian and Kun as the foundation, with the six children as manifestations.
The expressions "obtained upon first solicitation, a son," "obtained upon second solicitation, a son," and "obtained upon third solicitation, a son" contain an important modern insight: "Soliciting" is an active seeking, not a passive acceptance. The generation of the six children is not a passive result of natural reproduction but an active mutual attraction and interpenetration between yin and yang. This can be mapped to "intergenerational innovation" in knowledge transmission and organizational development: true inheritance is not the formal replication of the parents' model, but the introduction of new variables into the parents' structure. The eldest son transforms yang at the first line—innovation at the level of action; the middle son transforms yang at the middle line—transformation at the level of cognition; the youngest son transforms yang at the top line—renewal at the level of values. Different levels of "soliciting" create offspring with different qualities.
Mapping family imagery onto modern organizations:
| Role | Trigram | Organizational Counterpart | Core Characteristics |
|---|---|---|---|
| Qian Father | ☰ | Founding decision-making layer | Direction and principles |
| Kun Mother | ☷ | Resource-bearing layer | Inclusiveness and logistics |
| Zhen Eldest Son | ☳ | Business pioneer | Action and initiative |
| Xun Eldest Daughter | ☴ | Information coordination layer | Penetration and communication |
| Kan Middle Son | ☵ | Risk management layer | Prudence and depth |
| Li Middle Daughter | ☲ | Brand and culture layer | Radiance and dissemination |
| Gen Youngest Son | ☶ | Supervision and control layer | Boundaries and steadfastness |
| Dui Youngest Daughter | ☱ | Motivation and empowerment layer | Joy and expression |
A healthy organization requires the coordinated functioning of the "parents" (direction and resources) and the "six children" (functional lines).
The character "solicit" (suo) carries special weight in Chinese philosophy. It is neither "giving" nor "taking," but rather an active seeking based on mutual relationship. Qian and Kun are not split apart into the six children; rather, through the "soliciting" of the six children, they realize their own enrichment and expansion. This suggests a profound generative viewpoint: true creation is not spontaneous generation out of void, but differentiated unfolding within existing structures. The significance of parents lies not in making their children into replicas of themselves, but in providing the structure that makes the differentiated "soliciting" of the children possible.
| Related Concept | Explanation |
|---|---|
| Qian-Kun Generating the Six Children | The foundational model of trigram generation, establishing the ontological status of Qian and Kun |
| Elder, Middle, Young | The birth order is determined by the position of the line from bottom to top |
Further Reading: The detailed expansion of the myriad-things imagery of the six children in Chapter Eleven of the Shuo Gua Zhuan.
Qian signifies heaven, the circle, the sovereign, the father, jade, metal, cold, ice, deep red, an excellent horse, a lean horse, a piebald horse, and the fruit of trees.
Kun signifies earth, the mother, cloth, a cauldron, frugality, evenness, a pregnant cow, a large cart, patterned elegance, multitude, and the handle of an implement; with respect to the earth, it is black.
Zhen signifies thunder, the dragon, a green-yellow mixed color, the blooming of flowers, a great road, the eldest son, impetuosity, verdant young bamboo, and reeds. With respect to horses, it signifies the good-neighing horse, the horse with a white left hind leg, and the horse with a white forehead. With respect to crops, it signifies plants that sprout by growing downward first. In its ultimate expression, it is vigorous and luxuriantly fresh.
Xun signifies wood, wind, the eldest daughter, the marking line of the carpenter's cord, the artisan, white, the long, the high, advancing and retreating, indecisiveness, and fragrance. With respect to people, it signifies sparse hair, a broad forehead, eyes with much white showing, and proximity to profit yielding a threefold gain. In its ultimate expression, it is the trigram of impetuosity.
Kan signifies water, ditches, concealment, the straightening of what is crooked, the bow, and the wheel. With respect to people, it signifies deep anxiety, heart ailments, ear pain, the blood trigram, and the color red. With respect to horses, it signifies a handsome back, an impatient heart, a lowered head, thin hooves, and a dragging gait. With respect to vehicles, it signifies frequent breakdowns. [Translator's note: the original text "丁躜" is suspected to be an error for "多眚," meaning many misfortunes.] It signifies penetration, the moon, and thieves. With respect to trees, it signifies hard wood with many cores.
Li signifies fire, the sun, lightning, the middle daughter, armor and helmets, and weapons—spears and halberds. With respect to people, it signifies a large belly and the trigram of dryness. [Translator's note: the character "乾" in "乾卦" is interchangeable with "干," meaning dry.] It signifies the turtle, the crab, the snail, the clam, and the tortoise. With respect to trees, it signifies trees that are withered in their upper parts.
Gen signifies the mountain, a narrow path, small stones, a gate tower, melons and fruits, a gatekeeper, the fingers, the dog, the rat, and creatures with black beaks. With respect to trees, it signifies hard wood with many knots.
Dui signifies the marsh, the youngest daughter, the shaman, the mouth and tongue, breakage and destruction, and hanging decision. With respect to the earth, it signifies hard and saline-alkaline soil. It signifies the concubine and the sheep.
This chapter is the longest and most content-rich in the Shuo Gua Zhuan, systematically enumerating the myriad-things imagery of the eight trigrams. The imagistic associations for each trigram are not piled up randomly but strictly unfold according to the inner logic of the trigram's virtue. All imagery of Qian revolves around the core qualities of "vigor, supremacy, and purity": heaven (supremacy), the circle (perfect completeness), the sovereign (dominion), jade and metal (hardness and purity), cold and ice (extreme yang turning to cold), an excellent horse (vigor and agility), and the fruit of trees (roundness and solidity). The imagery of Kun revolves around "gentleness, bearing, and containing." The remaining six trigrams follow the same pattern.
