[{"data":1,"prerenderedAt":17},["ShallowReactive",2],{"metaeast_iching64_en-iching-33":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-33",false,"2026-08-11T00:57:06.058Z","2026-07-04T14:35:07.000Z","Zhouyi I Ching, Hexagram 33, the Dun hexagram, Heaven over Mountain, Qian above Gen below","Detailed explanation of the 33rd Zhouyi hexagram\n \u003Cbr>Original text of the Dun hexagram\n \u003Cbr>Dun. Progressing smoothly. Slightly favorable to maintain the right path.\n \u003Cbr>The Image says: There is a mountain beneath Heaven: Dun. The noble person uses this to keep away from petty people, not by hating them but by remaining stern.\n \u003Cbr>Explanation in plain language\n \u003Cbr>The Dun hexagram: Smooth progress. A divination with a little benefit.\n \u003Cbr>The Image Commentary says: The upper trigram is Qian, representing Heaven; the lower trigram is Gen, representing Mountain. Heaven above a mountain, with Heaven high and the mountain distant, is the image of Dun. The noble person observes this image and does not deal with petty people by repaying evil with evil. Instead, he adopts a stern attitude, resigns office and withdraws willingly, keeping away from petty people.\n \u003Cbr>Explanation from The Heavenly Mechanism of Divining Changes\n \u003Cbr>The Dun hexagram has Qian above and Gen below, and is the second-generation hexagram of the Qian Palace. The yin lines below are gradually growing, an omen that the yang way is declining and harmful affairs are about to arise. This shows that petty people wish to control the noble person, who is therefore in a state of withdrawal.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Withdraw and retire; prosperity at its peak must decline. Strictly restrain words and actions, waiting for an opportunity to rise again.\n \u003Cbr>Those who receive this hexagram should retreat rather than advance. Retreating and holding one’s ground can preserve oneself; rash action will invite disaster. Be cautious in speech and conduct, and wait for the right opportunity to act.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: It is best to withdraw; the noble person will be fortunate.\n \u003Cbr>Financial fortune: Prices rise and fall, with a very wide gap between them.\n \u003Cbr>Home and family: Guard against disturbances; marriage is unfavorable.\n \u003Cbr>Health: Staying in a favorable place is auspicious.\n \u003Cbr>Traditional interpretation of the hexagram\n \u003Cbr>This is a composite hexagram of unlike trigrams, with Gen below and Qian above. Qian is Heaven; Gen is Mountain. There is a mountain beneath Heaven: the mountain is high and Heaven withdraws. Yin grows while yang diminishes; petty people gain power, the noble person withdraws, preserves himself through wisdom, and waits for an opportunity to save the world.\n \u003Cbr>Great image: A mountain lies beneath Heaven; yin gradually grows and yang gradually diminishes, so one should retreat a considerable distance.\n \u003Cbr>Fortune: The way of petty people grows while the way of the noble person declines. In everything, retreat rather than advance; when poor, improve oneself alone and cultivate character.\n \u003Cbr>Career: The timing is unfavorable, so consider withdrawing and do not join corrupt people. This is not passive avoidance but a way to preserve strength, summarize experience, seize the opportunity, and emerge when the time is right. Avoid acting rashly and causing unnecessary losses. At the same time, do not be tempted by immediate small gains or status.\n \u003Cbr>Business: The market is entering a decline and conditions are poor. Do not stubbornly pursue it or invest blindly. Remain calm, uphold business ethics, stay away from petty people and dishonest merchants, preserve your strength, wait for conditions to improve, and then plan for development.\n \u003Cbr>Seeking fame: Preserve yourself through wisdom and willingly remain retired. Concentrate on reviewing and improving yourself, preparing for a return.\n \u003Cbr>Love and marriage: Do not rush to resolve matters, and even less should you act recklessly or force the issue. When the time is mature, deal with it correctly and sincerely.\n \u003Cbr>Decision-making: You are in a period of decline, and petty people are prospering. Blind action will bring disadvantage. You need not repay evil with evil, but you must not join corrupt people either. Do not lose the greater good over a small matter. Weigh expedience and importance, conceal your brilliance, preserve your strength, and leave decisively without hesitation. Devote yourself to developing your personal abilities and patiently wait for the opportunity. As long as you firmly uphold the right path and remain centered and correct, you can reemerge when the time is ripe and accomplish great things.