I Ching Hexagrams:Jiě Trigram

解 (Jiě) – Relief and Resolution of Danger or Difficulty
The term 解 (Jiě) means to alleviate or remove danger or difficulty. The hexagram 解 (Jiě) is composed of the hexagrams 坎 (Kǎn) and 震 (Zhèn). Looking at the hexagram’s symbolism, 坎 (Kǎn) represents water and is located in the lower trigram; 震 (Zhèn) represents thunder and is in the upper trigram. Thunder is in the sky, while water (represented by 坎 (Kǎn)) is beneath the earth, creating rain. This is the interaction between the Yin and Yang energies, which harmonize and disperse gradually, symbolizing the concept of “thunder creating rain”, thus representing the idea of 解 (Jiě).

Just as in the symbolism of Yin and Yang, the harmonizing energies can be represented in physical forms like yin yang jewelry, which embodies the balance and flow between opposing forces, much like the ancient wisdom of the I Ching.

In terms of the hexagram’s virtues, 坎 (Kǎn) represents danger, while 震 (Zhèn) symbolizes movement. 震 (Zhèn) is in the outer trigram, and 坎 (Kǎn) is in the inner trigram, which means movement occurs outside of danger. The more movement there is, the further one moves away from danger, indicating escape from peril. The hexagram 解 (Jiě) is a combination of the hexagram 蹇 (Jiǎn). In 蹇 (Jiǎn), 坎 (Kǎn) is in the outer trigram, suggesting that danger lies ahead; in 解 (Jiě), 坎 (Kǎn) is in the inner trigram, indicating that danger lies behind. This implies the resolution of difficulties. However, difficulties do not vanish entirely, and without precaution, they may resurface. Therefore, the path of 解 (Jiě) involves a balance of firmness and gentleness. When danger is alleviated, one should adopt a gentle, unintrusive approach to governance, gaining the people’s hearts. If there is a problem, firmness and decisiveness are necessary to remove harm caused by malicious forces.

解 (Jiě): Favorable in the Southwest. No direction is needed. Good fortune returns.
If there is a need to go somewhere, it should be early and fortunate.
The word “夙” (sù) means “early.” According to the “Shuò Guà Zhuàn” (Commentary on the Trigrams), the Yin trigrams are located in the west and south directions. For example, the 巽 (Xùn) hexagram is in the southeast, 离 (Lí) in the south, 坤 (Kūn) in the southwest, and 兑 (Duì) in the west. At times when great difficulties are just alleviated, people’s hearts seek stability. The government should not trouble the people with harsh policies but should govern with the gentle, yielding principles of 坤 (Kūn), helping people rest and recuperate. When the people are content, the country will be stable. Therefore, it says “favorable in the southwest” (利西南). If there is peace and no major issues, the government should refrain from action, allow people to rest, and return to a peaceful and stable life to ensure lasting tranquility and good fortune. This is represented by the phrase “no direction is needed, good fortune returns.”

However, if one only seeks peace and does not take action when necessary, there is a risk of returning to danger. Therefore, the hexagram says, “If there is something to be done, do it early and with good fortune.” This implies that if there is something to do, one should act quickly and decisively, but also be mindful of returning promptly, not forgetting to return once leaving. This ensures favorable outcomes. In conclusion, the principle of 解 (Jiě) is: when there is no issue, remain still and inactive; when action is required, act swiftly and decisively.

Example of 解 (Jiě):
At the beginning of the Han Dynasty, following the chaos and turmoil of the late Qin period, society and the economy were unstable, and the people were weary of disorder. Emperors Wen and Jing of Han adopted the philosophy of Huang-Lao (a doctrine of non-interference) to govern the country, minimizing taxes, and reducing punishments. This spirit of humble governance, resting with the people, and “no action” led to the restoration of national strength, social stability, and the prosperity of the people. This period is known as the “Rule of Wen and Jing” (文景之治, Wén Jǐng zhī zhì), where the country regained stability and good fortune after a difficult period.

Initial Six (Chū Liù)

No Misfortune (无咎, Wú Jiù)

The 初六 (Chū Liù) line is a Yin (柔, róu) line positioned in a Yang (阳, yáng) place, representing a balance between firmness and gentleness. It corresponds with the Nine-Four (九四, Jiǔ Sì), a Yang (刚, gāng) line. Compared to its relationship with Nine-Two (九二, Jiǔ Èr)—which also represents firmness—it follows behind and moves in accordance with the strong, embodying the hexagram statement “Favorable in the southwest” (利西南, Lì xīnán). This aligns deeply with the principle of 坤 (Kūn)—yielding and gentle compliance—found in the 解 (Jiě) Hexagram.

