[{"data":1,"prerenderedAt":17},["ShallowReactive",2],{"metaeast_iching64_en-iching-18":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-18",false,"2026-08-11T00:57:02.865Z","2026-07-04T14:35:05.000Z","Zhouyi I Ching Hexagram 18, Gu, Mountain over Wind, Gen above Xun","Detailed explanation of Hexagram 18 of the Zhouyi\n \u003Cbr>Original text of Hexagram Gu\n \u003Cbr>Gu. Great success. It is beneficial to cross the great river. Three days before Jia; three days after Jia.\n \u003Cbr>The Image says: Wind beneath the mountain, Gu. Thus the noble person invigorates the people and cultivates virtue.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Hexagram Gu: Great fortune. It is beneficial to cross water and a river, but one must set out on Xin, three days before Jia, and Ding, three days after Jia.\n \u003Cbr>The Image Commentary says: The upper trigram is Gen, mountain; the lower trigram is Xun, wind. A worthy person is like a mountain above, announcing moral teaching below—this is the image of wind beneath a mountain, the image of Xun. The noble person observes this image and emulates the wind that blows over all things, thereby rescuing the people and practicing moral instruction.\n \u003Cbr>Explanation from The Heavenly Mechanism of Divining Changes\n \u003Cbr>Gu has Gen above and Xun below and is the Returning-Soul hexagram of the Xun palace. Gu refers to food in a vessel rotting and producing worms; receiving this hexagram in divination is half ominous and half auspicious.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Three worms in a vessel: things are deteriorating; through diligence and careful warnings, danger turns into safety.\n \u003Cbr>Those who receive this hexagram are in a difficult and confused period, with nothing going as desired. They should boldly innovate, strive to become strong, and work arduously; danger can then turn into safety.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Strive to revive yourself and you can change the old situation.\n \u003Cbr>Finances: Do not accumulate goods; sell them promptly.\n \u003Cbr>Residence: Put the family style in order; fear a secret affair; childbirth may be difficult.\n \u003Cbr>Health: An illness caused by Gu poison; beware of curses.\n \u003Cbr>Traditional interpretation of the hexagram\n \u003Cbr>This hexagram is composed of unlike trigrams, Xun below and Gen above, and is the opposite hexagram of Sui. Gu originally means a matter, extended to many troubles and disorder. When vessels unused for a long time breed worms, this is called Gu; it symbolizes a world long at peace becoming complacent and corrupt. It must undergo innovation and creation, governance and rectification, to avert crisis and revive the enterprise.\n \u003Cbr>Great Image: Wind enters beneath the mountain and is shut in, unable to emerge; thus things rot and breed worms, the vital spirit cannot flow, and complacency ruins affairs.\n \u003Cbr>Fortune: Nothing goes smoothly; hardship and confusion prevail. Innovate boldly, or internal and external troubles will arise.\n \u003Cbr>Career: Fortune is unfavorable, whether because of external conditions or personal factors. Carefully analyze the causes, identify the drawbacks, and decisively and boldly overcome resistance, even at risk. Keep a cool head and seek advice from capable people; you can surely achieve results.\n \u003Cbr>Business: Many unfavorable problems trouble you; do not continue along the old path. Analyze market trends comprehensively, decide promptly, and find another way out.\n \u003Cbr>Seeking fame: Many difficulties and disadvantages will arise. Regard them as a test, summon hundredfold courage, and continue striving. At the same time, humbly seek your shortcomings and remedy them.\n \u003Cbr>Love and marriage: Unfavorable. If both are truly in harmony, do everything possible to bring it about; husband and wife should work together to maintain the household.\n \u003Cbr>Decision: Born at an inauspicious time, the family fortunes or career may be in decline, and one may personally find oneself caught in a turbulent period. The only course is to face reality squarely, work diligently and encourage oneself, remain indomitable, accomplish something, and even be willing to take risks to rescue the situation from decline. When necessary, one must also wait patiently for the right opportunity.\n \u003Cbr>\n \u003Cbr>\n \u003Cbr>Philosophical meaning of Hexagram 18\n \u003Cbr>\n \u003Cbr>The image of Gu, the symbolic meaning of Mountain over Wind Gu\n \u003Cbr>From the hexagram image, Gen is mountain, firm by nature, above; Xun is wind, yielding by nature, below. This is like a solid, tall house built on a soft foundation—extremely dangerous and liable to collapse at any moment. Gen is mountain and contains the meaning of stopping; Xun is wind and contains the meaning of following. With stopping above and following below, things will certainly cease developing, with poor results.