[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-15":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-15",false,"2026-08-11T01:18:21.125Z","2026-07-04T14:35:13.000Z","Earth over Mountain, Modesty: Success; the noble person has an ending.","Takashima Ekidan Hexagram 15: Earth over Mountain, Qian — Original Judgment Text and Hexagram Interpretation — Eastern Metaphysics Library","Takashima Ekidan Hexagram 15, Earth over Mountain, Qian Interpretation: The judgment reads, “Qian: Success; the noble person has a fitting conclusion,” with a detailed explanation of the appended judgment and actual divination cases.","䷎",15,"15 Earth over Mountain, Modesty \u003Cbr> \n  \u003Cbr> \n The character ‘Qian’ [74] originally derives from a form meaning that what the heart thinks of is constantly gathered in and directed downward. It takes the heart's thoughts as always remaining below, without self-satisfaction or haughtiness; therefore lowering oneself before others is called modesty, and belittling oneself to follow others is also called modesty. The Zixia Commentary writes it with another character, which has the same meaning as ‘Qian.’ In this hexagram, the Gen trigram is below and the Kun trigram is above; this is the image of a mountain beneath the earth. Some say that each mountain has veins: its form rises above the earth, while its roots spread beneath the earth, so a mountain extends upward from the earth. A mountain is inherently high, yet lies beneath the earth and does not regard itself as high; this is the meaning of modesty. Thus Modesty became the name of the hexagram. The Sequence of the Hexagrams says, ‘What is great must not be allowed to become full, and therefore Modesty follows it.’ This is why Modesty comes after Great Possession. \u003Cbr> \n  \u003Cbr> \n Modesty: Success; the noble person has an ending. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ▲ Seal-script form of “modesty” \u003Cbr> \n  \u003Cbr> \n Modesty means making lowliness and withdrawal one’s principle: bending oneself and placing oneself below others. Restraining oneself inwardly and being compliant outwardly is the meaning of modesty; lowering oneself from a high position and dwelling in a low one is its image. Guarded by emptiness and practiced through deference, it therefore succeeds. The petty person, when poor, tries to become rich, and when constrained, tries to become secure; this is self-satisfaction, and what is full is difficult to preserve to the end. The noble person, however, can be humble while honored and descend while high-ranking; the smaller his heart, the broader his way, and the more evident his aspiration. Kun says “great ending,” and Gen says “thick ending,” hence “the noble person has an ending.” In the present text, the word “auspicious” should probably follow “ending,” based on Liu Xiang’s Garden of Stories. The Tuan text also says “the noble person has an ending” without mentioning auspiciousness. Perhaps auspiciousness is not stated because it is naturally present. \u003Cbr> \n  \u003Cbr> \n The Tuan Commentary says: “Modesty is successful. The way of Heaven descends to aid and becomes bright; the way of Earth is humble and rises upward. The way of Heaven diminishes fullness and benefits modesty; the way of Earth transforms fullness and pours toward modesty; spirits and gods harm fullness and bless modesty; the human way dislikes fullness and loves modesty. Modesty is honored and shines; though lowly, it cannot be surpassed. This is the noble person’s ending.” \u003Cbr> \n  \u003Cbr> \n This hexagram has Gen, mountain, below and Kun, earth, above. A mountain normally occupies the heights, but withdraws to lie beneath the earth, like a person leaving a high position to descend to a lower one and dwelling below through modest withdrawal; hence the hexagram is named Modesty. “Aid” means to help. Heaven is high and bright; its qi descends to assist Earth. Earth is low and bent downward; its qi rises to join Heaven. This is the natural way of Heaven and Earth. “Heaven’s way descends to aid” and “Earth’s way is humble” are what produce modesty; the bright qi of Heaven and the rising qi of Earth are what produce success. “Fullness” is the opposite of modesty; as the saying goes, modesty receives benefit, while fullness invites loss. Heaven’s diminishing of fullness is seen in the waxing and waning of the sun and moon; Earth’s transformation of fullness is seen in mountains, rivers, and highlands; the spirits’ harming of fullness is seen in treacherous heroes meeting ruin, often mocked by spirits and gods; humanity’s dislike of fullness is seen in newly rich families often becoming objects of popular resentment. Thus “diminish,” “transform,” “harm,” and “dislike” arise from “benefit,” “flow,” “bless,” and “love”; the cycle is natural and entirely impartial. The modest person does not exalt himself, so people honor him even more and his way shines. The humble person does not raise himself, so his way becomes higher still; hence it “cannot be surpassed.” The noble person guards against fullness and maintains modesty, embodying the work of transformation and observing the principles of yin and yang. All matters become successful, and this can be practiced throughout life; this is why it is the noble person’s ending. \u003Cbr> \n  \u003Cbr> \n Applied to human affairs, this hexagram signifies humility and withdrawal, the foundation of virtue and the source from which ritual and righteousness arise; only the noble person can practice it. If a petty person holds office and relies on his prominence, has talent and boasts of his ability, or has merit and prides himself on his labor, then when he sees others with office, talent, or merit, he envies and slanders them, hoping only for their downfall and ruin before feeling satisfied. He has no feeling of mutual support, but much intention to collide with and bring others down. Is it any wonder that good and bad fortune, benefit and harm, pursue one another without end? Such people rarely achieve a good ending; this is why petty people are petty. The noble person follows the way of humility, withdrawal, and yielding. The smaller his heart, the brighter his virtue; the emptier his aspirations, the higher his way. Though people may wish to surpass him, in the end they cannot. Therefore it says, “Modesty is successful; the noble person has an ending.” Of all affairs under Heaven, those that begin successfully