The essence of myriad-things imagery is a classification system based on functional similarity. It offers a non-linear way of thinking: two seemingly unrelated things, if they share the same functional structure, can be classified under the same trigram. For example:
The modern application of "approaching profit to gain threefold": penetrative growth. In highly competitive markets, direct frontal attack (Qian) is often costly, while "Xun-style" strategies—information penetration, user word-of-mouth, and channel segmentation—can yield excess returns at lower cost. Xun as "advancing and retreating" reminds us that decisions require the capacity for flexible pivoting, without locking ourselves into a single choice.
Kan as "concealment," "thieves," "added anxiety," and "heart ailments" fully reveals the deep meaning of the water image: water can nourish all things, yet it can also harbor hidden dangers. In finance, liquidity (water) is itself a double-edged sword—it is both the lifeblood of economic operation and the transmission channel of systemic risk. Kan as "straightening what is crooked"—correcting deviations—corresponds to the function of modern compliance management: rectifying potential errors before they cause damage.
Li as "armor" and "weapons"—the other side of radiance is protection and offense. The core value of a brand (radiance, visibility) requires accompanying protection mechanisms (armor) and competitive capabilities (weapons). Li as "the withering tops of trees" reminds us that excessive pursuit of outer radiance may deplete the inner foundation.
"Gen as the gate tower" and "as the gatekeeper" in contemporary terms means learning to say "no." A sense of boundaries is not coldness but a necessary mechanism for energy management. A courtyard without a gate allows anyone to enter freely, ultimately leaving no quiet space for oneself.
The deep philosophical significance of myriad-things imagery lies in this: the world is a vast web of metaphors. Nothing exists in isolation; all things mirror one another through the similarity of their "images." A piece of jade, an excellent horse, and a tree's fruit all belong to the Qian trigram—not because they share physical properties, but because they occupy similar positions in functional structure. This is a metaphysics of function—the essence of a thing lies not in its constituent material but in the role it performs within the larger system.
This mode of thought offers profound insight for modern individuals: do not define yourself or others by labels; instead, see the authentic position within functions and relationships. Whether a person is a "leader" (Qian) is determined not by having the title of "sovereign" in their job description, but by whether they actually perform the function of directing in the system. Whether a table is "Kun" or "Gen" is determined not by its material but by whether it serves a bearing function or a boundary-defining function in the space it occupies.
| Related Concept | Explanation |
|---|---|
| Myriad-Things Imagery | A symbolic system that, guided by trigram virtues, classifies all things under the eight trigrams according to functional similarity |
| Qian as Dry | In the imagery of Li, "乾卦" uses 乾 as interchangeable with 干, meaning dry |
| Reverse Sprouting | Crops first grow roots downward before growing upward, corresponding to the initial direction of Zhen's "movement" |
Further Reading: The extensive use of myriad-things imagery in hexagram divination cases in Meihua Yishu; the incisive textual studies of trigram imagery in Zhouyi Shangshi Xue.
As one of the Ten Wings of the Yijing, the Shuo Gua Zhuan serves the function of providing the semiotic foundation for the sixty-four hexagrams. Using the eight trigrams as its basic units, it unfolds layer by layer—from directions, functions, properties, animals, body parts, family, all the way to myriad-things imagery—constructing a comprehensive cosmological classification system. The core logic of this system is: behind the diversity of the world lies a limited set of deep structures, and the eight trigrams are the symbolic expression of those deep structures. Myriad-things imagery is not knowledge but a cognitive paradigm—it trains people to understand the world through the lens of function and relationship.
The Shuo Gua Zhuan offers contemporary readers three shifts in perspective:
First: From "the thing itself" to "function and relationship." The modern scientific tradition tends to investigate the intrinsic properties of things—molecular composition, physical parameters, chemical reactions. The thinking of the Shuo Gua Zhuan, by contrast, consistently asks: what role does this thing play in the system? What is its behavioral pattern? This functionalist perspective is now undergoing a revival in contemporary ecology, systems science, and organizational theory.
Second: From "linear causality" to "complementary duality." Heaven and earth, mountain and marsh, thunder and wind, water and fire—each pair of categories is not simple opposition but complementary balancing forces. Modern complexity science is discovering that seemingly opposing factors in systems (competition and cooperation, stability and change, centralization and decentralization) often need to coexist simultaneously for systems to remain healthy.
Third: From "deterministic prediction" to "situational awareness." The eight-trigram system of the Shuo Gua Zhuan is not used to predict specific events but to identify the current situational dynamics and rhythms. The Zhen situation calls for action, the Gen situation calls for restraint, the Kan situation calls for prudence—this is the wisdom of situational awareness, not the prophecy of fatalism.
The Shuo Gua Zhuan provides a practical analytical framework:
The most profound philosophical significance of the Shuo Gua Zhuan lies in its provision of a non-dualistic cosmology. Yin and yang are not labels for good and evil, right and wrong, but two inseparable functions within any system. Firmness and softness are not distinctions of strength and weakness, but adaptive strategies suited to different circumstances. This mode of thinking refuses to reduce the world to stark black-and-white oppositions, instead guiding one to see the mutual interdependence and transformation between opposites.
The statement "distinguishing yin and yang, alternating the use of firmness and softness" is itself a lesson in wisdom: the distinction between yin and yang is not fixed but dynamically alternating; the use of firmness and softness is not a matter of superiority or inferiority, but a choice made according to the circumstances. In an increasingly polarized world, this wisdom of dynamic equilibrium is more precious than ever.