[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-13":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"seotitle":9,"seodescription":10,"htmlcode":11,"number":12,"content":13,"title1":14,"content1":15,"title2":16,"content2":17,"title3":18,"content3":19,"title4":20,"content4":21,"title5":22,"content5":23,"title6":24,"content6":25,"title7":26,"content7":26,"seo_keywords":27,"og_title":8,"og_description":10},"gaodaoyiduan-13",false,"2026-08-11T01:18:20.762Z","2026-07-04T14:35:12.000Z","Heaven over Fire Fellowship, Fellowship: Fellowship in the open country; success. It is beneficial to cross the great river. It is beneficial for the noble person to remain steadfast.","Takashima Ekidan Hexagram 13: Heavenly Fire Tongren — Original Hexagram Statement and Hexagram Interpretation — Eastern Metaphysics Library","Takashima Ekidan Hexagram 13 Heavenly Fire Tongren Interpretation: Hexagram statement “Tongren: Joining with others in the wilderness, success. It is beneficial to cross the great river; it is beneficial for the noble person to be steadfast,” with detailed explanations of the judgment statements and actual divination cases.","䷌",13,"13　Heaven over Fire Fellowship \u003Cbr> \n  \u003Cbr> \n The Tongren hexagram consists of Li below and Qian above, and thus combines to form the character “ ”, presenting the image of brightness spreading widely to the upper realms. Qian represents Heaven, while Li represents fire. The qi of Heaven rises upward, and the nature of fire flames upward; both accord with Heaven, hence it is called Tongren, “Fellowship with Others.” According to the sequence of the Tongren hexagram, it follows Pi. When Heaven and Earth do not interact, this is Pi; when the upper and lower parts are alike, this is Tongren. It is the opposite of Pi and sufficient to complement it. Thus, although those of the same Way associate with one another, they can thereby overcome Pi. This is why this hexagram follows Pi. \u003Cbr> \n  \u003Cbr> \n Fellowship［69］: Fellowship in the open country［70］; success. It is beneficial to cross the great river. It is beneficial for the noble person to remain steadfast. \u003Cbr> \n  \u003Cbr> \n The Way of Fellowship lies in being broad and far-reaching, without barriers, with inside and outside made one; this is what is called great unity. “Open country” means a vast wilderness, conveying the meaning of distance and the outside. “In the open country” means Heaven above and Earth below, spacious and boundless, leaving no room for selfish thoughts. Then all things respond and all people offer assistance, hence “success.” When the heart is free of selfish desire, the earth presents no danger or obstruction; nothing is unfavorable, and even a great river can be crossed. Yet fellowship too has public and private forms: those who agree with us are called like-minded, while those who do not are treated as different; this is the faction of petty people, not true fellowship. It must be impartial and selfless, wholly in accord with the heart of Heaven. Then even across a thousand miles or a thousand years, intentions will accord and the Way will be the same. Hence: “It is beneficial for the noble person to remain steadfast.” \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: In Fellowship, the yielding line obtains its place, obtains the center, and responds to Qian; this is called Fellowship. The Fellowship judgment says: “Fellowship in the open country; success. It is beneficial to cross the great river”—this is the movement of Qian. Civilization joined with strength, centered and correct, responding appropriately: this is the correctness of the noble person. Only the noble person can bring the intentions of all under Heaven into communication. \u003Cbr> \n  \u003Cbr> \n The Tuan Commentary explains the meaning of the hexagram through its structure. The yielding line refers to the second line, while Qian is the fifth yang line. The second line, being yielding in a yielding place, obtains its place and the center, and responds to the fifth line; hence it says, “responds to Qian.” Qian means strength; strength that can move forward is sufficient to overcome danger, hence “it is beneficial to cross the great river—this is the movement of Qian.” “Civilization” is the image of Li; “strength” is the virtue of Qian. The second and fifth lines are both centered and correct and can respond to one another; this is the Way of the noble person, hence “the correctness of the noble person.” The noble person’s heart is public; because it is public, the world responds to it. The noble person’s Way is correct; because it is correct, the world is transformed by it. When near and far form one body and above and below share one virtue, the intentions of all under Heaven are communicated. Only the noble person can accomplish this; hence: “Only the noble person can bring the intentions of all under Heaven into communication.” \u003Cbr> \n  \u003Cbr> \n Taking this hexagram as a model for human affairs, the hexagram as a whole has five yang lines and one yin line. The Sixth Second is yin in a yin place, occupying the central and correct position, serving as the ruler of the inner trigram and responding above to the Ninth Fifth. The image of the hexagram is precisely like one woman among five men: one woman facing five men, generous and gentle, impartial rather than cliquish. The many yang lines are harmonious and joyful, united in heart and purpose, so that all under Heaven is brought into communication. “In Fellowship with Men, the yielding line attains its place and central position and responds to Qian.” It does not say that it responds to the Ninth Fifth alone, but says that it responds to Qian; thus it is clear that it does not respond exclusively to one line, the Ninth Fifth, but responds throughout to all the yang lines. This is what it means to “be able to bring the purposes of all under Heaven into communication.” In nearly all affairs under Heaven, accomplishing something alone is difficult, while accomplishing it with others is easy. Yet in dealing with others there is what is public and what is private: when it is public, principles accord; when it is private, principles diverge. Moreover, those united by private interest have a narrow course, while those united by public interest have a broad one. It is like an open plain, stretching as far as the eye can see, with nowhere to hide; this is the image of “fellowship with men in the open country.” The inner trigram Li signifies brightness and wisdom; the outer trigram Qian signifies correctness and vigor. If one can possess Li’s brightness and wisdom and respond to Qian’s correctness and vigor, then in planning affairs nothing will fail to prosper; by this, one may pass through dangers, and every danger can be crossed. By this, one may associate with people throughout the world, and the purposes of all under Heaven will be brought into communication. This