\n \u003Cbr>\n \u003Cbr>The philosophical meaning of the 33rd hexagram\n \u003Cbr>\n \u003Cbr>The image of the Dun hexagram and its symbolic meaning\n \u003Cbr>The Retreat hexagram consists of two different trigrams layered together: Gen below and Qian above. Looking at the hexagram image, Qian represents Heaven and Gen represents a mountain. A mountain stands beneath Heaven; as the mountain rises high, Heaven withdraws. Yin grows while yang declines; petty people gain power, while the exemplary person withdraws into seclusion, preserves integrity through wisdom, and waits for an opportunity to save the world. If viewed from another angle, Gen is the lower trigram and conveys stillness; it does not mean retreat into seclusion. Rather, it indicates that circumstances are unfavorable, so one should restrain one’s words and conduct and get along amicably with others. Gen follows the Qian hexagram. Wanting to advance, it finds its path blocked by the powerful Qian hexagram. If it forces its way through at this moment, it will certainly have to fight its way forward; however, Gen is no match for Qian and will clearly suffer defeat. Therefore, in order to preserve its strength, Gen temporarily stops and adopts a strategy of avoidance. The Retreat hexagram follows the Duration hexagram. The Sequence of the Hexagrams explains it this way: “Things cannot remain forever in the same place, and so Retreat follows. Retreat means withdrawal.” The Duration hexagram centers on lasting continuity; at the next stage comes yielding ground, so that one may advance again later.\n \u003Cbr>The Image explains: There is a mountain beneath Heaven: Dun. The noble person uses this to keep away from petty people, not by hating them but by maintaining stern boundaries.\n \u003Cbr>This points out that the image of Dun is Gen (Mountain) below and Qian (Heaven) above, the appearance of a mountain beneath Heaven, symbolizing concealment, yielding, and withdrawal. However high the mountain is, Heaven is just as high; it seems that the mountain presses against Heaven and Heaven retreats step by step, yet no matter how Heaven withdraws, it always remains high above the mountain. The noble person should maintain a certain distance from petty people and clearly draw the boundary between them with an aloof, inviolable attitude. In this way, an awe-inspiring authority that restrains petty people naturally arises.\n \u003Cbr>The principle Dun reveals is withdrawing from the world to save the world. It differs from the secluded accumulation of virtue advocated by Small Accumulation and Great Accumulation; it differs from the compliant way of dealing with people in Following; and it also differs from the inner cultivation and humble, harmonious character advocated by Modesty. It advocates an active way of surviving under special circumstances: living harmoniously among others and advancing or retreating at the proper time. Temporary stopping or compromise is intended to make future success possible. At this time, withdrawing from the world aims at saving the world better in the future.\n \u003Cbr>The Dun hexagram symbolizes retreat and belongs to the lowest class of hexagrams. Dun is also a waxing-and-waning hexagram, representing the sixth month. The Image judges this hexagram as follows: Thick clouds block the sun, so there is no brightness. I advise you not to travel far for now. Marriage and seeking wealth are both unfavorable; beware of disputes reaching your door.","Detailed explanation of the First Six line of the 33rd Zhouyi hexagram\n \u003Cbr>Initial Six line statement\n \u003Cbr>The First Six: The tail of the retreat; danger. Do not undertake anything.\n \u003Cbr>The Image says: The danger of being at the tail of the retreat—if one does not go forward, what disaster could there be?\n \u003Cbr>Explanation in plain language\n \u003Cbr>The First Six: If all noble persons withdraw, the state will be endangered. Nothing can be accomplished.\n \u003Cbr>The Image Commentary says: Although one has fled and hidden, one has not escaped danger. If one persists in hard struggle and seeks a way to win, what disaster could there be?\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Misfortune: Those who receive this line should remain content with their position and conduct themselves properly; then they can be free of worry. Officials should withdraw when the opportunity arises.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Keep yourself hidden and do not reveal your abilities; no difficulty will arise.\n \u003Cbr>Financial fortune: Sell everything and you can avoid disaster.