I Ching Hexagram 52:Gèn(Mountain)

The symbol of the Gèn (艮) hexagram is that of a mountain. A mountain is solid, substantial, and unwavering—standing firm without ever shaking, just as the old saying goes, “Still as a mountain” (bù dòng rú shān / 不动如山). Therefore, Gèn signifies stillness, a stillness that comes not from force, but from a natural, unforced calm. This hexagram, with three lines, is a yáng (阳) hexagram, where a single yáng line stands atop two yīn (阴) lines. The yáng line is dynamic and constantly striving upwards, originating from the kǎn (坎) hexagram’s single yáng line moving in the middle. But by the time it reaches Gèn, the yáng line has ascended to the highest point and has nowhere left to go. It halts, becoming still. The two yīn lines then retreat, settling into quietude below. To put it another way: stillness in the upper realm and stillness in the lower realm—that is the essence of Gèn.

From the perspective of the hexagram, the six-line structure of the Liáng (良) hexagram symbolizes two mountains standing side by side. It is as though one mountain stands atop another, a concept we can call “mountains within mountains” (jiān shān / 兼山). Just like the elements—two thunder, two wind, two water, two fire, two marshes—these pairs can interrelate and complement one another. But the two mountains, by contrast, do not interact; they remain in opposition, static, and unmoving.

Looking at the lines, Chū liù (初六) opposes Liù sì (六四), Liù èr (六二) opposes Liù wǔ (六五), and Jiǔ sān (九三) opposes Shàng jiǔ (上九). Whether it is a clash of strength against strength or softness against softness, the two sides are at odds with each other, unresponsive to one another. When the yīn and yáng are in harmony, they can connect and move freely, but when they are in opposition, they remain stuck in stillness.

The text from the hexagram says:
“Gèn qí bèi. Bù huò qí shēn. Xíng qí tíng. Bù jiàn qí rén. Wú jiù.”
(艮其背。不获其身。行其庭。不见其人。无咎。)

This translates to:
“It is the back of the mountain. It does not capture its body. It walks in the courtyard but does not see the person. No harm.”

The image of the Gèn hexagram evokes the back of a person, much like the back of a mountain. Thus, the phrase Gèn qí bèi (艮其背) means “the back of Gèn.” To say “Bù huò qí shēn” (不获其身) means that the body cannot be captured or seen—this refers to being detached from external distractions.

The “body” (shēn 身) is engaged with the outside world through the five senses and actions, while the “back” (bèi 背) faces away from the world, disconnected and undisturbed by it. The back, thus, symbolizes stillness, while the body signifies action. This is why “body” represents movement, and “back” symbolizes stillness.

The phrase xíng qí tíng, bù jiàn qí rén (行其庭，不见其人) highlights that even when walking in a busy courtyard, one’s back remains unaffected—unseen and undisturbed. This is a beautiful metaphor for the concept of detachment. By forgetting oneself and becoming one with stillness, one can avoid unnecessary troubles and distractions.

The Liáng hexagram’s significance is derived from the image of the back, but when we examine the six lines, they do not depict the back; instead, they draw upon other parts of the human body. For instance, Chū liù (初六) represents the toes, symbolizing how, even in motion, we can still be anchored in stillness. This shows that even when one moves, if they remain firmly grounded in their principles, they are still in a state of inner peace and calm.

As Confucius taught his disciple Yan Hui, despite his modest living conditions, with only simple food and water, Yan Hui remained joyful and at peace, unaffected by external circumstances. Confucius said of him, “One bowl of rice, one ladle of water, in a humble alley. People cannot bear the hardships, yet Hui’s joy remains unchanged.” Yan Hui’s mind was unwavering, and his serenity came from within. His ability to live contentedly in even the most difficult conditions shows the true meaning of Gèn—stillness in the face of external chaos.

Chū liù

Gèn qí zhǐ. Wú jiù. Lì yǒng zhēn. (艮其趾。无咎。利永贞。)

The first line of the hexagram Gèn (艮) is positioned at the very bottom, symbolized by the foot in the human body. Chū liù (初六), as a yīn (阴) line in the yáng (阳) position, is improper and out of place, signaling a misstep, much like when a person strays from the righteous path. The phrase Gèn qí zhǐ (艮其趾), which means “still as the toes,” suggests that even a slight deviation in one’s actions at the beginning can be quickly corrected, leading the person back to the right path. This reflects the saying, “To know one’s mistake and correct it is the greatest virtue.” If one remains still in the early stages of action, they can avoid straying too far from the correct path, thus preventing harm.

