Hexagram 27 — The Corners of the Mouth (Providing Nourishment) 頤

The upper trigram is Mountain (艮), ☶ — keeping still, limit, stopping. The lower trigram is Thunder (震), ☳ — arousing, movement, shock. The interplay of these two forces, with the upper sitting above the lower, is what gives this hexagram its character.

The classical Chinese name 頤 (Yí) carries the connotations that the King Wen sequence assigned to position #27 in the order of change: What you put into the jaws — words, food, ideas — becomes what you are. Discipline of intake is the discipline of character.

This hexagram is also rendered in English as Nourishment, Jaws, Swallowing — different translators emphasise different facets of its meaning.

What follows on this page is the full classical reading: the Judgment attributed to King Wen, the Image attributed to the Duke of Zhou, all six line texts, and the three derived hexagrams (互卦, 錯卦, 綜卦) that classical practitioners always read alongside the primary one. The page closes with a contemporary application section — how the configuration tends to land in modern decisions.

The Judgment (彖辭) is the line attributed to King Wen, written while he was imprisoned by the last Shang ruler. It states the configuration’s essential character and indicates the favorable or unfavorable trajectory of the situation. For 頤, it sets the time-quality of the moment: What you put into the jaws — words, food, ideas — becomes what you are. Discipline of intake is the discipline of character.

The decision quality the judgment recommends here is direct: Examine carefully what you take in and what you give out. Don't envy others' nourishment. Source your own.

The Image (大象傳, “Greater Image”) is the second classical layer, attributed to the Duke of Zhou. It takes the natural picture suggested by the two trigrams — mountain (艮, ☶) above thunder (震, ☳) — and uses it to describe how the noble person (君子) responds. Image readings are a guide to right conduct: not what will happen, but what one ought to do.

For hexagram #27, the image points to a specific style of inner posture appropriate to this configuration. The classical formulation should be read as a behavioral instruction, not as a metaphor.

Each hexagram has six lines (爻), counted from the bottom up. When you cast the I Ching using the traditional yarrow-stalk or three-coin method, certain lines emerge as “changing lines” — these are the ones whose line text (爻辭) speaks directly to your question. Below are all six line texts for hexagram 27 in classical Chinese with English rendering. If your reading produced a changing line, the relevant text is the one whose position matches.

Line position carries its own structural meaning: lines 2 and 5 are the “central” positions of their respective trigrams (and line 5 is the ruler’s position). Yang lines in odd positions and yin lines in even positions are “correct”; mismatches indicate friction.

Whichever hexagram you cast, classical practice does not stop at the surface. The next thing you read is the 互卦 (hù guà) — the nuclear or mutual hexagram. Below is what it is for 頤 Yí, and how to read its meaning.

The 互卦 (Nuclear hexagram, sometimes also called the “mutual” or “inner” hexagram) is constructed from the inner four lines (lines 2, 3, 4, and 5) of the primary hexagram. Lines 2-3-4 form the new lower trigram; lines 3-4-5 form the new upper trigram. What it shows is the inner pattern of the situation — the structural undercurrent beneath the surface configuration.

The nuclear hexagram of 頤 Yí is hexagram #2, 坤 Kūn — The Receptive. Pure receptivity. The yin principle in its supportive, nourishing form — the great earth that carries everything without complaint and brings hidden things to fruition.

What this means in practice: the surface configuration of The Corners of the Mouth (Providing Nourishment) is being driven, underneath, by the energetics of The Receptive. When you act on this hexagram, the inner texture of your situation is shaped by the nuclear — so it is the nuclear, not just the primary, that you must respect.

The second derived reading is the 錯卦 (cuò guà) — the inverse or polar opposite. Every yang line becomes yin and every yin line becomes yang. The result is the configuration that lies on the other side of every choice in the primary.

The 錯卦 (Inverse, sometimes called “Opposite” or “Crossed”) is constructed by flipping every line of the primary hexagram — every yang becomes yin, every yin becomes yang. It is the hexagram’s polar opposite: the situation that would result if every active force became receptive and every receptive force became active.

The inverse of 頤 Yí is hexagram #28, 大過 Dà Guò — Preponderance of the Great. The roof beam is buckling under the weight — extraordinary times demand extraordinary action. Stand alone if you must; renounce the world if needed.

Reading the inverse is how classical practitioners check their interpretation against its mirror. The wisdom of The Corners of the Mouth (Providing Nourishment) is sharpened by knowing what its absolute negation looks like — Preponderance of the Great is the warning, the contrast, or sometimes the secret complement of the primary configuration.

The third derived reading is the 綜卦 (zōng guà) — the reverse or inverted hexagram. The whole figure is turned upside down. This is how the situation reads from the perspective of the other party, or how the same event would be described looking back from its conclusion.

The 綜卦 (Reverse, sometimes called “Inverted” or “Turned”) is constructed by turning the entire hexagram upside down — line 1 becomes line 6, line 2 becomes line 5, and so on. It is the situation seen from the other side — what the same event looks like to your counterpart, or what the same hexagram becomes when read from the top down rather than the bottom up.

頤 is one of the eight self-reversing hexagrams: when turned upside down, the line pattern is identical to itself. Its 綜卦 is therefore itself — #27, 頤 Yí. (The other seven self-reversing hexagrams are #1 Qian, #2 Kun, #27 Yi, #28 Da Guo, #29 Kan, #30 Li, #61 Zhong Fu, and #62 Xiao Guo.)

