I Ching Hexagrams:Dùn Trigram

The hexagram Dùn (遁) represents the concept of retreat or hiding. It is formed by the combination of the Gèn (艮) and Qián (乾) trigrams.

In terms of the symbolism of the trigrams, Gèn represents a mountain, and Qián represents the sky. The mountain is high and towering, while the sky is unattainably distant. The image of a mountain advancing toward the sky symbolizes the mountain’s height and its approach to the heavens. However, since the sky is so far-reaching, no matter how high the mountain becomes, it can never quite touch it. The sky, in response to the mountain’s approach, retreats, creating the symbolic image of Dùn—retreat.

Looking at the interactions of the trigrams, Gèn (mountain) represents stillness, while Qián (sky) represents strength. The lower part of the hexagram, symbolized by Gèn, signifies stillness and restraint, while the upper part, symbolized by Qián, signifies dynamic force. As a result, the hexagram conveys a situation in which a wise person retreats in the face of growing challenges, while the less virtuous (symbolized by the lower, yin lines) are gradually gaining strength.

In interpreting the lines of the hexagram, it’s important to note that both the yin and yang lines are seen as representing wise individuals who choose to retreat when necessary, rather than ascribing to one side being “villains” and the other being “virtuous.”

The lower three lines of the hexagram represent Gèn, the mountain, which symbolizes stillness and restraint. The lines thus suggest inactivity rather than retreat. The phrases associated with these lines are: “Do not go,” “Hold the leather,” and “Bind retreat.” The upper three lines, representing Qián, symbolize strength and activity, suggesting that it is beneficial to retreat in the face of challenges. The phrases associated with these lines are: “It is good to retreat,” “It is excellent to retreat,” and “It is prosperous to retreat.”

Dùn: Success. Small benefit from perseverance.

When in a state of retreat, the yin, soft force extends and grows until it reaches the second position. Since the yang, hard force is retreating, the situation becomes favorable. The reason for this favorable outcome is that the powerful, yang line in the fifth position remains in a position of authority and is aligned with the second line, which remains flexible despite the growth of the yin force. In other words, during times of retreat, as the less virtuous (the “small people”) grow in influence, the wise will recognize this shift and withdraw, not showing disdain for the “small people” but maintaining integrity. The wise do not need to worry about power or status—only about maintaining their ideals.

For those who seek to embody the harmony and balance symbolized by the interplay of yin and yang in times of retreat, the Eudora Harmony Ball Yin Yang Tai Chi Pendant Necklace serves as a beautiful reminder. Its design captures the essence of equilibrium, much like the wisdom conveyed in the hexagram Dùn, where maintaining balance is key even when facing challenges.

When the yin force is gradually growing, the wise should try to maintain harmony, rather than overtly excluding the “small people.” Doing so prevents these less virtuous individuals from gaining too much power, which is why the wise can retreat and still achieve success. The growth of the yin force at the second position in the hexagram doesn’t indicate total stagnation, but the situation is not yet dire enough to result in the Pí (否) hexagram, where the yin lines have grown to the third position, making action impossible.

Thus, the phrase “small benefit from perseverance” means that, while the situation is not suitable for great achievements, small, beneficial actions can still be taken.

Example Explanation:

Confucius said, “If a person is not benevolent, and their misconduct becomes extreme, they will bring about chaos.” This means that showing disdain for a person who is lacking in virtue and refusing to be tolerant can push them toward extreme actions. While the wise must adhere to principles, distance themselves from less virtuous individuals, and maintain their integrity, they must also work to keep a harmonious relationship with these individuals. In times when the “small people” grow in influence, the wise should continue to wield their influence, even if they cannot reverse the situation. This idea is captured in the hexagram’s message: “Success. Small benefit from perseverance,” and further explained in the Xiang Zhuan (象传), where it states, “The wise person keeps their distance from the small people, not with hostility but with firmness.”

This teaching highlights that even in situations where the less virtuous gain strength, the wise can still retain their influence by maintaining a balanced approach.

Line 1 :

Retreat to the rear. Danger. Do not act, there is nowhere to go.
The term “retreat to the rear” refers to someone who is retreating but lags behind, like a tail trailing at the back. This person is hesitant and unable to move forward. The Chū Liù (初六) line represents a yin line in the lower position, symbolizing indecision and hesitation. It is situated beneath the Gèn trigram, which symbolizes stillness and restraint. This suggests that the person is unable to retreat effectively, remaining stationary in their position, which makes them vulnerable to danger. At this point, action would be ill-advised. The best course of action is to conceal one’s talents and wait for a better opportunity. In other words, for Chū Liù, simply remaining still and not acting is the form of retreat, hence the phrase “Do not act, there is nowhere to go.”