\n \u003Cbr>Home and family: Moving early is advisable; the marriage is incompatible.\n \u003Cbr>Health: Be careful when walking.\n \u003Cbr>\n \u003Cbr>Initial Six changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_33_1.png'\" alt='\"周易第33卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the First Six line changes, it becomes Zhouyi hexagram 13: Fellowship with People, Heaven over Fire. This is a composite hexagram of unlike trigrams, with Fire below and Heaven above. Qian is Heaven and the ruler; Li is Fire and ministers and common people. Fire rises toward Heaven; being in accord with Heaven, above and below harmonize, people work together, interpersonal relations are harmonious, and the world is united.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the First Nine line\n \u003Cbr>\n \u003Cbr>The First Line of the Dun hexagram, line statement: The First Six: The tail of the retreat; danger. Do not undertake anything. Interpretation of the line statement.\n \u003Cbr>“Tail” refers to the rear. “Danger” refers to peril and risk.\n \u003Cbr>The meaning of this line statement is: Retreating too late and falling behind will be dangerous. For the time being, it is unsuitable to take action.\n \u003Cbr>From the hexagram image, the First Six is a yin line in a yielding position, showing indecision, hesitation, and delay in action. When a crisis arrives, one should have withdrawn earlier, but hesitation caused the opportunity to be missed. At this point it is too late to retreat and danger is certain. Having failed to leave when it was time, one has missed the chance to withdraw and fallen behind. Now one should not retreat further but remain calm and quietly hold a safe place, observing how things change rather than taking action; otherwise the situation will become even worse.\n \u003Cbr>The Image analyzes this line: “The danger of being at the tail of the retreat—if one does not go forward, what disaster could there be?”\n \u003Cbr>The Image Commentary points out: Missing the opportunity to withdraw yet continuing to retreat will bring trouble, but observing quietly without moving will cause no harm. This is because the First Six is a yin line in a yielding position, with a gentle character and low status, so it will not suffer a major disaster.\n \u003Cbr>The First Six: The tail of the retreat; danger. Do not undertake anything.\n \u003Cbr>The Image says: The danger of being at the tail of the retreat—if one does not go forward, what disaster could there be?\n \u003Cbr>The meaning of the classical text is: Fleeing at the very end is dangerous; do not go forward.\n \u003Cbr>The meaning of the Image Commentary is: The danger of fleeing at the rear—if one does not go forward, how could sudden disaster arise?\n \u003Cbr>In an age when petty people are in power, wise noble persons can always perceive changes in the situation early and withdraw early. If one withdraws too late and becomes the last to retire, danger will certainly follow. For example, if petty people seize great power and worthy ministers one by one are no longer serving at court, they will suffer persecution by the petty people. Therefore, withdrawing into hiding requires mastering the right timing.\n \u003Cbr>“The tail of the retreat” also has another meaning: the law of survival in the animal world. In the animal world, lions prey on antelopes. Although lions are fierce, they are not as fast as antelopes, so each side has its own advantage and neither exterminates the other. Lions also train to run faster; their aim is simply to be faster than the last-running antelope, so they can obtain food and avoid starvation. Antelopes likewise continually improve their running speed; each antelope must ensure that it is not last in order to avoid being eaten. The antelope running last belongs to “the tail of the retreat” and is in danger.\n \u003Cbr>Detailed explanation of the Ninth Two line of the 33rd Zhouyi hexagram\n \u003Cbr>Six in the second place line statement\n \u003Cbr>The Sixth Two: Bind it with the hide of a yellow ox; no one can loosen it.\n \u003Cbr>The Image says: Binding with yellow ox hide means making one’s resolve firm.\n \u003Cbr>Explanation in plain language\n \u003Cbr>The Sixth Two: Seize and bind it tightly with yellow ox hide, so that it cannot escape.\n \u003Cbr>The Image Commentary says: Binding with yellow ox hide represents a firm will.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Ordinary: Those who receive this line may have disputes at home. If they remain steady and keep to their proper duties, they will have no worries. Farmers will have the joy of acquiring cattle and livestock.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Although talented, attaining fame and office is difficult.