Hexagram 46升Pushing Upward
Wind below, earth above — the wood seed pushing up through the ground, the slow continuous rise into the open air. Pushing Upward is the canonical instruction for the period of visible steady ascent, the stretch when the climb is already underway and the work is simply to keep climbing well: the season of compounding effort, the year after the coalition gathered, the arc when each small step lands cleanly and the next one is already available. The decision it presses is not whether to rise but how — whether the rise is being marked with the right recognition at each level, whether you have actually gone to see the person whose judgment the climb needs, and whether you can hold the discipline of accumulating small steps without forcing the pace or losing your nerve.
60-second read
Pushing Upward answers a single question: the rise is already happening — how do you climb it well? The hexagram statement is unusually generous: supreme success, go to see the great person, do not be anxious, advance to the south is fortunate. The instruction underneath is the Xiang commentary's, and it is structural rather than tactical — accumulate the small to make the great. The discipline is the perseverance of paced small steps, the seed pushing up through the earth without forcing its arc. The temptation is to over-manage a climb that is already working. Do not be anxious. The rise is already underway; your job is to keep it honest, mark it at the right levels, and refuse to force its pace.
The hexagram
升：元亨，用見大人，勿恤，南征吉。
Pushing Upward: supreme success. Use to see the great person. Do not be anxious. Advance to the south, fortunate. — Translation by YiGram Editorial from the classical Chinese
“Shăng (intimates that, under its conditions, there will be) great progress and success. Seeking by (the qualities implied in it) to meet with the great man, its subject need have no anxiety. Advance to the south will be fortunate.”
— James Legge, The Sacred Books of the East: The I Ching (1882), public domain.
The six lines
Click any line on the hexagram to read its passage. Use ↑ and ↓ after focusing the hexagram to step through the six positions.
允升，大吉。
Trusted ascent — great fortune.
“The first SIX, divided, shows its subject advancing upwards (with the welcome of those above). There will be great good fortune.”
— Legge (1882)
Line 1 is the yin at the bottom of the lower trigram — Xun, the wind that enters and the wood that grows. The line names the entry condition of the entire hexagram: 允升, trusted ascent. At the seed position you are welcomed upward by the positions above; the rise does not begin against resistance but with the active consent of the configuration you are rising into. The verdict is the most generous in the early lines: 大吉, great fortune. The discipline at line 1 is not to demonstrate worthiness but to actually move — to begin the ascent that the positions above have already agreed to receive.
In a decision context this is the line of the promotion a manager has been waiting to offer, the study a supervisor has already signaled the committee will wave through, the role a community has quietly agreed is yours to step into. The tendency at line 1 is to over-justify the move — to build the case for the rise as if the people above were skeptical. The hexagram is explicit that they are not skeptical; they are already receptive. People who learn to read line 1 cleanly stop spending effort on the unnecessary defense and put it into the climb itself. The trust is already granted. The fortune at line 1 is unconditional once you accept the welcome and begin to climb.
孚乃利用禴，無咎。
With sincerity, even the modest spring offering is advantageous. No error.
“The second NINE, undivided, shows its subject with that sincerity which will make even the (small) offerings of the vernal sacrifice acceptable. He will commit no error.”
— Legge (1882)
Line 2 is the centred yang of the lower trigram, the mover who has begun the climb and now stands where sincerity matters more than scale. The line uses the same 孚乃利用禴 clause that appears at H45 line 2 — with sincerity, even the modest vernal offering is acceptable — and the parallel is structurally instructive. Where H45 named the participant being drawn upward into the assembly, H46 names the ascender who has reached a working height and is now expected to mark the rise with an offering sized to the moment rather than to the destination.