number eight or nine out of ten, but those that end successfully number no more than one or two out of ten. Thus completion is difficult, and its ending is called “the noble person’s ending.” \u003Cbr> \n  \u003Cbr> \n Taking this hexagram as a representation of the state, the upper trigram is Earth and the lower trigram is Mountain: it is the image of a mountain’s height entering into the earth, which expresses the meaning of Humility. The ruler represented by the Six in the fifth place empties himself and honors the worthy, never daring to make himself the source of authority or favor, but entrusting everything to ministers and neighboring states. He may use its “auspiciousness” to overcome danger, perfect its “resonance” to create music, employ its “display” to establish ritual, or esteem its “labor” to raise an army. He possesses both civil virtue and martial achievement; the humbler he becomes, the greater he grows. Yao’s ability to illuminate and rise, Shun’s setting himself aside to follow others, and Yu’s bowing before sound counsel—these are what is meant by governing the world through reverently tending oneself and doing nothing arbitrary. Were they not all following the way of Humility? Later generations failed to understand this: rulers indulged in violence and arrogance, ministers drowned in pride and excess, seizing power and abusing their inferiors, stealing office and obscuring the worthy. The higher their rank, the more their virtue was obscured; the greater their reputation, the filthier their conduct. Rulers could not retain their positions to the end, and ministers could not retain their emoluments to the end. Nothing is more disastrous. There is no other reason: they did not know how to uphold the way of Humility. Therefore, among the I Ching hexagrams, only Humility has all six lines auspicious; to reverse this is disastrous. The warning conveyed by the I Ching is profound and far-reaching! \u003Cbr> \n  \u003Cbr> \n Taken as a whole, this hexagram means combination: being lowly yet able to become honored, hence it is called Humility. In the image of the six lines, Mountain is below and Earth above. Mountain means stopping, Earth means compliance; being able to stop without advancing upward is Humility. In the workings of creation, what is deficient is usually increased, and what is excessive is usually diminished. The noble person uses deficiency to preserve excess and uses excess to support deficiency; thus what is abundant never becomes excessively full, and what is deficient never suffers great loss. This is the way of balancing both sides, called the balance that levels things. In the other hexagrams, the third place is generally a place of danger; only Humility can preserve one to the end. The fifth place is generally honored; only Humility alone employs force. If Humility is made the governing principle, the lowly become honored; if nonaction is treated as fullness, the lofty become endangered; if balance is treated as blessing, the full is preserved. This is the principle of “reducing what is excessive and increasing what is deficient.” The three lines of the lower trigram are all auspicious and without danger; the three lines of the upper trigram are all beneficial and without harm. It is beneficial when one is a ruler, and also beneficial when one is a minister; auspicious in ordinary circumstances and also auspicious when passing through danger; beneficial in pacifying disorder and also beneficial in suppressing rebellion. The first line, Six at the beginning, is the beginning of Humility: “being lowly and disciplining oneself.” Six in the second place is Humility at the center, accumulating within and then expressing outwardly. Nine in the third place is Humility brought to completion, lowering oneself before others because of one’s achievements. Six in the fourth place is excess in Humility, yet without losing its proper rule. Six in the fifth place is Humility in its honored position, using force to bring the soft under control. Six at the top is Humility at its extreme, turning back to govern oneself. From the first through the third, one advances through self-humiliation; from the fourth through the top, one turns back through self-humiliation. Advancing to the third and stopping there, one can overcome danger, promote goodness, and establish merit, accomplishing all through Humility—an image of touching retreat. Turning back and reaching the sixth, then stopping, one can obey and thus make others submit, and can overcome oneself—an image of returning from above to below. This Humility is not humility caused by insufficiency; it is precisely because one has more than enough that one practices Humility. Therefore the Humility of the noble person is not feebleness. His capacity is great and his insight far-reaching; his foundation is substantial and his cultivation settled. The achievements that shake the world are handled with an open mind. When faced with great responsibilities, resolving great doubts, suppressing great disorder, or cutting down great evils—tasks that the world’s evasive and timid people dare not undertake—the noble person has never failed to take them all upon himself. Possessing the ability to act yet not daring to act is the stopping of Mountain; acting only when there is no alternative is the compliance of Earth. This is called “the noble person has an end.” \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Within the earth there is a mountain: Humility. The noble person reduces what is abundant, adds to what is deficient, and weighs things to distribute them evenly. \u003Cbr> \n  \u003Cbr> \n A mountain is naturally lofty above the earth, but now it is within the earth; hence the meaning of humility and retreating below, and the statement, “Within the earth there is a mountain: Humility.” The earth is exceedingly low. A hill rising a hundred paces is regarded by people as high; that is merely the limited view of an inchworm. The four quarters and eight extremes are separated by ten thousand miles; how many high mountains and steep slopes there must be is impossible to know. A mountain a thousand fathoms high, viewed from a hundred miles away, has already disappeared and become level ground. Is the mountain truly not high? It is because the earth is able to be humble. The upper trigram occupies abundance: what is abundant is reduced. The lower trigram occupies deficiency: what is deficient is increased. The Sage’s establishment of this image has profound meaning. When the noble person sees this image, he should weigh and assess goods, appropriately measure poverty and wealth, and enable each person to attain fairness. The way of Humility lies here, in “reducing what is abundant, increasing what is deficient, weighing things and distributing them evenly.