Practically, this means the configuration appears the same to both sides of the situation. There is no “other perspective” that disagrees with this one; the symmetry of the lines makes the reading complete on its own. This is why these eight hexagrams carry an unusual structural finality — they describe configurations where shifting perspective will not change the answer.

In contemporary practice, hexagram 27 頤 Yí tends to surface in readings around questions of:

• information diet
• what you watch and read
• right speech
• physical health and consumption

The decision-quality recommendation, distilled from the Judgment, the Image, and the line texts together, is: Examine carefully what you take in and what you give out. Don't envy others' nourishment. Source your own.

If you cast this hexagram and want to integrate its reading with your personal chart, the next step is to layer it onto your BaZi (Four Pillars) or Zi Wei Dou Shu profile — the same hexagram lands differently on a Yang Wood day master in a hot summer than it does on a Yin Water day master in winter. The I Ching tells you the shape of the moment; your BaZi tells you the terrain the shape will land on.

For questions about career — promotions, role changes, business decisions, leaving or staying — hexagram 27 頤 Yí (The Corners of the Mouth (Providing Nourishment)) describes the time-quality your professional situation is sitting in. What you put into the jaws — words, food, ideas — becomes what you are. Discipline of intake is the discipline of character.

The trigram configuration of Mountain above Thunder (keeping still, limit, stopping over arousing, movement, shock) is the lens. Read the upper trigram (Mountain) as how your work appears to others — the visible shape of the role, the project, the public face. Read the lower trigram (Thunder) as the inner ground you are bringing to it — your competence, motivation, and disposition.

The decision-quality recommendation, distilled from the Judgment, applies directly to career deliberations: Examine carefully what you take in and what you give out. Don't envy others' nourishment. Source your own.

If your reading produced a changing line, the most career-relevant positions are line 5 (the ruler’s seat — how authority is moving above you) and line 2 (the worker’s central position — how your own role is moving). For hexagram 27, line 5 reads: 六五：拂經，居貞吉，不可涉大川。 — Six in the Fifth: Turning away from the path. To remain persevering brings good fortune. One should not cross the great water.

For questions about relationships — love, family, friendship, partnerships, conflict — hexagram 27 頤 Yí (The Corners of the Mouth (Providing Nourishment)) describes the energetic shape between the parties involved, regardless of which side asked the question. What you put into the jaws — words, food, ideas — becomes what you are. Discipline of intake is the discipline of character.

Read the configuration as a meeting of two forces: Mountain above Thunder (keeping still, limit, stopping over arousing, movement, shock). The upper trigram (Mountain) describes how the situation looks from the outside between you, while the lower trigram (Thunder) describes the inner ground each person is bringing to the meeting. Misalignment between the two is often what the cast is pointing at.

The decision-quality recommendation, applied to the relational frame: Examine carefully what you take in and what you give out. Don't envy others' nourishment. Source your own.

If your reading produced changing lines, lines 2 and 5 are the most relationally significant — they are the central positions of the lower and upper trigrams respectively, and classical practice reads them as the “hearts” of each side of the relationship. The reverse hexagram (綜卦) is also worth reading for relationship questions: it shows the same situation from the other person’s perspective.

For questions about making a decision — whether to act, when to act, which option to choose, whether to wait — hexagram 27 頤 Yí (The Corners of the Mouth (Providing Nourishment)) is among the most direct of the I Ching’s answers. The Judgment of every hexagram is, structurally, a recommendation about decision quality.

The decision recommendation for this configuration: Examine carefully what you take in and what you give out. Don't envy others' nourishment. Source your own.

If your reading produced a changing line, treat the line text as a more specific instruction within that overall recommendation. The line texts (爻辭) of hexagram 27 are the I Ching’s answer to the more granular form of your question; read the relevant line above (in the “The six lines” section) for the specific configuration of action your situation calls for. Line 5 (the ruler’s position) is the most authoritative line for decision questions when a clear path forward is needed.

For complex decisions, also read the inverse (錯卦) of this hexagram — it shows you the polar-opposite course of action, which is the test the I Ching uses for whether a recommendation is robust to its own negation.

For questions about health and vitality, hexagram 27 頤 Yí (The Corners of the Mouth (Providing Nourishment)) describes the energetic quality your body and mental state are operating in. What you put into the jaws — words, food, ideas — becomes what you are. Discipline of intake is the discipline of character.

In classical Chinese-medicine correspondences, the upper trigram (Mountain) governs the hand (TCM organ: spleen), and the lower trigram (Thunder) governs the foot (TCM organ: liver). For health questions, this hexagram’s configuration draws attention to those two channels in particular.

In Five-Element terms, the upper trigram is Earth and the lower is Wood; the relation between these two elements (generative, controlling, or weakening) is part of how the hexagram lands on your specific BaZi chart.

The decision-quality recommendation, applied to health: Examine carefully what you take in and what you give out. Don't envy others' nourishment. Source your own. The I Ching does not diagnose, but it does indicate the time-quality of recovery, depletion, or balance — which is exactly what classical practitioners read it for in medical contexts. Layer this reading onto your BaZi (Four Pillars) chart to see how the hexagram’s elemental configuration interacts with your day master’s elemental balance — the same hexagram lands very differently on a hot-summer Yang Wood than it does on a winter-frozen Yin Water.