Since 初六 (Chū Liù) is a Yin line in the first position, at the initial stage of danger being resolved, it remains quiet and compliant, avoiding unnecessary disturbances. This corresponds to the idea of “No direction is needed, good fortune returns” (无所往，其来复吉, Wú suǒ wǎng, qí lái fù jí), meaning there is no fault or misfortune.

Example Explanation:
When a person recovers from a serious illness, they usually need a period of rest to gradually regain strength before resuming their normal routine. This aligns with the principle of “No direction is needed, good fortune returns”, emphasizing the importance of patience and recovery.

Nine-Two (九二, Jiǔ Èr)

Hunting Three Foxes, Obtaining the Yellow Arrow (田获三狐，得黄矢, Tián huò sān hú, dé huáng shǐ)

• 田 (Tián): Hunting, symbolizing the removal of harmful elements.
• 狐 (Hú): Foxes, creatures associated with deception, used metaphorically for deceitful individuals.
• 三狐 (Sān Hú): Three foxes, representing the three Yin (柔, róu) lines—初六 (Chū Liù), 六三 (Liù Sān), and 上六 (Shàng Liù)—excluding Six-Five (六五, Liù Wǔ).
• 黄 (Huáng): The color yellow, which represents central balance in the Five Elements (五行, Wǔ Xíng). In ancient Chinese cosmology, earth (土, tǔ) is associated with yellow and is positioned at the center.
• 矢 (Shǐ): Arrows, symbolizing straightness and righteousness. The “yellow arrow” represents a path of moderation and integrity.

The Nine-Two (九二, Jiǔ Èr) is a Yang (刚, gāng) line in the middle position of the lower hexagram, corresponding to the Six-Five (六五, Liù Wǔ) in the middle position of the upper hexagram. As a firm and upright minister, Nine-Two supports Six-Five, which represents a gentle and balanced ruler.

At a time when great difficulties are just beginning to subside, if a ruler (Six-Five) favors deceitful individuals (小人, xiǎo rén) and distances themselves from wise ministers (贤臣, xián chén), they risk plunging into crisis again. Thus, Nine-Two (Jiǔ Èr) must take action to remove malicious advisors and eradicate slanderous speech to truly resolve national troubles.

However, simply adopting a gentle approach (柔顺, róu shùn) is ineffective in dealing with villainous individuals (小人, xiǎo rén), while excessive force might provoke resistance. Nine-Two (Jiǔ Èr) embodies a balanced combination of firmness and gentleness—it is resolute and decisive but not overly aggressive. This enables it to eliminate harmful elements while maintaining stability, represented by the phrase “Hunting Three Foxes, Obtaining the Yellow Arrow”.

The yellow arrow, used for hunting foxes, signifies righteousness and integrity. If the foxes are successfully hunted, the arrow can be retrieved and used again, reflecting a firm yet moderate approach.

“Perseverance leads to good fortune” (贞吉, Zhēn jí) means that Nine-Two must uphold righteousness and integrity in eliminating harmful influences to ensure prosperity.

Example Explanation:
When a company experiences a financial crisis and faces operational difficulties, restructuring is often necessary to stabilize its finances. However, more crucial than financial restructuring is personnel restructuring. A company’s future depends on proactive and capable employees—if the workforce remains complacent and unmotivated, restructuring efforts will be futile.

Yet, if personnel adjustments are too drastic, it can create anxiety and damage employee morale. Therefore, adopting the approach of “Hunting Three Foxes, Obtaining the Yellow Arrow”, a company must identify and promote competent, diligent employees while removing those who are idle or disruptive. This ensures a balance between firmness and flexibility, leading to long-term stability and success.

Six-Three (六三, Liù Sān)

Carrying While Riding, Inviting Robbers (负且乘，致寇至, Fù qiě chéng, zhì kòu zhì), Perseverance Leads to Trouble (贞吝, Zhēn lìn)

• “负” (Fù) means to carry a burden, an act associated with petty people (小人, xiǎo rén).
• “乘” (Chéng) means to ride in a carriage, a privilege historically reserved for noble individuals (君子, jūn zǐ).