The text continues, Lì yǒng zhēn (利永贞), advising that the greatest benefit comes from continuously adhering to the right course. Since Chū liù (初六) represents a soft line in a yáng position, it is weak by nature, and the advice is clear: one must firmly and unyieldingly stick to the righteous path to succeed.

Example:
The Tang Dynasty’s Emperor Taizong famously said, “By using a mirror of bronze, you can adjust your attire; by using a mirror of history, you can understand the rise and fall of nations; by using a mirror of people, you can discern your own gains and losses.” Emperor Taizong was acutely aware of the complexities of ruling—how the affairs of the state could overwhelm even the wisest rulers. Mistakes were inevitable, but it was only through humility and a genuine willingness to listen to advice that one could correct their course and avoid misrule. In this way, Gèn qí zhǐ (艮其趾) reflects an essential quality that helped Emperor Taizong achieve the “Zhen Guan Reign,” one of the most prosperous periods in Chinese history.

Liù èr

Gèn qí fěi. Bù zhěng qí suí. Qí xīn bù kuài. (艮其腓。不拯其随。其心不快。)

The second line, Liù èr (六二), opposes Jiǔ sān (九三), and just as two soft lines in opposition fail to harmonize, these two lines represent conflicting forces. However, there is a bond between Liù èr (六二) and Jiǔ sān (九三) through the dynamic of yīn (阴) nurturing yáng (阳). Liù èr, positioned above the first line, corresponds to the fěi (腓)—the calf—while Jiǔ sān is higher still, symbolizing the xiàn (限), or the thigh and waist. The calf follows the movement of the thigh and waist, symbolizing how lower actions are always influenced by higher decisions.

In this context, Jiǔ sān (九三) is a yáng line and overly strong, restless, and eager to ascend, thus violating the stillness and stability that Gèn (艮) represents. Liù èr (六二), however, is a soft line situated correctly in the middle of the lower trigram. It embodies the virtue of being gentle, balanced, and steadfast in its position. Though Liù èr (六二) wishes to stop Jiǔ sān (九三) from rashly ascending, it is unable to do so due to its own weakness. Instead, Liù èr (六二) is forced to follow, unable to help Jiǔ sān (九三) and instead reluctantly moves with it. This is expressed in the phrase Bù zhěng qí suí (不拯其随), meaning it does not help but merely follows along, and as a result, “Qí xīn bù kuài” (其心不快) – its heart is not at ease.

Example:
Let’s apply this to a modern corporate setting. Consider the situation of a vice manager, symbolized by Liù èr (六二), and a manager, represented by Jiǔ sān (九三). The vice manager, with their expertise and experience, might see that a proposed investment plan is too risky and should be reconsidered. However, once the manager has made a decision, the vice manager must follow the course of action, even though they are not entirely comfortable with it. They may feel uneasy, but they must carry out their duty without hesitation. This illustrates how, even when one’s heart is not at ease, they must still follow the path that has been set before them, as the steady, cautious approach ultimately remains unshaken.

Jiǔ sān

Gèn qí xiàn. Liè qí yín. Lì xūn xīn. (艮其限。列其夤。厉薰心。)

In this line, xiàn (限) refers to a “boundary” or “limit.” The Jiǔ sān (九三) position exists at the junction of two trigrams, symbolizing the human body’s waist and hips—the boundary between the upper and lower sections of the torso. The line itself is yáng (阳), indicating strength, but it is trapped between four yīn (阴) lines, caught in a struggle between wanting to move but being prevented from doing so.

Gèn qí xiàn (艮其限) means to force the waist and hips into stillness. The waist and hips, responsible for the body’s movement, become restricted when forced to remain immobile. This unnatural stillness leads to liè qí yín (列其夤), meaning “to crack the spine,” signifying the damage caused when natural movement is blocked. Lì xūn xīn (厉薰心) refers to the mental unrest that accompanies such physical restriction, as the mind is also trapped in a state of discomfort and anxiety.

