Zhouyi / I Ching, Hexagram 13, Fellowship with Others: Heaven over Fire, Qian above Li below

Detailed explanation of the Initial Nine line of Zhouyi Hexagram Thirteen
Statement of the First Nine line
Initial Nine: Fellowship with others at the gate. No blame.
The Image says: Going out the gate to fellowship with others—who could blame that?
Explanation in plain language
Initial Nine: Gathering the people at the ruler’s gate to undertake a great undertaking; there is no calamity.
The Image Commentary says: The ruler leaves the palace gate and mingles with the people of the realm; who then would suffer calamity?
Explanation by Shao Yong, a Northern Song scholar of the Changes
Ordinary: Those who receive this line can profit by going into business with others, or leave home to travel far, build or repair a gate, or study elsewhere. Officials may be given important responsibilities or have an opportunity for promotion.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune and timing: Things are smooth for now; go out and conduct business.
Wealth: Do not open a shop; trade by traveling instead.
Home: Family members live in harmony.
Health: Avoid the place and recuperate; then there will be no obstacle.

Transformation of the First Nine line


When the Initial Nine line changes, it becomes Zhouyi Hexagram 33: Retreat, Heaven over Mountain. This is a doubled pair of contrasting trigrams, with Gen below and Qian above. Qian is Heaven and Gen is Mountain. There is a mountain beneath Heaven; the mountain is high and Heaven withdraws. Yin grows while yang wanes, petty people gain power, noble people withdraw and preserve themselves wisely, awaiting an opportunity to save the world.

Philosophical meaning of the First Nine line

This Initial Nine line represents the most elementary state of the Fellowship with Others hexagram. It is a yang line in a firm position, correctly placed and empowered. It repels the same-sex Ninth Four and does not correspond with it; this also symbolizes the absence of private feelings between them and the fairness and breadth of dealings with others. Thus it says that one associates with people outside the gate. Though it has not reached the broad fellowship of the “open country” in the judgment, it has surpassed the narrow close-kin relationship within one gate. Such broad interaction naturally entails no error.
If you act from public-mindedness, without partiality or protecting your own shortcomings, you can find like-minded people to build an enterprise together.
Leave home and gather with like-minded people—how could that be wrong? When there is a problem, seek everyone’s help outside—how could that be wrong? Leave home, break out of your own small circle, and go among the people—how could that be wrong? This is “fellowship with others at the gate, no blame.” In ancient China, when there was a major matter the ruler could not resolve, a royal proclamation would be posted, inviting capable people from throughout the land to solve it.
Such royal proclamations were generally posted outside the Meridian Gate or at the city gate, so that more people could see them. This is “fellowship with others at the gate.”
Thus, “fellowship with others at the gate” means both seeking worthy people throughout the realm for assistance and mingling with the people. If one can do these things, there will certainly be no error.

Detailed explanation of the Second Six line of Zhouyi Hexagram Thirteen
Six in the second place line statement
Second Six: Fellowship with others within the clan shrine. Humiliation.
The Image says: Fellowship with others within the clan shrine is the way of humiliation.
Explanation in plain language
Second Six: Gather the same clan at the ancestral temple and divine and pray about good and bad fortune, because difficulties are approaching.
The Image Commentary says: Merely gathering the same clan at the ancestral temple is a narrow clan-based principle.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Inauspicious: Those who receive this line face many unsettled matters, frequent discord with clan members and friends, mutual suspicion, outward harmony but inward disagreement, and a tendency toward disputes. Officials have no opportunity for promotion and must wait patiently.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune and timing: There are many who resent one another; things cannot proceed smoothly.
Wealth: In major transactions, pay close attention to receipts and disbursements.
Home: Rely on the eldest son’s efforts and build the household through diligence and thrift.
Health: The soul returns to the ancestral temple; say no more for now.

Six in the second place changing hexagram


When the Second Six line changes, it becomes Zhouyi Hexagram 1: Qian as Heaven. This is a doubled identical hexagram, Qian below and Qian above. It symbolizes Heaven and metaphorically the dragon, the noble person of virtue and talent; it also symbolizes pure yang and strength, indicating prosperity and vigor. Based on the principle that all things transform and adapt, the Qian hexagram uses “Origin, Success, Benefit, Perseverance” as its judgment, signifying good fortune and fulfillment and teaching people to follow the virtue of Heaven’s way.