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortune: Things are peaceful and smooth for now, with an image of gradual rise step by step. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about commerce: Prices are balanced and profits come smoothly; this business can be maintained for a long time. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the home: This residence is probably near the foothills; the household will be peaceful and smooth, greatly auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asked about warfare: The camp should be established near a mountain. The troops must be organized and rewards and punishments clearly enforced. Upon advancing the army at the fifth line, and attacking and taking cities at the sixth line, there will be a great victory. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: Harmony is advisable; contention is not. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: This is an internally suppressed condition; one should ease the mind and regulate the treatment. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a traveler: Traveling by boat and returning; auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost object: It must be found in accumulated earth or soil. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the harvest: Wind and rain will be well regulated; it will be average, neither abundant nor poor.","Initial Six: The extremely humble noble person uses this to cross the great river; auspicious.","Initial Six: The extremely humble noble person uses this to cross the great river; auspicious. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The extremely humble noble person is lowly and thereby disciplines himself. \u003Cbr> \n  \u003Cbr> \n This line is yielding and occupies the beginning of the Humility hexagram; it is Humility within Humility, a noble person who practices it earnestly while holding a low position. If he can make a good beginning, he will surely be able to complete the end well; hence “the extremely humble noble person.” In general, when crossing the dangers of rivers and seas, rash and hurried advance causes many losses, while broad tolerance and a slow crossing bring no trouble; hence “uses this to cross the great river; auspicious.” “Uses this to cross” differs from “beneficial to cross.” The former means using the way of Humility to cross it; it does not speak of seeking benefit, yet there is nothing that is not beneficial, hence it is auspicious. The Commentary on the Image says “lowly and thereby disciplines himself,” precisely explaining the meaning of “uses this to cross the great river.” “Discipline” is the term for taming and raising the six domestic animals. When herding cattle and horses, one guards them so that they do not run away; the noble person’s tending of his mind is likewise. He can remain content with a low position and does not compete with others to be first. When this line changes, it becomes the Brightness Hidden hexagram. Its Initial Nine contains the phrase “drooping wings,” an image of the noble person passing through hardship. But by “being lowly and disciplining himself,” he does not seek fame or advancement, and so can cross great hardship; therefore it is auspicious. Moreover, the nuclear hexagram formed by the second, third, and fourth lines is Water, the image of a great river. One interpretation says that “discipline” means the land outside the suburbs; the great river lies outside the suburbs, hence “uses this to cross the great river.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortune: Everything is flourishing for now; it is favorable to cross the great river. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about commerce: At the beginning of the enterprise, be modest and cautious; substantial profits can be gained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the home: The family surely built its household through hardship, accumulated resources into wealth, and can preserve its prosperity and stability; the family business can be maintained for a long time. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: An injury like that of the Brightness Hidden hexagram. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost object: Once lost, it cannot be recovered. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: Both sides will suffer expense, and one side must be injured. \u003Cbr> \n  \u003Cbr> \n ○ Asked about distinction and office: The matter can be accomplished. \u003Cbr> \n  \u003Cbr> \n [Example] A certain county’s director of the industrial-promotion course, on his way to the capital along the usual route, passed my mountain villa and told me: “I am serving in a certain county and intend to carry out practical industrial promotion: purchase breeding cattle in America to improve the breed; promote animal husbandry; greatly expand mulberry plantations and sericulture; collect improved varieties of rice, wheat, and other crops; and encourage agriculture. The county magistrate also gladly supports the plan. The initial progress can be made, but the results in the future are still difficult to predict. Please cast a divination for me.” The divination yielded Humility changing to Brightness Hidden. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram shows a mountain’s height below and the earth’s lowliness above; it therefore signifies honoring the lowly, and is called Humility. Applied to people, it shows one whose merit is high yet whose position is low, matching precisely the fact that Director Ida had rendered service but received no reward. Now, with the sentiments of friends, you gentlemen are acting on his behalf to submit a request; this is “resonant Humility, upright and auspicious.” The changing line becomes the Rising hexagram, meaning that his reputation will rise and reach the higher authorities. When the third line changes, it becomes Earth—an image of the mountain collapsing. I infer that when he dies, the imperial favor will be bestowed. \u003Cbr> \n  \u003Cbr> \n Mr. [surname] expressed his thanks and returned. Later, according to what I heard, he took up residence near a farm and labored from morning to night, “being lowly and disciplining himself.” He worked together with subordinates and lower clerks, and indeed succeeded in founding and developing the undertaking, exactly as this divination indicated.","Six in the second place: Resonant Humility; upright and auspicious.","Six in the second place: Resonant Humility; upright and auspicious. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Resonant Humility, upright and auspicious—the inner heart has attained it. \u003Cbr> \n  \u003Cbr> \n This line is yielding, compliant, centered, and correct. It is adjacent to the firm third line and corresponds with the yielding fifth line. It submits to the firmness of the third and follows the yielding nature of the fifth, using the way of Humility and retreat in both relationships. Thus its good reputation spreads far and wide, and people of the world greatly praise its virtue, calling it “resonant Humility, upright and auspicious.” “Resonant Humility” does not mean proclaiming one’s own humility; it means that humble virtue, accumulated within, must be heard outside, its reputation becoming conspicuous, so that everyone knows its humility and calls it a noble person of humble virtue. The praise reflects the truth and is not self-sought; the name matches the reality and is not a bid for fame. Humility is the foundation of virtue. Six in the second place is the ministerial position. If a minister is excessively humble, there may be suspicion of flattery; only because this line is upright and correct is it auspicious. The Commentary on the Image’s “the inner heart has attained it” means that what has accumulated within is expressed outwardly. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortune: Your name is widely known for now; you will certainly have much to be pleased about. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about commerce: Profit will be gained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the home: The household has accumulated wealth and is prosperous; its reputation outside is also good. \u003Cbr> \n  \u003Cbr> \n ○ Asked about warfare: You may beat the drums and advance straight ahead, attack and seize the central camp, and win a great victory. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: This is an illness caused by excessive mental exertion. \u003Cbr> \n  \u003Cbr> \n ○ Asked about distinction and office: There is joy in certainly obtaining it. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: A grievance will be voiced and vindicated. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about lost property: It will be found immediately. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Example] In the twenty-second year of the Meiji era, I heard that an old friend, Mr. Ida, a member of the Elder Statesmen’s Council, was gravely ill, so I hurried to visit him. At the time, the two councilors Kusuda and Miura also happened to be there. They said to me: “Everyone knows that Mr. Ida rendered service before and after the Restoration. In the fourth year of Meiji he was appointed Army Major General, and later served as a foreign envoy. He is now with us in the Elder Statesmen’s Council. The meritorious men of the Restoration each received rank and rewards, but he alone received none, which we deeply regret. We therefore wish to make a petition on his behalf so that he may receive the imperial appointment while still alive. Please cast a divination to determine whether it will succeed.” The divination yielded Humility changing to Rising. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram has the height of the mountain below and the lowliness of the earth above, hence it is called Humility. Applied to a person, it shows one whose merit is high but who occupies a low position, precisely matching Mr. Ida’s having rendered service without reward. Now, moved by friendship, you gentlemen are arranging a petition on his behalf; this is “resonant Humility, upright and auspicious.” The changing line becomes Rising, meaning that his reputation will rise and reach above. If the third line changes, it becomes Earth, an image of the mountain collapsing; I expect that when his life ends, the imperial favor will be issued. \u003Cbr> \n  \u003Cbr> \n [Example] A student brought a letter of introduction from his friend, Mr. Senjin Hagito, who had brought a thousand companions, and said: “From now on he is going to undertake study; please divine his fortunes.” The divination yielded Humility changing to Rising. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram takes the mountain’s height and places it at the earth’s low level. Applied to a person, it shows a noble and lofty person who is not yet manifest to the world. You are about to begin your studies and have received this hexagram; you are going to study under a lofty and noble teacher. Having recently come from your native village, you do not yet know how vast the world is. Once you arrive in Tokyo, receive instruction from a good teacher, study diligently day and night, and become increasingly empty-minded while your learning advances, what is accumulated within will emerge outwardly, and you will surely gain broad learning and an excellent reputation. This is called “Resonant Humility, upright and auspicious; the inner heart has attained it.”","Nine in the third place: Toil and Humility; the noble person has an end; auspicious.","Nine in the third place: Toil and [75] Humility; the noble person has an end; auspicious. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The noble person who is humble in toil is obeyed by the ten thousand people. \u003Cbr> \n  \u003Cbr> \n This line has one Yang among many Yin lines, and all the Yin lines follow it: an image of one trusted person to whom the ten thousand people submit. The third line is the ruler that completes the hexagram. Being completely public-spirited and selfless, he wins people’s affection through his virtue; he has never expected them to submit, yet they submit of themselves. The people represent the body. The nuclear hexagram formed by the second, third, and fourth lines is Water, representing danger and hardship; that formed by the third, fourth, and fifth is Thunder, representing movement and knowing fear. Being in danger and hardship, moving while knowing fear—this is what is meant by having labored without claiming the labor as one’s own, hence “Toil and Humility.” The line has one Yang at the top of the lower trigram, with high position and heavy responsibility. In governing himself he seeks the worthy, displaying the spirit of spitting out food and grasping hair to receive a visitor; it is what the Commentary on the Appended Sayings calls laboring without boasting and having merit without claiming virtue. The greatness of his capacity and the height of his judgment are enough to make the people of the world fear and submit. Thus no one in the world competes with him over merit, and he can preserve his position to the end; hence “the noble person has an end; auspicious.” The noble person of the third line in Qian enters Kun and becomes Humility; therefore the third line of Humility is also called “the noble person.” Mountain signifies the completion of all things, hence “has an end.” When it changes, it becomes Kun; the third line of Kun says, “Sometimes following the king’s affairs, accomplishing nothing yet having an end.” This reveals the virtue of its Humility. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortune: A lifetime of toil, but everything is flourishing now; later-life fortune is even better. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about commerce: At the beginning of the business there was every kind of hard work; now its foundation is established, and profits can be gained forever. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the home: The family surely rose through hardship, accumulated resources into wealth, and can again preserve abundance and maintain stability; the family business can last a long time. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: I fear the illness will develop into exhaustion and weakness; the allotted lifespan has an end. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost object: It can later be recovered. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: The wronged party will be vindicated by the other side’s own submission, and the matter can then be settled. \u003Cbr> \n  \u003Cbr> \n ○ Asked about distinction and office: Having gained this merit, one will certainly be promoted and employed.","Six in the fourth place: Nothing is unfavorable; display Humility.","Six in the fourth place: Nothing is unfavorable; display Humility. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Nothing is unfavorable; display Humility—this does not violate the proper rule. \u003Cbr> \n  \u003Cbr> \n This line occupies the position of a senior minister. Above it is a ruler who wears the virtue of yielding, compliance, and humility; below it are gentlemen of great merit who are diligent and humble. It stands in their midst, and its position is rightly aligned. Thus, those above have no cause for suspicion, and those below have no cause for jealousy. This is the finest expression of Qian, hence the statement, “Nothing is unfavorable.” Yet, being yin in a yin position, its virtue falls short of the fifth line, and its achievements fall short of the third. It therefore dares not rest at ease; in every movement and action, there is nothing it does not perform with “expressed humility.” The character for “expressed” is annotated as “to wave,” while The Original Meaning interprets it as “to manifest fully.” The two characters are originally interchangeable; it is the same “to manifest” as in the “Commentary on the Text,” “the six lines manifest themselves,” meaning to unfold and display. The Commentary on the Image explains it as “not violating the rule.” A “rule” is a standard or principle; this means that in displaying the virtue of humility, one is able to accord with the proper principles. The Vow of Tai in the Book of Documents says: “If there is a minister who is single-minded and has no other skill, whose heart is generous and accommodating; if others possess abilities, it is as though he possessed them himself; if others are worthy and wise, his heart delights in them, no less than if the words came from his own mouth—he truly can accommodate them, thereby preserving my descendants and the common people—would this not also be beneficial?” This likewise shows the breadth and generosity with which such virtue is manifested. If one has no merit yet accepts emolument, or has no substance yet steals a reputation, one has lost the proper rule. \u003Cbr> \n  \u003Cbr> \n One interpretation says that this line occupies the position of a senior minister. The initial six, “humble upon humble,” is like being uniformly modest; taken too far, it may instead mean losing authority and influence, and could gradually invite contempt. Hence the warning, “expressed humility.” This means that if humility violates its proper rule, it will certainly invite slight and insult; only when it does not violate that rule can it truly be called “expressed humility.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about current fortunes: You are presently in a favorable period; all matters are auspicious and beneficial. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about business: Follow directions and you will profit without exception; in all buying and selling, it is best to leave yourself some room to maneuver. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the household: If the entire household acts with humility and harmony, everything will be auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about warfare: Your command will proceed as desired, and a great victory is certain. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about illness: It is advisable to induce an exterior release; this is auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] In the twenty-second year of the Meiji era, a prominent person came and asked for a divination concerning the fortunes of a certain institution. The resulting hexagrams were Qian changing to Xiao Guo. \u003Cbr> \n  \u003Cbr> \n The judgment said: Of all the lines in this hexagram, only the single yang of the third line is entrusted by those above and revered by the multitude—a person who has merit while occupying a low position. That institution gathers many worthy people. Now, with yin in a yin position, its fortunes are languid and unable to rise, yet there is hope that the third-line yang will be appointed. Hence: “Nothing is unfavorable; expressed humility.” “Expressed humility” means seeking worthy people with an open mind, then advancing and trusting them. \u003Cbr> \n  \u003Cbr> \n Before long, events indeed unfolded as this divination indicated.","Six in the fifth place: Not enriched by means of one’s neighbors. Favorable to use military force; nothing is unfavorable.","Six in the fifth place: Not enriched by means of one’s neighbors. Favorable to use military force; nothing is unfavorable. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Favorable to use military force”: to punish those who do not submit. \u003Cbr> \n  \u003Cbr> \n \"Not wealthy\" means not regarding one's noble rank as wealth, which signifies modesty and humility. This draws from \"Ministers and neighbors\" in the Book of Yu, where \"neighbors\" refers to ministers. \"With one's neighbors\" means being willing to govern with one heart alongside one's ministers and neighbors, which also reflects the principle that \"virtue does not stand alone; it will surely have neighbors.\" This line occupies the honored position and possesses the virtue of yielding center, acting as a gentle, respectful, and yielding ruler. If a ruler can be modest and compliant without being complacent in his lofty status, then everyone under heaven will turn their hearts to him, which is the height of modest virtue. However, although modesty is a virtue, if one exclusively favors gentleness, it may result in people being disrespectful and disobedient. Therefore, gentleness should be complemented with firmness; thus \"it is advantageous to conduct an attack,\" displaying both majesty and virtue. Only then can one win over and pacify all under heaven, so wherever one goes, how could it not be advantageous! Thus it is said: \"Not wealthy, with one's neighbors,\" and \"It is advantageous to conduct an attack; there is nothing that is not advantageous.\" The fault of excessive modesty and gentleness is that one might lose majesty and martial power; hence the sage set forth this meaning to guard against its excess. Another interpretation holds that line Nine at the Third, in terms of the whole hexagram, represents a gentleman of laborious modesty; yet from the perspective of Six at the Fifth, it represents an overly firm and disobedient minister. The symbolism of the I Ching changes fluidly without being bound to rigid rules like this. \u003Cbr> \n  \u003Cbr> \n In Da You, the fifth yin can have people precisely because it does not claim things as its own; in Qian, the fifth yin can employ people precisely because it does not rely on its own abilities. The application of Qian may truly be called great. \u003Cbr> \n  \u003Cbr> \n (Additional note) When a mountain enters the earth, the earth has changed; it is an omen that the earth’s veins may sink and collapse. When I was seventeen, I became acquainted with Hayakawa Wazaemon, a retainer of the Shizuoka domain. He was already over eighty at the time and told me about events from his youth. During the Tenmei era, he studied the literary and military arts, traveled through various provinces, and sometimes practiced divination to cover his travel expenses. One summer, he happened to reach the port of Zozei in Ushu. Ships gathered there in great numbers, and the scenery was extraordinarily magnificent; it was the great port of the northern sea. He remained there for several weeks. One afternoon, while tying his hair in an upstairs room at an inn, he saw ship beetles mating in clusters throughout the room. At first he suspected that this was common in the area, so he asked the innkeeper, who replied that it had never happened before. He then looked around at the walls and ceiling, all of which were covered with ship beetles, and became even more astonished. He cast the hexagrams and obtained Qian changing to Jian. This hexagram has the image of a mountain entering the earth, signifying the earth sinking. Experience with the lines of the I Ching had never once failed, but with an omen of such magnitude he could not rashly tell it to others. He was filled with inward fear, hurriedly packed his baggage, and left. It was already nearly dusk. The innkeeper urged him to stay until morning, but he refused and set out directly with a lantern. The mountain road was dangerous. Around midnight, after traveling about four li, he suddenly heard the valleys shaking. Terrified and bewildered, he crouched on the ground. Then the shaking stopped, but the lantern had gone out; it was pitch dark and he could not proceed. At a loss, he hesitated, when from far away he heard the sounds of people and horses. He went forward and asked them, and they answered that, startled by an earthquake, their packhorses had fallen and their goods had been overturned. He then said to the horse handlers, “It is difficult to proceed in the darkness. It would be better to light a fire and wait for daylight.” Everyone agreed. At dawn, he saw a messenger carrying an urgent dispatch and asked him. The messenger said: “There was a great earthquake last night. Zozei Port collapsed and became a sea; other valleys also fell in, suddenly changing their former shapes.” Hearing this made one’s hair stand on end. The way the I Ching lines reveal the future, with such numinous efficacy, is truly astonishing and awe-inspiring; even now, remembering it makes my heart tremble. Ancient traditions provide comparable examples: in years of flood, otters dig their dens in high places; in years of great wind, birds do not build nests at the tops of tall trees. In old Edo, before a great fire, for several nights mice formed continuous lines and crossed beyond the bridge rails to seek another place. Likewise, old foxes can know what is to come, magpies know future good fortune, and crows know future calamity—phenomena all beyond human explanation. Even clumsy animals can respond to Heaven and Earth and foresee disaster and blessing. Human beings are the most spiritually perceptive of all creatures; if they cannot know beforehand, they may be called humans who are inferior to birds and beasts. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about current fortunes: Although you are presently in a proper period of fortune, there may be some friction. You should rouse yourself and not merely tolerate everything. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about business: Guard against others taking a share of your gains and thereby causing trouble. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the household: If you choose your neighbors wisely and live among them, you will naturally gain the meaning of mutual watchfulness and assistance. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about marriage: Negotiating marriage with a girl from a nearby place is highly auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about illness: A dispersing and eliminating remedy is beneficial. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about litigation: Have a neighbor testify for you, and justice will be obtained. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about a lost object: Search for it at the neighbor’s house; it will be found. \u003Cbr> \n  \u003Cbr> \n [Case] In the twenty-seventh year of the Meiji era, a divination was conducted concerning the fortunes of the nation. The resulting hexagrams were Qian changing to Jian. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram takes the height of the mountain entering the lowliness of the earth as its image. Applied to the nation’s fortunes, at the time of the Restoration, the feudal lords placed their lives in the hands of the military authorities; escaping ten thousand deaths, they obtained one life and gradually brought peace. They returned fiefs administered for several hundred years and restored the ancient system of provinces and districts. None who did not devote all their strength to the state could have done this. They worked hard without boasting, achieved merit without claiming virtue—this was humility at its fullest. Later, the government introduced European and American culture, nurtured the people, and governed with broad tolerance; people of the age called it “freedom.” For a time, many misunderstood freedom to mean unrestrained license, free from the court’s control. Such people were truly stubborn subjects of a prosperous age. Now, in divining the nation’s fortunes, the fifth line of Qian was obtained. Its text says, “Not enriched by means of one’s neighbors; favorable to use military force; nothing is unfavorable.” This means that within the country there are often people who do not engage in production but merely envy the wealth of others and secretly imitate what European socialist parties do. Although the government treats the people generously, some among them must inevitably be punished. Firm force must supplement competition; circumstances make this unavoidable. \u003Cbr> \n  \u003Cbr> \n [Case] In the tenth year of the Meiji era, at the request of a prominent person, I divined the nation’s fortunes for that year. The resulting hexagrams were Qian changing to Jian. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram takes the image of a mountain’s height bending down and entering the earth, hence it is called Qian. Now, under the rule of an enlightened emperor, with wise and capable ministers assisting him, the four seas are tranquil and there are signs of peace. At the beginning of the Restoration, the feudal lords obeyed imperial orders and labored for the affairs of the throne, accomplishing the great work of restoring antiquity. Every domain returned its fief and was reorganized into provinces and districts. The ministers who assisted at that time may all be called diligent and humble gentlemen. Yet among them were also people of outstanding merit who, because of occasional disagreements, resigned from court and retired. The court and the public watched eagerly, considering that this gentleman had humbly withdrawn from office, an image of a high mountain entering the earth, and the people regretted it. Since public opinion had gathered around him, the court was compelled by circumstances to summon him again. This gentleman regarded himself as one who was “diligent and humble” and did not respond to the summons. Then those who had long been discontented seized the opportunity to provoke conflict, spreading rumors and inflaming the people. The court saw him as a minister outside the court and had no choice but to use military force. This was the image of the third line’s excessive humility defeated by humility. At that time, the minister entrusted with the authority to conduct the campaign was the minister of the sixth line. The sixth line and the third yang do not correspond in yin and yang; the I Ching calls this an opposing correspondence. Hence it says, “Favorable to mobilize the army and punish the cities and states.” Soon afterward, a rebellion indeed broke out in the southwest that year, and the prominent person was given sole responsibility for the campaign. After several months of fighting, the rebel army was destroyed and the imperial forces returned in triumph, exactly as the line text says: “Favorable to use military force; nothing is unfavorable.” In the fifth month of the following year, the prominent person passed Kii-noi-zaka in Tokyo and was suddenly struck down by the poison of assailants. To this day there is a tomb for the third line in the western sea region and a tomb for the sixth line in Tokyo. The line had secretly indicated the omen in advance; this makes one understand all the more clearly that Heaven’s command cannot be falsified. \u003Cbr> \n  \u003Cbr> \n [Case] At the winter solstice of the twenty-ninth year of the Meiji era, I divined the administration of Taiwan in the thirtieth year and obtained Qian changing to Jian. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram takes the height of the mountain above the lowliness of the earth as its image, hence it is called Qian. Taiwan was occupied during the late Ming period by Zheng Chenggong, and later conquered by the Qing after war. Therefore, the islanders were often unruly toward the Qing, and the Qing court, troubled by the difficulty of governing them, placed Manchus in charge. The Manchus did not understand southern customs and human relationships, and their administration did not achieve results. They merely obtained many heads of “barbarians,” and were rewarded and praised by the Qing court for this as though it were merit. Often, a Taiwan magistrate would gather fierce men from Guangdong, Fuzhou, and elsewhere; whenever islanders refused to submit, he would have these men attack them, secretly considering this a way to govern. Thus, these fierce men constantly employed deceptive schemes and unusual stratagems, sometimes setting traps and hunting the islanders like birds and beasts. After many years, the islanders’ desire for revenge could not be extinguished, and fighting occurred almost every day. Now that the island