\n \u003Cbr>The “Gu” in this hexagram means a matter—“something has happened,” “there is trouble.” Here corruption is used as an analogy for human affairs. When circumstances converge, it is also the moment for heroes to use their abilities; one should respond with a spirit of renewal.\n \u003Cbr>Besides revealing that people will fall into trouble, Gu also tells them how to solve trouble: renew, reflect, and examine oneself. Doing so reduces the appearance of trouble and can stifle it in the bud\n \u003Cbr>Gu follows Sui. The Sequence says: “Those who follow others with delight will surely have troubles; therefore Gu follows.” It inherits from Yu and Sui above it: delightfully following others creates certain shortcomings that need rectification and repair\n \u003Cbr>The Image says: Wind beneath the mountain, Gu; the noble person invigorates the people and cultivates virtue. The Image explains Gu as Xun (wind) below and Gen (mountain) above, the appearance of a great wind rising beneath a mountain, symbolizing saving what is corrupt, governing disorder, and restoring what is right. At such a time, the noble person aids the people, cultivates virtue, and corrects the abuses of the age.\n \u003Cbr>Gu teaches the principle of reviving the exhausted and restoring what has declined, and is a middling hexagram. The Image’s divination verse says: The line image is like pushing a millstone; what proceeds smoothly as blessing may turn into disaster; beneficial matters in the heart are delayed, and in everything one errs by rushing.\n \u003Cbr>The diagram of Gu has three yin lines and three yang lines. When all the yang lines of Sui change to yin and all the yin lines change to yang, Gu is formed. Thus Gu and Sui in the Zhouyi are connected in a certain way.","Detailed explanation of the first line of Hexagram 18 of the Zhouyi\n \u003Cbr>Initial Six line statement\n \u003Cbr>Six in the first place. Correcting the corruption left by the father; having a son, the deceased father has no blame. Danger, but ultimately auspicious.\n \u003Cbr>The Image says: Correcting the corruption left by the father means carrying on the father’s intentions.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six in the first place: Inheriting the father’s work, with a filial son, brings no disaster; even if danger is encountered, the end is auspicious.\n \u003Cbr>The Image Commentary says: Inheriting the father’s work means inheriting his father’s unfulfilled aims.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Auspicious: Those who receive this line will receive their ancestors’ protection and achieve their plans. Officials will be entrusted with important duties and undertake reform and innovation.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Diligent and frugal, with a bright future.\n \u003Cbr>Finances: Restore the old enterprise and profit can be gained.\n \u003Cbr>Residence: Renovate the old home; marriage is joyful.\n \u003Cbr>Health: At first there is no major problem; without a son, it is unfavorable.\n \u003Cbr>\n \u003Cbr>Initial Six changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_18_1.png'\" alt='\"周易第18卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>The moving first line changes to Hexagram 26: Great Accumulation, Mountain over Heaven. This hexagram is composed of unlike trigrams, Qian below and Gen above. Qian is Heaven, firm and vigorous; Gen is mountain, solid and substantial. Xu means accumulation; Great Accumulation means great reserves. Therefore, one should not fear severe hardships and obstacles, but diligently cultivate character and nature to enrich virtue and achievement.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the First Nine line\n \u003Cbr>\n \u003Cbr>First line of Gu, line statement: Six in the first place: Correcting the corruption left by the father; having a son, the deceased father has no blame; danger, but ultimately auspicious.\n \u003Cbr>Those who receive this hexagram may have just taken over a position, with many troubles left by the predecessor. There may be harmful old conventions, a pile of unresolved problems, or much debt. Be patient and use your abilities to resolve them. Though troublesome, they also give you a chance to demonstrate your abilities. Whether you are a qualified successor and can handle the position must be proven by solving these troubles.