Philosophical meaning of the Second Nine line

Zong means clan. Lin means narrow-mindedness and stinginess.
From the perspective of the hexagram image, the Six in the Second place is a yielding line in a yielding position, so it is properly placed and centered. It corresponds in yin-yang terms with the Nine in the Fifth place, which is normally an auspicious sign. However, in this Hexagram Tongren, such correspondence represents the presence of personal feelings and selfish motives. This hexagram extols the ideal world of universal fellowship, in which people must interact fairly and selflessly. Therefore, the correspondence between the Six in the Second place and the Nine in the Fifth place instead becomes an unfavorable relationship and is consequently inappropriate. It is like associating only within one’s clan or only among people bearing the same surname, with selfish motives. Although this clan-based attitude of seeking fellowship cannot be called wrong, it is not worthy of praise either. This line explains that one should go further in breaking down clan-based thinking and broaden one’s circle of friends and scope of interaction. Being close only to members of one’s own clan brings drawbacks, and one’s undertakings will inevitably be difficult. One should take a longer view and have more contact with the outside world.
The Image says: “Fellowship with others within the clan shrine” is the way of humiliation. This tells people that failing to unite people from all social strata is the root of trouble. Therefore, if you want to accomplish something, do not rely only on people from your own clan. In particular, businesses run by couples or families may, if poorly managed, give rise to mutual suspicion over interests and thereby damage family affection.
Break through this boundary and unite people above and below; this will be more beneficial to the enterprise.
Detailed explanation of the Third Nine line of Zhouyi Hexagram Thirteen
Statement of the Third Nine line
Third Nine: Conceal weapons in the wilderness, climb its high ridge, and for three years do not rise to action.
The Image says: Concealing weapons in the wilderness means the enemy is strong; not rising to action for three years—how could one accomplish anything?
Explanation in plain language
Third Nine: Hide the army in deep mountains and dense forests and seize the high ground, yet remain unable to achieve victory for a long time.
The Image Commentary says: The army is hidden in deep mountains and dense forests because the enemy is too strong. Unable to win for a long time, how could anything be accomplished?
Explanation by Shao Yong, a Northern Song scholar of the Changes
Inauspicious: Those who receive this line may lose a family member or face litigation. Officials must guard against the danger of dismissal.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune and timing: Focus inward for three years, then plan the undertaking again.
Wealth: Develop the mountain forests; profit will come after three years.
Home: Guard against thieves.
Health: Walking is impaired.

Transformation of the Third Nine line


When the Third Nine line changes, it becomes Zhouyi Hexagram 25: Innocence, Heaven over Thunder. This is a doubled pair of contrasting trigrams, with Zhen below and Qian above. Qian is Heaven, firmness, and strength; Zhen is thunder, firmness, and movement. Movement joined with strength, abundant firm yang, stirs the human heart and must bring gain—but only by following purity and correctness, never acting recklessly. Without recklessness there will certainly be gain and blessing.