Example:
Let’s look at the realm of education. The true purpose of teaching is to encourage students to think independently and use their rational minds. While it’s important to set reasonable limits on a student’s behavior and physical activities, restricting their ability to think freely is detrimental. This is an example of Gèn qí xiàn (艮其限)—an improper stoppage that leads to intellectual stagnation, resulting in Liè qí yín (列其夤) and Lì xūn xīn (厉薰心), where the mind is stifled and the individual loses their sense of independence. This type of restriction leads to irreparable damage to the person’s growth and autonomy.

Liù sì

Gèn qí shēn. Wú jiù. (艮其身。无咎。)

The term shēn (身) refers to the body’s trunk or torso. In this position, Liù sì (六四) resides just below the upper body, symbolizing the central part of the body. As a yīn (阴) line in the correct position, it embodies balance and restraint. Being naturally at rest, it does not act impulsively or recklessly. When it halts, it aligns with the principle of Gèn (艮), meaning stillness—knowing when to act and when to pause. This harmony ensures peace and avoids misfortune.

Example:
“Rise with the sun, rest with the sunset.” While this may seem like the daily routine of an agricultural society, it contains a timeless principle. Knowing when to pause is essential to personal growth. Just as we must stop to reflect on past experiences, we also need to conserve energy and prepare for future action. The ability to rest and reflect is what allows us to move forward wisely, ensuring that we are always ready for the next chapter.

Liù wǔ

Gèn qí fǔ. Yán yǒu xù. Huǐ wáng. (艮其辅。言有序。悔亡。)

The term fǔ (辅) refers to the flesh on either side of the mouth, the area that moves when we speak. The Liù wǔ (六五) line, associated with the mouth’s movements, symbolically draws attention to how we express ourselves—particularly the necessity of speaking with order and propriety. Gèn qí fǔ (艮其辅) does not imply silence; rather, it suggests that when we speak, our words should be measured and well-structured, much like a careful, harmonious pause before making an important statement.

The line then goes on to say huǐ wáng (悔亡), meaning “no regret,” a result of following this disciplined approach. Even though Liù wǔ is in a position that could be seen as “off-position” (a yáng in a yīn position), the harmony of the upper trigram provides balance, ensuring that no remorse arises from actions taken. It suggests that when we follow the middle path, even when we’re slightly out of place, we avoid regret.

Example:
As Confucius wisely said, “To speak without integrity is to not know the consequences.” Words, like actions, carry weight—careless speech can lead to disaster, from personal harm to even international conflict. Therefore, not only should we restrain our actions, but we must also ensure our speech is properly controlled. After all, once words are spoken, they cannot be taken back.

Shàng jiǔ

Dūn gèn. Jí. (敦艮。吉。)

The word dūn (敦) translates to “steadfast” or “sincere.” In the Shàng jiǔ (上九) position, the yáng line is placed at the very top of the Gèn (艮) hexagram, symbolizing two mountains standing side by side, with one mountain atop the other. This imagery conveys the idea that a person who remains grounded, sincere, and consistent will achieve the highest state of righteousness, and as such, will be blessed with good fortune.

The line speaks of jí (吉), meaning “good luck,” a rare blessing reserved for the Shàng jiǔ position. It signifies that when a person practices steadfastness and dedication, regardless of their position, they will ultimately succeed.

Example:
Take the reign of Emperor Xuánzōng of the Tang Dynasty as an example. Early in his rule, the Tang Empire was a powerful force, respected by nations far and wide. Despite this strength, Emperor Xuánzōng remained humble, focused, and sought wise counsel, thus ushering in one of the empire’s most prosperous eras, the Kāi Yuán (开元) period. This was a time of stability and peace. However, in his later years, he strayed from the path of restraint, indulging in lavish pleasures and neglecting governance. This led to corruption and ultimately the Ān Shī Rebellion (安史之乱), a turning point that marked the decline of the Tang Dynasty.

The Shàng jiǔ line reminds us that success is achieved through sincerity, consistency, and knowing when to stop. The best path to fortune and prosperity lies in discipline and knowing when to refrain from indulgence. Only by following this “stopping path” (止道) can one achieve true success and avoid disaster.