\n \u003Cbr>Financial fortune: Protect the principal; selling it off will not be timely.\n \u003Cbr>Home and family: Moving is favorable; breaking off an engagement is difficult.\n \u003Cbr>Health: Exercise consistently.\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_33_2.png'\" alt='\"周易第33卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the Sixth Two line changes, it becomes Zhouyi hexagram 44: Coming to Meet, Heaven over Wind. This is a composite hexagram of unlike trigrams, with Wind below and Heaven above. Qian is Heaven; Xun is Wind. Wind is beneath Heaven and blows across the earth, yin and yang meet, and all things flourish. The Gou hexagram is opposite to the Cut-through hexagram and forms its Nuclear Opposite. Gou means union or mating: yin and yang meet. But with five yang lines and one yin line, they cannot remain together for long.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Second Nine line\n \u003Cbr>\n \u003Cbr>The Second Line of the Dun hexagram, line statement: The Sixth Two: Bind it with the hide of a yellow ox; no one can loosen it. Interpretation of the line statement.\n \u003Cbr>“Bind” means to fasten or tie up. “Hide” means leather. “Loosen” is the same as “escape,” meaning to free oneself.\n \u003Cbr>The meaning of this line statement is: Bound with a rope made from yellow ox hide, no one can escape.\n \u003Cbr>This line describes a firm will and the situation of steadfastly refusing to withdraw. The Sixth Two is a yin line in a yielding position, so it is properly placed. It holds to the center and preserves what is right, carefully maintaining the way of stillness. It also corresponds above with the Ninth Five ruler line, making it resilient and farsighted.\n \u003Cbr>The Image analyzes this line as follows: “Bind with yellow ox hide”—this means making one’s resolve firm.\n \u003Cbr>The Image Commentary points out: “Like being bound with yellow ox hide” means that one must make one’s resolve firm and never waver because of any circumstance.\n \u003Cbr>Those who receive this line should observe the situation around them carefully. Although petty people are powerful and circumstances are unfavorable, if some definite and unshakable reason requires you not to retreat for the time being, then strengthen your will and hold your ground until you gain something.\n \u003Cbr>The Sixth Two: Bind it with the hide of a yellow ox; no one can loosen it.\n \u003Cbr>The Image says: Bind with yellow ox hide; this means making one’s resolve firm.\n \u003Cbr>The meaning of the classical text is: Bound with a rope twisted from yellow ox hide, no one can escape.\n \u003Cbr>The meaning of the Image Commentary is: Binding with a rope twisted from yellow ox hide consolidates his resolve. \n \u003Cbr>China has an idiom, “the mind is a monkey and the will is a horse.” It means that the mind is like a monkey swinging back and forth in a tree, while one’s thoughts are like a wild horse that has broken free of its reins and cannot be restrained. This is precisely humanity’s greatest weakness. Thus, in *Journey to the West*, Tang Sanzang riding the White Dragon Horse symbolizes his conquest of the “will-horse,” while placing the tightening fillet on Sun Wukong symbolizes his victory over the “mind-monkey.” This is an ancient Chinese method of cultivating health: conquering the mind-monkey and will-horse, keeping the mind and intentions calm, and regulating the spirit. This theory originates from the *Zhouyi*. Here, the six in the second place binds itself with a rope twisted from yellow oxhide. It does not bind the body, but the will, so that the will will not waver.\n \u003Cbr>Detailed explanation of the third hexagram of the Zhouyi: the nine in the third place\n \u003Cbr>Statement of the Third Nine line\n \u003Cbr>Nine in the third place: Bound retreat; there is danger like illness. Raising servants and concubines is auspicious.\n \u003Cbr>The Image says: The danger of bound retreat is like the exhaustion caused by illness. Raising servants and concubines is auspicious, but it is not the way to undertake great affairs.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Nine in the third place: Being burdened and unable to withdraw decisively is like suffering a serious illness, with the situation dangerous. In such circumstances, keeping servants or concubines may be beneficial.\n \u003Cbr>The Image Commentary says: The danger caused by being burdened and unable to withdraw decisively is like being exhausted by illness. Therefore, raising servants and concubines is auspicious; it means temporarily nursing one’s illness and wounds rather than acting rashly.