The decision-relevant translation is the discipline of right-sized recognition during the ascent. People who reach line 2 typically discover that the milestone they have just cleared does not call for a victory tour. The mentor who welcomed the ascent at line 1 does not want the elaborate report; the colleagues who backed the climb do not want a chest-thumping retrospective. The line is explicit that the small clean offering — the brief honest update, the modest acknowledgement, the quiet thank-you to the people above — is exactly the offering the moment calls for. The 無咎 verdict is unconditioned once the sincerity is real. The ascender who skips the offering altogether, or who inflates it to fit a level they have not yet reached, both produce error; the discipline is to offer the spring sacrifice.
升虛邑。
Ascending into the empty city.
“The third NINE, undivided, shows its subject ascending upwards (as into) an empty city.”
— Legge (1882)
Line 3 is the top of the lower trigram — the point where you cross from the inner working position out into public-facing territory — and the image is the bluntest in the hexagram. 升虛邑, ascending into the empty city. There is no resistance because there is no one there. The configuration above you at line 3 has gone quiet; the gates are open; the streets are unwatched. The line refuses to label the condition as either fortunate or unfortunate — no verdict is attached — because the emptiness is itself the diagnostic. The ascent is unopposed and uncontested here, and you must decide what to do with territory that no one is defending and no one is occupying.
In a decision context this is the line of the vacant committee chair no one has stepped forward to fill, the research question a retiring scholar has quietly left open, the public role the field has implicitly conceded to whoever will take it. The temptation at line 3 is to read the empty city as victory and plant the flag triumphantly. The hexagram is more careful than that. The empty city is taken without struggle precisely because the people above have not yet decided whether the city is worth defending. The ascent is permitted; the city is entered; the work of legitimising the occupation belongs to the next level. People who reach line 3 should record the unusual emptiness honestly and proceed without confusing the absence of opposition with the presence of a mandate. The empty city has been ascended into. The next move is line 4.
王用亨于岐山，吉，無咎。
The king performs the offering on Mount Qi — fortune, no error.
“The fourth SIX, divided, shows its subject employed by the king to present his offerings on mount Khî. There will be good fortune; there will be no error.”
— Legge (1882)
Line 4 is the entry into the upper trigram — Kun, the earth that yields to the ascending wood — and the image is the most specific in the hexagram. 王用亨于岐山, the king performs the offering on Mount Qi. Mount Qi was the founding-dynasty altitude of the Zhou: the mountain from which King Wen and King Wu read the mandate that would replace the Shang, the sacred high ground on which the ritual sacrifice marked the legitimacy of the new house. The line names that height as the height of the ascent. At line 4 you have risen to the position where the rise must be sanctified through the proper offering at the proper mountain — the position the institution recognises as the threshold of legitimacy.
The decision-relevant translation is honest about the politics of the founding-altitude offering. People who reach line 4 — in an institution, a profession, a public office — typically discover that the ascent has reached the point where the work itself is no longer enough; the rise must be ritualised in front of the body that confers legitimacy. The inaugural lecture that seats a scholar in the chair, the swearing-in that installs an official, the public commitment ceremony that locates the work inside the larger institution — all of these are the Mount Qi offering in modern form. The fortune named is unconditional; the no-error verdict follows automatically. But the line is explicit that the offering is the work. Whoever arrives at line 4 and skips the Mount Qi ritual converts the no-error verdict into the line-3 problem one level higher — an empty city without the founding sanctification that would have made the occupation legitimate.
貞吉，升階。
Firm correctness — fortune. Ascending the stairs.
“The fifth SIX, divided, shows that with firm correctness there will be good fortune in advancing upwards as by successive steps.”
— Legge (1882)
Line 5 is the ruler line and the image the hexagram has been preparing you for: 升階, ascending the stairs. The stairs are the deliberate, paced, architectural form of the ascent — not the seed pushing up through the earth, not the empty city entered without resistance, not the founding mountain on which the sacrifice was made, but the formal graduated steps of an institutionalised rise. At line 5 you climb in the structure the institution has built for climbing, one step at a time, in the position the ruler line confers. The verdict requires firm correctness — 貞 — and the fortune follows from it.