\n \u003Cbr>Of course, it may also be that the older generation left many troubles or unfinished aspirations for the family. You must handle what they left according to their original wishes.\n \u003Cbr>This means that when a son inherits the family enterprise, he should correct the defects left by his father. Only then can the enterprise be preserved; once preserved, the deceased father will naturally rest peacefully in the underworld, hence “the deceased father has no blame.” If the son fails to do so, the enterprise cannot be preserved, the family line may even be cut off, and naturally the father lying in the grave will also suffer calamity. Correcting defects brings benefit, so even if dangerous, one must correct them, because auspiciousness will ultimately result. This is like Emperor Wu of Han changing Empress Dowager Dou’s method of governing by “honoring Confucianism alone and dismissing the hundred schools,” or the Jiaqing Emperor killing the corrupt official Heshen and changing the political order of the Qianlong era. Because the goal is ultimately auspicious, it must be done.\n \u003Cbr>Detailed explanation of the second line of Hexagram 18 of the Zhouyi\n \u003Cbr>Statement of the Second Nine line\n \u003Cbr>Nine in the second place. Correcting the corruption left by the mother; one must not be rigid.\n \u003Cbr>The Image says: Correcting the corruption left by the mother means finding the middle path.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Nine in the second place: Inheriting the mother’s work; good or bad cannot be determined by divination.\n \u003Cbr>The Image Commentary says: Inheriting the mother’s work, Nine in the second place occupies the center of the lower trigram, and the line image shows one who has attained the centered and correct path.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Neutral: Those who receive this line will fare well by changing the old and following the new. A woman who manages the household diligently and frugally and is loyal and upright will have many blessings.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Act with the trend; do not act rashly.\n \u003Cbr>Finances: Old debts and accumulated problems should be handled gradually.\n \u003Cbr>Residence: The maternal line wields authority; endure and coordinate. A fine wife may be obtained.\n \u003Cbr>Health: Adults have a cold condition; children need qi supplementation.\n \u003Cbr>\n \u003Cbr>Transformation of the Second Nine line\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_18_2.png'\" alt='\"周易第18卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>The moving second line changes to Hexagram 52: Gen, Mountain over Mountain. This hexagram doubles the same trigram, Gen. Gen is mountain; two mountains stacked signify stillness. It is opposite to Zhen. After a climax, a low tide must appear, entering a relatively still phase. Stillness is like a mountain: stop when it is time to stop, move when it is time to move. Movement and stillness must not miss the right moment; they should be perfectly balanced, with moderation.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Second Nine line\n \u003Cbr>\n \u003Cbr>Second line of Gu, line statement: Nine in the second place: Correcting the corruption left by the mother; one must not be rigid.\n \u003Cbr>The Image explains this line: “Correcting the corruption left by the mother” means attaining the middle path. This tells people that curing the faults caused by the maternal generation requires a proper balance of firmness and yielding: one must both accommodate and correct, without being partial, stubborn, or arbitrary.\n \u003Cbr>Those who receive this line are amid many troubles and problems. Do not hurry to express a definite positive or negative opinion about them. Wait patiently; first observe and think, hold to the right path, and act when the time is ripe.\n \u003Cbr>Nine in the second place corresponds above and below with Six in the fifth. Six in the fifth is the central line of the Kun mother in Tai; after changing to Gu, the Kun image is hidden, so it represents a deceased mother. In a patriarchal society, women did not participate in government, so “the mother’s corruption” means no more than partiality, indulgence, and problems within the palace that cannot be corrected too strictly. A mother’s problems are family problems, while a father’s problems are social problems, with different degrees of importance. Correcting the mother’s faults too harshly would harm filial piety without greatly benefiting the governance of the state.\n \u003Cbr>Detailed explanation of the third line of Hexagram 18 of the Zhouyi\n \u003Cbr>Statement of the Third Nine line\n \u003Cbr>Nine in the third place. Correcting the corruption left by the father brings a little regret, but no great blame.