[{"data":1,"prerenderedAt":17},["ShallowReactive",2],{"metaeast_iching64_en-iching-17":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"content1":9,"content2":10,"seotitle":11,"seodescription":12,"htmlcode":13,"content0":14,"number":15,"seo_keywords":16,"og_title":8,"og_description":12},"iching-17",false,"2026-08-11T00:57:02.656Z","2026-07-04T14:35:05.000Z","Zhouyi, I Ching, Hexagram 17, the Following hexagram, Lake over Thunder, Dui above Zhen","Detailed explanation of Zhouyi Hexagram Seventeen\n \u003Cbr>Original text of the Following hexagram\n \u003Cbr>Following: Supreme success; favorable for steadfastness; no blame.\n \u003Cbr>The Image says: Thunder is within the lake—Following. The superior person enters repose at dusk.\n \u003Cbr>Explanation in plain language\n \u003Cbr>The Following hexagram: Great success and great profit; divination brings an auspicious sign and no disaster.\n \u003Cbr>The lower trigram is Zhen, thunder; the upper is Dui, lake. Thunder enters the lake, the earth freezes and all things hibernate—this is the image of Following. The superior person observes this image and follows the seasons: as evening approaches, entering the room to rest.\n \u003Cbr>Explanation from The Heavenly Mechanism of Divining Changes\n \u003Cbr>The Following hexagram has Dui above and Zhen below and is a returning-soul hexagram of the Zhen palace. Following means compliance and keeping pace with the time. Those who obtain it will find things going their way; nothing is not auspicious.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Follow and harmonize, maintaining steadfast self-possession; follow opportunity and circumstance, but do not act tyrannically.\n \u003Cbr>Those who obtain this hexagram should follow the overall trend, and their affairs can succeed. Communicate and exchange with others in everything, and both fame and profit can be gained. Never stubbornly insist on your own view; if you act tyrannically, matters will fail.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: The movement begins next year; it will unfold fully only after five years.\n \u003Cbr>Wealth: Stockpile goods; there will be profit next spring.\n \u003Cbr>Home: Guard against fright and alarm.\n \u003Cbr>Health: Rest and recuperation are advisable; there may be imprisonment or legal trouble.\n \u003Cbr>Traditional interpretation of the hexagram\n \u003Cbr>This hexagram is formed by two different trigrams, Zhen below and Dui above. Zhen is thunder and movement; Dui is joy. Movement with joy is “Following.” Following means mutual compliance: the self follows things, things can follow the self, and both communicate. Following must depend on time and circumstances, with principles and conditions, and steadfastness as its prerequisite.\n \u003Cbr>The Image: Zhen wood is beneath Dui lake; wood must drift with the water. Following means compliance.\n \u003Cbr>Fortune: There is an auspicious sign of removing the old and welcoming the new. Cooperation with others is favorable and can bring substantial profit. Avoid divided intentions or acting alone and arbitrarily.\n \u003Cbr>Career: You have a correct understanding of society and life, value interpersonal relationships, and are good at cooperating with others, so your career will proceed smoothly. To ensure further success, do not covet small gains; learn from people better than yourself, follow what is good, keep sincerity in your heart, and work hard to develop your career.\n \u003Cbr>Business: Favorable. Through sincere cooperation with others, you can achieve the expected goals. In competition, remain clear-headed, think broadly and long-term, observe business ethics, and treat customers and competitors with utmost sincerity; this will preserve your competitive advantage.\n \u003Cbr>Seeking recognition: On the foundation of diligent study, humbly learn from teachers and elders with virtue and talent. Use external assistance to advance more quickly and realize your personal ideals.\n \u003Cbr>Marriage and relationships: The two sides can succeed if they are emotionally compatible, and the family will be harmonious. But infatuation with love may affect both parties’ careers, so be sure to take care.\n \u003Cbr>Decision-making: Personal development is not entirely smooth, but because of humility and agreeableness, interpersonal relations are good, especially with the respect of elders. All kinds of matters can succeed through others’ help and care. Still, when following others, maintain your own position and principles; do not curry favor with the powerful, or you will invite disaster.\n \u003Cbr>\n \u003Cbr>The philosophical meaning of Hexagram Seventeen\n \u003Cbr>\n \u003Cbr>The Lake over Thunder hexagram refers to following, being agreeable, and accompanying. It is formed by two different trigrams, Thunder below and Lake above. Thunder is movement; Lake is joy. Movement with joy is “Following.”