Inner Truth, Line 1

The first line of Inner Truth (King Wen 61) is drawn as yang, the numeral nine in the old divination manuals. James Legge's translation renders the line as resting in himself, good fortune, since if he sought elsewhere he would find no rest. The image sits inside a hexagram whose judgment as a whole concerns reaching even pigs and fish, good fortune, advantage in crossing the great stream, advantage in being firm and correct, and this line supplies one stage of that larger reading rather than a complete statement on its own.

Structurally the line stands at the lowest place of the lower trigram Dui, lake in Legge's readings of the eight trigrams, while the upper trigram of the hexagram is Xun, wind in the same traditional set of images. The Great Symbolism of the hexagram reads wind above the waters of a marsh; the superior man deliberates carefully over criminal cases and delays the infliction of death, and the first line takes its place inside that combined picture of Dui below and Xun above.

Read on its own the line neither opens nor closes the hexagram's argument. It marks the point where Dui is either forming (in the lower trigram) or completing itself (in the upper), and later interpreters treat its image, Resting in Himself, as the concrete case through which the hexagram's abstract judgment becomes visible in a single situation rather than a general principle.

As a divinatory line, nine at the first place of Inner Truth reads within the hexagram's overall concern with reaching even pigs and fish, good fortune, advantage in crossing the great stream, advantage in being firm and correct. The line occupies a place proper to its own nature in the classical doctrine that odd places favour a firm, yang line and even places favour a yielding, yin line. Its own text, that resting in himself, good fortune, since if he sought elsewhere he would find no rest, is the particular fortune assigned to this one stage of the situation, not to the hexagram as a whole.

The first line corresponds by classical convention with the fourth line, and the two correspond here, since one line is yin and the other yang. Read together with the trigram it belongs to, Dui in the lower position of the figure, the line marks the opening of the situation, before the trigram above it has any part in the reading, one stage in the six stage movement the hexagram traces from its first line to its last.

A change at this line, from yang to its opposite, is the mechanism the tradition uses to move from one hexagram to another. Flipping the first line of Inner Truth turns Dui into Kan while the other trigram, Xun, stays as it is, which yields Inner Truth's changing partner, Dispersion (King Wen 59), the hexagram this line is recorded as transforming into.