The philosophical meaning of the line of Nine in the third place

Third Nine: Conceal weapons in the wilderness, climb its high ridge, and for three years do not rise to action—interpretation of the line statement
Fu: to lie in ambush, remain concealed, wanting to fight but not coming out. Rong: the army or soldiers. Mang: wild grassland, thickets, or jungle. Sheng: to climb or ascend. Ling: a hill.
The line statement means: Hide the army among dense woodland and wild grasses, occupy the nearby high ground to keep watch, and even after three years dare not launch troops rashly.
Regarding its relationship with the other lines, this Third Nine can be illustrated as follows: the Second Six is a yielding line representing a woman; the Third Nine is a yang line in a yang position, at the top of the lower trigram, representing a man. The strongest in the whole hexagram is the Ninth Five, also yang in a yang position, in the ruler’s place—a man even stronger than the Third Nine. The Third Nine is the leader of a small state. A foreign leader more powerful than him takes an interest in a beautiful woman within the Third Nine’s territory. To please that stronger foreign leader, the Third Nine plans to send the woman for a marriage alliance, but after seeing her, he forcibly keeps her and marries her himself. Worried that the other leader might invade in anger, and knowing he is no match, he does as the line statement depicts: stations troops in ambush in the wilds and remains constantly vigilant. Fortunately, the allied state does not invade, and no disaster occurs.
Those who receive this line should maintain relations with the outside world. Do not, for personal gain, make relations with allies so tense that they are ready to draw swords, exhausting yourself and bringing fear and unease.
Hiding weapons among the wild grasses and not daring to confront the enemy directly for three years is indeed extremely cautious. Yet caution prevents major mistakes; although life in the wilds is harsh, it preserves strength. This may still refer to the High Ancestor’s campaign against the Gui Fang. The Gui Fang was a tribe in ancient China’s northwest. Northern peoples in China had always been brave and warlike, so the initial stage of this expedition must have gone badly. What could be done against an overwhelmingly strong enemy? Only wait for the right moment. Conceal troops in the wilds, study new battle deployments, and seek an opportunity to annihilate the enemy in one stroke. “Three years without rising” actually means rising only after three years—in other words, defeating the enemy after three years. This is the strategy and tactics required when facing a powerful enemy.
Detailed explanation of the Fourth Nine line of Zhouyi Hexagram Thirteen
Statement of the Fourth Nine line
Fourth Nine: Climb onto its wall but do not attack; this is auspicious.
The Image says: Climbing onto its wall, one cannot attack according to right principle; its auspiciousness lies in turning back from hardship and returning to the proper rule.
Explanation in plain language
Fourth Nine: You have climbed the enemy’s wall, but the city has not yet been taken; continuing the attack is the way to victory.
The Image Commentary says: Having climbed the enemy’s wall, one should stop the attack according to principle. Continuing the attack is auspicious because the enemy trapped inside may resort to deceit.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Ordinary: Those who receive this line may face mutual suspicion among relatives and friends; honor contains disgrace, but the outcome will improve. Be more cautious in everything and good fortune will follow. Officials who work diligently may be promoted or receive commendation.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune and timing: Retreat and hold your position; this will bring good fortune instead.
Wealth: Hold onto your goods instead of selling; profit will come.
Home: Repair the house and its walls.
Health: Although there is danger, ultimately no harm will occur.

Transformation of the Fourth Nine line


When the Fourth Nine line changes, it becomes Zhouyi Hexagram 37: The Family, Wind over Fire. This is a doubled pair of contrasting trigrams, with Li below and Xun above. Li is fire; Xun is wind. Fire makes hot air rise and become wind. Everything should take the inner as its foundation and then extend outward: arising within and taking form without. It symbolizes governing the family before governing the world; when family principles are correct, the world is peaceful and happy.

Philosophical meaning of the Nine in the fourth place line

Fourth line of the Fellowship with Others hexagram, line statement: Fourth Nine: Climb onto its wall, but do not attack; auspicious.
Those who receive this line should know when to give up. It is like climbing the wall to prepare to fight the enemy, then abandoning the attack; this instead leads to an auspicious result.
The Image says: “Climb onto its wall,” but one cannot attack according to right principle. The auspiciousness lies in realizing one’s confusion in time and returning to act according to the correct method.
Detailed explanation of the Fifth Nine line of Zhouyi Hexagram Thirteen
Statement of the Fifth Nine line
Fifth Nine: Fellowship with others; first loud wailing, then laughter. The great army meets and wins.
The Image says: At first, Fellowship with Others is based on centrality and integrity. When the great army meets, it means the forces overcome one another.
Explanation in plain language
Fifth Nine: The gathered masses first wail and then rejoice because the great army arrives in time as reinforcements and wins a major victory.
The Image Commentary says: The gathered masses first cry and then laugh—turning defeat into victory—because this line places the Fifth Nine in the central position of the upper trigram, like a person who has attained the right and steadfast way, so misfortune must turn into good fortune. The great armies meeting means our army has overwhelmed the enemy.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Ordinary: Those who receive this line face hardship first and ease later, with changing rights and wrongs. Officials may be demoted first and promoted later.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune and timing: Hard work brings achievement, and wishes are fulfilled.
Wealth: A minor setback, followed by substantial profit.
Home: Do not be alarmed; ultimately all will be safe.
Health: Danger first, safety later.

Transformation of the Fifth Nine line


When the Fifth Nine line changes, it becomes Zhouyi Hexagram 30: Li as Fire. This is a doubled identical hexagram, Li below and Li above. Li means attachment: one yielding line attached between two firm lines above and below. The hexagram symbolizes fire, empty within and bright without. Li is fire and brightness; the Sun repeatedly rises and sets, moving without cease, with yielding compliance at the heart.