\n \u003Cbr>Analyzing the hexagram image, the upper trigram of the Joyous is Dui, lake and joy, while the lower is Zhen, thunder and movement. Thunder within the lake, with the heart joyful and moving, is the image of the Joyous. How could thunder be hidden in a marsh? The ancients observed that after spring thunder sounded, hibernating animals were awakened; all things revived and the earth began to show vigorous life. But after the eighth lunar month in autumn, thunder ceased, and some animals began preparing for winter hibernation. From this phenomenon, the ancients believed it expressed Heaven’s benevolence: when the weather warmed, Heaven used thunder to awaken all things on earth; when it cooled, Heaven hid the thunder and no longer disturbed them. Because marshes also make a kind of sound then, people believed that in autumn thunder hid in the marshes. This image shows that the Following hexagram also means moving with the time. Zhen represents movement and Dui represents joy, so it means moving with joy and pursuing joy.\n \u003Cbr>Image of Sui: A wild goose in the clouds carries a message, indicating news will arrive; a pile of money indicates talent and righteousness; someone sits inside a vermilion gate, indicating official office; someone stands outside the gate, indicating a scholar seeking advancement and wishing to transform himself. In all matters, encountering this means receiving the help of a noble person. The hexagram of fine stone being carved into jade, like water pushing a painting. ","Detailed explanation of the first line of Hexagram 17 of the Zhouyi\n \u003Cbr>Statement of the First Nine line\n \u003Cbr>Nine at the beginning. An official matter undergoes change; constancy is auspicious. Going out the gate and making friends brings success.\n \u003Cbr>The Image says: An official matter undergoes change; following what is right is auspicious. Going out the gate and making friends brings success; one does not lose the right path.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Nine at the beginning: An accident occurs at the lodging; receiving this line in divination is auspicious. Going out and traveling together brings benefit to all.\n \u003Cbr>The Image Commentary says: An official has mishandled a matter; returning to the right path is auspicious. Going out and traveling together brings benefit to all; this is because the right path is not lost.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Auspicious: Those who receive this line will often gain profit. An official has good fortune at the proper time, with an opportunity for promotion.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: When fortune turns, change is beneficial.\n \u003Cbr>Finances: Selling goods elsewhere can bring profit.\n \u003Cbr>Residence: Renovate and move.\n \u003Cbr>Health: Change medication and seek treatment far away.\n \u003Cbr>\n \u003Cbr>Transformation of the First Nine line\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_17_1.png'\" alt='\"周易第17卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>The moving first line changes to Hexagram 45: Gathering, Lake over Earth. This hexagram is composed of two unlike trigrams, Kun below and Dui above. Kun is earth and yielding; Dui is lake and water. When waters overflow and submerge the earth, many people struggle against one another and crises lie everywhere. One must follow Heaven, appoint the worthy, prepare before trouble comes, and be gentle yet harmonious, so that both sides complement one another and live in peace and prosperity. Cui means gathering and unity.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the First Nine line\n \u003Cbr>\n \u003Cbr>Those who receive this hexagram may see a change in duties. You need not be troubled; as long as you persist on the right path, the outcome will ultimately be auspicious. If the change of position makes you unhappy, go outside; you may meet better friends or find an opportunity to achieve new accomplishments. But follow only what is right and follow goodness when you see it; then there will be no error.\n \u003Cbr>Hexagram Sui developed from Pi: the top line of Pi and the first line exchanged places, forming Sui. Thus this first line originally belonged to Pi’s top line. When the top line descends to the first position, the image suggests demotion, hence “an official matter undergoes change.” Once high above, it now reaches the lowest level and mingles with the people, hence “going out the gate and making friends brings success.” In society, those high above may become commoners. Yet this enables them to understand popular hardships, temper their life experience, and raise their lives to a new level. For example, Chong’er, Duke Wen of Jin in the Spring and Autumn period, spent seventeen years in exile, which tempered his will and enriched his experience; after returning home, he governed diligently and became one of the Five Hegemons.