\n \u003Cbr>The Image says: Correcting the corruption left by the father ultimately brings no blame.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Nine in the third place: Inheriting the father’s enterprise—even if there are minor mistakes, no major problem will result.\n \u003Cbr>The Image Commentary says: Inheriting the father’s enterprise will ultimately bring no calamity.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Misfortune: For those who obtain this line, rash advancement brings loss; those who do not heed slander will face no difficulty.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Thoroughly correct past mistakes; there is still a future.\n \u003Cbr>Finances: Reestablish the old enterprise; a small loss may bring a large gain.\n \u003Cbr>Residence: Renovate the house.\n \u003Cbr>Health: Recovery should be possible.\n \u003Cbr>\n \u003Cbr>Transformation of the Third Nine line\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_18_3.png'\" alt='\"周易第18卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the third line of Gu moves, it becomes hexagram number 4 of the Zhouyi: Mountain over Water, Meng. This is a doubled other hexagram, with Kan below and Gen above. Gen is the image of a mountain, symbolizing stopping; Kan is the image of water, symbolizing danger. The hexagram depicts danger beneath a mountain, yet continuing forward without stopping. This is ignorance, hence it is called Meng. But because one seizes the right moment and acts in accord with circumstances, it also presents the image of enlightenment and free passage.\n \u003Cbr>\n \u003Cbr>The philosophical meaning of the line of Nine in the third place\n \u003Cbr>\n \u003Cbr>The third line of Gu, line statement: Nine in the third place: Correcting the corruption left by the father brings a little regret, but no great blame.\n \u003Cbr>The third line of Gu, line statement: Nine in the third place: Correcting the corruption left by the father brings a little regret, but no great blame. Explanation of the line statement.\n \u003Cbr>The meaning of this line is: Correcting the faults of the older generation will bring some regret, but no serious harm.\n \u003Cbr>From the hexagram image, Nine in the third place is a yang line in a yang position, and it occupies the upper position of the lower trigram. It is excessively forceful and has gone beyond the middle way; it is in hostile correspondence with Six above, suggesting an offense against those above. In other words, while resolving the abuses, one has offended the father or predecessor...\n \u003Cbr>For a child or junior descendant, if the older generation has problems or left many troubles behind, correcting or salvaging them will certainly offend the elders’ dignity or pride, make them feel embarrassed, or cause resentment because they do not want to change. As a child, one will naturally feel some regret. But because your actions are just and accord with the right path, there will be no serious harm.\n \u003Cbr>Those who obtain this line may have taken a new post and must deal with problems left by a predecessor. During the process, however, pay attention to attitude and method. If accumulated abuses are deeply rooted, act according to circumstances and advance step by step, gradually replacing the old order with a more suitable one. Although embarrassment and danger may be encountered, because Nine in the third place is a yang line in a yang position and therefore properly placed, there will be no great harm.\n \u003Cbr>Nine in the third place is at the outermost edge of the lower trigram, so its actions may go somewhat too far. Correcting the father’s errors is proper, but it must not be excessive; once excessive, regrettable events will occur. Yet it cannot be left uncorrected, because correction benefits future development. Therefore there will be no great calamity, and the final outcome will be good.\n \u003Cbr>“Nine in the third place” has no corresponding upper line. Correcting the disorder left by the ancestors brings a little regret, but since it is ultimately firm and properly placed, no great calamity arises.\n \u003Cbr>Detailed explanation of the Nine in the fifth place of Zhouyi hexagram 18.\n \u003Cbr>Six in the fourth place line statement\n \u003Cbr>Six in the fourth place. Indulging the corruption left by the father; proceeding brings humiliation.\n \u003Cbr>The Image says: Indulging the corruption left by the father means that proceeding has not yet attained the proper result.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six in the fourth place: Magnifying the father’s enterprise; putting it into practice is beset with difficulties.