has become part of our territory, we must pacify and protect its people, showing them special benevolence in order to learn the realities of the region. Yet they do not immediately understand gratitude, and there is little that can be done about that. Our officials, too, suffer from differences in customs and lack of a common language; in administering affairs, the two sides often remain separated by an invisible barrier. Therefore, in comforting and assisting the islanders, we have been exceptionally lenient and gentle, precisely matching the image of the mountain’s height descending to the earth’s lowliness. The fierceness of the island people, who repeatedly stir up disturbances and resist officials, is a grave concern for the Taiwan Governor-General’s Office. Moreover, the Qing secretly supplies their leaders with firearms and ammunition. If we suppress them by force, foreign missionaries and others will condemn our handling as cruel, so the Governor-General’s Office cannot avoid hesitation. Now, having obtained the fifth line, we know that this year there is still an image of bandits not yet pacified, and military force must be vigorously employed. Our soldiers’ expedition will require enormous military expenditure; the situation in Taiwan alone cannot possibly cover the annual costs, so the national treasury must pay for it—this is “not enriched by means of one’s neighbors.” People beyond civilization are to be subdued by force; this is “favorable to use military force; nothing is unfavorable.” From this fifth line we may infer that next year, when the top line is reached, there will again be the image, “Ming Qian: favorable to mobilize the army and punish the cities and states.” It is better to cut down the trouble this year and not let it grow again.","Six at the top: Resounding humility. Favorable to mobilize the army and punish the cities and states.","Six at the top: Resounding humility. Favorable to mobilize the army and punish the cities and states. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Resounding humility”: one’s aspiration has not yet been attained. “It is permissible to mobilize the army and punish the cities and states.” \u003Cbr> \n  \u003Cbr> \n This line is neither centered nor correct in position, and it occupies the extreme of the upper trigram—in other words, it stands at the extreme of Humility. Being at the extreme point of humility, yet unable to realize its aspiration, it is the case described as “When one does not obtain peace, one gives voice to it”; hence “humility voiced aloud.” This is the same phrase as the second line’s “humility voiced aloud,” but the wording is the same while the meaning differs. The sixth line is yin in a yielding position: yielding, yet unable to attain its aspiration, it cannot avoid supplementing yielding with firmness. Therefore it says, “It is favorable to mobilize the army and subdue the cities and states.” The Commentary on the Image replaces the word “favorable” with “permissible.” “Permissible” means permissible at that particular time: when permissible, act; when not permissible, stop. Could the sixth line’s use of military force really have been avoided? Therefore the judgment says “permissible.” Yet the cities and states belong to it as small dependent states, while the sixth line is yielding in ability and insufficient to overcome a great enemy. Its strength is too weak to raise a royal army; thus it carries the implication that it cannot display divine military power to the world or revive the king’s authority among the civilized and foreign peoples. The Commentary on the Image says, “Its aspiration has not been attained,” revealing the meaning that its innermost aim remains unfulfilled. The favorable use of the army in Delight means using obedience to move forward; the favorable use of the army in Humility means using obedience to bring movement to a halt. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about current fortunes: Your period of prosperity has already passed; at present, fulfillment is not yet in sight. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about business: There is a name without substance; the old enterprise should be reorganized. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the household: Guard against strange disturbances or apparitions that make noises from time to time; use ritual methods to suppress and remedy them. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about illness: You should personally regulate and nurture your state of mind. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] In the ninth year of the Meiji era, at the request of a prominent person, I conducted a divination concerning a certain matter and obtained Qian changing to Gen. \u003Cbr> \n  \u003Cbr> \n Judgment: This hexagram contains the image of a mountain’s height entering the lowliness of the earth. It is exactly like a meritorious minister who leaves high office for a lower position, renounces salary and emoluments, and withdraws into the mountains and forests, so that everyone under Heaven praises his virtue of humility. Thus the hopes of the people increasingly turn toward him, and the ruler repeatedly summons him. Yet he remains humble and refuses to respond. When suspicious signs eventually appear, the court has no choice but to proclaim his offenses and employ punitive military action. The top line responds to the third line. Although it cherishes the character of the third line, the temple council has ordered a campaign against him, and this is unavoidable. The phrases “Humility proclaimed; one’s purpose remains unfulfilled” and “It is beneficial to deploy the army and conquer cities and states” are worthy of careful reflection. When the top line changes, it becomes Gen. Viewed together, the inner and outer trigrams display the image of two burial mounds. At the time I could not understand this, but in the following tenth year a mound arose in the western sea, and in the eleventh year another arose in Tokyo, appearing from afar as though east and west faced each other. One day, while discussing past events with a certain eminent person, I mentioned this matter. We were deeply moved by how awe-inspiring Heaven’s mandate can be, and remained shaken for a long time.",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram 15, Earth over Mountain, Qian, the Sixty-Four Hexagrams, judgments, line statements, divination judgments",1787044935742]