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Neutral: Those who receive this line will encounter many disasters and hardships. The kind-hearted may gain a wife’s assistance or add members to the household. Officials should withdraw while the current is still swift.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Withdraw while the current is swift, and you can remain unharmed.\n \u003Cbr>Financial fortune: Sell when it is time to sell; keeping goods too long will inevitably cause losses.\n \u003Cbr>Home: Move quickly; marriage is unfavorable.\n \u003Cbr>Health: Overindulgence in desire harms the body.\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_33_3.png'\" alt='\"周易第33卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>The third yang line changes, resulting in the 12th hexagram of the Zhouyi: Stagnation of Heaven and Earth. This hexagram is a contrasting hexagram—the Kun Trigram below and the Qian Trigram above are superimposed. Its structure is the opposite of the Peace hexagram: yang energy rises, yin energy descends, Heaven and Earth fail to interact, and the myriad things cannot communicate. They are “inverted hexagrams,” indicating that when peace reaches its extreme, stagnation follows; when stagnation reaches its extreme, peace returns. Each is the cause of the other.\n \u003Cbr>\n \u003Cbr>The philosophical meaning of the line of Nine in the third place\n \u003Cbr>\n \u003Cbr>From the hexagram image, the yang line nine in the third place occupies a firm position. Although it is in its proper place, it is not centered. Above, it is opposed to the upper nine and has no correspondence; below, it is close to the six in the second place and the first six. This suggests favoring petty people and distancing oneself from exemplary people. Under the influence of the two yin lines, it will soon face the danger of deterioration and decline.\n \u003Cbr>Those who receive this line should observe the friends and associates around them. If they befriend petty people who commit wrongdoing and cannot quickly sever ties with and distance themselves from them, they will soon become their accomplices and be dragged into trouble. If they can use their own upright, yang-like integrity to restrain others’ bad influence on them, they will remain safe and fortunate.\n \u003Cbr>The Image Commentary analyzes this line: “The danger of bound retreat” is like the exhaustion of illness. “Raising servants and concubines is auspicious” means that one cannot undertake great affairs\n \u003Cbr>.\n \u003Cbr>This points out: “Being entangled and unable to escape is dangerous,” because in a situation where one wants to withdraw but cannot, it is like being afflicted by illness and exhausted. “Raising servants and maids and concubines will be auspicious” means that when one is bound by entanglements, it is impossible to accomplish anything great.\n \u003Cbr>Those who receive this line should remember not to submit excessively to the influence of nearby friends and circumstances; be the master of their own will. Do not let emotions run wild, or you will become utterly exhausted and your work will be hindered.\n \u003Cbr>Nine in the third place: Bound retreat; there is danger like illness. Raising servants and concubines is auspicious.\n \u003Cbr>The Image says: The danger of bound retreat is like the exhaustion caused by illness. Raising servants and concubines is auspicious, but it is not the way to undertake great affairs.\n \u003Cbr>The meaning of the classic text is: Binding the person who is fleeing brings the danger of suffering a serious illness; raising servants and younger female concubines is auspicious.\n \u003Cbr>The meaning of the Image Commentary is: The danger of binding the fleeing person comes from the exhaustion of being ill for a long time. Raising servants, maids, and concubines is auspicious, meaning that one must not undertake great affairs.\n \u003Cbr>The nine in the third place is softly close to the six in the second place, and the heart is bound by it. It is like having contracted a severe illness; when withdrawing, one hesitates and cannot decide, so harm results.\n \u003Cbr>Precisely because there is this method of discipline, “raising servants and concubines is auspicious,” since slaves or servants and concubines understand the consequences of disloyalty to their master. Yet this is ultimately not the great way to govern the realm, hence “it is not for great affairs.”\n \u003Cbr>Detailed explanation of the third hexagram of the Zhouyi: the nine in the fourth place\n \u003Cbr>Statement of the Fourth Nine line\n \u003Cbr>Nine in the fourth place: Loving retreat; auspicious for the exemplary person, obstructed for the petty person.\n \u003Cbr>The Image says: The exemplary person loves retreat; the petty person does not.