\n \u003Cbr>The Image Commentary says: Magnifying the father’s enterprise—though difficulties are many—has not been carried out appropriately.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Misfortune: Those who obtain this line encounter worry in everything and may suffer a foot ailment.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Do not simply follow old habits, or you will harm yourself.\n \u003Cbr>Finances: Since the abuses have not been removed, making a profit is difficult.\n \u003Cbr>Residence: The father’s enterprise is difficult to preserve.\n \u003Cbr>Health: Urgently treat the internal ailment to avoid an incurable condition.\n \u003Cbr>\n \u003Cbr>Six in the fourth place changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_18_4.png'\" alt='\"周易第18卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the fourth line of Gu moves, it becomes hexagram number 50 of the Zhouyi: Fire over Wind, Ding. This is a doubled other hexagram, with Xun below and Li above. Burning wood to cook food, transforming raw into cooked, signifies removing the old and establishing the new. The ding is a precious, substantial vessel, with the stable image of three legs. Cooking food symbolizes abundant provisions and the end of hardship and trouble. On this basis, reform and develop the enterprise.\n \u003Cbr>\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Nine in the fourth place line\n \u003Cbr>\n \u003Cbr>The fourth line of Gu, line statement: Six in the fourth place: Indulging the corruption left by the father; proceeding brings humiliation. Explanation of the line statement.\n \u003Cbr>Yu means leniency, indulgence, or slackness.\n \u003Cbr>The meaning of this line is: Indulging and tolerating the older generation’s abuses will inevitably lead to regrettable events in the future.\n \u003Cbr>When analyzing the lines of the I Ching, the fourth line is characterized by fear and apprehension. Because it is near Nine in the fifth place, close to the ruler, it is anxious and fearful, stopping instead of advancing; riding on yang and supporting yin, it is terrified. This characteristic is fully reflected in Six in the fourth place of this hexagram as well. Six in the fourth place is a yin line in a yielding position: it has more yin softness than enough and insufficient yang strength. It hesitates in action, is timid when rectifying the accumulated abuses left by the father or predecessor, lacks force, cannot solve them thoroughly, is indecisive, content with stillness, and does not seek progress. This will lead to regrettable consequences.\n \u003Cbr>Those who obtain this line may have taken a new post and discovered many abuses left by a predecessor. Yet, fearing that the predecessor will be offended or subordinates will be dissatisfied, they turn a blind eye and go through the motions when making corrections. Such an outcome cannot rectify entrenched bad habits and abuses; instead, it encourages unhealthy tendencies to spread, inevitably bringing danger.\n \u003Cbr>Six in the fourth place does not “correct the corruption left by the father,” but tolerates the father’s errors and lets them continue developing. This approach is not worth advocating, because if it continues, there will be worry...\n \u003Cbr>and humiliating circumstances. For example, after the Qianlong Emperor abdicated in favor of the Jiaqing Emperor, he still monopolized real power, so the Jiaqing Emperor could only “indulge the corruption left by the father.” Historical records say that at court Qianlong sat to Jiaqing’s right. When Qianlong laughed loudly, Jiaqing could only laugh awkwardly along; when Qianlong became angry, Jiaqing was at a loss. Having no real power, he could only “indulge the corruption left by the father.”\n \u003Cbr>Detailed explanation of the Nine in the fifth place of Zhouyi hexagram 18.\n \u003Cbr>Six in the fifth place line statement\n \u003Cbr>Six in the fifth place. Correcting the corruption left by the father; thereby gaining praise.\n \u003Cbr>The Image says: Correcting the corruption left by the father means inheriting it through virtue.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six in the fifth place: Inheriting the father’s enterprise and winning praise.\n \u003Cbr>The Image Commentary says: He inherited the father’s enterprise and won praise because he inherited his father’s fine virtues.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Good fortune: Those who obtain this line will have many joyous occasions, and the household may gain a new member. Officials can hope for advancement, and their reputation will spread far.