is to lead the world toward great unity. \u003Cbr> \n  \u003Cbr> \n Taking this hexagram as a model for the state, the upper trigram represents the ruler: supremely firm and vigorous, with imposing authority—the Ninth Fifth of the hexagram. The lower trigram represents the minister: in the proper place and central, with the signs of civilization—the Sixth Second. The Second and Fifth are correctly paired, and ruler and minister share one purpose; it is precisely a time when an enlightened ruler meets capable ministers. The Fellowship with Men hexagram follows after Obstruction. In Obstruction, “Heaven and Earth do not interact, and the myriad things do not communicate”; its essential problem is the inability to “bring the purposes of all under Heaven into communication.” Only Fellowship with Men can accomplish this. Communication becomes Peace; thus the means by which a state overcomes obstruction and opens into peace truly depends on the power of Fellowship with Men. The Sequence says: “Things cannot remain forever in Obstruction, therefore Fellowship with Men follows.” From this we know that Heaven and Earth failing to interact is Obstruction, while communication between above and below is Fellowship with Men. Therefore, one who possesses a state must have a ruler who occupies the proper position and also attains the centrality of firmness, and ministers who occupy their proper positions and also attain the centrality of gentleness. Then perhaps firmness and gentleness will respond to each other and those above and below will share one purpose. Even the danger of a great river can be crossed, and the purposes of all under Heaven can be communicated. Moreover, the Sixth Second minister must not only respond above to the Ninth Fifth, but must also join in harmony with all the yang lines—First, Third, Fourth, and Upper—so that all in the court share one heart and one virtue and work together to save the realm. Embodying Li’s brightness, following Qian’s conduct, and acting with utmost rectitude without private bias, the people under Heaven will be moved and brought into communication by what is upright; even those who are not upright will be transformed and brought into communication. Wherever could there be no communication—indeed, wherever could there not be fellowship? \u003Cbr> \n  \u003Cbr> \n Viewed as a whole, the upper trigram is Qian and the lower trigram is Li. Li is originally Qian; when Kun joins with Qian in the middle, Li is born, and its image is fire. Qian is originally primordial yang, while fire is the true vital energy of yang and shares Qian’s substance; hence it is called Fellowship. Heaven gives human beings ears that hear alike, eyes that see alike, mouths that taste alike, and hearts that feel alike. What one person regards as right, ten thousand people likewise regard as right; what one person regards as wrong, ten thousand people regard as wrong. They love those who are close and respect those who are senior. Even the most foolish person has a heart and purpose no different in this respect. Thus Mencius said, “The sages are those who first attain what our hearts recognize together as right,” and “What Heaven gives me is not different from what it gives others.” When things are public, there is naturally no disagreement; once private desire is involved, people depart from Li and become perverse, unable to unite again. Yet their innate moral goodness ultimately cannot be obscured. What Heaven gives me, and what cannot be obscured, is Li; what cannot be made different is Qian. Therefore, when people embody Li’s brightness and act with Qian’s vigor, being utterly public-spirited and free of selfishness, they naturally prosper and communicate. Obstacles turn into level ground; even crossing a great river brings no disadvantage. This is why Fellowship with Men prospers. Looking at the lines, none displays an image of fellowship. The reason is that whenever ordinary people deliberately seek fellowship, they become involved in private motives; and with private motives comes difference. True fellowship does not speak of fellowship—it becomes fellowship spontaneously. The First Nine says “at the gate,” meaning that upon going outside one has no private attachment; therefore there is no blame. The Sixth Second says “at the clan,” and although central and correct, involvement in the private interest of clan ties makes it regrettable. The Third Nine, strong and unyielding between the Second and Fifth, forcibly seeks fellowship; although it hides for three years and ultimately dares not rise, its awareness of fear means it is not ominous. The Fourth Nine is near the Fifth, separated only as if by a pond; knowing that righteousness does not permit a direct attack, it dares not attack by force, and so is auspicious. The Fifth Nine, firm and vigorous, responds to the brightness of the Second line. Before communication is achieved it cannot overcome its resentment and distress; once communication is complete, it feels joy, hence “first wails and afterward laughs.” The Upper Nine is in Retreat, dwelling beyond the suburbs and having no intention of seeking fellowship, hence “no remorse.” Taken together, the First and Upper lines of Fellowship with Men say “at the gate” and “in the suburbs,” both outside; therefore there is no blame or remorse. The Second has the regret of “at the clan,” the Third has the calamity of armed force, and the Fifth has the trouble of a great army. All are fellowship within, and therefore none is auspicious. “At the clan” is inferior to “at the gate”; “at the gate” is inferior to “in the suburbs”; “in the suburbs” is inferior to “in the open country.” In short, going outside means having neither party support nor flattery; the farther the place, the more public the heart. What is public is fair; what is fair is communicative. Thus the sages regarded the four seas as one family and all China as one heart; this is called great unity.If one seeks fellowship among those nearby, even that fellowship is private; therefore the Tuan Commentary begins by saying “in the open country,” showing that the way of Fellowship with Men should draw upon the strength of the entire world. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Great Image says: “Heaven together with fire: Fellowship with Men. Thus the superior person classifies peoples and distinguishes things.” \u003Cbr> \n  \u003Cbr> \n In this hexagram, Qian is above and Li below. The Commentary on the Image does not say “fire beneath Heaven” but “Heaven together with fire,” because Qian represents the sun and Li also represents the sun; their images are alike, hence “Heaven together with fire,” taking their likeness as the basis. Qian’s yang rises upward, while Li’s fire flames upward; their natures are alike. Human beings likewise have no nature that is not fundamentally alike, hence the name Fellowship with Men. The superior person follows Qian’s vigor to classify people according to their kind, and uses Li’s brightness to distinguish things. One seeks sameness amid differences, so kindred must be classified together; one seeks commonality amid sameness, so things must be distinguished. All differences must be clearly understood and distinguished, which further shows that sameness must not be confused indiscriminately. Extending this, we know that people are divided into good and evil, upright and deviant, while the heart is judged by right and wrong, public and private. The superior person must likewise observe them by categories and distinguish them carefully. For example, being accommodating and being compliant, or factions and groups: their outward appearance may seem similar, but their hearts are distinct. One must analyze and distinguish them clearly and strictly, making no careless concessions. Only by making distinct what must necessarily be distinguished can one unite what necessarily must be united. This is the greatness of fellowship. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○　Regarding current fortune: There is presently a sign of rising and advancement, and friends will lend assistance. Greatly auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○　Regarding business: Joint-investment companies and similar enterprises are suitable; highly profitable. \u003Cbr> \n  \u003Cbr> \n ○　Regarding the household: It has the image of harmony and joy throughout the family; auspicious. \u003Cbr> \n  \u003Cbr> \n ○　Regarding warfare: It indicates soldiers united in purpose; troops should be deployed for an offensive, which will be highly advantageous. \u003Cbr> \n  \u003Cbr> \n ○　Regarding illness: This is a fire-related ailment; there is concern that the medicine may be wrong, so seek another good physician. \u003Cbr> \n  \u003Cbr> \n ○　Regarding litigation: Beware of protection by an allied faction; the case cannot yet be concluded. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n ○　Regarding a lost object: Search carefully among objects of the same type; then it will be found. \u003Cbr> \n  \u003Cbr> \n ○　Regarding a traveler: They can return today and will certainly come back accompanied by a friend.","The First Nine: Fellowship with men at the gate. No blame.","The First Nine: Fellowship with men at the gate. No blame. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Going out the gate to fellowship with men—who could blame him?” \u003Cbr> \n  \u003Cbr> \n The First Nine is at the beginning of the hexagram and is the head of Fellowship with Men. This hexagram takes the Second line as its ruler. When the First changes to yin, the lower trigram becomes Gen, whose image is a gate; hence “at the gate.” It also does not wish to fellowship exclusively with the Second, so it wishes to go out the gate and broaden its associations. Outside the gate there is no private intimacy; hence “no blame.” The Commentary on the Image reverses the wording and says “going out the gate to fellowship with men,” expressly stating that once one goes outside, who among Heaven, Earth, and the myriad things is not one’s fellow? It does not say “no blame,” but “who could blame him?” “No blame” merely states the matter from one’s own side; “who could blame him?” shows that all those outside the gate gladly fellowship with him, so who could possibly find fault with him? The I Ching names hexagrams after people in only two cases: Family Members and Fellowship with Men. Family Members means the people within one family, and one should properly maintain correct positions within; Fellowship with Men means the people of the world, and one should properly communicate one’s purpose outward. The I Ching speaks of “going out the gate” in two hexagrams, Following and Fellowship with Men. Following says that going out the gate brings achievement; Fellowship with Men says that going out the gate brings no blame. Both mean that within the gate it is easy to sink into private interests, whereas outside the gate one is broad-minded and wholly public-spirited. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○　Regarding current fortune: Things are presently smooth. It is suitable to conduct business away from home; favorable. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○　Regarding the household: Within the household there is harmony, peace, and affection; no blame. \u003Cbr> \n  \u003Cbr> \n ○　Regarding business: Favorable for traveling commerce, unfavorable for a shopkeeper who remains seated at home. \u003Cbr> \n  \u003Cbr> \n ○　Regarding illness: Recuperate elsewhere and regulate your care; there will be no obstacle. \u003Cbr> \n  \u003Cbr> \n ○　Regarding litigation: Beware of punishment or forced labor; leave in advance and hide to avoid the blame. \u003Cbr> \n  \u003Cbr> \n ○　Regarding a lost object: Search outside the gate. \u003Cbr> \n  \u003Cbr> \n ○　Regarding pregnancy: Delivery will occur very soon, and the child will be a boy. \u003Cbr> \n  \u003Cbr> \n 【Case】　One day, a friend, Mr. X, came to ask for a divination about his fortune. The casting produced Fellowship with Men changing to Retreat. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram is the image of going out the gate to seek friends. In the way of social relations, one should associate with good people, not with bad people. The line text says “at the gate,” and the Commentary on the Image says “going out the gate,” meaning that by going outside one obtains the assistance of Fellowship with Men. Within, those with whom one associates are all close and favored, so private motives cannot be avoided; with privacy comes blame. Outside the gate, all those one meets are willing to join with one, hence no blame. Now that the First line of Fellowship with Men has been obtained, I know that you are about to go out the gate for the first time. You may proceed boldly; in time you will certainly attain high office and win broad public esteem. This can be predicted in advance. \u003Cbr> \n  \u003Cbr> \n He followed this advice, and afterward indeed won great public esteem, just as the divination said.","The Sixth Second: Fellowship with men at the clan. Regret.","The Sixth Second: Fellowship with men at the clan. Regret. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Fellowship with men at the clan: the way of regret.” \u003Cbr> \n  \u003Cbr> \n This line is yin in a yin place, civilized, central, and correct, and is the ruler of the whole hexagram; all the yang lines in the hexagram seek to respond to the Second. The Second and Ninth Fifth are correctly paired. The Ninth Fifth is the ruler, occupying the honored position of the hexagram, so the line says “fellowship with men at the clan”; “clan” means the honored one, indicating that the Second attains fellowship with the supreme ruler. Between the Second and Fifth, firmness and gentleness are central and correct, and their timing and positions correspond; this may be called perfect. Yet their intimacy inevitably involves partiality and falls short of the measure of supreme public fellowship. Moreover, the Third and Fourth cannot obtain fellowship; seeing the close understanding between the Second and Fifth, they become jealous. This is precisely why regret is incurred, hence “fellowship with men at the clan: regret.” The Commentary on the Image says “the way of regret.” The word “way” deserves particular reflection: it means that even if regret is not yet visible at the moment, the way leading to regret already exists. The Tuan Commentary praises the Sixth Second for attaining its place and centrality by saying “prosperity,” while the line meaning, through “fellowship with men at the clan,” warns against forming a faction through favoritism. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○　Regarding current fortune: Things are not favorable at present. Although there are people who help, many are jealous, so not every matter can go as desired. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○　Regarding business: Favorable for large-scale wholesale transactions, but pay close attention to receipts and payments. Profit will be made. \u003Cbr> \n  \u003Cbr> \n ○　Regarding litigation: Unfavorable. \u003Cbr> \n  \u003Cbr> \n ○　Regarding the household: The family is established through diligence and frugality, with the strength of the eldest son. \u003Cbr> \n  \u003Cbr> \n ○　Regarding illness: There is an image of the soul returning to the ancestral temple; ominous. \u003Cbr> \n  \u003Cbr> \n ○　Regarding a traveler: They will return immediately. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n ○　Regarding a lost object: The person who found it has hidden it and will not return it. \u003Cbr> \n  \u003Cbr> \n 【Case】　In the third year of the Meiji era, a divination was conducted regarding my own fortune and the direction of the future. \u003Cbr> \n  \u003Cbr> \n At the beginning of our country’s Restoration, in the first year of Meiji, there was the campaign in Ou and northern Echigo; in the second year, the expedition against Hakodate. The situation throughout the realm was not yet peaceful. In the third year, the fighting had ceased, and the whole country watched expectantly, hoping for peace and prosperity. At that time I was deeply moved. Having grown up in a merchant family, I had been solely occupied with striving to develop the family business and had never managed to turn my thoughts to affairs of state. Fortunately, I had now encountered a sacred age and had the opportunity to meet eminent gentlemen of rank face to face morning and evening, receiving their profound courtesy. Those gentlemen, who ruined their families’ fortunes to relieve the nation’s difficulties and labored diligently in the service of the sovereign, were all heroes of the Restoration. For a person like me to have grown up in these times and encountered an age of prosperity, yet to have made no contribution whatever to the state, was deeply shameful. I therefore wished to exercise my modest abilities and endeavor to follow those gentlemen, hoping to repay their profound kindness. For this reason I conducted a divination about my present fortune and the direction of my progress. The casting produced Fellowship with Men. \u003Cbr> \n  \u003Cbr> \n The judgment said: At the end of the shogunate, after many years of peace, the governmental framework had decayed. Foreign affairs arose as an additional complication. At that time, gentlemen of virtue did not hold office, while petty men were able to indulge their treachery; communication between above and below was blocked, and order was thrown into confusion. Thus men of heroic talent rose up wherever they were, and the whole realm responded to them as one. They eliminated disorder and restored correctness, transforming an age in which obstruction had reached its extreme and opening the flourishing peace of today. This is precisely the hexagram Fellowship with Men. Now that this hexagram has been obtained, the Tuan Commentary says: “Fellowship with Men: the yielding line attains its place and centrality and responds to Qian; therefore it is called Fellowship with Men.” The one yielding line, the Sixth Second, attains the central and correct position and responds to the central and correct Ninth Fifth of the upper trigram. This means that I occupy a central and correct position among the people and correspond above with the government’s policies, sharing its aims. “Yielding” means that I have no rank and that my abilities are weak. “Fellowship with men in the open country” means that I am originally a minister living among the people, outside officialdom. “Prosperity” means that my fortune and the great trend of the world will both proceed smoothly, and that every undertaking I initiate for the state will succeed. According to the hexagram Fellowship with Men, the hexagram structure governs great unity, while the line meanings warn against partiality. Only “in the open country” says “prosperity,” because one should seek broadly from outside, not narrowly from within. Moreover, the Tuan Commentary says “the conduct of Qian.” The conduct of Qian means self-strengthening. It says “favorable to cross the great river”; “favorable to cross” means constructing boats and oars. It says “civilization with vigor”; “civilization” means establishing and cultivating literature. Everything stated by the hexagram image indicates, one by one, the direction in which I should begin work, and teaches me to model myself on the creations of overseas countries and make them available throughout the world. Therefore it says, “because it can bring the purposes of all under Heaven into communication.” \u003Cbr> \n  \u003Cbr> \n Having obtained this hexagram image, I only hoped that I might in some small way assist the government with its pressing affairs. What could my modest family fortune possibly be worth preserving? In the third year of the Meiji era, I resolved to abandon my assets. First, I established a steamship service to facilitate transportation within the country; next, I planned the construction of railways; then, I founded a Western-style school and invited teachers from abroad to revitalize education; and I installed gas lamps in the Port of Yokohama. By the winter of the seventh year, these four great pioneering industries had been completed. At that time, none of my fellow countrymen had yet undertaken these four industries; I was their founder. On the day the gas lamps were completed in the seventh year of Meiji, I was honored by an invitation for His Majesty the Emperor to visit, and was granted an audience. At that time, I carried with me the spirit tablet of my late father, hoping to behold the imperial countenance together with the sight described in the Guan hexagram, and I was further honored to receive the imperial edict praising my being