The decision-relevant translation is the discipline of an institutional ascent taken at its proper pace. The resident becoming an attending physician, the associate professor going up for a named chair, the officer promoted through the ranks, the executive stepping into a larger leadership seat — all of these are line-5 stair-climbing positions. The instruction is explicit that the stairs are real and the ascent is permitted, but the firm-correctness clause is load-bearing. Whoever tries to skip stairs or take them out of order forfeits the fortune; whoever climbs one step at a time, in the order the institution sequences them, receives it. This is the line that says the jump two rungs up the ladder is still climbed as one step in a sequence, not as a leap; the move from doing the work to leading the people who do it is climbed as a single step, not vaulted. The hexagram does not promise unlimited ascent. It promises that the stairs the institution has built can be climbed — when they are climbed with the correctness the position requires.
冥升，利于不息之貞。
Blind ascent — advantage in the unceasing firm correctness.
“The topmost SIX, divided, shows its subject advancing upwards blindly. Advantage will be found in his maintaining unceasingly (the firm correctness shown in this hexagram).”
— Legge (1882)
Line 6 is the topmost line of Pushing Upward — the height beyond the institutional stairs, the position where you are still rising but can no longer see the configuration above clearly. The hexagram is uncommonly honest about this position. 冥升, blind ascent — you keep climbing without the visibility that would tell you whether the rise is still being welcomed or whether the ground has shifted beneath you. The corrective named is unusual: 利于不息之貞, advantage in the unceasing firm correctness. The line does not order you to stop. It permits you to keep climbing only on one condition — that the firm correctness becomes unceasing, that the discipline of the lower lines is sustained without a break at the height where you can no longer verify by sight that it is still working.
The decision-relevant translation is severe and corrective. People who reach line 6 typically discover that the rise has carried them past the point where the original feedback still works. The deputies have stopped pushing back in the meeting; the reviewers have stopped correcting the public statements; the people closest in have stopped saying the hard thing. The room has gone quiet not because the climb is complete but because you have risen above the positions that were keeping it honest — the professor no student will contradict, the surgeon no junior will question, the official the staff has learned not to challenge. The hexagram is explicit that the blind ascent is not an automatic failure — advantage is named — but the advantage is conditioned on the firm correctness becoming unceasing. Keep climbing without that discipline and you get the blind ascent without its corrective; sustain the unceasing correctness and you can climb on. Read against the Xiang commentary's prescription — accumulate the small to make the great — line 6 is the height at which the accumulation has to be done internally, without the external feedback that made it easier lower down.
PostureWood growing through earth · accumulating the small
Pushing Upward puts Wind below and Earth above. The lower trigram Xun is the wood that enters and the wind that penetrates; the upper trigram Kun is the level earth, the receptive ground above. The image is unusually concrete: a seed at the base of the configuration, pushing upward through earth that yields rather than resists. The Tuan commentary names the structural mechanism in a phrase: 柔以時升 — the yielding ascends at the right time — followed by 巽而順, penetrating with compliance. The hexagram does not picture force against resistance; it pictures a configuration in which the ground above wants the wood to rise, and the discipline of the ascender is to push up at the rhythm the ground’s compliance can sustain.
The hexagram statement names every load-bearing element of the ascent. 元亨 — supreme success — sets the generous verdict before the lines begin. 用見大人 — use to see the great person — locates the senior whose welcome at line 1 makes the trusted ascent possible. 勿恤 — do not be anxious — is the most distinctive instruction in the entire hexagram and the corrective to the typical ascender’s tendency to over-monitor the rise. 南征吉 — advance to the south is fortunate — gives the ascent its direction. The whole hexagram statement is the I Ching’s most explicit instruction that the period of visible ascent does not require you to force its arc; the ground above is already receptive, and the discipline is the perseverance of paced small steps in the right direction. The Xiang compresses the entire posture into a four-character instruction: 積小以高大 — accumulate the small to make the great. The ascent is always made of increments below the threshold of heroic action.
