13. Fellowship with Men (同人)

Line 4

If this line changes it transforms into 37. The Family (家人)

Modern reading

In Hexagram 13, the fourth line depicts mounting the ramparts to attack, yet possessing the self-awareness to call off an unjust contest. Auspiciousness is attained here through timely restraint and a conscious return to inner discipline.

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I Ching / BaZi reading request (from eastalmanac.com).
Page: Hexagram 13 同人 — Line 4.
Interpret through classical principles in two layers: 1) Structural Evidence: identify key line dynamics, changing line pivot, or element balance. 2) Actionable Verdict: direct answer to the inquiry in plain language, followed by 2–3 concrete next steps (action-verb first) and mindful cautions. Grounded wisdom for self-reflection. Source page:
https://eastalmanac.com/yijing/13/4

I Ching casting

Nine at the fourth position is a strong line that lacks proper correspondence and sits in an uncentered seat, initially inclining toward aggressive confrontation.

Traditional readings emphasize that recognizing an assault cannot succeed leads to a principled retreat, steering the situation toward Hexagram 37 with its emphasis on domestic order.

In plain terms, stepping back from an unnecessary fight before damage is done prevents disaster and restores integrity.

Career

In workplace competition or negotiations, you may hold an elevated vantage point, but pressing a contentious campaign will prove ethically questionable and costly.

Classical commentary commends turning back upon discovering one's limitations, framing a tactical withdrawal not as failure but as mature self-governance. Simply put, canceling an aggressive initiative before it drains your resources is the smartest move you can make.

Love & relationships

Lingering friction over control or personal pride can easily tempt one partner to push a dispute to extremes, yet pressing the attack damages the bond. Traditional wisdom notes that dropping hostile posturing paves the way back toward mutual understanding and family warmth.

In short, let go of the urge to win the argument, because choosing peace over dominance immediately heals the relationship.

Wealth

High-stakes commercial disputes or speculative bids may appear winnable on the surface, but the financial friction of forcing the issue outweighs any potential gain.

The transformed hexagram counsels protecting your base and managing internal assets rather than draining capital on external conflicts. The bottom line is that cutting losses early and preserving your working capital will keep your finances secure.

References

Original text

Line statement

4. The fourth line, undivided, (shows its subject) mounted on the city wall; but he does not proceed to make the attack (he contemplates). There will be good fortune.

Small Image

‘He is mounted on his city-wall;’ but yielding to the right, ‘he does not proceed to make the attack (he contemplated).’ (Where it is said),’There will be good fortune,’ (that shows how) he feels the strait he is in, and returns to the rule of law.

Classical commentary

Zhouyi BenyiLine statement

Yong is pronounced like yong. The line is firm, neither central nor correct, and lacks a corresponding partner. It also desires fellowship with Six in the Second Place, but is obstructed by Nine in the Third Place; hence it bears the image of mounting a high wall to attack it.

Yet because it is firm dwelling in a yielding place, it bears the image of self-reflection and being unable to attack. If the diviner is like this, then he can correct his faults and attain good fortune.

Having mounted the wall, it is not that his strength is insufficient; rather, it is solely because in principle he cannot prevail that he desists from attacking.

Being able to judge by rightness, finding himself in straits, he returns to the standard and law; therefore there is good fortune.

Yichuan YizhuanLine statement

Nine in the Fourth Place is firm, neither central nor correct. Its intention is to join with the Second, which makes it an adversary to the Fifth. A wall is that which divides and obstructs.

Nine in the Fourth Place is intimately close to Nine in the Fifth Place, as though separated by a wall; moreover, mounting the wall signifies an intent to attack. Yet because its cause is not upright, it cannot prevail.

If it can recognize on its own that its cause is not upright and desist from attacking, it will attain good fortune. Were it to indulge perverse desires, unable to reflect upon right principles and rashly waging attack and usurpation, then great misfortune would ensue.

Nine in the Third Place, being firm and dwelling in a firm place, persists to the end in its obstinacy and cannot turn back.

Nine in the Fourth Place, being firm dwelling in a yielding position, has the meaning of meeting hardship and being able to turn back; being able to turn back brings good fortune. Awe of rightness leading to reform rightly warrants good fortune.

The Xiang Commentary says: 'He mounts his wall, but rightness does not allow him to prevail.'

That 'his good fortune consists in turning back to the rule when hard-pressed' means: The reason he mounts the wall yet cannot attack is that rightness does not allow him to prevail; attacking the upright with the perverse cannot triumph in right principle.

That he attains good fortune is because, unable to triumph in rightness and facing distress, he returns to the rule and law. The Second is that which all the yang lines desire in common.

That only the Third and Fourth lines have the meaning of rivalry and contention is because these two lines dwell between the Second and the Fifth. The initial and top lines are far removed, hence their interpretations differ.

Zhouyi ZhuLine statement

Dwelling above to attack below, his strength is sufficient to mount the wall. Yet occupying a position not his own to contend with others—while the Second naturally corresponds with the Fifth and the Third did not transgress against him—he attacks the Third to pursue the Second.

Emulating faults and imitating wrongs, violating rightness and injuring principle, there is nothing he does not contend for; hence, although he mounts the wall, he cannot prevail. Unable to prevail, he turns back; turning back, he attains good fortune.

Turning back only after being unable to prevail, the reason he attains good fortune is that 'when hard-pressed, he returns to the rule.'

Zhouyi ZhengyiLine statement

The Sub-commentary says: 'He mounts his wall' means occupying a position not his own, contending with others, struggling with the Third for the Second, and desiring to attack the Third.

Being in the upper trigram, his power can be fully displayed, so he mounts the high wall intending to attack the Third.

'Unable to attack, good fortune': Nine in the Third Place seeking Six in the Second Place was already wrong; Nine in the Fourth Place imitates it to seek the Second, violating rightness and injuring principle, contending with everyone.

Though he mounts the wall, he cannot attack the Third. 'Good fortune' means that since he cannot attack the Third, he is able to turn inward, reflect upon his transgression, and conform to the rule, thus attaining good fortune. This line also borrows an external image.

The Sub-commentary says: 'He mounts his wall; rightness does not allow him to prevail' explains the meaning of not being able to conquer.

The reason mounting the wall to attack the Third cannot succeed is that it violates rightness, and the multitude will not follow; thus it is said that 'rightness does not allow him to prevail.'

'His good fortune consists in turning back to the rule when hard-pressed' explains the meaning of 'his good fortune.'

The reason he attains 'his good fortune' is that Nine in the Fourth Place, through inability to prevail, falls into hardship and distress and returns to conformity with the rule, thereby attaining good fortune.

Yicuo JinLine statement

Nine in the Fourth Place; Fourth Line, Neutral: Thoughts restless and diligent, heart fraught with anxious care; to secure peace and safety, guard against entering and leaving.