the first to promote progress. After bowing to receive it, how could my honor and joy be described! \u003Cbr> \n  \u003Cbr> \n In this hexagram, the fifth line is the governing line of Fellowship with Others. Counting by years, from the first line to the fifth line is exactly five years. Thus, from the third to the seventh year of Meiji, there were many obstacles to my work: the hidden thickets of the third yang line and the rampart-climbing of the fourth. Yet I remained fair and selfless, refusing to yield despite repeated setbacks, and ultimately achieved results. But when things flourish they must decline, and when circumstances reach an extreme they must change; this is the constant law of Heaven. Although I rode the fortune of Fellowship with Others and completed the undertaking, if I understand the principles of human success and failure only as a reason to advance and not to retreat, I fear I may incur the regret of the “overreaching dragon.” Thus the top yang line of Fellowship with Others warns: “Fellowship with others in the outskirts; no regret.” Such is the wondrous application of the principles of the I Ching; its meaning is profound. By the eighth year, I was living at Kinkan-dai on the outskirts of Kanagawa, enjoying leisure and freedom and occasionally contemplating the principles of the I Ching. I have now recounted the meaning of the Fellowship with Others hexagram and, recalling past events, appended these few words.","Third yang: Conceal soldiers in the thicket; climb its high ridge; for three years do not rise.","Third yang: Conceal soldiers in the thicket; climb its high ridge; for three years do not rise. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Conceal soldiers in the thicket”: the enemy is strong. “For three years do not rise”: how could one proceed safely? \u003Cbr> \n  \u003Cbr> \n “Soldiers” means weapons and troops. “Thicket” means a place where the grass is deep. In this hexagram, the second yin line is centered, and all the yang lines in the hexagram wish to join with it. The third line is closest to the second and is especially eager to unite with it. Yet the second line is centered and correct, with the fifth yang line as its proper correlate, and will not unite with the third. The third line is excessively hard and not centered; its nature is fierce and violent. Positioned between the second and fifth lines, it wishes to use force to compel union with the second. But fearing the centered correctness of the second and the strength of the fifth, it dares not reveal itself openly. It “conceals soldiers in the thicket,” awaiting an opportunity; it climbs the high ridge to spy out a weakness. For three years it remains unable to rise, never finally daring to act. This reveals the state of mind of a petty person. It is not called ominous because, having remained inactive for so long, it has not yet reached calamity. Yet the words “conceal” and “climb” already reveal the danger. The Commentary on the Image says “the enemy is strong,” meaning that the enemy, the strong and vigorous fifth line, knows it cannot prevail. “How could one proceed safely?” Does “not rise for three years” really mean proceeding safely? Li represents armor and weapons, an image of military force; the nuclear hexagram Xun represents concealment. In this hexagram, the third and fourth lines do not mention fellowship because together they show contention and seizure, not fellowship. When this line changes, it becomes the No Error hexagram, whose third line says: “An unexpected misfortune: someone may tie up an ox; a passerby gains it, and the townspeople suffer disaster.” This shows that misfortune and blame may arise. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortune: For now, remain in hiding; only after three years may you emerge and undertake affairs. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: It is suitable to open up forests and mountains; after three years, great profit can be obtained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the home: Guard against thieves secretly watching for an opportunity. \u003Cbr> \n  \u003Cbr> \n ○ Asked about war: Be sure to guard against an ambush by enemy troops. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: Fear that an unexpected dispute will remain unresolved for a time. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost item: Search for it in a clump of grass, perhaps among the grass on a mountain. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a traveler: Wait three years; then the person can return. \u003Cbr> \n  \u003Cbr> \n 【Case】 In the twenty-fourth year of Meiji, a certain eminent noble came to ask for a divination concerning his fortune for that year. The casting produced Fellowship with Others changing to No Error. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram shows people joining together to plan an undertaking, hence it is called Fellowship with Others. In the world there are few wise people and many foolish ones; this has always been so, ancient and modern. People today often adopt the opinions of the masses in government and among the people and call it public deliberation. This is what is meant by “when planning in the open countryside, one gains”; therefore the Tuan Commentary says, “Fellowship with others in the open country: success.” As for the third line, being hard and not centered, it strongly seeks fellowship, but instead of saying “in the open country,” the text says “in the thicket”; knowing fear, it ultimately dares not rise. Such is its image, and the fortune can be known. It is appropriate to wait three years before undertaking anything. \u003Cbr> \n  \u003Cbr> \n The result later proved exactly as this divination indicated.","Fourth yang: Climb its rampart; unable to attack; good fortune.","Fourth yang: Climb its rampart; unable to attack; good fortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Climb its rampart”: in principle, one cannot prevail. The good fortune lies in turning back and returning to the proper rule. \u003Cbr> \n  \u003Cbr> \n “Rampart” means a city wall. This line is yang in a yin position, and is neither centered nor correct. The fourth and second lines are neither correlates nor neighbors, yet it wishes to force union with the second. Moreover, the “rampart” of the third line lies between them, and it resents the close alliance of the second and fifth; therefore it wants to “climb its wall” and attack. But the fifth line is strong, vigorous, centered, and correct; attacking it would be unjust in principle and impossible in power, so it certainly cannot prevail and therefore does not attack. In that moment of changing its mind, it repents and reforms, thereby turning danger into good fortune. This is called “climb its rampart, unable to attack; good fortune.” The Commentary on the Image says “in principle, one cannot prevail,” meaning that it does not indulge its strength but reflects on what is right, and so obtains good fortune. “Returning to the proper rule” means that an unrighteous undertaking inevitably falls into hardship; stopping the evil thought and following the proper rule is the right course. This hexagram is named Fellowship with Others, yet the third and fourth lines both show estrangement. When human feelings reach the extreme of unity, difference must arise; when difference reaches its extreme, unity returns—just as a state, when order reaches its height, falls into disorder, and when disorder reaches its height, returns to order. This is the beginning of division and reunion in human affairs, and the cyclical principle of the I Ching. Whenever the I Ching says “unable to prevail,” it refers to a yang line occupying a yin place: because it is yang, there is litigation and attack; because the place is yin, it cannot prevail. This line and the second and fourth yang lines of the Litigation hexagram, as in “unable to litigate,” are examples. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortune: For now, withdraw and hold your ground without acting; this is auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: It is suitable to monopolize goods, hold them without selling, and await the price; profit will certainly follow. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the home: Repair and restore the walls; auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asked about war: Immediately build strong, substantial fortifications and guard against enemy attack. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: Though you are currently in the wrong, you will eventually prevail. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost item: It can be recovered after a long time. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: Though it appears ominous, it will cause no harm. \u003Cbr> \n  \u003Cbr> \n 【Case】 A friend came to tell me: There is now an enterprise that may flourish; please divine whether it will succeed or fail. The casting produced Fellowship with Others changing to the Family. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram shows the joining of many people to undertake an enterprise, so the matter must concern the public interest. The fifth line, Qian’s possessor of financial strength, and the second line, Li’s intelligent one, respond to each other as yin and yang and accomplish the undertaking. Between them are the third and fourth lines, jealous of the benefits, obstructing it from within, with the image of plotting to seize it. You have consulted about a business enterprise; observing the line text, might you be coveting another person’s enterprise and plotting to take over their rights? For the moment you conceal your intentions and secretly use the third line, the one that agrees with you, to make plans. This is what the line text means by climbing the rampart—like climbing a wall to watch the enemy, hiding and plotting an undertaking. Yet this matter will certainly be difficult to carry through. It is better to stop; this is what “unable to attack; good fortune” means. Hence the Commentary on the Image says, “In hardship, return to the proper rule.” \u003Cbr> \n  \u003Cbr> \n Later I heard more, and it proved to be exactly as this divination indicated.","Fifth yang: Fellowship with others; first loud wailing and then laughter; a great army succeeds in meeting.","Fifth yang: Fellowship with others; first loud wailing and then laughter; a great army succeeds in meeting. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “The beginning of fellowship with others”: because it is centered and upright. “A great army meets”: the victory is complete. \u003Cbr> \n  \u003Cbr> \n “Loud wailing” means crying from extreme grief and sorrow. This line occupies the ruler’s position and should respond in fellowship with all under Heaven. If it alone maintains intimacy with the second line, that is not the way of a ruler, nor the way of universal fellowship. Therefore the third and fourth lines become jealous, isolate and obstruct it, preventing it from meeting the second; consequently it raises an army and conquers them before finally meeting the second. At first it wails because they cannot meet; now it laughs with joy because they have met. Hence: “Fellowship with others; first loud wailing and then laughter; a great army succeeds in meeting.” Between the fifth and second lines, hard and yielding respond, above and below harmonize. Their feelings appear private, but their principle is fundamentally correct. Therefore the Commentary on the Image makes clear that it is “centered and upright,” while the Tuan Commentary calls it “centered and correct.” Thus the army is strong and gains victory; how could it be condemned as a private concealment? \u003Cbr> \n  \u003Cbr> \n Another interpretation: A ruler who seeks to harmonize with the people encounters those who sow suspicion and discord, causing separation and preventing them from meeting. The ruler’s grief reaches the point of loud wailing, until even the dividers submit to his virtue; then harmony is restored, and all laugh with joy. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortune: Now is precisely a time of joy; after earlier striving through hardship, your wish is at last fulfilled. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: Though there will be a minor setback, great profit will ultimately be gained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the home: Guard against alarm and anxiety, but peace will ultimately prevail. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: Dangerous at first, safe afterward. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: You must retain an excellent and eloquent lawyer in order to obtain justice. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a traveler: Guard against an obstruction en route; the return must be delayed. