I Ching Hexagrams:Heng Trigram

“Heng” signifies something that is constant and enduring. The Heng hexagram is composed of the Xun and Zhen hexagrams.

On the Hexagram’s Imagery:
Looking at its imagery, Xun represents wind and Zhen represents thunder; when thunder rumbles, it sets the wind in motion. In this way, the two work in tandem to illustrate the natural, unchanging order of things. Viewed in human terms, Xun symbolizes the eldest daughter (occupying the inner trigram) and Zhen symbolizes the eldest son (occupying the outer trigram). Here, Xun conveys the quality of compliance and Zhen that of action—implying that the eldest son, as husband, is active in the external world while the eldest daughter, as wife, maintains inner harmony. This reflects the enduring human principle that “men manage external affairs while women oversee the domestic realm.”

From the perspective of the two trigram bodies, the lower trigram (Xun) is made up of one yielding (柔) line and two strong (刚) lines, rendering it a yielding structure, whereas the upper trigram (Zhen) consists of one strong line and two yielding lines, making it a strong structure. With strength above and yielding below, the natural order is for the yielding to follow the strong—a principle that underpins the constancy of all things.

On the Six Lines:
A lasting state is achieved only by adhering to the middle way. The first and fourth lines fall short of the central position, remaining overly fixed on constancy without adapting to circumstances; in contrast, the third and top lines overshoot the middle, becoming excessively changeable and failing to preserve constancy. In this hexagram, the third line of the inner trigram discusses the “woman’s way,” while the third line of the outer trigram addresses the “man’s way.” Not a single line in the entire hexagram perfectly encapsulates its meaning, which underscores the difficulty of steadfastly maintaining the middle way to ensure endurance.

The Judgement:
“Heng. Success. No blame. Beneficial to the firm. Beneficial to those who venture forth.”

The idea here is that constancy leads to smooth progress—success is attained, and because one remains true to the proper path, no harm comes of it. The constancy that brings about success is rooted in a firm commitment to the righteous course, avoiding the pitfalls of merely going with the flow. This is why it is “beneficial to the firm.” However, if one clings rigidly to constancy without adapting to changing circumstances, success becomes elusive. One must be willing to act and adjust as needed in order to maintain the righteous path over the long haul. In this light, “beneficial to the firm” emphasizes the need for enduring, steadfast integrity, while “beneficial to those who venture forth” highlights that continual, appropriate change is essential for maintaining that constancy. These two principles work together: only by balancing steadfastness with flexibility can one adhere to the middle way and achieve lasting endurance—thus ensuring “success” and “no blame.”

Example Explanation:
Confucius once remarked, “Let your words be trustworthy and your actions resolute—yet such people are nothing more than narrow-minded.” This suggests that if someone ignores the changing conditions of time and place and insists on unwaveringly keeping their word or following through on actions, they may simply be seen as stubborn or narrow-minded. Mencius similarly observed, “Words need not always be trustworthy, and actions need not always be resolute; only that they be guided by righteousness.” Furthermore, Confucius stated, “In the world, the gentleman is neither fixed to one course nor entirely opposed to another; he aligns himself with what is righteous.” In other words, a true gentleman does not rigidly adhere to a single way of doing things, but rather uses righteousness as his measure—a constant amid a world of change.

The unchanging principle of righteousness is encapsulated in the ideas of “beneficial to the firm” and “beneficial to those who venture forth.” Only by understanding that one must remain constant while also adapting when necessary—that is, by “knowing how to change while staying true, and staying true even in change”—can one truly adhere to the middle way and achieve lasting endurance. As Mencius put it, “No one truly holds the middle; those who claim to do so merely approximate it. To insist on the middle without flexibility is like clinging to a single point—this rigidness undermines the very essence of the middle way, sacrificing the many for the one.” In essence, while it is important to adhere to the middle, one must also be adept at adapting, so as not to compromise the true nature of that middle way.

● First Line (Chū Liù): “Deepening Constantness. Firmness is Ominous. No Benefit Is Derived.”

Here, “浚” (jùn) means “deep,” and “贞” (zhēn) signifies “steadfast adherence.” In this first line of the Heng hexagram, a yielding (柔) line occupies the yang position—an improper placement at the very beginning. Its nature is inherently soft, yet its determination is unexpectedly strong. This line is like a newly married woman who clings rigidly to the idea of an unchanging marital relationship without recognizing the necessity of gradual change. She impatiently demands that her husband shower her with deep, abiding affection as if they were an old, well-established couple. In truth, the emotional bond between husband and wife should develop slowly and steadily—from light and tentative to deep and intimate. If one fails to grasp this truth and stubbornly insists on an accelerated process, things will inevitably go awry. As Mencius said, “Those who advance too rashly will retreat just as quickly.” Impetuous, uncontrolled behavior will quickly lead to trouble—hence the line’s conclusion, “No Benefit Is Derived.”

Example Explanation:
In friendships, one should take “Deepening Constantness. Firmness is Ominous. No Benefit Is Derived” as a caution. If you try to force intimacy too soon—speaking deeply and personally on a first meeting—you may only scare the other person away. As the adage goes, “A gentleman’s friendship is as light as water.” True friendship should naturally deepen over time, step by step, to last.

