I Ching Hexagram 55 Fēng(Abundance)

Hexagram Feng (Abundance, 丰 Fēng): The Art of Thriving Without Toppling Over

Core Concept
Fēng (丰, “grandeur”) symbolizes magnificence and abundance. This hexagram combines Li (离, Fire ☲) below and Zhèn (震, Thunder ☳) above. Imagine lightning’s brilliance (离) and thunder’s roar (震) teaming up—voilà! A cosmic power duo creating explosive growth

8. But here’s the catch: true abundance isn’t about maxing out—it’s about balancing at the peak. Think of it as a high-wire act: lean too far, and you’ll plummet; stay centered, and you’ll shine.

The Symbolism: Lightning Meets Thunder

• Li (Fire/电 Diàn): Represents clarity and illumination—your “aha!” moments.
• Zhèn (Thunder/雷 Léi): Symbolizes action and momentum—the “let’s do this!” energy.
  Together, they’re like a CEO (Thunder) with a visionary strategist (Fire). But if the CEO ignores the strategist? Chaos. If the strategist overcomplicates? Paralysis. Success hinges on their dynamic equilibrium.

Hexagram Wisdom
The six lines (爻 yáo) explore how “light” (明 míng) and “movement” (动 dòng) interplay:

• Lower trigram (Li): Focuses on clarity. Each line asks: “Is my action illuminated by wisdom?”
• Upper trigram (Zhèn): Asks: “Is my momentum guided by light, or am I just rushing blindly?”
  Key Insight: Abundance’s greatest threat? Complacency. When things are too good, we forget shadows lurk—like a sunny beach ignoring tsunami warnings. Hence, the hexagram uses solar eclipses (日蚀 rìshí) as metaphors: even the brightest noon can darken if you ignore balance.

Hexagram Text: Cracking the Code
Fēng. Hēng. Wáng jià zhī. Wù yōu. Yí rì zhōng.

• Wáng jià zhī (王假之): The king embodies abundance—think “peak performance” 
• Yí rì zhōng (宜日中): “Stay at solar noon”—don’t let success tip into excess. A CEO’s mantra: “Don’t let the stock price inflate your ego before the board meeting.”

Pro Tip: The moment you think, “I’ve made it!” is when you should check your humility GPS.

Case Study: Qin Shi Huang’s Epic Faceplant
Emperor Qin Shi Huang (秦始皇, 259–210 BCE) unified China—a丰 moment! But he got greedy: building the Great Wall (长城 Chángchéng), melting weapons into statues… Classic overreach. Result? Peasant revolts, dynasty collapse in 15 years. Lesson: Abundance without balance is a pyramid scheme waiting to crash

How to Stay “Solar Noon” Ready

1. Embrace the “Golden Mean” (中庸 Zhōngyōng): Like a Michelin-star chef—season success with humility.
2. Check Your Eclipse Alerts: Regularly ask: “Am I ignoring warning signs for short-term wins?”
3. Thunder + Fire = Power Couple: Pair bold action (Zhèn) with reflection (Li).

Final Thought: Abundance isn’t a trophy to hoard—it’s a garden to tend. Water it with wisdom, prune the ego, and never let the weeds of complacency take root. 🌞⚡

line one

On the first day of the ninth lunar month, one encounters their matching lord. Although there is no blame in being oneself, there is a tendency to seek more. The term “配” (pèi) means to match, while “配主” (pèi zhǔ) refers to the fourth line, or 九四 (jiǔ sì). The character “旬” (xún) signifies balance, indicating that both 初九 (chū jiǔ) and 九四 (jiǔ sì) are strong lines. Positioned below the body of the hexagram, 初九 embodies brightness, while its counterpart, 九四, represents movement. When abundance flourishes, the brightness of 初九 and the dynamism of 九四, although both are strong lines, can pursue each other and support one another to fulfill their respective roles. Without the brightness of 初九, 九四’s movement would lack direction. Conversely, without 九四’s movement, 初九’s brightness cannot manifest its purpose. Only through mutual cooperation can they enhance one another—brightness and movement working in harmony. When 初九’s brightness advances upward alongside 九四’s movement, they can achieve a state of abundance that deserves commendation and emulation; hence it is said “往有尚” (wǎng yǒu shàng).

Example Explanation: The relationship between “brightness” and “movement” can be likened to that of “the Way” and “people.” The Way serves as a guiding light in life, while life itself is a continuous process of motion. Without the guidance of the Way, one may feel lost and aimless. Conversely, even if the Way is omnipresent but lacks human practice, it remains obscure and unmanifested. The saying “人能弘道，非道弘人” (rén néng hóng dào, fēi dào hóng rén) illustrates that the Way needs human practice to be vividly expressed. If people follow the guidance of the Way and embody its spirit, they will surely cultivate great virtue and earn the admiration of society—just as stated in the hexagram’s text: “往有尚.”

second line

On the second line, we encounter a significant burial: “丰其葬” (fēng qí zàng). When the sun is at its zenith, one sees the Big Dipper; thus arises doubt and illness. One who possesses faith will inspire others; this is auspicious.