Example Interpretation:

The proverb “The most dangerous place is often the safest” aligns with the idea in the hexagram. When a person is in danger due to an inability to retreat, the wisest strategy is often to stay put and wait for the situation to change. Acting rashly could expose one to greater risks, making them a target for the enemy.

Line 2 :

Hold firm with the yellow ox’s hide. No one can overcome this advice.
The phrase “Hold firm with the yellow ox’s hide” conveys a sense of strong, enduring restraint. “Holding firm” suggests a solid, immovable position, while the yellow ox represents strength, and hide refers to something that is tough to break. This line emphasizes the idea of steadfastness. The Liù Èr (六二) line is a yin line in the middle position of the lower trigram, which signifies balance and adaptability. It supports the strong Jiǔ Wǔ (九五) line above, which represents the king or ruler. The phrase conveys that the role of a wise minister is to hold firm in loyalty to their ruler, using their gentle and yielding nature to support the ruler’s authority. This line is about steadfast loyalty and does not mention retreat because the Liù Èr line’s role is not to retreat but to support and aid the ruler through its position.

Example Interpretation:

An example from history can be found during the An Lushan Rebellion in the Tang Dynasty. When the rebel forces led by An Lushan were sweeping through the empire and even Emperor Xuanzong fled to the west, many officials scattered in fear. However, Zhang Xun (709-757), stationed at Suiyang (present-day Suizhou), held firm. He embodied the spirit of “Hold firm with the yellow ox’s hide” by defending his post and remaining loyal to the Tang Dynasty, despite the overwhelming forces of the rebellion. Although the city was eventually taken, his resistance delayed the rebels and protected the southeastern region of the empire. This allowed the government forces to receive crucial supplies from the south and eventually quell the rebellion. Zhang Xun’s refusal to retreat, his dedication to duty, and his steadfast loyalty were pivotal in the eventual success of the Tang Dynasty in overcoming the rebellion.

Line 3:

Binding retreat. There is illness and danger. Keeping the ministers and concubines is auspicious.
The term “ministers and concubines” refers to lesser individuals or those of lower status, including both subordinates and women. In a state of retreat, it is important to seize the right moment and quickly withdraw. In this line, Jiǔ Sān (九三) is a strong yang line in the middle of the hexagram, which should ideally be in a position of power. However, it faces opposition from the Jiǔ Jiǔ (上九) line above, which represents the highest level, and lacks a response or connection to it. The Jiǔ Sān line is also entangled with the lower yin lines of Chū Liù (初六) and Liù Èr (六二), which restrict its ability to retreat quickly. As a result, Jiǔ Sān is “ill” because it is trapped and unable to retreat swiftly, which leads to danger—hence the phrase “illness and danger.”

Because it cannot retreat quickly, the line faces a dangerous situation. The two lower yin lines, Chū Liù and Liù Èr, symbolize lesser people (the “small people” or women). A wise person, when constrained by these influences, should avoid showing disdain but must still adhere to the right path, maintaining a distance from these figures. This approach will allow the person to “keep” the ministers and concubines (i.e., manage these relationships appropriately) and achieve good fortune. In other words, the wisdom lies in maintaining one’s principles while not allowing oneself to be dragged down by these lesser influences, aligning with the hexagram’s message: “Small benefit from perseverance.”

Example Interpretation:

Confucius said, “Only women and small-minded people are difficult to nurture; if you are too close to them, they become arrogant; if you distance yourself, they become resentful.” This reflects the delicate balance between maintaining proper distance and engagement. Small-minded individuals often prioritize personal gain over righteousness, and women, due to their domestic roles, may have a narrow view and become petty. If the wise person becomes too close to such individuals, they may compromise their principles. On the other hand, if they distance themselves too much, resentment will grow. The key is finding balance: staying true to one’s principles while interacting harmoniously with these individuals. This is the essence of “keeping ministers and concubines” as the hexagram advises.

