I Ching Hexagrams:Qian (Modesty) Trigram

Qian (Modesty): The Virtue of Humility and Restraint

The concept of Qian embodies modesty and humility, describing a person who possesses virtue without arrogance and achieves merit without boasting. The Qian hexagram is formed by combining the Gen (Mountain) and Kun (Earth) trigrams.

From the perspective of the hexagram’s structure, Gen represents a mountain and occupies the lower trigram, while Kunsymbolizes the earth and resides in the upper trigram. The imagery of a towering mountain beneath the lowly earth reflects the idea of a person with noble virtue who remains humble. This results in the principle of being “honored yet radiant, humble yet unassailable.” In other words, a person of high status who practices humility will shine even more brightly through their virtue. Conversely, a person of low status who remains modest will naturally adhere to proper conduct and decorum.

Qian. Success. The noble person perseveres to the end.

In terms of its inherent qualities, the Qian hexagram exhibits internal restraint (Gen) and external submission (Kun). Restraining oneself internally while maintaining an attitude of outward compliance and deference embodies the essence of possessing noble virtue without self-importance. Such humility inherently paves the way for success. A noble person who embodies the virtue of modesty can endure hardships, bending without breaking and turning adversity into opportunity, thus fulfilling the hexagram’s teaching that “the noble person perseveres to the end.”

In the I Ching, hexagrams consisting of one yang line and five yin lines each convey unique meanings. When the single yang line appears at either the top or bottom of the hexagram, as in Bo (Splitting Apart) or Fu (Returning), it symbolizes the waxing and waning of yang energy. If the yang line is situated in the central positions of either the upper or lower trigram, as in Bi (Holding Together) or Shi (The Army), it represents a focal point to which the yin lines are drawn. When the yang line appears at the third or fourth position, where the two trigrams meet, its placement defines the nature of the hexagram. For example, when the yang line retreats from the upper trigram to the lower, it forms the Qian hexagram. Conversely, when it advances from the lower trigram to the upper, it creates the Yu (Enthusiasm) hexagram.

Thus, the Xiang Zhuan (Commentary on the Image) of the Qian hexagram states:
“Qian signifies success. The way of heaven descends to illuminate, and the way of earth rises in humility.”

Though the six lines of the Qian hexagram may exhibit phenomena like misplaced positions, lack of correspondence, or encounters with firmness, none of these lead to adverse omens such as misfortune, regret, or disgrace. This is the power of modesty. Among the sixty-four hexagrams of the I Ching, only the Qian hexagram features auspicious or universally favorable judgments for every line, a testament to the virtue of humility.

Illustrative Insight:
Laozi once said:
“Nothing in the world is softer than water, yet it overcomes the hard and unyielding. Nothing can substitute for it.”
Like water, a person who practices humility and self-restraint, remaining lowly and unassuming, becomes invincible to external forces. As the saying goes, “Arrogance invites loss, while humility brings benefit.” The beauty of humility lies in this profound truth.

Line 1 (初六): The Modest Noble Person. Crossing the Great River Brings Good Fortune.

The first line of the Qian hexagram is a yin line positioned at the very bottom, embodying extreme humility. Being both a yin line and at the lowest position, it represents a state of utmost modesty, hence the phrase “谦谦” (“modest upon modest”). When a noble person embodies such profound humility, refraining from seeking credit or boasting of virtue, others will naturally rally around them. Even in times of great adversity, they need not fear calamity. In daily life, this attitude ensures consistent success and auspicious outcomes.

Example Interpretation:
During the Three Kingdoms period, Liu Bei (161–223) found himself in dire straits before the Battle of Red Cliffs. Without a stable territory of his own, he wandered and relied on various warlords for shelter, often facing relentless pursuit and hardship. Despite his struggles, Liu Bei maintained humility and earned the loyalty of those around him through his virtuous conduct. Even at his lowest point, he was followed by devoted supporters. His modesty and sincerity also led him to make three personal visits to Zhuge Liang’s thatched hut, demonstrating his earnestness in seeking Zhuge Liang’s assistance. This ultimately resulted in Zhuge Liang joining Liu Bei, helping him establish one of the Three Kingdoms.

Line 2 (六二): Resonating Modesty. Perseverance Brings Good Fortune.

The term “鸣” (resonating) here signifies spreading one’s reputation far and wide. The second line, being a yin line in a yin position, reflects gentleness and humility. Situated in the middle of the lower trigram, it represents a balanced path free from extremes. This line’s modest virtue is not only held within but also reflected in outward behavior, spreading its influence near and far. However, even with widespread recognition, the person does not become arrogant or complacent, instead remaining committed to gentleness and righteousness, resulting in good fortune.

Example Interpretation:
Bao Shuya, a key supporter of Duke Huan of Qi, is a perfect example of this principle. Despite being the primary contributor to Duke Huan’s rise to power, Bao Shuya did not grow arrogant or seek personal gain. Instead, he humbly recommended Guan Zhong to serve as Duke Huan’s chief minister, willingly taking a subordinate position. While Guan Zhong’s exceptional governance has been widely praised, later generations often commend Bao Shuya even more for his modesty and self-restraint. Bao Shuya’s unwavering adherence to humility and propriety allowed his descendants to maintain their noble family traditions, holding hereditary positions for over ten generations and producing many distinguished officials in the state of Qi.