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Nine in the fourth place: Loving seclusion is auspicious for the exemplary person, but not necessarily for the petty person.\n \u003Cbr>The Image Commentary says: The exemplary person does not take profit and rank as the center of the heart and loves seclusion; the petty person does take profit and rank as the center of the heart and is unwilling to withdraw.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Neutral: Those who receive this line may gain something, but should beware of suffering disaster because of petty people. Officials should request retirement and avoid danger.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: The exemplary person establishes a rightful reputation; the petty person steals a reputation.\n \u003Cbr>Financial fortune: Release the goods and profit; there is no need to hesitate.\n \u003Cbr>Home: Seclusion is advisable; there is worry about divorce.\n \u003Cbr>Health: Adults can be treated; children are in danger.\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_33_4.png'\" alt='\"周易第33卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the nine in the fourth place changes, it becomes hexagram 53 of the Zhouyi: Wind over Mountain, Gradual Progress. This is a composite hexagram of unlike trigrams, with Gen below and Xun above. Gen is mountain and Xun is wood. There is wood on the mountain; it grows gradually, and the mountain rises along with it. This is a process of gradual progress, hence the name Gradual Progress: progress step by step, without haste.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Nine in the fourth place line\n \u003Cbr>\n \u003Cbr>The fourth line of the Retreat hexagram, line statement: Nine in the fourth place: Loving retreat; auspicious for the exemplary person, obstructed for the petty person. Interpretation of the line statement\n \u003Cbr>“Loving” means being advantageous. “Obstructed” is interchangeable with “closed,” meaning that the path of retreat is blocked.\n \u003Cbr>The meaning of this line statement is: When circumstances favor withdrawal and yielding, the exemplary person withdraws at the proper time and gains auspiciousness. The petty person, however, misses the opportunity and causes the path of retreat to become blocked.\n \u003Cbr>The fourth line teaches: Withdraw when it is time, and seize the opportunity. In the hexagram image, the yang line nine in the fourth place occupies a yin position and has a proper correspondence with the first six below. When yin grows and yang wanes, the yang of the fourth place changes into yin. At that time, one should recognize that circumstances are unfavorable, withdraw while the current is swift, and return to the right path.\n \u003Cbr>The fourth place is at the beginning of Qian, the upper trigram of the Retreat hexagram. Qian signifies firm advance and decisiveness. If the fourth place can abandon its selfish desire to keep rising and return to the right path in time, it will naturally gain auspiciousness. If it clings greedily to fame and profit and fails to recognize the proper moment, it may lose the favorable opportunity to retreat and place itself in danger.\n \u003Cbr>The Image Commentary analyzes this line: “The exemplary person loves retreat; the petty person is obstructed.” This points out that the exemplary person can withdraw when withdrawal is appropriate, calmly and freely, whereas the petty person cannot do so.\n \u003Cbr>Those who receive this line may feel reluctant, but it is already time to withdraw appropriately. To retire when it is time to retire is a sign of strong will, something only an exemplary person can accomplish. If one has a weak will, feels reluctant, or regards withdrawal as humiliating or frightening and delays it, disaster will result.\n \u003Cbr>Nine in the fourth place: Loving retreat; auspicious for the exemplary person, obstructed for the petty person.\n \u003Cbr>The Image says: The exemplary person loves retreat; the petty person does not.\n \u003Cbr>The meaning of the classic text is: Withdraw when it is time; the exemplary person is fortunate, while the petty person is closed off.\n \u003Cbr>The meaning of the Image Commentary is: The exemplary person can withdraw while the current is swift, but the petty person cannot do so.\n \u003Cbr>Detailed explanation of the third hexagram of the Zhouyi: the nine in the fifth place\n \u003Cbr>Statement of the Fifth Nine line\n \u003Cbr>Nine in the fifth place: Admirable retreat; constancy is auspicious.\n \u003Cbr>The Image says: Admirable retreat and auspicious constancy are because one makes one’s intention upright.