Divinity Atlas

Sacred Correspondences
I Ching Hexagrams

Holding Together

BEE
Bi

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Origin 1000 BCE to 350 BCE

King Wen hexagram 8, Holding Together or Union (Bi), places Water above the Earth: water filling and clinging to every hollow of the earth, joining with it without gap, an image of close and natural union. It describes holding together, the mutual attachment of people around a center, as subjects around a ruler or members around a community. Its Judgment says holding together brings good fortune, and counsels one to inquire of the oracle again whether one has the qualities of leadership and constancy; then those who are uncertain gradually join, and whoever comes too late meets misfortune. Its Image tells how the ancient kings bestowed the different states and maintained friendly relations with the feudal lords. As a reading it favors alliance, loyalty, and belonging, teaching that union should form promptly around a worthy and steadfast center, and that hesitation may cause one to miss the moment of joining.

Facts
Origins
Origin Period
1000 BCE to 350 BCE 1Tradition: Zhou Yi, the Western Zhou divination core
Origin Period
1924 to 1950 2Tradition: Wilhelm-Baynes I Ching (1950)
Origin Period
400 BCE to 100 BCE 3Tradition: Zhou Yi and the Ten Wings
Origin Period
This hexagram's dating spans three distinct historical layers: the divinatory judgment text of the Zhouyi core, composed in the early Western Zhou around 1000 BCE and recovered in the Mawangdui silk manuscripts; the Ten Wings commentary tradition that gave the hexagrams their later philosophical reading, compiled across the Warring States and Han periods by around 400 BCE; and the English title used here, coined in Richard Wilhelm's 1924 German translation and carried into English by Cary Baynes. 2
Attributed Author / Compiler
By tradition: the hexagram statements to King Wen of Zhou, the line statements to the Duke of Zhou, and the Ten Wings to Confucius. 3Tradition: Zhou Yi and the Ten Wings
Attributed Author / Compiler
No named author. The core is a Western Zhou compilation with no compiler on record, and the ascription of the Ten Wings to Confucius was already being questioned inside the Chinese tradition by the eleventh century and is defended by no current scholarship. 3
Language
Classical Chinese 4
Identity
King Wen Number
1
Native Name
Bi 1
Attributions
Trigram Pairing
Water over Earth 1
Order
Position in the Sequence
62 2Tradition: Xiantian (Earlier Heaven) arrangement of Shao Yong
Position in the Sequence
2Tradition: King Wen sequence, the received order
Learn More
The Trigrams and the Name

The eighth hexagram, Bi ("Holding Together" or Union), places Kan (Water) above Kun (Earth). Water flowing over the earth draws together into rivers and seas, the image of things joining around a common center. It follows The Army in the King Wen sequence, moving from disciplined force to willing union.

Bi stands 62nd of 64 in the xiantian, or Earlier Heaven, arrangement, the binary ordering devised by Shao Yong in the eleventh century and traditionally ascribed to Fu Xi, a position distinct from its eighth place in the King Wen sequence traced above. This was the ordering Joachim Bouvet, a Jesuit in Beijing, sent to Gottfried Wilhelm Leibniz in 1701, letting Leibniz read the broken and unbroken lines as his own binary 0 and 1.

Read from the bottom, the six lines of Holding Together run yin, yin, yin, yin, yang, yin. A later interpretive layer absent from the original Zhou Yi, the nuclear hexagram (hu gua), treats lines two through four as a lower trigram and lines three through five as an upper one; here they combine as Gen over Kun, forming hexagram 23, Splitting Apart (Bo), a hidden figure first associated with the Han-dynasty scholar Jing Fang, whose Yijing commentary of the first century BCE is credited with the earliest appearance of nuclear trigrams. Holding Together's King Wen partner is hexagram 7, The Army (Shi); most of the sixty-four pair this way, related by turning the whole figure upside down, while the eight hexagrams built from a single doubled trigram pair instead by inverting every line. Mawangdui (1973) orders hexagrams by trigram, not King Wen; names here follow Wilhelm and Baynes, 1950, not Legge, 1882.

The Judgment, the Image, and the Changing Lines

The Judgment, in paraphrase, finds good fortune in union but urges one to examine whether one truly has the constancy and standing to be a center around which others gather; those who come in good time share the good fortune, while the one who comes too late meets misfortune. The Image speaks of ancient kings who established many domains and cultivated close ties with their people. The core theme is alliance and mutual support. Moving lines transform into their opposites, producing a second hexagram that refines the reading.

Zhu Xi's twelfth-century Zhouyi Benyi, the Song Neo-Confucian synthesis most later readers encountered Bi through, treated the Judgment above first as a divination formula and only secondarily as moral instruction, a corrective to Cheng Yi's more purely philosophical Yichuan Yizhuan. The Mawangdui silk manuscript, recovered from a sealed Han tomb in 1973 and dated before 168 BCE, preserves closely related material in a wholly different sequence, organized by paired trigrams rather than the King Wen order, evidence that the hexagram texts still circulated in more than one arrangement this late. In the King Wen sequence, Holding Together (Bi), hexagram 8, is paired with its inversion: The Army (Shi), hexagram 7. Translations of the Judgment above vary by tradition: Richard Wilhelm's 1924 German rendering, carried into English by Cary Baynes for the 1950 Bollingen edition, gives the text a mystical, aphoristic cast, while James Legge's earlier and more literal 1882 translation for the Sacred Books of the East reads the same lines closer to a historical record.

Cross-Tradition Connections

Corresponds To

Channel of Inspiration bridges Hexagram 1, The Creative, and Hexagram 8, Holding Together, per its own iching-correspondence fact; this edge names the 8 side.

Source The Human Design SystemRa Uru Hu (Alan Robert Krakower)

Gene Key 8, From Mediocrity to Exquisiteness, corresponds to Hexagram 8, Holding Together, per its own iching-correspondence fact.

Human Design Gate 8, Individual Contribution, corresponds to Hexagram 8, Holding Together, per its own iching-correspondence fact.

Source The Human Design SystemRa Uru Hu (Alan Robert Krakower)

Disciplines That Use This

I Ching, Disciplines

The sixty four hexagrams of the Zhou Yi.

Source Zhouyi: The Book of ChangesRichard Rutt (trans.)

Originates in Language

Source Zhouyi: The Book of ChangesRichard Rutt (trans.)

Reached by Changing Lines

Sources
1. I Ching: The Classic of Changes, translated with an introduction and commentary, the first English translation of the newly discovered second-century BC Mawangdui texts
Edward L. Shaughnessy (trans.), Ballantine Books, 1996On the dating and composition of the Zhou Yi core
2. Fathoming the Cosmos and Ordering the World: The Yijing (I Ching, or Classic of Changes) and Its Evolution in China
Richard J. Smith, University of Virginia Press, 2008On Shao Yong's xiantian ordering of the sixty-four hexagramsView the Source
3. The Five "Confucian" Classics
Michael Nylan, Yale University Press, 2001On the authorship question and the critique of the traditional ascriptionsView the Source
4. Zhouyi: The Book of Changes
Richard Rutt (trans.), Curzon Press, 1996On the name and early sense of hexagram 8View the Source
The I Ching, or Book of Changes
Richard Wilhelm (trans.); Cary F. Baynes (English trans.), Princeton University Press, 1980Hexagram 8, the Judgement and the ImageView the Source

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