Line 3 (九三): Humble Through Hard Work. The Noble Person Perseveres to the End. Good Fortune.

The third line of the Qian hexagram is a yang line in a yang position, representing strength and alignment with its proper place. It is also the only yang line in the entire hexagram, making it a focal point for the surrounding yin lines, which naturally gravitate toward it. Positioned at the uppermost part of the lower trigram, this line symbolizes someone trusted by rulers above and respected by the people below. Despite their prominent position and accomplishments, they remain humble, restrained, and true to the proper path.

Being modest in ordinary circumstances is easy; the true challenge lies in remaining humble after achieving great merit or success. Line 3 exemplifies this ideal, echoing the hexagram’s statement: “The noble person perseveres to the end,” ensuring good fortune.

Example Interpretation:
Throughout history, great generals often achieve extraordinary fame, yet few can withdraw gracefully. This is usually because their prominence overshadows their rulers, and they fail to adopt humility and self-restraint. Han Xin, a founding general of the Han Dynasty, was a brilliant strategist and accomplished countless victories. Unfortunately, he could not emulate Zhang Liang, who practiced humility and withdrew from power. Han Xin’s overbearing achievements eventually threatened the emperor, leading to his demotion and forced rebellion, ending in his downfall and the destruction of his legacy.

Line 4 (六四): No Adversity. Modesty Prevails.

The term “扬” (here synonymous with “麾”) means “to wave away” or “to direct.” The fourth line, a yin line in a yin position, aligns perfectly with its proper place and resides in the lower part of the Kun trigram, symbolizing gentleness and humility. Though modest and restrained, this line sits close to the ruler (line 5) and above the noble contributor (line 3). To maintain harmony, it must wave away the potential threat posed by the strong yang line below, redirecting the focus toward itself with humility and submission.

While the yin line at line 4 theoretically has a disadvantage in attempting to suppress the yang line at line 3, the line’s commentary assures us that “no adversity” arises. This is due to the power of modesty (扬谦), which neutralizes conflict and ensures success.

Example Interpretation:
During the Warring States period, Lian Po, a renowned general of Zhao, became resentful of Lin Xiangru, a minister who earned significant achievements in diplomacy and was deeply trusted by the King of Zhao. Despite Lian Po’s hostility, Lin Xiangru chose not to retaliate, instead going to great lengths to show humility and avoid direct conflict. His modesty eventually moved Lian Po to shame, prompting the general to admit his faults and apologize by presenting himself with a bundle of thorny brambles on his back. Their reconciliation allowed them to work together for the prosperity of Zhao, which flourished under their united efforts.

Line 5 (六五): Not Wealthy Due to Neighbors. Advantageous to Engage in Conquest. No Adversity.

In this context, a yang line represents “substance” or “wealth,” while a yin line signifies “emptiness” or “poverty.” The neighboring lines to Six Five are all yin lines, symbolizing emptiness, which is why the commentary states: “Not wealthy due to neighbors.” However, this state of emptiness fosters humility, and the upper trigram (Kun) composed of three yin lines embodies pure modesty. The potential danger lies in excessive humility; over-modesty can be as harmful as insufficient humility, as both deviate from the middle path.

While Six Five possesses abundant humility, it lacks sufficient strength or authority. As a ruler, humility alone is insufficient; it must be balanced with firmness and decisiveness to inspire both respect and loyalty. At this point, the people place their trust in the noble contributor of Line Three, rather than in the ruler at Line Five. Thus, the ruler must adopt the strategy of “engaging in conquest” to restore balance and establish authority. This refers to taking action to consolidate power, addressing disparities, and ensuring equitable governance. Through this, the ruler achieves harmony and fairness, resulting in “no adversity.”

Example Interpretation:
During the Han Dynasty, Emperor Yuan (Liu Shi, 76–33 BCE) expressed an early commitment to practicing the Confucian Way of Kings upon ascending the throne. However, his father, Emperor Xuan, advised him that the Han Dynasty owed its survival to a balance between the Way of Kings (benevolence) and the Way of Hegemony (firmness). Sole reliance on benevolence, Emperor Xuan warned, could have led to the dynasty’s demise. This reflects the principle of “advantageous to engage in conquest”—asserting authority and strength when necessary to achieve stability and prosperity.

Line 6 (上六): Resonating Modesty. Advantageous to Mobilize Troops. Administer Your Domain.

The phrase “mobilize troops” implies adopting firm and decisive actions, while “administer your domain” refers to managing internal affairs effectively, with an emphasis on self-restraint. The top line, a yin line at the peak of the Kun trigram, embodies extreme humility. Its reputation for modesty spreads far and wide, yet this excessive humility prevents the individual from realizing their full potential or achieving their intended goals.

The commentary suggests that while modesty is virtuous, it must be balanced with strength and determination (刚武). To achieve harmony, the ruler must adopt decisive measures to govern their own domain rather than seeking external conquests. This represents the need for internal discipline and self-regulation to ensure stability and order.

Example Interpretation:
Confucius once advised his hesitant and indecisive disciple Zai Yu that one should act immediately upon recognizing a course of action aligned with righteousness. Similarly, a ruler must avoid excessive modesty or hesitation when addressing state affairs. Overindulgence in gentleness and restraint often leads to indecision and inefficiency, hindering governance. In extreme cases, it may even result in the fall of a nation. Balancing humility with firmness ensures that benevolence is accompanied by resolute governance.