I Ching Hexagrams:Jian Trigram

Jian (蹇) means difficulties and obstacles. The Jian hexagram is made up of the Gen (艮) and Kan (坎) hexagrams. From the perspective of the hexagram symbols, Gen (gèn) represents a mountain, and Kan (kǎn) represents water. When water flows on flat ground, it flows smoothly and without obstruction, but in the Jian (jiǎn) hexagram, the water of Kan (kǎn) is on top of the mountain Gen (gèn). The water twists and turns around the mountain, making it difficult to flow smoothly. This represents difficulties and obstacles. A gentleman, when facing challenges, must first look inward, strengthen his own virtues and abilities, and only then can he overcome the difficulties and move past the obstacles. From the moral interpretation of the hexagram, the inner hexagram represents a solid, stable body, while the outer hexagram represents a body of danger. When one sees danger ahead, it is wise to stop and not advance. Hence, Jian (jiǎn) symbolizes difficulty.

Jian (jiǎn): It is favorable in the southwest, but unfavorable in the northeast. It is favorable to meet with great people. Perseverance leads to good fortune.

According to Chapter Five of the Shuo Gua Zhuan (说卦传, Shuō Guà Zhuàn), the four Yang hexagrams—Zhen (震, zhèn), Gen (艮, gèn), Kan (坎, kǎn), and Qian (乾, qián)—are located in the eastern and northern directions; the four Yin hexagrams—Dui (兑, duì), Kun (坤, kūn), Li (离, lí), and Xun (巽, xùn)—are located in the western and southern directions. When facing difficulties and dangers, one must assess their abilities and act accordingly. When it is time to stop, one should stop. Otherwise, acting rashly out of impulsiveness can easily lead to a trap from which one cannot escape. Therefore, when encountering obstacles, one should follow the yielding, humble path of Kun (坤, kūn), and not the strong, assertive path of Qian (乾, qián). This is the reasoning behind “favorable in the southwest, unfavorable in the northeast.”

The key to the path of Jian (jiǎn) is “to stop when danger is seen.” However, simply stopping and not advancing will never lead to overcoming the danger. Often, one’s personal strength is insufficient to overcome the difficulty. At such times, one must wait for the right moment and follow the guidance of a wise person to overcome the obstacles. This is why “meeting with great people” is favorable. Looking at the six lines of the Jian (jiǎn) hexagram, all except the fifth line should hold their ground, remain on the right path, and wait for the right opportunity to act, in order to achieve good fortune.

Example Explanation: If a mountain climber gets lost in the deep mountains, the worst thing they can do is rush around like a headless chicken. This wastes energy and is likely to lead them further off course. Instead, they should remain calm, focus on self-preservation, and wait for help to arrive, in order to overcome the difficulties and get out of danger together.

Chu Liù (初六):

Wǎng sài. Lái yù.
Chu Liù is a soft line, in a low position, with weak qualities and lacks the ability to overcome difficulties. It is at the beginning of hardship and doesn’t have the conditions to resolve crises. If one acts rashly, they will fall into danger, so the hexagram says “Wǎng jiǎn” (往蹇) or “go towards difficulty.” Also, Chu Liù is the farthest from the upper trigram Kan, so if one can foresee the danger before it becomes evident and withdraw to a safe position, they will earn the reputation of a wise person, hence “Lái yù” (来誉), meaning “come to reputation.”

Example Explanation: Wei Zi Qi (微子启) was originally a minister under King Zhou of the Shang Dynasty, but he knew King Zhou’s cruelty. He understood that criticizing the king would result in his death, so before any danger arose, he left the Shang Dynasty and went to the Zhou Dynasty, demonstrating the wisdom of “seeing danger and stopping.”In a way, this is similar to how a yin yang necklace symbolizes balance and harmony in the face of adversity. Just as the necklace represents the interdependence of opposing forces, Wei Zi Qi’s decision to leave represented a strategic move to maintain balance and avoid disaster.

Liù Èr (六二):

Wáng chén sài sài. Fěi gōng zhī gù
“Jiǎn jiǎn” (蹇蹇) refers to continuous hardship, meaning to persist in overcoming difficulties for the sake of aiding the ruler. “Fěi” (匪) means “not,” and “gōng” (躬) refers to oneself. Liù Èr, in a soft position, embodies the virtue of being gentle and just, and aligns with Jiǔ Wǔ (九五), the strong ruler, gaining the trust of the king. Although Liù Èr’s talents are not enough to resolve the difficulty, he works with the ruler to help overcome the challenge, disregarding his personal interests. Hence the hexagram says, “Wáng chén sài sài, fěi gōng zhī gù” (王臣蹇蹇，匪躬之故).

Liù Èr’s unwavering loyalty to the king, regardless of personal gain or loss, exemplifies selflessness in the service of the state.

Example Explanation: Wen Tianxiang (文天祥), the prime minister of the late Southern Song Dynasty, swore to resist the Mongols to the death. After being captured, the Mongol forces tried both soft and hard methods to force him to surrender, but he remained resolute and wrote the “Song of Righteousness” to declare his resolve. A passage reads: “This spirit is overwhelming and will remain eternally, enduring through the sun and the moon. Life and death are trivial in comparison.” Finally, Wen Tianxiang calmly accepted his execution, giving his life for his country, embodying the spirit of “Wáng chén sài sài, fěi gōng zhī gù.” His final vow: “Since ancient times, who has not died? Let my loyal heart shine through the annals of history.