Failure modesBlind ascent (line 6) without the firm correctness clause
The dominant failure mode is the line-6 blind ascent without the corrective clause — 冥升 sustained past the point at which the feedback around you has gone quiet. The deputies stop pushing back; the reviewers stop correcting; the people closest in stop saying the hard thing. You read the silence as endorsement and keep climbing without the unceasing firm correctness that the line explicitly attaches as the condition of continued advantage. The result is the leader who rose past the point where the rise was still being checked and who keeps ascending without the internal discipline that the people around them have stopped supplying. The secondary failure mode is the inverse at line 4: skipping the 王用亨于岐山 founding-mountain offering and treating the ascent as if it were a private, procedural matter. The hexagram is explicit that the founding-altitude ritual is the work, not decoration on the work. Both failures share a root: an ascender who reads the supreme-success clause of the hexagram statement and forgets that the supreme success is conditioned on the discipline of accumulating the small, step by step.
Application & adjacentQuestion shape · Hexagram 45 pair · After the assembly, the ascent
A note on the question shape this hexagram answers best. Pushing Upward rewards questions framed around a specific current or upcoming period of visible steady ascent — the season of compounding effort, the year after the coalition gathered, the climb through the ranks of an institution, the stretch of steady advance that follows a hard-won turning point. It is less useful for vague questions about whether long-term growth will happen; for that, re-read with Hexagram 32 — Duration — or Hexagram 53 — Gradual Progress — depending on whether the question is about endurance or about pacing. Pushing Upward presumes the rise is already underway. The hexagram is the instruction layer for what to do once the climb is visible.
The canonical adjacent reading is Hexagram 45 — Gathering — the King Wen pair to Pushing Upward. Where Hexagram 45 names the moment of convergence at a single ritual gathering, Hexagram 46 names the gradual ascent that follows once a coalition has already gathered. The two together form a clean arc: in Hexagram 45 the assembly forms at one moment in the ancestral temple; in Hexagram 46 the gathered coalition pushes upward through the next several stages, step by step, the way wood grows out of the earth. The pair tells anyone leading a rise that the convening is the first move, not the whole move. The town meeting that aligned the neighborhood is the prelude to the long campaign of building; the convention that launched a movement is the prelude to the years of patient organizing. Reading 46 alone without 45 forgets that the ascent requires a coalition that first had to be gathered; reading 45 without 46 mistakes the gathering for the destination.
The line-4 Mount Qi offering is the hexagram’s central hinge. Line 4 carries the founding-altitude ritual at which the ascent is sanctified by the institution that confers legitimacy, and the fortune-and-no-error verdict is unconditional once the offering is made. The decision-relevant move for the mover at line 4 is to refuse the temptation to treat the climb as a private, procedural matter and instead to ritualise the rise in front of the body that grants the mandate — the inaugural lecture, the swearing-in, the public commitment ceremony. The decision-relevant move for the great-person figure named in the hexagram statement is to actually make themselves available to be seen at line 1, when the trusted ascent is asking for the senior’s welcome. The decision-relevant move for the mover at line 6 is to convert the unceasing firm correctness from an external check into an internal discipline, because the people above have gone quiet not because the climb is complete but because the rise has carried you past the positions that were keeping it honest.
SynthesisYiGram Editorial
Each Western line of reading approaches Pushing Upward from a different angle. James Legge transliterates 升 as “Shăng” and frames the hexagram within his Confucian moral lens — the canonical instruction about great progress and success when the actor seeks to meet with the great man, with the southern advance read as the auspicious direction of legitimate political rise. Richard Wilhelm’s symbolic-philosophical posture reads the hexagram as “Pushing Upward” in the more general sense of the slow continuous ascent — the organic image of wood growing through earth, the gradual unforced rise that compounds. A reading in the lineage of Carl Jung’s 1949 foreword would treat 46 as a marker of psychic individuation — the gradual ascent of latent contents from the unconscious into integrated consciousness, the wood seed of the Self pushing upward through the earth of unexamined material. Bradford Hatcher’s linguistic project (below) abandons all three framings and returns to the semantic field of 升 itself — ascent, climb, improvement, the full vocabulary range of upward motion and self-betterment. None of these readings is quoted on this page; the synthesis is YiGram Editorial’s characterization of each tradition’s posture, written so a reader can triangulate the field without us reproducing copyrighted text.