The term “部” (bù) refers to obscurity. “丰其部” means to expand this obscurity to cover brightness. The “斗” (dǒu) refers to the North Star. “发” (fā) means to enlighten or inspire; “若” (ruò) serves as a modal particle for emphasis. In this case, 六二 (liù èr), being a soft line in a yin position, is the main line of clarity—akin to the sun at midday. However, 六五 (liù wǔ), representing a tyrannical ruler, casts a significant shadow over 六二’s brightness; thus even when the sun is high in the sky, darkness prevails to such an extent that one can see the North Star—this illustrates “丰其部，日中见斗.”

At times of abundance, 六二 should wisely utilize its inherent virtues rather than act impulsively. As it resides in a lower position within the hexagram, any rash movements could lead it astray from maintaining its bounty and instead provoke suspicion from 六五’s tyrannical reign—hence the phrase “往得疑疾.” Only by adopting an attitude of humility and sincerity can 六二 inspire and move even a mediocre ruler towards good fortune; thus it is said: “有乎发若，吉.”

Example Explanation: During the early Qing dynasty, Wu Sangui (1612-1678), due to his contributions against the Manchus in central China, was appointed as King Pingxi and stationed in Yunnan. This title represented the highest official position attainable by Han Chinese under Qing rule—a truly bountiful honor. However, with Han Chinese facing political suppression akin to “丰其，日中见斗,” Wu Sangui found himself in a precarious position as a Han general wielding significant military power—a situation ripe for suspicion from the Qing court. Failing to wisely employ his soft virtues led him not only to overstep his bounds but also to plot rebellion against his sovereign. Ultimately, Wu Sangui lost not only his substantial power and wealth but also faced dire consequences—a clear illustration of failing to maintain balance and protect one’s bounty.

Line Three

Nine Three. Feng (Abundance) is like a grand display, with banners fluttering in the breeze. At noon, the faint stars are visible. The right arm is broken. No blame.

The character “pei” (沛), also written as “pei” (旆), refers to a large banner or canopy, which blocks out light more effectively than a “bu” (部). “Mo” (沫) is a small star located behind the handle of the Big Dipper. “Seeing Mo at noon” indicates a solar eclipse, when the sun is obscured and the faint stars become visible. “Gong” (肱) refers to the part of the arm between the elbow and the wrist. “Breaking the right arm” is a metaphor for being unable to exert one’s talents and abilities, as if one’s dominant limb has been rendered useless.

In the context of the hexagram, the strong line at Nine Three is positioned above the Li (Fire) trigram, while its corresponding line, the Yin line at Six Six, has surpassed the central position of the Zhen (Thunder) trigram. This Yin line is in an extreme state of darkness, overshadowing the brilliance of Nine Three’s “Brightness.” As a result, the “Movement” of Six Six cannot support the “Brightness” of Nine Three, leading to a situation where abundance is overshadowed by darkness, symbolized by “Feng Pei Jian Mo” (丰沛见沬).

Despite this, Nine Three, with its strong line in a Yang position, maintains a position of integrity and uprightness. It serves its superiors with a forthright attitude, without guilt or blame. This is exemplified by the life of Qu Yuan (屈原), a great poet of the Warring States period (approximately 340-278 BC). Qu Yuan served the kings of Chu with unwavering loyalty, yet he was never fully recognized or utilized by his rulers. Despite the “breaking of his right arm,” he remained steadfast in his principles, ultimately sacrificing his life to demonstrate his unwavering loyalty and earning the eternal admiration of future generations.

Line Four

Nine Four. Feng (Abundance) is like a grand assembly, with the sun shining brightly. At noon, the Big Dipper is visible. Meeting the “Yi Zhu” (夷主). Auspicious.

“Yi” (夷) means equal or balanced. “Yi Zhu” (夷主) refers to the initial Nine (初九). The hexagram’s judgment mentions “It is appropriate at noon,” and since the lines Two, Three, and Four are all in central positions, their line statements all refer to “noon.” Nine Four, with its strong line in a Yin position, is neither in a proper position nor in the central position. As a minister close to the ruler, Nine Four encounters the dim and mediocre Six Five, preventing it from achieving true abundance, hence the image of “Feng Jian Dou” (丰见斗).