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Rouse yourself and act independently; you can still make a name.\n \u003Cbr>Finances: Improve the old enterprise; it remains profitable.\n \u003Cbr>Residence: Work hard to prosper the household; marry into a prominent family.\n \u003Cbr>Health: You should seek a renowned physician.\n \u003Cbr>\n \u003Cbr>Six in the fifth place changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_18_5.png'\" alt='\"周易第18卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the fifth line of Gu moves, it becomes hexagram number 57 of the Zhouyi: Xun as Wind. This is a doubled identical hexagram, with Xun below and Xun above. Xun is wind; two winds together form an unceasing long wind that enters every opening. Xun also signifies compliance and humility in attitude and conduct, so nothing undertaken is unfavorable.\n \u003Cbr>\n \u003Cbr>\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Nine in the fifth place line\n \u003Cbr>\n \u003Cbr>The fifth line of Gu, line statement: Six in the fifth place: Correcting the corruption left by the father; thereby gaining praise. Explanation of the line statement.\n \u003Cbr>Yong means to enjoy or make use of. Yu means good reputation.\n \u003Cbr>The meaning of this line is: Saving the foundation ruined by the older generation will certainly earn people’s praise.\n \u003Cbr>The Image says: “Correcting the corruption left by the father and gaining praise” means inheriting it through virtue.\n \u003Cbr>The reason “saving the foundation ruined by the older generation will certainly earn people’s praise” is that inheriting the family’s former enterprise through virtue is always welcomed. This is a question of method and approach.\n \u003Cbr>Looking over Gu, we find that although the same phrase “correcting the corruption left by the father” appears, Nine in the third place cures Gu excessively with harsh methods, while Six in the fourth place is too weak and fearful of the predecessor. Both depart from the middle way—one too strong, the other too soft—and neither achieves a balance of firmness and gentleness. Six in the fifth place is a yin line in a yang position, combining firmness and gentleness. It occupies the central and honored position, uses virtue rather than authority, and consequently gains praise.\n \u003Cbr>Those who obtain this line, if they wish to reorganize an enterprise or reform old systems, should adopt a middle-way approach, combining firmness and gentleness. Progress through virtue rather than relying solely on force; only then can they win unanimous approval.\n \u003Cbr>Six in the fifth place occupies the ruler’s position. Using the virtue of yin softness, it corrects the abuses left by the father, and advocates that people take pride in diligence, frugality, integrity, benevolence, righteousness, and clean government. It gives high praise to those who are thrifty, upright, benevolent, righteous, honest, and public-spirited. Strengthening spiritual civilization in this way will undoubtedly produce good results. For example, in the early period after the founding of the People’s Republic of China, Chairman Mao encouraged the people to be diligent and frugal, honest and selfless, dedicated without selfishness, and unafraid of sacrifice. As a result, social conduct improved greatly. People did not envy the wealthy and powerful, but praised those of high moral character. This constrained and struck at the influence of petty people and allowed the righteous way of the noble person to flourish. Governing the world through virtue is the way to “prevent Gu,” which is why the Image Commentary says, “inheriting it through virtue.”\n \u003Cbr>\n \u003Cbr>\n \u003Cbr>Detailed explanation of the Top Nine line of Zhouyi hexagram 18.\n \u003Cbr>Statement of the Top Nine line\n \u003Cbr>Top Nine. Do not serve rulers and nobles; make your undertaking lofty.\n \u003Cbr>The Image says: Not serving rulers and nobles means that one’s aspiration can be taken as a model.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Top Nine: Do not serve rulers and nobles because this person values their own worth.\n \u003Cbr>The Image Commentary says: Not serving rulers and nobles—this aspiration is worthy of imitation.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Ordinary: Those who obtain this line should preserve the old; those with good fortune will often meet the honored and may receive promotion. Officials should withdraw and hold their position, or retire.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing: Advance by retreating; this is more favorable.\n \u003Cbr>Finances: There is no need to sell quickly; profit can be expected.\n \u003Cbr>Residence: Live in a high place; a good marriage is destined.