Reception historyLegge · Wilhelm · Baynes · Jung
The Western reception of the I Ching has two main lines. The first is James Legge’s 1882 missionary translation in the Sacred Books of the East series — methodical, Victorian, framed around Confucian moral readings. It is the public-domain anchor reproduced above. The second is Richard Wilhelm’s 1923 German translation, prepared in Qingdao in collaboration with Lao Naixuan — sympathetic, philosophical, closer to Daoist intuitions. Cary F. Baynes rendered Wilhelm into English in 1950, with a foreword by Carl Jung that introduced the book to Western psychology as a window onto synchronicity and the unconscious.
We cite these two lines by name to credit the reception history and to help search systems and readers resolve the entities; the Wilhelm/Baynes text itself and Jung’s foreword remain in copyright and are not quoted on this page. A more recent academic-linguistic line is represented by Bradford Hatcher’s Yijing project (1990s–2010s), which appears in the next section under his explicit redistribution permission.
Bradford HatcherVerbatim · © 2011
Hatcher organizes each hexagram around six short clusters of keywords that sketch the field of decision and association the Chinese name opens onto. For Hexagram 46 升, his clusters are:
Ascend, climb, mount, improve, upgrade; to rise above, build up, make up, add up Ambition, boldness, opportunism, preferment, taking of advantages, surmounting Developed proficiency, skill, mastery, competence, training, elevation, graduation Practice, education, edification; accretion, assimilation, constitution, construction Self-betterment, improvement, personal growth & bests; raising / rising standards Elevate, promote, overcome; graduated task; paced efforts, measuring of progress
Hatcher’s framing is vocabulary-centred rather than narrative — the reader is invited to feel the semantic shape of the Chinese name through the spread of English fragments. For his longer notes and the full glossary entry, read the complete passage on hermetica.info.
Quoted verbatim from Bradford Hatcher, Yijing Hexagram Names and Core Meanings (Version 12.1, 2011), hermetica.info/GuaMing.htm. © Bradford Hatcher, 2011. Reproduced under the author’s explicit permission to redistribute his work intact, with copyright notice. Bradford Hatcher (d. June 2020); site maintained to preserve his work.
SynthesisYiGram Editorial
Read across the four Chinese traditions, Hexagram 46 names a very specific working posture: a period of visible steady ascent in which the configuration above yields to the rise, and the discipline of the ascender is the perseverance of paced small steps rather than the management of opposition. The Wings give the canonical reading: the yielding ascends at the right time, penetrating with compliance; the firm at the centre and corresponded to; the noble person complies with virtue, accumulating the small to make the great. Wang Bi sharpens the structural reading: 升 is not a hexagram about ambition but about the configuration in which the climb is unopposed, and the line-by-line texts describe specific altitudes at which the unopposed rise requires increasingly specific ritual framing. Zhu Xi reframes the hexagram around the line-4 Mount Qi offering — treating the founding-altitude sacrifice as the hexagram’s defining ethical claim and the threshold at which the ascent becomes legitimate rather than merely permitted. The divinatory manual Bushi Zhengzong sits in the practical najia tradition; YiGram, following it, reads 46 as a marker for an active or upcoming period of visible ascent — promotion arc, growth quarter, institutional climb, post-round operational scale-up — not as commentary on whether the actor deserves the rise. The unified posture across all four sources is the same: Pushing Upward is a discipline for accumulating the small steps, sanctifying the climb at the proper altitudes, and sustaining the unceasing firm correctness at the line-6 position where the external feedback has gone quiet.