However, Nine Four is the main line of the Zhen (Thunder) trigram and corresponds to the initial Nine below. In times of abundance, the “Brightness” of the initial Nine and the “Movement” of Nine Four support each other, creating a harmonious unity of purpose. This is why it is said that they “meet the Yi Zhu” (遇其夷主). As a minister close to the ruler, Nine Four is able to receive the support of virtuous and like-minded individuals from below, which is why it is considered auspicious.

This is exemplified by the life of Guo Ziyi (郭子仪), a renowned minister of the Tang Dynasty. Guo Ziyi served four emperors during the middle period of the Tang Dynasty and played a crucial role in stabilizing the Tang Dynasty after the An Lushan Rebellion. Despite the mediocrity of the rulers and the challenges of regional warlords and eunuch power struggles, Guo Ziyi was able to stabilize the Tang Dynasty’s江山 (江山 – territory or realm) during a time of “Feng Bu Jian Dou” (丰部见斗). This was due to his outstanding talent and virtue, which earned him the respect of both the court and the common people. For instance, during the process of quelling the An Lushan Rebellion, Li Guangbi (李光弼) initially did not submit to Guo Ziyi and was in constant conflict with him. However, Guo Ziyi always treated him with sincerity, not minding their personal differences, and eventually moved Li Guangbi to cooperate wholeheartedly. This became a legendary tale in history. Guo Ziyi, in the midst of a chaotic world, received the help of like-minded individuals such as Li Guangbi. Although the rulers of the middle Tang were mostly mediocre, he was still able to achieve great things and attain “auspicious” outcomes.

Line 5

The Ruler’s Auspicious Favor

The text refers to the phrase “王假之” (wáng jiǎ zhī), which addresses the ruler in the fifth position of the hexagram. Line 5, being the ruler’s line in the Feng (丰) hexagram, traditionally represents abundance and the promise of greatness. However, the ruler here is positioned in a yang spot yet surrounded by yin energy, which typically limits their capacity to fulfill their grand imperial ambitions.

But, if the ruler is wise enough to lower themselves and seek out the wise counsel of those below, particularly by involving the capable individual in line 2, who is known for their wisdom and virtues, success is not only possible but inevitable. Through mutual cooperation and wisdom, the ruler will find that prosperity and honor follow, bringing forth recognition and good fortune.

Example Explanation: During the Northern and Southern Dynasties (南北朝时代, Nánběi cháo shídài), the Xianbei (鲜卑族, Xiānbī zú) people, originally nomadic, unified the northern regions of China under the Northern Wei (北魏, Běi Wèi) dynasty. The Xianbei were not inherently suited to ruling the Hua Xia (华夏, Huáxià) heartland. However, Emperor Xiaowen (孝文帝, Xiàowén Dì), born Yuan Hong (元宏, Yuán Hóng), took bold steps to promote Han Chinese culture, embracing Sinicization and elevating scholars from the Han ethnic group. This led to a flourishing of Confucian learning and remarkable civil administration. Though his reforms faced resistance, eventually contributing to political instability, his legacy lived on. The Northern Qi (北齐, Běi Qí) and Northern Zhou (北周, Běi Zhōu) continued his policies, which laid the groundwork for the later Sui (隋, Suí) and Tang (唐, Táng) dynasties’ golden age. Emperor Xiaowen’s vision of “coming chapters” (来章, lái zhāng) in governance and his contributions to ethnic integration earned him praise from future generations.

Line 6

The Overreach

“丰其屋，薛其家，窥其户，阒其无人，三岁不，凶。” (Fēng qí wū, xuè qí jiā, kuī qí hù, qù qí wú rén, sān suì bù, xiōng.)

“阒” (gù) refers to silence or stillness. The line presents a cautionary tale. Here, line 6 represents an individual at the extreme, who has climbed too high in their position. In doing so, they lose touch with the world below them. The image describes an immense house, towering into the sky—so vast and unreachable that it casts a shadow of gloom upon itself, becoming dark and isolated. Though the house is grand, it lacks life and light. The phrase “窥其户，阒其无人” (kuī qí hù, qù qí wú rén) suggests peering through the door to find the house empty, silent, and abandoned for three years. This describes a leader who is out of touch, unadaptable, and disconnected from the needs of others. Such a figure is bound to encounter misfortune.

Example Explanation: In the late Eastern Han Dynasty (东汉末年, Dōng Hàn mò nián), eunuchs rose to power, occupying the inner court and infiltrating the imperial administration with their networks. They grew more influential, spreading their influence across various regions, while purging scholars and righteous officials. The eunuchs, in their arrogance, “丰其屋, 部其家” (fēng qí wū, bù qí jiā), built an empire of power, but their corruption led to darkness and decay. Eventually, the faction was destroyed, much like the towering house left in isolation, its downfall sealed by their disconnection from reality and the public’s will.