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n 【Case】 In the third month of the twenty-fifth year of Meiji, I was traveling casually in Okitsu, Suruga. Reading a newspaper, I learned that Hori Motoji of the Hokkaido Coal Mine Kindo Company had been dismissed. I was a councilor of that company, so I hurried back to the capital and, together with my colleagues Shibusawa Eiichi, Yuchi Sadamoto, Tanaka Heihachi, and others, worked on behalf of the company. Only after an agreement was reached did the councilors decide that, from among Yuchi and myself, one of us should serve as president, and they petitioned the relevant government office. My colleagues first asked whether I would accept. I decided to consult the oracle, and the casting produced Fellowship with Others changing to Li. \u003Cbr> \n  \u003Cbr> \n The judgment said: In this hexagram, the second yin line is timely and occupies the centered, correct position, while the five yang lines above and below respond to it. This indicates my appointment as president. The government represented by the fifth line, the governor of Hokkaido represented by the third, the minister represented by the fourth, the company members represented by the first, and the distant shareholders represented by the top line—not only will none voice an objection, but all will surely share one mind and rejoice. This is what is meant by “the yielding line obtains its place, obtains the center, and responds to Qian; hence Fellowship with Others.” As for the way of handling the matter, it is like a broad plain and open countryside, with nowhere to hide; everything must be based on openness and uprightness. This is “in the open country: success.” Though I am unworthy, I have long experience in such enterprises; with financial strength of six million five hundred thousand yen and the benefit of government subsidies, I can discharge this responsibility through complete fairness, openness, and uprightness, without the slightest private distortion. This is “civilization joined with strength, centered and responding; the correctness of the superior person.” The company was located in a region almost devoid of human traffic. Those engaged in industry there had to perform extraordinarily hard labor, and could hardly avoid secretly developing irregular practices; this was also inevitable under the circumstances. Once those abuses were completely eradicated, slander would certainly arise. But having accepted the responsibility, I naturally had to bear both resentment and toil. As the proverb says, one achievement can silence all; when administration is properly conducted, suspicion and slander disappear of themselves. This is “the superior person is able to penetrate the aspirations of all under Heaven.” Even if, like the third and fourth lines, people who cannot establish enterprises produce unexpected complications and scheme in every possible way to spy and conspire to seize control, I would set my objective in advance and ultimately suffer no harm from them. This is also “Fellowship with others: first loud wailing and then laughter; a great army succeeds in meeting.” \u003Cbr> \n  \u003Cbr> \n Having received this divination, I accepted the presidency, and afterward events unfolded exactly as indicated. During my 540 days in office, the company was reorganized, and fortunately I won the trust of those who shared the fellowship. Shares priced at 44 yen rose to 84 yen; its 130,000 shares totaled 5.2 million yen, clearly showing the company’s prosperous fortune. Dividing the total by the number of days I served, the average was roughly 10,000 yen per day. This may be called wealth gained entirely through morality. Alas! Who can say that benevolence does not bring wealth? Those who say morality and economics are opposed speak from foolish ignorance. The effectiveness of morality surpasses that of petty economics by thousands or hundreds of times—I do not know how many. Those in this world who boast excessively while possessing no real learning within should know to reflect most seriously. \u003Cbr> \n  \u003Cbr> \n 【Case】 In the fourth month of the twenty-eighth year of Meiji, a peace treaty between our country and Qing China was concluded, and an ambassador was to be sent to Chefoo in Qing China to exchange the treaty. At that time, France, Germany, and Russia jointly warned us that we could not retain Liaodong for long, and they assembled warships at Chefoo, giving the impression that they might initiate hostilities at any moment. The whole country was deeply uneasy. The ministers and confidential advisers all hurried to the western capital, and I too went there after hearing of the matter. I met the Minister of the Imperial Household, Hijikata, and the Finance Minister, Watanabe, at Hakutei in Kiyamachi. The two ministers said: “The situation today is that the three countries have joined to pressure us; their intentions are unfathomable. Our warships have been worn down by months of naval battles and suffered considerable damage, so they are no longer fit for combat. This is truly a critical moment of life or death. Is this not the time to consult the oracle and resolve our doubts?” I replied: “I have already divined it. The casting produced Fellowship with Others changing to Li; allow me to explain its meaning.” \u003Cbr> \n  \u003Cbr> \n The Tongren hexagram has a yin second line occupying the central and correct position among five yang lines, like the radiance of Li illuminating the world. Its hexagram virtue is civilization and strength, a time when the will is communicated throughout the realm. Now receiving the fifth line indicates that great affairs will certainly succeed. France, Germany, and Russia have joined forces to obstruct our actions and seek to satisfy their bottomless ambitions. They have assembled warships at Zhifu and fully prepared for hostilities at every important port, intending to act at an opportune time without delay; they also scheme to seize the indemnity we obtained from the Qing government. Their treacherous plot is as clear as fire. Examining the line images, the obstruction between the second and fifth lines comes from the third and fourth lines. Does not the third line say: “Concealing troops in the thicket, climbing the high hill; for three years not rising”? “Concealing troops in the thicket” means preparing a surprise attack from the vital sea routes; “climbing the high hill” means watching from the side for an opening; “for three years not rising” means waiting for the opportunity and moving only then, without launching an immediate attack. Does not the fourth line say: “Mounting its wall, yet unable to attack with right; its good fortune lies in being constrained and returning to proper conduct”? The fourth and third lines share the same intention: they wish to exploit an opening and rise up, which is called “mounting its wall.” Yet because their cause is not righteous, it says, “unable to attack with right.” Thus they cannot launch their action and must stop; hence, “its good fortune lies in being constrained and returning to proper conduct.” The three countries’ unwarranted designs are like this. Heaven’s mandate does not permit them, so there is no need to worry. The divination now yielding the fifth line shows that although we should fear the obstruction of the three countries, the Qing emperor will certainly approve the treaty. We may therefore anticipate joy: “Joining with others: first wailing and afterward laughing.” In the future we will no longer be slighted or insulted by the nations of the world, and will ultimately gain the reputation of victory in war, so we should spread our national glory ten thousand li abroad. This is called “The great army conquers and meets its counterpart.” Since the divination is so auspicious, why should our elder statesmen worry? The two ministers consequently raised their brows, unable to contain their delight. \u003Cbr> \n  \u003Cbr> \n As the temple council later decided, this divination proved accurate: Ito was sent by merchant ship to replace Shokichi at Zhifu, exchanged the treaty, and returned. At that time the three countries watched for an opening against us, but, as indicated by the I Ching text, they had no grounds for action, and their extraordinary preparations were no longer of any use. \u003Cbr> \n  \u003Cbr> \n [Case] In January of Meiji 29, I was escaping the cold at Atami when I happened to receive a report from Yoshida, a secretary in Kanagawa Prefecture: Former Minister of Agriculture and Commerce Shirane Sen’ichi had suffered a grave illness and entered the university hospital. Physicians of renown, both Japanese and foreign, could do nothing; they were helplessly waiting for him to die. I had long been favored by his acquaintance and could not bear the worry and anguish. Hoping he might survive against all odds, I ventured to request a divination. The result was Tongren changing to Li. \u003Cbr> \n  \u003Cbr> \n Judgment: Shirane’s illness had left the physicians helpless for the moment; they considered the condition incurable and were merely awaiting death. According to this divination, I expect that he will not only avoid death but will quickly recover, as expressed by “Joining with others: first wailing and afterward laughing.” His illness may be cured only after a great sweat or severe diarrhea; hence, “The great army conquers and meets its counterpart.” Yet the top line of this hexagram is a returning-soul line. Since the fifth line was obtained, the top line corresponds precisely to next year, and his survival may then be uncertain. Nevertheless, the top line says, “Joining with others in the outskirts, no regret.” After this rapid recovery, he should move to a quiet place near the suburbs, far from worldly burdens, rest and recuperate, and do everything within human power. This may also turn back Heaven’s decree, allowing him to have no regret. I recorded this to report the matter. \u003Cbr> \n  \u003Cbr> \n The grave illness gradually improved. The famous German physician Baidou and the other renowned doctors did not understand the reason for his rapid recovery. Later I also visited him at the hospital, met his wife, and advised that after leaving the hospital he should go to a quiet place to rest and recuperate. However, once he regained his health, he no longer followed my advice. The following year he again contracted an incurable illness, which was deeply tragic and regrettable.","Top Nine: Joining with others in the outskirts, no regret.","Top Nine: Joining with others in the outskirts, no regret. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Joining with others in the outskirts means that one’s aspiration has not yet been attained. \u003Cbr> \n  \u003Cbr> \n The outskirts are broad, distant places outside the capital. This line is above the fifth line and therefore occupies a position without office. In the Tongren hexagram, all five yang lines wish to unite with the one yin line at the second position; the third line, being adjacent to the second, has this desire especially strongly. The fourth line is neither a corresponding nor an adjacent line, yet because it lies between the second and fifth, it too wants forcibly to unite with the second yin line. The fifth line is in the proper correspondence with the second, but this line is at the top and neither corresponds nor is adjacent to the second. It stands alone and independent, placing itself outside the desolate outskirts, farther away than the first line’s position at the gate. Having no private, hidden feelings, it avoids the trouble of rivalry and seizure. Among the six lines, it is the most complete, hence “Joining with others in the outskirts, no regret.” The scope of Tongren becomes greater the farther it extends: beyond the country is the outskirts, and beyond the outskirts is the wilderness. “In the outskirts” is considerably nearer than the wilderness; therefore “in the wilderness” says only that it is successful, while “in the outskirts” says merely “no regret.” The Commentary on the Image says “the aspiration has not yet been attained.” “Aspiration” refers to “being able to communicate the aspirations of all under Heaven.” Since it reaches only “the outskirts,” it still cannot communicate the aspirations of all under Heaven; hence, “the aspiration has not yet been attained.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortune: Things are presently smooth and unobstructed, but one should remain in a quiet, out-of-the-way place. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: One should establish one’s enterprise outside the dust and bustle of the marketplace. There is no need to worry about losses, but for the time being great profit cannot yet be gained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about military campaigns: One should establish a camp in desolate land. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost object: Search for it outside the outskirts. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: One may have difficulty obtaining justice. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the household: Peaceful and smooth, with no calamity. \u003Cbr> \n  \u003Cbr> \n This is a returning-soul hexagram. If obtained when divining one’s lifespan, one will die upon reaching the top line. The top line of the Shi hexagram may also be consulted. \u003Cbr> \n  \u003Cbr> \n [Case] An acquaintance who was an officer of a company came and said: Recently, serious disputes have arisen between the president of our company and the major shareholders. The shareholders want to convene a general meeting and reelect the company members, while another faction supports the current company members; the competition is intense. I do not know whether I will be dismissed, so please divine my prospects. The result was Tongren changing to Ge. \u003Cbr> \n  \u003Cbr> \n Judgment: Tongren means being united with others. Whether company members or shareholders, everyone is thinking of the company’s interests, not pursuing private gain; it is merely that their methods differ, and disputes have consequently arisen. The dispute arose because the president represented by the fifth line and the manager represented by the second line are overly close, arousing suspicion in others; yet that suspicion will soon be dispelled. If you remain impartial, aligned with neither faction, and uninvolved, you need not fear dismissal. Hence, “In the outskirts, no regret.” The outskirts means the countryside, away from the bustle and complications of the commercial streets. \u003Cbr> \n  \u003Cbr> \n The result later proved exactly as this divination indicated.",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram 13, Heavenly Fire Tongren, sixty-four hexagrams, hexagram statements, line statements, divination judgments",1787044935737]