\n \u003Cbr>Detailed explanation of the second line of Hexagram 17 of the Zhouyi\n \u003Cbr>Six in the second place line statement\n \u003Cbr>Six in the second place. Cling to the young man; lose the mature man.\n \u003Cbr>The Image says: Clinging to the young man means one cannot have both.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six in the second place: One catches the underage slave, while the adult slave escapes.\n \u003Cbr>The Image Commentary says: Catching the small while the great escapes means the two cannot both be obtained.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Inauspicious: Those who receive this line lack peace or may suffer schemes by petty people, with endless disputes. Officials should withdraw and defend; those seeking advancement need self-awareness.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Circumstances are reversed; caution is best.\n \u003Cbr>Finances: Greed for a small gain causes a larger loss; clearly unfavorable.\n \u003Cbr>Residence: The head of the household is burdened; marriage is unsuitable.\n \u003Cbr>Health: One attends to one thing and loses another.\n \u003Cbr>\n \u003Cbr>Six in the second place changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_17_2.png'\" alt='\"周易第17卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>The moving second line changes to Hexagram 58: Dui, Lake over Lake. This hexagram is made of the same trigram doubled. Lake is water. Two lakes connect and their waters mingle; above and below harmonize, people unite, and friends help one another with joy. Dui means pleasure. It shares the virtue of strength and vigor, outwardly embracing gentleness; steadfastly follows the right path and guides the people upward.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Second Nine line\n \u003Cbr>\n \u003Cbr>Second line of Sui, line statement: Six in the second place: Cling to the young man; lose the mature man.\n \u003Cbr>Those who receive this line should consider whether they trust young people too readily or associate too closely with petty persons, causing experienced or upright gentlemen to leave in disapproval. If so, you will gain nothing\n \u003Cbr>in return.\n \u003Cbr>The Image says: “Clinging to the young man; one cannot have both.” This tells people that wholeheartedly following a young boy causes one to lose the firm and upright mature man, because the two exclude each other and cannot both be obtained. It is like King Huai of Chu listening to the slander of Lingyin Ziqiao, Shangguan Dafu Jin Shang, and his favored consort Zheng Xiu, thereby distancing himself from Qu Yuan; Qu Yuan drowned himself to show his loyalty. This was King Huai of Chu’s “clinging to the young man,\n \u003Cbr>lose the mature man.”\n \u003Cbr>Six in the second place is a yin line in an even position; it is properly placed and centered. Yet it faces a two-way choice. What does this mean? This line is like a woman whose nearby partner is a low-status young man, while a powerful person (Nine in the fifth place) also likes her. Whom should she choose? Because the young man is close, she chooses him. This is “clinging to the young man; losing the mature man.” But the position of Six in the second place corresponds to that of a minister. Should he squeeze the people dry and offer tribute to the king above, or love the people like children, reduce taxes, and offer less tribute? These are the two choices. He cannot do both. From the image, Six in the second place chooses to love the people, for whoever gains the people gains the realm.\n \u003Cbr>Detailed explanation of the third line of Hexagram 17 of the Zhouyi\n \u003Cbr>Six in the third place line statement\n \u003Cbr>Six in the third place. Cling to the mature man; lose the young man. In following, one finds what one seeks; it is beneficial to remain steadfast.\n \u003Cbr>The Image says: Clinging to the mature man means abandoning what is below.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six in the third place: One catches the adult slave, while the underage slave escapes. Hoping not to lose is inferior to possessing what is present. Divination with this line is auspicious for asking about a residence.\n \u003Cbr>The Image Commentary says: Catching the great while the small escapes means the aim is to pursue the great and abandon the small.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Neutral: Those who receive this line will achieve their plans, but must follow the right path to gain benefit. Officials may receive recommendation and have hope of promotion.