Nine Three (九三, jiǔ sān):

Wǎng sài, lái fǎn (往赛，来反).

Nine Three is a strong line in the Yang position, characterized by strength and resilience, possessing the ability to overcome difficulties and escape danger. However, since it is located in the lower part of the hexagram and has not yet reached the moment of danger, if it acts impulsively and rashly, it will only fall deeper into peril. Therefore, it is said: Wǎng jiǎn (往蹇), meaning “advance into difficulty.” Nine Three represents the inner hexagram Gen (艮, gèn), which is solid, and its main line serves as the target of attachment for the two soft lines below it. If Nine Three can remain firm and not overstep its position, it can revert to the second soft line, which is the proper way to proceed, without excess. Hence, it is said: Lái fǎn (来反), meaning “return to retreat.” Overcoming danger is a very risky endeavor; even if one has the ability, it is crucial to wait for the right moment to act. One must never act out of stubbornness.

Example Explanation: During the Warring States period, Sun Bin (孙膑, Sūn Bìn) and Pang Juan (庞涓, Páng Juān) both studied military tactics under the same master, Gui Guzi (鬼谷子, Guǐ Gǔzǐ). Pang Juan was promoted by the King of Wei (魏王, Wèi Wáng) and pretended to recommend Sun Bin to him, while secretly planning to harm him. Despite his superior talents, Sun Bin had to humble himself and even feigned madness to protect his life. Later, Sun Bin escaped danger and was valued by the state of Qi (齐国, Qí Guó). He eventually defeated Pang Juan in the Battle of Maling (马陵, Mǎ Líng), avenging a past wrong. The saying, “Those who know the times are the wise,” is an apt motto for those facing difficult situations.

Six Four (六四, liù sì):

Wǎng jiǎn, lái lián (往蹇，来连).

“Lián” (连, lián) means connection or unity, indicating difficulty. Six Four, located in the upper part of the Kan (坎, kǎn) hexagram, is gradually approaching the conditions necessary to overcome difficulty and escape danger. However, Six Four, being a soft line in the Yin position, does not have the ability to resolve the difficulties on its own. If it insists on advancing, it will fall into danger, which is why the text says: Wǎng sài (往赛), meaning “advance into difficulty.” If it retreats, it finds itself in the supportive position of Nine Three, so the text says: Lái lián (来连), meaning “return and connect.” This suggests a situation where one is caught between two difficult choices. However, Six Four connects with Nine Five, which offers mutual support and is in a favorable position. Therefore, if Six Four remains firm and in its proper place, when the time comes, Nine Five will assist and help to overcome the difficulty.

Example Explanation: When swimming or playing in the water, if one is unfortunate enough to drown, it is crucial not to panic and struggle wildly. Instead, one should try to grab anything that floats, or even practice the “jellyfish float” to conserve energy, waiting for rescuers to arrive. This is the correct way to escape danger.

Nine Five (九五, jiǔ wǔ):

Dà sài, péng lái (大赛，朋来).

Nine Five is a strong line in the Yang position, located in the middle of the upper hexagram, representing a powerful and righteous person. When Nine Five faces the difficulty of the Jian (蹇, jiǎn) hexagram, it is deeply embedded in danger, but since it has the strength and righteousness to overcome difficulties, it is capable of overcoming these obstacles. As the Jian hexagram develops to Nine Five, the conditions for overcoming the difficulties have matured. The commentary says: “Advancing brings success.” The other five lines will follow Nine Five, helping it overcome the obstacles together, so the text says: Péng lái (朋来), meaning “companions come.”

Example Explanation: The early life of Yuan Taizu (元太祖, Yuán Tàizǔ), also known as Genghis Khan (成吉思汗, Chéng Jísīhàn, 1162–1227), was full of hardship and danger. His father was killed when he was young, and his tribe was scattered. He also faced assassination attempts from enemies. It was in these perilous circumstances that he developed strong willpower, courage, and wisdom, gradually uniting the scattered Mongol tribes and expanding their territory. He not only became the leader of the Mongols but also had neighboring states submit to him, recognizing him as “Chinggis Khan,” meaning the Emperor of the World. Genghis Khan truly embodies the Nine Five, trapped in “great difficulty,” yet able to “companion come” and escape through the help of others.

Upper Six (上六, shàng liù):

Wǎng sài, lái shuò, jí, lì jiàn dà rén (往赛，来硕，吉，利见大人).

Upper Six is a soft line in the Yin position. It lacks the ability to overcome difficulties and is already in the highest position of the Jian (蹇, jiǎn) hexagram, where continuing forward would lead to certain peril, which is why it is said: Wǎng jiǎn (往蹇), meaning “advance into difficulty.” However, Upper Six is in correspondence with Nine Three, and if it receives Nine Three’s strong support, together they can assist Nine Five in overcoming the danger. This would lead to great achievements and success, as stated: Lái shuò (来硕), meaning “great success.” Among all the six lines of the Jian hexagram, only Upper Six is blessed with success, as it can descend to join Nine Five in a united effort to overcome the difficulties, thereby achieving great merit. Therefore, the text says: “Success, favorable to meet with great people.”

Example Explanation: During Genghis Khan’s struggle, his mother and wife, though not directly involved in battles, shared in his hardships. They were always there to help him resolve crises when needed, which was a crucial form of support. Therefore, we cannot only focus on the achievements of the strong and righteous figures, as the silent support behind the scenes is equally significant in achieving success.