Yi ZhuanTuan + Xiang · Ten Wings
The Ten Wings are the canonical Confucian commentary stratum embedded in the received Yijing. For Hexagram 46 the two most directly relevant Wings are the Tuan Zhuan (彖傳, the Judgement Commentary) and the Xiang Zhuan (象傳, the Image Commentary).
Tuan 彖傳: 柔以時升，巽而順，剛中而應，是以大亨。用見大人，勿恤，有慶也。南征吉，志行也。
The yielding ascends at the right time, penetrating with compliance; the firm at the centre and corresponded to — therefore great success. “Use to see the great person, do not be anxious” — felicity. “Advance to the south, fortunate” — the will is carried out.
Xiang 象傳: 地中生木，升。君子以順德，積小以高大。
Wood growing within the earth — Pushing Upward. The noble person accordingly complies with virtue, accumulating the small to make the great.
The Tuan does the structural work: the Xun-below / Kun-above configuration of penetrating wind under yielding earth is what makes the ascent possible without opposition, and the line-2 firm at the centre with its line-5 correlate is what makes the climb cohere across altitudes. The same Wing names the great-person seat — 用見大人，勿恤, use to see the great person, do not be anxious — as the hexagram’s operational entry condition, and attaches the felicity verdict to the visit. TheXiang compresses the whole hexagram into a four-character ethical instruction: 積小以高大 — accumulate the small to make the great — treating the paced step-by-step ascent as the only true mechanism of legitimate elevation. Translations by YiGram Editorial from the classical Chinese.
Classical commentariesWang Bi · Zhu Xi · Bushi Zhengzong
Wang Bi (Zhouyi Zhu, 3rd century) reads Hexagram 46 as a hexagram about the unopposed configuration rather than about ambition. For Wang Bi the analytical centre is the 柔以時升 clause — the yielding ascends at the right time — and the emphasis falls on the timing rather than on the climb itself. The line-by-line texts describe specific altitudes at which the unopposed rise requires increasingly specific framing: the trusted ascent at line 1, the spring offering at line 2, the empty city at line 3, the Mount Qi sacrifice at line 4, the institutional stairs at line 5, and the blind ascent at line 6. For Wang Bi the line-3 empty city is the hexagram’s most diagnostic image: the ascent that meets no resistance because the configuration above has not yet decided whether to defend the territory.
Zhu Xi (Zhouyi Benyi, 1188) reframes the hexagram around the line-4 Mount Qi offering. For Zhu Xi the王用亨于岐山 clause is the hexagram’s defining ethical claim: the founding-altitude sacrifice at the Zhou house’s sacred mountain is the threshold at which the ascent becomes legitimate rather than merely permitted. The resolution of the seeming tension between the line-2 modest spring offering and the line-4 great mountain offering is altitudinal — the spring sacrifice belongs to the working altitude of line 2, the Mount Qi sacrifice belongs to the founding altitude of line 4, and the discipline of the hexagram is matching the offering to the altitude. Zhu Xi reads the line-6冥升 clause as the hexagram’s most honest moment: the ascent continued past the altitude where the configuration can still check it, and the corrective is internal rather than external.
The Bushi Zhengzong (Qing-dynasty divinatory manual, 1709) is a practical najia handbook: it casts a hexagram against a concrete question rather than expounding it philosophically. In that spirit YiGram reads 46 for questions about an active or upcoming period of visible steady ascent — promotion arc, growth quarter, post-round operational scale-up, institutional climb through ranks, founder transition from product-market fit into operational scale — treating it not as a hexagram about whether the actor deserves the rise but as the cast that applies when a specific climb is on the calendar. The practical recommendation tracks the line position the question lands at: accept the welcome at line 1; offer the modest sincerity at line 2; record the unusual emptiness honestly at line 3; perform the founding-altitude ritual at line 4; climb one stair at a time at line 5; sustain the unceasing firm correctness internally at line 6.