〇 Nine-Two (Jiǔ Èr): “Regret Disappears.”

In the Nine-Two line, a strong (刚) line is positioned in a yin (阴) location, depicting the image of a woman conducting herself with resolute integrity—a situation that might ordinarily invite regret. However, because this line sits in the central position of the lower trigram and is supported by the yielding (柔) line of the Six-Five position above, it exemplifies a balanced approach—exercising strength with a touch of gentleness. This harmonious balance prevents any ensuing regret.

Example Explanation:
In the early Southern Song dynasty, Liang Hongyu—the wife of the renowned anti-Jin general Han Shizhong (1089–1151)—understood precisely how to inspire her troops and demoralize the enemy. In the fourth year of the Jianyan era (1130), when the Jin general Wushu was defeated and his forces trapped at Huangtiandang, Liang Hongyu personally led by beating the war drum from night until dawn. Her resounding drumbeats traveled for miles, lifting the spirits of the Song soldiers while instilling fear in the Jin army. Although she was a woman in a male-dominated society, her ability to skillfully balance firmness with flexibility in her leadership made her a true heroine.

Nine Three: “No Constant Virtue”

The phrase “or it may lead to disgrace” means that at times, disgrace may come. “Shame” refers to humiliation. So, “or it may lead to disgrace” means there may be times when one faces shame. In the context of Nine Three, it represents someone who is overly rigid, situated in a strong, but inappropriate position. The individual appears powerful but deviates from the middle path, similar to a woman who is strong in character yet misuses her strength. Although Nine Three corresponds with the top line (Six), it is unable to maintain the lasting harmony that should exist between husband and wife, ultimately leading to abandonment by the husband. Despite facing shame, Nine Three clings to the notion of change and transformation without understanding the importance of consistency, which reflects a tendency toward stubbornness and a lack of grace.

Example: Matsunaga Hisahide, a figure during Japan’s Warring States period, betrayed his lord Oda Nobunaga three times (1534-1582). Each betrayal ended in failure, and in the end, he was forced to commit seppuku (ritual suicide). Even on the verge of death, he showed no remorse, perfectly embodying the idea of “no constant virtue, sometimes encountering disgrace, and ultimately being stubborn.”

Nine Four: “No Game in the Field”

“Field” refers to hunting, while “game” broadly refers to animals. In Nine Four, the individual has entered the upper trigram, which represents a strong, masculine force. The line is placed in an inappropriate, passive position beneath the upper trigram and thus fails to fulfill the role of a husband. In traditional society, a husband’s responsibility was to earn a living outside, while the wife managed the household. “No game in the field” is a metaphor for the husband failing to provide for his wife, as he returns from hunting with no catch, unable to meet the needs of the household.

Example: During the Warring States period in China, a man named Le Yang returned from studying in various countries. When he returned, his wife was weaving cloth and asked if he had finished his studies. Le Yang replied that he had not yet completed them, and his wife cut the threads on her loom with a knife. This act led Le Yang to realize that he could not abandon his work halfway. He then picked up his bag again and set off to continue his studies. Seven years later, he returned having completed his education and became a great general, avoiding the fate of “no game in the field” and achieving great success.

Six Five: “Constant Virtue”

Six Five is a line of gentleness positioned in a strong, active place. It aligns with Nine Two in the upper trigram, reflecting a harmonious balance of gentleness meeting strength. The line represents constancy, remaining steadfast without change, following the correct path and staying firm in its resolve.

If Six Five represents a woman, it is auspicious. For women, gentle virtue and the ability to remain consistent in their commitments are aligned with the lasting principles of marriage. However, if Six Five represents a husband, it is unfavorable. A husband should use strength and decisiveness to manage matters, not merely follow his wife’s lead in everything.

Example: The emperor Hui of the Western Jin Dynasty was naturally weak and submissive, while his empress, Jia, was assertive and had significant political power. Even the emperor was cautious around her. Empress Jia interfered in state affairs, unjustly executing officials, and the emperor, unable to act decisively, did nothing. This led to the Rebellion of the Eight Princes, causing the Jin Dynasty’s downfall. Emperor Hui’s inability to exhibit the strong, decisive leadership expected of a ruler mirrors the “husband’s misfortune” in this line.

Top Six: “Shaking Constantly”

“Shaking” refers to quick, restless movement. The Top Six line is soft and passive, in the final position of the upper trigram. It is unstable, eager to move but unable to remain still. As the final line of the hexagram, it cannot uphold the constancy needed for long-term stability. The Top Six is restless, unable to maintain balance, and the more it moves, the further it drifts from the middle path, leading to potential misfortune.

Example: Mencius said, “A person who starts a task but does not complete it is like digging a well. If the well is dug nine fathoms but the spring still hasn’t been reached, abandoning the project at this point means the well is useless.” This illustrates that without persistence and consistency, one cannot achieve great success. The Top Six reflects the danger of abandoning one’s efforts too early, leading to failure.