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Seeking wealth or fame is on the right track.\n \u003Cbr>Finances: The small goes and the great comes; profit may be expected.\n \u003Cbr>Residence: Savings accumulate successfully; care for the children.\n \u003Cbr>Health: Adults are unharmed; children are disadvantaged.\n \u003Cbr>\n \u003Cbr>Six in the third place changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_17_3.png'\" alt='\"周易第17卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>The moving third line changes to Hexagram 49: Revolution, Lake over Fire. This hexagram is composed of two unlike trigrams, Li below and Dui above. Li is fire; Dui is lake, containing water. Water above pours downward and fire below rises upward. Fire strong dries the water; water abundant extinguishes the fire. They generate and overcome each other, so revolution inevitably appears. Change is a fundamental law of the universe.\n \u003Cbr>\n \u003Cbr>The philosophical meaning of the line of Nine in the third place\n \u003Cbr>\n \u003Cbr>Third line of Sui, line statement: Six in the third place: Cling to the mature man; lose the young man. In following, one finds what one seeks; it is beneficial to remain steadfast.\n \u003Cbr>Six in the third place has a higher position than Six in the second, so its desire to climb is greater. It is like a wealthy young lady who has little contact with young men of the poor classes and therefore will not fall in love with them. She wishes to associate with someone nobler than herself and consequently sets her sights on Nine in the fourth place. Since Nine in the fourth is above Six in the third, his status is higher, so Six in the third naturally follows his arrangements everywhere. Thus she loses the young man (Nine at the beginning) and gains the mature man (Nine in the fourth). To preserve this marriage, however, the woman must adapt to local customs and hold firmly to fidelity, because wealthy families have many rules. Also, Six in the third is the central line of the lower nuclear Gen trigram of Yu, implying restraint; hence “beneficial to remain steadfast.”\n \u003Cbr>Detailed explanation of the fourth line of Hexagram 17 of the Zhouyi\n \u003Cbr>Statement of the Fourth Nine line\n \u003Cbr>Nine in the fourth place. Following brings gain; constancy is ominous. With trustworthiness on the path, enlightened understanding—what blame could there be?\n \u003Cbr>The Image says: Following brings gain; its meaning is ominous. Trustworthiness on the path shows enlightened achievement.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Nine in the fourth place: Pursuing fame and profit, greedy to obtain more; divination gives an ominous sign. Escorting captives along the road, clear about restraints, brings no disaster.\n \u003Cbr>The Image Commentary says: Pursuing fame and profit, greedy to obtain more—such a person deserves danger. Guarding trust and strictly following the right path is the result of discerning achievement.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Neutral: Those who receive this line will be elevated by good people and turn danger into good fortune. Officials may hold important positions; those who strive can accomplish matters and gain fame and profit.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Good and bad alternate; next year is auspicious.\n \u003Cbr>Finances: There is profit, but beware of accidents.\n \u003Cbr>Residence: It is unsuitable to purchase a house.\n \u003Cbr>Health: Bad first, then good.\n \u003Cbr>\n \u003Cbr>Transformation of the Fourth Nine line\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_17_4.png'\" alt='\"周易第17卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>The moving fourth line changes to Hexagram 3: Difficulty at the Beginning, Water over Thunder. This hexagram is made of two unlike trigrams, Zhen below and Kan above. Zhen is thunder, symbolizing movement; Kan is rain, symbolizing danger. Thunder and rain come together, dangers abound, and conditions are harsh. “Tun” originally refers to plants sprouting from the earth: all things are beginning, full of hardship and obstacles, yet by following the season and responding to circumstances, they will surely flourish.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Nine in the fourth place line\n \u003Cbr>\n \u003Cbr>Fourth line of Sui, line statement: Nine in the fourth place: Following brings gain; constancy is ominous. With trustworthiness on the path, enlightened understanding—what blame could there be!\n \u003Cbr>Those who receive this line have many followers because they treat people sincerely and do not violate the right path. Although having followers is good, one must not accept everyone without limits merely to satisfy vanity, or other admirers will become dissatisfied.