Line 4:

It is good to retreat. The wise person will succeed. The small person will fail.
The term “failure” here indicates that the small-minded or less virtuous person cannot act according to principles. In this line, Jiǔ Sì (九四) represents a strong yang line in the yin position, which is an improper placement. However, it aligns with Chū Liù (初六), the first line, which is a yin line. The word “good” in this context suggests that the person is in harmony with their situation and acts according to what is most righteous. The wise person, guided by moral principles, will know when to retreat without hesitation, leading to success. This line highlights the importance of moral decisiveness and adhering to the right course of action.

The small person (those guided by personal desires rather than righteousness) is often misled by selfish impulses and fails to act according to proper moral principles, leading to failure.

Example Interpretation:

A historical example can be found in Liu Bowen (1311-1375), a famous minister in the Ming Dynasty. During the fall of the Yuan Dynasty, Liu Bowen was initially a successful scholar and county official. However, upon seeing the widespread corruption and dominance of small-minded officials, he chose to resign and return to his hometown, choosing to live a life of quietude. Although wealth and power were tempting, Liu Bowen resisted these temptations, choosing instead to act according to his principles. This decision ultimately saved him from the political turmoil. Later, he became a key advisor to Zhu Yuanzhang, helping him overthrow the oppressive Yuan Dynasty and rescue the common people. Liu Bowen’s retreat at the right moment is a perfect example of “it is good to retreat; the wise person will succeed”.

Line5:

A good retreat. Perseverance brings good fortune.
The Jiǔ Wǔ (九五) line represents a strong yang position in the upper middle of the hexagram, embodying the virtue of strength and rectitude. It is in a place of power and influence, and when it aligns with the Liù Èr (六二) line, which is yin and gentle but also upright, it signifies a harmonious balance. This is why the hexagram says “a good retreat” (嘉遁), implying that the retreat made in this position is noble and virtuous. Jiǔ Wǔ, with its strength and righteous behavior, adheres to moral principles in all actions and decisions. Even though it is in harmony with Liù Èr, it is not swayed by personal emotions or attachments, making its retreat both pure and correct. The phrase “Perseverance brings good fortune” means that by adhering to the right principles and acting with determination, this retreat will lead to success.

Example Interpretation:

During the Spring and Autumn Period, Jìn Wén Gōng (晋文公), originally named Chóng’ěr (重耳), fled the palace due to court intrigue and spent 19 years in exile. Despite his hardships, he was known for his wisdom and his ability to build relationships with talented individuals. During his time in exile, he surrounded himself with loyal and capable advisors. Chóng’ěr was always humble, listening to his advisors and patiently enduring the hostility of neighboring countries. When he encountered a country that treated him with respect, he took the opportunity to build his reputation. He was able to put aside personal desires, including wealth and family matters, always prioritizing the goal of one day returning to his country and implementing his vision for governance. Eventually, due to changing circumstances in Jìn, he was able to return, become Jìn Wén Gōng, and rise to power, ultimately becoming a dominant ruler. His ability to handle his exile with wisdom and virtue aligns perfectly with the concept of “a good retreat” as described in this line.

Line 6

Fat retreat. There is no disadvantage.
The word “fat” in this context is interpreted as “flying” (蜚), which, in ancient Chinese characters, resembles the character for “fly” (飞). “Fat retreat” refers to a rapid and decisive retreat, like flying away quickly. The Shàng Jiǔ (上九) line represents the highest position in the hexagram and is a strong yang line located at the outermost part of the hexagram, indicating a place of independence and detachment. It is not entangled with the lower lines, and it faces no opposition. This allows for a retreat that is swift and unimpeded, free from emotional attachments and personal concerns. Therefore, the line says, “Fat retreat. There is no disadvantage.” This suggests that when a retreat is executed with clarity and detachment, it is entirely advantageous and without risk.

Example Interpretation:

In the late Eastern Han Dynasty, Guān Níng (管宁) was a scholar who sought refuge in Liáodōng (辽东) to escape the turmoil of war. When internal conflicts arose in Liáodong, Guān Níng foresaw the danger and moved to Běihǎi (北海). He lived a life of poverty, content with his simple and virtuous ways. Despite being called to serve by the emperor, he refused, choosing instead to live in seclusion. His ability to foresee chaos and make a swift, decisive retreat aligns perfectly with the idea of “fat retreat”. In this way, Guān Níng was able to avoid danger and maintain his personal integrity, remaining a respected figure even in difficult times. This type of retreat allowed him to preserve his virtue and avoid the distractions of the world, exemplifying the concept of retreat as both prudent and advantageous.