The Six-Three (六三, Liù Sān) line is a Yin (柔, róu) line occupying a Yang (阳, yáng) position, sitting at the upper part of the lower hexagram 坎 (Kǎn, the Water Trigram). This represents a petty person (小人, xiǎo rén) of weak character who has attained a high position. It is akin to someone carrying a heavy burden while riding in a carriage, which naturally attracts thieves and robbers (寇, kòu) eager to seize what they do not deserve.

When great difficulties are being resolved, if those in power fail to distinguish between the capable and the unworthy, allowing incompetent and morally deficient individuals to seize high positions, public trust will erode, and chaos will return, plunging the world back into turmoil.

Because petty individuals (小人, xiǎo rén) lack virtue and capability, even when they hold high office, they struggle to perform their duties properly. Eventually, their actions will betray their incompetence, leading to public disgrace and criticism, which is why the line warns “Perseverance leads to trouble” (贞吝, Zhēn lìn).

The only way to prevent disaster is to remove unworthy individuals from high positions, ensuring that leadership remains in the hands of the virtuous.

Example Explanation:

In the Northern Song Dynasty (北宋, Běi Sòng), political factions constantly fought for power, while external threats loomed. During the reign of Emperor Huizong (徽宗, Huīzōng, 1082–1135), he changed the era name to “Jiànzhōng Jìngguó” (建中靖国) to promote moderation, end factional struggles, and pave the way for political reform.

However, shortly after, Huizong entrusted power to Chancellor Cai Jing (蔡京, Cài Jīng), who formed corrupt political cliques, further weakening the government. This ultimately led to the Jin (金, Jīn) invasion of Bianjing (汴京, Biànjīng), resulting in the catastrophic Jingkang Incident (靖康之难, Jìngkāng zhī nàn), where Emperors Huizong and Qinzong (钦宗, Qīnzōng) were captured.

Had Huizong been able to discern between good and evil, removing corrupt officials and appointing capable ministers, he might have prevented the national disaster foretold by “Inviting robbers” (致寇至, Zhì kòu zhì).

Nine-Four (九四, Jiǔ Sì)

– Breaking Free from the Toe, Gathering True Allies (解而拇，朋至斯孚, Jiě ér mǔ, péng zhì sī fú)

• “解” (Jiě): To untie or release, symbolizing liberation from entanglement.
• “而” (Ér): Here, it means “you”, referring to Nine-Four (九四, Jiǔ Sì).
• “拇” (Mǔ): The big toe, representing the Initial Six (初六, Chū Liù), which is lowly and weak.
• “朋” (Péng): Companions of the same kind, referring to noble allies (君子, jūn zǐ).

The Nine-Four (九四, Jiǔ Sì) line is a Yang (刚, gāng) line in a Yang (阳, yáng) position, possessing strength and capability. It is close to the ruler (the Six-Five line), signifying a high-ranking minister or influential figure who bears significant responsibility.

However, Nine-Four (九四, Jiǔ Sì) is entangled with Initial Six (初六, Chū Liù), a petty and weak individual. As the saying goes, “One who stays near vermilion turns red, one who stays near ink turns black” (近朱者赤，近墨者黑, Jìn zhū zhě chì, jìn mò zhě hēi). Therefore, wise and virtuous individuals tend to avoid associating with those of inferior character.

To restore order, Nine-Four must “break free from the toe” (解而拇, Jiě ér mǔ)—that is, sever ties with petty individuals and remove their influence. When this is done, like-minded noble allies (君子, jūn zǐ) will naturally gather, forming a trusted circle to support just governance.

This principle aligns with “Virtue is never alone; it always attracts companions” (德不孤，必有邻, Dé bù gū, bì yǒu lín).

Example Explanation:

In social interactions, “birds of a feather flock together” (物以类聚, Wù yǐ lèi jù). People tend to befriend those who share similar values. Likewise, observing someone’s circle of friends often reveals their true character.

Thus, we should distance ourselves from toxic friendships—this is the principle of “breaking free from the toe” (解而拇, Jiě ér mǔ)—and instead seek relationships that promote personal growth, embodied in “gathering true allies” (朋至斯孚, Péng zhì sī fú).