\n \u003Cbr>Health: The allotted limit of life is near; peacefully complete your natural years.\n \u003Cbr>\n \u003Cbr>Transformation of the Top Nine line\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_18_6.png'\" alt='\"周易第18卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the Top Nine line moves, it becomes hexagram number 46 of the Zhouyi: Earth over Wind, Sheng. This is a doubled other hexagram, with Xun below and Kun above. Kun is earth and compliance; Xun is wood and modesty. Trees grow from the earth, gradually maturing and becoming tall and useful, symbolizing an enterprise rising step by step and a bright, far-reaching future, hence the name “Sheng.”\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Upper Nine line\n \u003Cbr>\n \u003Cbr>The sixth line of Gu, line statement: Top Nine: Do not serve rulers and nobles; make your undertaking lofty. Explanation of the line statement.\n \u003Cbr>“Do not serve rulers and nobles” means no longer laboring for the affairs of rulers and nobles.\n \u003Cbr>“Make your undertaking lofty” means considering what you do to be noble.\n \u003Cbr>The meaning of this line is: Do not seek a career in service to rulers and nobles; regard this conduct as noble.\n \u003Cbr>The Image says: “Do not serve rulers and nobles”; your aspiration can be taken as a model.\n \u003Cbr>This sentence means: “Do not serve rulers and nobles”; such a pure aspiration can serve as a standard for people to learn from.\n \u003Cbr>Top Nine is the final line of Gu, signifying that the work of curing Gu is complete. Thus, after success, withdraw from office and no longer seek rank or title among rulers and nobles. This conduct is noble and worth learning from. Since ancient times, there have been countless cases of “when the cunning hare dies, the good hunting dog is cooked.”\n \u003Cbr>Those who obtain this line should pay attention to the times and circumstances. Do not seek credit or rewards from leaders, and do not compete for honors or authority. Act when used; hide when set aside; preserve your integrity and retire. You need not live under another’s roof or attach yourself to anyone,\n \u003Cbr>but follow the needs of your own development and devote yourself wholeheartedly to your own enterprise.\n \u003Cbr>Top Nine is at the very top of Gu, at its summit. This means that licentious and corrupt tendencies in society have reached their extreme. What should the noble person do now? Go along with the pollution, or struggle against it? But since Gu has already become the prevailing climate, resisting it would be like striking an egg against a rock and bringing about one’s own destruction. Then there would be even fewer upright and noble people in society. What, then, should be done? Thus one can only “not serve rulers and nobles, and make one’s undertaking lofty.” In other words, do not hold office at court; leave the licentious, corrupt environment, withdraw, and preserve yourself. That is, become a recluse. But withdrawal does not mean shutting one’s ears to the world or doing nothing. Rather, one should “make one’s undertaking lofty”: if one considers something noble and is capable of doing it, one should still do it.\n \u003Cbr>From the hexagram image, the upper nuclear trigram of Gu is Zhen, which represents rulers and nobles, while Top Nine lies outside the Zhen trigram; hence the hexagram image of “not serving rulers and nobles.”\n \u003Cbr>","Zhouyi I Ching hexagram number 18: Gu, Mountain over Wind, Gen above Xun below—detailed explanation of the judgment—Oriental Metaphysics Library","Detailed explanation of Zhouyi I Ching hexagram number 18, Gu (Mountain over Wind, Gen above Xun below): the original judgment and plain-language translation, line-by-line auspiciousness and inauspiciousness analysis, and interpretations for career, relationships, and fortune.","䷑","\u003Cp>Gu: Great success. It is beneficial to cross the great river. Three days before Jia; three days after Jia.\u003C\u002Fp>\n\u003Cp>The Tuan Commentary says: Gu—what is firm is above and what is yielding is below; yielding yet stopping, this is Gu. Gu brings great success, and then the world is governed. It is beneficial to cross the great river, for one is undertaking a matter. Three days before Jia and three days after Jia: when one ending comes, a beginning follows; this is the movement of Heaven.\u003C\u002Fp>\n\u003Cp>The Image says: Wind beneath the mountain, Gu. Thus the noble person invigorates the people and cultivates virtue.\u003C\u002Fp>",18,"Zhouyi, I Ching, hexagram number 18, Gu, the 64 hexagrams, hexagram judgments, line statements, detailed plain-language explanation",1787044933233]