31. Influence (Wooing) (咸)

Line 6

If this line changes it transforms into 33. Retreat (遁)

6. The sixth line, divided, shows one moving his jaws and tongue.

Modern reading

Six at the top marks the outer limit of influence, where resonance dissolves into superficial talk, flattering words, and hollow eloquence. The classical tradition warns that when communication is confined to the cheeks and tongue, it lacks the depth required to inspire genuine trust.

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I Ching / BaZi reading request (from eastalmanac.com).
Page: Hexagram 31 咸 — Line 6.
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/31/6

I Ching casting

Occupying the apex of the joyous lake trigram as a flexible yin line, this position signals an excess of surface expression detached from substantive action.

The Xiaoxiang commentary cautions against mere empty talk, showing that persuasiveness without underlying integrity cannot build lasting affinity. In simple terms, charming words without real substance will quickly fall flat.

Career

In professional negotiations and project reviews, relying on elaborate rhetoric or unvetted promises will undermine long-term credibility. Stakeholders quickly see through polished presentations if operational follow-through and tangible metrics are absent.

In simple terms, deliver actual results instead of relying on smooth talk and empty assurances.

Love & relationships

Relationship dynamics may suffer when affectionate declarations are not backed by everyday care and dependable behavior. Empty compliments can create an illusion of intimacy, but true emotional depth requires shared vulnerability and concrete attentiveness.

In simple terms, show your care through tangible actions rather than relying on sweet words alone.

Wealth

Financial negotiations demand extra scrutiny against enticing sales pitches, unverified promises, or speculative promotional hype. The shift toward Hexagram 33 advises stepping back from deals that depend purely on oral assurances without clear contractual protections.

In simple terms, verify the facts on paper and step away from propositions that sound too good to be true.

References

Original text

Small Image

‘He moves his jaws and tongue:’—he (only) talks with loquacious mouth.

Classical commentary

Zhouyi BenyiLine statement

Jia (cheek) is pronounced gǔ xié. The jaws, cheeks, and tongue are all instruments used for speaking, situated at the top of the body.

Six at the Top, being yin, occupies the culmination of joyousness and resides at the extreme of Influence (Wooing); it influences people through words without substance, and Dui represents the mouth and tongue, hence the image is such.

The misfortune and blame can well be understood. Teng (to gallop) and teng (to soar) are used interchangeably.

Yichuan YizhuanLine statement

Six at the Top is yin and yielding, belonging to the joyous trigram body and serving as the lord of joy; it also occupies the extreme of influence, which represents the utmost desire to influence things.

Unable to influence things with utmost sincerity, it reveals itself merely between the mouth and tongue—the common demeanor of petty men and women. How could this move others?

Instead of simply saying the mouth, it mentions the jaws, cheeks, and tongue, just as people today refer to oral faults as 'lips and mouth' or 'cheeks and tongue.' Jaws, cheeks, and tongue are all used for speaking.

The Image says: 'Influence in the jaws, cheeks, and tongue; opening the mouth to chatter.' Only utmost sincerity can move people; if one merely sends forth flattering joy through the mouth and tongue in speech, how could it ever influence anyone?

Zhouyi ZhuLine statement

The Way of Influence (Wooing) has turned to the superficial, so it rests merely in the speech of the mouth and tongue.

Zhouyi ZhuSmall Image

Jaws, cheeks, and tongue are the instruments used for speaking. 'Influence in the jaws, cheeks, and tongue' means opening the mouth to speak.

'Agitated comings and goings' is not yet great and glorious; how much more so when it rests in opening the mouth—its shallowness is plain to see.

Zhouyi ZhengyiLine statement

Correct meaning: Regarding 'influence in the jaws, cheeks, and tongue,' Ma Rong says: 'The jaw is the upper mandible.' Jaws, cheeks, and tongue are the instruments of speech.

The Way of Influence (Wooing) has turned to the trivial, resting merely in the speech of the mouth and tongue, hence it says: 'Influence in the jaws, cheeks, and tongue.'

Zhouyi ZhengyiSmall Image

Correct meaning: Regarding 'opening the mouth to chatter,' the old interpretation writes the character as téng, with the fanqie tú dēng. Téng means contending to give. What contends is the mouth, lacking any true heart; hence it says 'opening the mouth to chatter.'

Zheng Xuan writes it as yìng, meaning to accompany or send off. The Way of Influence (Wooing) is extremely thin, merely sending forth mouth and tongue words to influence each other, with no intention remaining between them.

Wang Bi's commentary allows both interpretations, and it is unknown which matches his intent.