This follows the Confucian wisdom of “Do not befriend those who are morally inferior to yourself” (无友不如己者, Wú yǒu bù rú jǐ zhě).

Six-Five (六五, Liù Wǔ)

The Noble Person Ensures Liberation, Gaining Favor from the Wicked (君子维有解，吉，有孚于小人, Jūnzǐ wéi yǒu jiě, jí, yǒu fú yú xiǎo rén)

• “维” (Wéi) means to support or protect.
• “解” (Jiě) means to release or liberate.

The Six-Five (六五, Liù Wǔ) line, represented by a Yin (柔, róu) line in the Yang (阳, yáng) position, is the dominant line in the Hexagram of Relief (解卦, Jiě Guà). This line emphasizes the importance of the noble person (君子, jūn zǐ) in holding the highest responsibility. To achieve liberation and success, the noble person must receive the support of others, stay far away from petty individuals (小人, xiǎo rén), and remain free from their entanglements. Only in this way can the desired good fortune be attained, as the hexagram states: “The noble person ensures liberation, bringing good fortune” (君子维有解，吉, Jūnzǐ wéi yǒu jiě, jí).

“Having favor with petty people” (有孚于小人, Yǒu fú yú xiǎo rén) refers to the need for the ruler to use their authority to appoint wise and virtuous individuals and to decisively remove the harmful influence of petty people. In this way, even the petty individuals will be convinced that the noble will be valued, and the wicked will be removed from positions of power. This creates an environment where the unworthy are excluded and the virtuous rise.

Example Explanation:

During the Five Dynasties (五代, Wǔ Dài), the political situation was chaotic, and society was unstable. However, Emperor Shizong of Later Zhou (后周世宗, Hòu Zhōu Shìzōng, Chái Róng, 921–959) enacted reforms that included the severe punishment of corrupt officials and the promotion of talented individuals like Fan Zhi (范质, Fàn Zhì) and Wang Pu (王溥, Wáng Pǔ). By following the principle of “The noble person ensures liberation” (君子维有解, Jūnzǐ wéi yǒu jiě), Shizong restored order and stability. In fact, the Ming dynasty scholar Wang Chuanshan (王船山, Wáng Chuánshān) praised Shizong for his ability to reunite China and restore the glory of the Tang dynasty.

Upper-Six (上六, Shàng Liù)

The Prince Shoots the Hawk from the High Wall, Bringing No Harm (公用射隼于高墉之上，获之，无不利, Gōng yòng shè sǔn yú gāo yōng zhī shàng, huò zhī, wú bù lì)

• “公” (Gōng) here does not refer to the upper line itself, but to the ruler (君主, jūnzhǔ).
• “公用射隼” (Gōng yòng shè sǔn) refers to the ruler using the method of shooting a hawk.
• “隼” (Sǔn) is a hawk, symbolizing a destructive and harmful person.
• “墉” (Yōng) refers to a high defensive wall, protecting the city from external threats.

The Upper-Six (上六, Shàng Liù) line, a Yin (柔, róu) line in the Yin position, represents the final stage of the Hexagram of Relief (解卦, Jiě Guà). It is like a hawk perched on a high wall, representing a great harm that is difficult to eliminate. In times of unrest or impending chaos, the ruler must take action to remove the threat—in this case, by shooting the hawk from the high wall, which is a metaphor for eliminating the destructive forces (like the wicked or harmful individuals) from the highest positions of power. Only once this is done can all dangers and challenges be fully resolved, as the hexagram states: “There is no harm in this” (无不利, Wú bù lì).

Example Explanation:

During the Spring and Autumn Period (春秋时代, Chūnqiū Shídài), Duke Huan of Qi (齐桓公, Qí Huán Gōng), with the aid of his capable minister Guan Zhong (管仲, Guǎn Zhòng), became the most powerful ruler in China. Before his death, Guan Zhong warned Duke Huan to never trust certain corrupt officials, including Shu Diao (竖刁, Shù Diāo), Yi Ya (易牙, Yì Yá), and Kai Fang (开方, Kāi Fāng). However, Duke Huan did not heed the warning, and he instead promoted these corrupt individuals to important positions. As a result, political disorder grew, and Duke Huan eventually died amidst turmoil caused by these individuals, illustrating the tragic consequences of failing to “shoot the hawk” (射隼, shè sǔn) and remove harmful influences when they are still within reach.