Philosophical meaning of the Nine in the fifth place line

Fifth line of the Fellowship with Others hexagram, line statement: Fifth Nine: Fellowship with others; first loud wailing, then laughter. The great army meets and wins.
The Image explains this line as follows: At first, Fellowship with Others is based on centrality and integrity; when the great army meets, the highest net of Heaven meets above, meaning the forces overcome one another.
This means that beginning with loud weeping shows an upright and sincere heart, anxiously crying because the outcome of the battle is unknown. When the great army meets people of like mind, victory is finally won, and they begin to laugh.
When seeking like-minded people, there will certainly be some resistance; they are not easily found, and you may have suffered deeply because of it. But as long as you do not give up and overcome these obstacles, you will ultimately achieve your goal and smile.
Those who receive this line may find that when negotiations with a partner are deadlocked, an unexpected third party appears and moves matters in a direction favorable to them. At that time, regard the third party as “one of your fellowship” and find ways to expand your gains.
Detailed explanation of the Top Nine line of Zhouyi Hexagram Thirteen
Statement of the Top Nine line
Top Nine: Fellowship with others in the outskirts. No regret.
The Image says: Fellowship with others in the outskirts; the aspiration has not yet been attained.
Explanation in plain language
Top Nine: Gather people in the outskirts, make offerings to the spirits, and celebrate victory; naturally there is no regret or blame.
The Image Commentary says: Gathering people in the outskirts means support is not broad enough and one still cannot carry out one’s aspiration.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Ordinary: Those who receive this line should maintain the usual course rather than act aggressively. Officials will have many opportunities to travel on business.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune and timing: In a quiet, unoccupied place, all matters are free of obstruction.
Wealth: Establish a livelihood in the outskirts; for now there is no profit.
Home: Smooth and free of disaster.
Health: There may be no vitality.

Transformation of the Top Nine line


When the top Nine line changes, it becomes Zhouyi Hexagram 49: Lake over Fire, Ge. This is a composite opposing hexagram, with Li below and Dui above. Li is fire, while Dui is lake; there is water within the lake. Water is above and pours downward, while fire is below and rises upward. When the fire grows strong, the water dries up; when the water grows great, the fire is extinguished. The two generate and overcome each other, so transformation must inevitably occur. Transformation is a fundamental law of the universe.

Philosophical meaning of the Upper Nine line

Sixth line of the Fellowship with Others hexagram, line statement: Top Nine: Fellowship with others in the outskirts. No regret.
This Top Nine line is the final line of the Fellowship with Others hexagram. It is a yang line in a yielding position, out of place and without power. It opposes the Third Nine and is far from the Second Six, with a group of yang lines blocking the way. If it forcefully sought association with the Second Six, it would inevitably expend too much energy and fall into contention and disorder. Therefore, instead of striving for the ideal state, it is better to form nearby associations,
Join in fellowship with people of the “outskirts,” and live peacefully without contention.
The Image says: “Fellowship with others in the outskirts”; the aspiration has not yet been attained. This points out that “gathering people in the outskirts” clearly has not fulfilled the original aspiration.
Those who receive this line may want to accomplish something or associate with an important or like-minded person, but too many others also want to associate with that person, causing internal conflict and leaving no opportunity. In that case, it is better to associate with people who are easier to approach.
The Top Nine is at the outermost part of the Qian hexagram; Qian represents the outskirts, which is why this line statement says “fellowship with others in the outskirts.” In every society there are people whose ambitions are frustrated. Those with ability but no opportunity can only live quietly in obscurity; such people may be called recluses. The Top Nine is such a recluse. Though frustrated, he can peacefully remain with other recluses in a remote suburb. Because he can keep to a plain life without improper ambitions, he has no cause for regret. This is like what Zhuge Liang said in “Admonition to My Nephew”: “One should preserve lofty aspirations, admire the worthies of old, cut off passion, abandon stagnation, so that one’s aspirations may be clearly established and deeply felt; endure humiliation and advancement, discard trivialities, ask widely, and remove idleness and stinginess. Even if one is delayed and left behind, how could that harm one’s noble interests, and why worry about failing?” If one can do these things amid an ordinary life, one can naturally advance when able and hold firm when defeated.