Translations and paraphrase by YiGram Editorial from the classical Chinese. We do not reuse any modern third-party English rendering of these commentaries.
These method notes are not required to read the hexagram. They organize the traditional six-line structure for readers who want to see the rule layer beneath the plain-language reading.
Palace: Zhen (thunder / wood), fourth-generation (震宫四世). Binary, bottom-up: 011000. Lower trigram: Xun (wind / wood). Upper trigram: Kun (earth). Shi line: 4. Ying line: 1.
The line branches, bottom-up, follow the Xun-below / Kun-above najia composition for Pushing Upward: 丑 (line 1), 亥 (line 2), 酉 (line 3), 丑 (line 4), 亥 (line 5), 酉 (line 6). Read against the Zhen palace, whose element is wood, the six-relatives assignments are: line 1 丑 (earth) — wealth (妻財); line 2 亥 (water) — parents (父母); line 3 酉 (metal) — officials (官鬼); line 4 丑 (earth) — wealth (妻財); line 5 亥 (water) — parents (父母); line 6 酉 (metal) — officials (官鬼).
The shi line at position 4 carries wealth (丑, earth), the element that the Zhen palace’s own wood overcomes — the mover at the shi line stands above the resource the palace’s native element acts upon. This is the najia correlate of the line-4 Mount Qi offering: the mover at the founding-altitude position holds the resource over which the palace’s wood has controlling authority, and the offering ritualises the relationship between the ascender and the ground they have risen onto. The ying line at position 1 carries wealth (丑, earth) as well — the receiving position at the bottom of the configuration is the same earthy resource as the shi line above, the seed’s ground identical in substance to the ground the rise will stand on. Read as a structural pair, the shi-ying axis of Pushing Upward says that the mover’s position above and the receiving position below share the same elemental ground, and the ascent is the journey of wood through that shared earth. The structural correlate of the Xiang’s 地中生木: wood growing within the earth, the ascender rising through the medium that already holds the ground from which they began.
For a cast, this static layer records the palace, generation label, shi and ying positions, each line's branch and six-relative, moving-line positions, transformed hexagram, and the use-spirit selected by question category. The public page keeps that structure as a method note rather than as default reading text.
Audit status: beta. The static-layer tables are pulled from the standard 京房纳甲 sequence and have not yet been cross-checked against the three reference texts named in the methodology. Errors should be reported against the v0.1.0 rule version in the GitHub rules directory.
For the full pipeline (how the static layer reaches the AI interpretation), see Methodology → Najia engine.
Sources
- Classical text of the Yijing (周易) — hexagram and line statements (卦辭 / 爻辭) from the received Zhou-dynasty edition. Public domain.
- James Legge, The Sacred Books of the East, Vol. XVI: The Yi King, Oxford University Press, 1882. Public domain.
- Zhu Xi (朱熹), Zhouyi Benyi (周易本義), 1188. Public domain.
- Wang Bi (王弼), Zhouyi Zhu (周易注), 3rd century. Public domain.
- Bushi Zhengzong (卜筮正宗), Qing-dynasty divinatory manual, 1709. Public domain.
- Tuan Zhuan (彖傳) and Xiang Zhuan (象傳), two of the Ten Wings (十翼). Public domain.
- Bradford Hatcher, Yijing Hexagram Names and Core Meanings (Version 12.1, 2011). © Bradford Hatcher, 2011. Reproduced under the author’s explicit permission to redistribute his work intact, with copyright notice; this page quotes the “Key Words” subsection only and links readers to the full original for the longer notes. Bradford Hatcher (d. June 2020).
All Chinese-to-English translations on this page are by YiGram Editorial, working directly from the classical Chinese. We do not reuse third-party modern English translations of any of the listed Chinese sources. Read the full source policy in the methodology page.
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