\n \u003Cbr>Nine in the fourth place lies below Nine in the fifth, serving as the ruler’s close minister or a leader’s assistant. When receiving everyone’s following, one must guard against the leader’s suspicion. Do not violate the right path; be open and upright. Then the leader will abandon suspicion, and you will avoid disaster.\n \u003Cbr>What does “following” in Nine in the fourth place refer to? It refers to Six in the second following it. In relations between men and women, Six in the third pursues Nine in the fourth, so Nine in the fourth obtains Six in the third and “has gain.” In addition, Nine in the fourth corresponds to a marquis or a powerful minister. Six in the third is yin and a petty person; a petty person follows the powerful Nine in the fourth, sending gifts and flattering inducements. Nine in the fourth accepts all these favors, hence “following brings gain.” Yet this causes Nine in the fourth to lose correctness. Though close to Nine in the fifth and capable, having gain still entails danger.\n \u003Cbr>Detailed explanation of the fifth line of Hexagram 17 of the Zhouyi\n \u003Cbr>Statement of the Fifth Nine line\n \u003Cbr>Nine in the fifth place. Trust in excellence; auspicious.\n \u003Cbr>The Image says: Trust in excellence is auspicious because the line is centered and correctly placed.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Nine in the fifth place: Capturing quite a few worthy people is auspicious.\n \u003Cbr>The Image Commentary says: Holding to the centered and correct path makes all matters auspicious, because Nine in the fifth place occupies the center of the upper trigram, like a person who keeps to the centered and correct path.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Auspicious: Those who receive this line will accomplish their plans and have many joyous events. Officials will be promoted or enjoy many happy occasions.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Fortune: You are in a period of good luck; everything is auspicious.\n \u003Cbr>Finances: The goods are high quality and bring considerable profit.\n \u003Cbr>Residence: A family that accumulates good deeds; marriage is joyful.\n \u003Cbr>Health: There is no need to worry.\n \u003Cbr>\n \u003Cbr>Transformation of the Fifth Nine line\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_17_5.png'\" alt='\"周易第17卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>The moving fifth line changes to Hexagram 51: Zhen, Thunder over Thunder. This hexagram doubles the same trigram, Zhen. Two thunders layered together create a tremendous resonance, dispelling stagnant energy and bringing free flow. In ordinary times, one should live in security while remembering danger, retain awe, and not dare to be negligent. Then, even when sudden changes arise, one can remain composed, speaking and laughing as usual.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Nine in the fifth place line\n \u003Cbr>\n \u003Cbr>Fifth line of Sui, line statement: Nine in the fifth place: Trust in excellence; auspicious.\n \u003Cbr>The insight this line offers is: Set yourself aside and follow goodness.\n \u003Cbr>Nine in the fifth place occupies the ruler’s position in Sui. It is a yin line in a yang position, possessing yin’s yielding nature. It follows what is appropriate to the times and extends trust to worthy, virtuous, and beautiful people, thereby attaining an auspicious result.\n \u003Cbr>Those who receive this line should sincerely follow fine words and good conduct, giving trust to virtuous people. If you are a leader, give trustworthy subordinates more room to develop, heed their advice and opinions, respect the worthy, and value ability; the result will be greatly auspicious.\n \u003Cbr>As the ruler represented by Nine in the fifth place, possessing the virtue of trust and knowing how to promote that virtue, one will naturally be auspicious. A trustworthy ruler gains the people’s confidence; a ruler who promotes trust gains the assistance of trustworthy people. Hence the auspicious outcome.\n \u003Cbr>Detailed explanation of the top line of Hexagram 17 of the Zhouyi\n \u003Cbr>Upper Six line statement\n \u003Cbr>Six at the top. Bind him; then follow and tie him firmly. The king makes offerings to the spirits at the western mountain.\n \u003Cbr>The Image says: Being bound and confined means the top has reached the end.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six at the top: The captives are confined and tightly bound; King Wen uses them as human sacrifices to the spirits at the western mountain.\n \u003Cbr>The Image Commentary says: Being bound and confined is because Six at the top occupies the end of the hexagram, like a person in extreme hardship.