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Nine in the fifth place: Withdrawing at the right time is praiseworthy; divination about the future is open and auspicious.\n \u003Cbr>The Image Commentary says: Withdrawing at the right time is admirable; following the right path is auspicious because one’s intentions are upright and one’s virtue lofty.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Auspicious: Those who receive this line are close to the noble and gain many benefits. Officials may be promoted or withdraw after completing their achievements.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Complete the achievement and withdraw; this deserves praise.\n \u003Cbr>Financial fortune: Respond appropriately to changes and profit can still be gained.\n \u003Cbr>Home: High moral conduct is admirable; marry someone of shared aspirations.\n \u003Cbr>Health: Avoid yin influences and harmful spirits.\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_33_5.png'\" alt='\"周易第33卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the nine in the fifth place changes, it becomes hexagram 56 of the Zhouyi: Fire over Mountain, the Traveler. This is a composite hexagram of unlike trigrams, with Gen below and Li above. It is the inverse of the Abundance hexagram. Fire burns in the mountains without stopping, spreading forward like travelers eager to hurry along their journey. Hence it is called the Traveler.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Nine in the fifth place line\n \u003Cbr>\n \u003Cbr>The fifth line of the Retreat hexagram, line statement: Nine in the fifth place: Admirable retreat; constancy is auspicious. Interpretation of the line statement\n \u003Cbr>“Admirable” means beautiful and worthy of anticipation.\n \u003Cbr>The meaning of this line statement is: Being able to withdraw and yield freely while maintaining the right path brings auspicious results.\n \u003Cbr>The “admirable retreat” of the fifth place is superior to the “loving retreat” of the fourth. It is still far from the pressure of the advancing yin lines, yet it can clearly discern the times and does not cling to the struggle, while not abandoning its present responsibilities.\n \u003Cbr>The Image Commentary analyzes this line: “Admirable retreat; constancy is auspicious”—this is because one makes one’s intention upright. It points out that being able to withdraw freely and yield, while maintaining the right path, brings auspiciousness; the key is to make one’s convictions and aspirations firm.\n \u003Cbr>Those who receive this line should recognize that it is time to choose withdrawal. Know when to stop while things are good, choose the best moment, arrange everything properly, and leave nothing to worry about. Withdraw in time and auspiciousness will result.\n \u003Cbr>Nine in the fifth place: Admirable retreat; constancy is auspicious.\n \u003Cbr>The Image says: Admirable retreat and auspicious constancy are because one makes one’s intention upright.\n \u003Cbr>The meaning of the classic text is: Complete the achievement and withdraw; guarding the right path is auspicious. The Image Commentary means: The auspiciousness of completing the achievement, withdrawing, and guarding the right path comes from understanding the correct aspiration.\n \u003Cbr>A typical example of admirable retreat is the achievement of the Duke of Zhou. The Duke of Zhou made enormous contributions to Western Zhou. He suppressed the rebellion of the “three uncles” and launched an eastern expedition in one decisive campaign. He not only expanded Western Zhou’s territory but also consolidated its government. After returning from the eastern expedition, he established rites and music, summarized the ways earlier worthies had governed their states, and perfected the theory of governing through rites and music, creating new norms for social governance in feudal society. Yet despite possessing such ability, he did not remain seated on the throne as king. Instead, after completing his achievements, he withdrew and returned the throne to King Cheng. If the Duke of Zhou had been tempted by power and succeeded to the throne\n \u003Cbr>Detailed explanation of the third hexagram of the Zhouyi: the top nine\n \u003Cbr>Statement of the Top Nine line\n \u003Cbr>Top nine: Plump retreat; nothing is unfavorable.\n \u003Cbr>The Image says: Plump retreat is without disadvantage because there is nothing to doubt.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Top nine: Go far away and soar high; withdraw into the mountains and forests; nothing is unfavorable.\n \u003Cbr>The Image Commentary says: The line statement of the top nine speaks of going far away and withdrawing into the mountains and forests without disadvantage, showing that the person understands the situation well and withdraws while the current is swift.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Auspicious: Those who receive this line gain profit in their endeavors; the household prospers and the enterprise grows. Officials accept their lot and retire to a quiet post.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Accept Heaven’s decree and enjoy one’s later years in peace.\n \u003Cbr>Financial fortune: Take what others abandon; retreating can bring profit.\n \u003Cbr>Home: Favorable for seeking wealth; there is a risk of eloping.\n \u003Cbr>Health: Excessive obesity and collapse.\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_33_6.png'\" alt='\"周易第33卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the top nine changes, it becomes hexagram 31 of the Zhouyi: Lake over Mountain, Influence. This is a composite hexagram of unlike trigrams, with Gen below and Dui above. Gen is mountain; the lake is water. Dui’s softness is above and Gen’s firmness below; water seeps downward, the soft rises and the firm descends, and they mutually respond. Through response, formation occurs.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Upper Nine line\n \u003Cbr>\n \u003Cbr> The sixth line of the Retreat hexagram, line statement: Top nine: Plump retreat; nothing is unfavorable. Interpretation of the line statement\n \u003Cbr>The character “plump” is used here as a reference to “fly.”\n \u003Cbr>The meaning of this line statement is: Go far away and soar high, escaping without a trace; nothing is unfavorable.\n \u003Cbr>From the hexagram image, the top nine occupies the highest position of the Retreat hexagram and is also within the upper Qian trigram. Qian is Heaven, so it may roam freely, suggesting soaring high and traveling far to whistle proudly among the mountains and forests. Since the top nine is neither burdened nor close to danger and has long been in withdrawal and yielding, it is like going far away and soaring high. Therefore, whatever it does at this time will not be unfavorable.\n \u003Cbr>Those who receive this line, if they can transcend the temptations of material things and desire and separate their feelings from the secular world, can withdraw with ease and style. They will have neither doubts nor a sense of loss, and more important things will await them. Maintain this state of mind and greater gains will come.\n \u003Cbr>Top nine: Plump retreat; nothing is unfavorable.\n \u003Cbr>The Image says: Plump retreat brings no inherent benefit; there is nothing to doubt.\n \u003Cbr>The meaning of the classic text is: Withdrawal swift as flight brings no disadvantage whatsoever.\n \u003Cbr>The meaning of the classic text is: Withdrawing swiftly without disadvantage is because there is nothing to worry about.\n \u003Cbr>Withdrawal like flight is swift and free like a flying bird, so there are certainly no unfavorable factors. The hermits of ancient times were like this. They were extremely free, entrusting their feelings and aspirations to mountains and waters and enjoying their independence. Yet they still cared about affairs of state. They could be valued and summoned by emperors, and they could also mingle with the common people to understand their hardships. They could offer loyal advice to enlightened rulers and receive rewards, or avoid petty people in power, protect themselves through wisdom, remain silent, and return to seclusion for their own preservation. Therefore, “nothing is unfavorable.”","Zhouyi I Ching Hexagram 33: the Retreat hexagram, Heaven over Mountain, detailed explanation of the judgment | Eastern Metaphysics Library","Detailed explanation of Zhouyi I Ching hexagram 33, the Retreat hexagram (Heaven over Mountain, Qian above Gen): original judgment text and plain-language translation, auspiciousness and inauspiciousness analysis of each line statement, and interpretations for career, relationships, and fortune.","䷠","\u003Cp>Dun: Progressing smoothly. Slightly favorable to maintain the right path.\u003C\u002Fp>\n\u003Cp>The Tuan Commentary says: Dun is successful because withdrawing brings success. The firm occupies its proper position and responds, moving in accord with the times. “Slightly favorable to maintain the right path” means that the yielding force is gradually growing. The meaning of Dun in its proper time is indeed great!\u003C\u002Fp>\n\u003Cp>The Image says: There is a mountain beneath Heaven: Dun. Thus the noble person keeps away from petty people, not by hating them but by maintaining stern boundaries.\u003C\u002Fp>",33,"Zhouyi, I Ching, hexagram 33, the Retreat hexagram, the sixty-four hexagrams, hexagram judgments, line statements, detailed plain-language explanation",1787044933288]