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Inauspicious: Those who receive this line face many hardships and little satisfaction; the seriously ill may be in danger of death. Officials must guard against petty people’s slander.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Difficulties are numerous and satisfaction is hard to achieve.\n \u003Cbr>Finances: Build a stable foundation step by step; expansion is not yet possible.\n \u003Cbr>Residence: Family members complain; marriage has a destined match.\n \u003Cbr>Health: Pray sincerely; the spirit may return.\n \u003Cbr>\n \u003Cbr>Upper Six changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_17_6.png'\" alt='\"周易第17卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>The moving top line changes to Hexagram 25: Innocence, Thunder under Heaven. This hexagram is composed of two unlike trigrams, Zhen below and Qian above. Qian is Heaven, firmness, and vigor; Zhen is thunder, firmness, and movement. Movement with vigor, abundant yang energy, and uplifted hearts will bring gain, but one must follow purity and correctness and not act recklessly. Without recklessness, gain and blessing will surely come.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Upper Nine line\n \u003Cbr>\n \u003Cbr>Sixth line of Sui, line statement: Six at the top: Bind him; then follow and tie him firmly. The king makes offerings to the spirits at the western mountain.\n \u003Cbr>The Image says: “Bind him,” for the top has reached the end. This means that only by confining, forcing, and commanding him will he have no choice but to submit and follow. This is because the top line occupies the highest position of Sui; things reverse when they reach an extreme. At this line, Sui is coming to an end and following turns into separation. Only withdrawal from the world accords with the moral duty of following from below. Yet the ruler represented by Nine in the fifth place cannot do without Six at the top, so he forcibly tries to retain him and commands him to serve. This expresses the meaning that following reaches a good conclusion.\n \u003Cbr>Receiving this line may indicate that you want to resign, but your leader discovers that the enterprise cannot do without you and will surely try to retain you by force, expressing sincerity. At such a time, you may follow the principle of Sui: choose goodness and follow it.\n \u003Cbr>If you are a leader and someone under you is dissatisfied and wants to leave, while your enterprise needs that person’s help, you should strongly retain them and move them through sincerity.\n \u003Cbr>The historical story behind this line concerns King Wen being confined at Youli. King Zhou married the daughter of the Marquis of Jiu, but because she disliked King Zhou’s debauchery, he killed her. In his remaining anger, he also dismembered the Marquis of Jiu. The Marquis of E came forward to rebuke King Zhou and was killed, made into dried meat. King Wen merely sighed softly at this and was imprisoned in the state prison at Youli. “Bind him; then follow and tie him firmly” refers to King Wen’s confinement and imprisonment. Later King Zhou believed that King Wen was obedient and compliant, so he released him. After escaping the great disaster, King Wen held a sacrifice at Mount Qi; this is “the king makes offerings at the western mountain.”\n \u003Cbr>Six at the top occupies an extremely exalted position, while Sui concerns submission, following, and acting in accordance with circumstances. Thus Six at the top represents submission taken to the extreme. When confined and imprisoned, one cannot refuse to submit completely. Therefore one must act according to circumstances; in such a situat\n \u003Cbr>ation, one must submit completely.","Zhouyi I Ching Hexagram 17, Sui, Lake over Thunder, Dui above Zhen_ Detailed explanation of the hexagram judgment_ Oriental Mysticism Library","Detailed explanation of Zhouyi I Ching Hexagram 17, Sui (Lake over Thunder, Dui above Zhen): the original judgment text and plain-language translation, auspicious and inauspicious analysis of each line, and interpretations for career, relationships, and fortune.","䷐","\u003Cp>Following: Supreme success; favorable for steadfastness; no blame.\u003C\u002Fp>\n\u003Cp>The Tuan Commentary says: Following means that the firm comes down and is below the yielding; movement brings joy—this is Following. Great success through steadfastness, no blame, and all under Heaven follow the time. The meaning of the time of Following is truly great!\u003C\u002Fp>\n\u003Cp>The Image says: Thunder is within the lake—Following. The superior person enters repose at dusk, following the rhythm of nature.\u003C\u002Fp>",17,"Zhouyi, I Ching, Hexagram 17, Sui, the 64 hexagrams, hexagram judgments, line statements, plain-language explanation",1787044933232]