I Ching Hexagram 61 Zhōng Fú(Central)

“Fú” represents sincerity and trustworthiness. “Zhōng fú” refers to a person who harbors integrity and firmly believes in the Middle Way. The “Zhōng fú” hexagram is composed of the “Duì” hexagram and the “Xùn” hexagram.

From the perspective of the hexagram’s imagery, “Xùn,” which represents wind, is positioned above “Duì,” which represents marshes, symbolizing the wind blowing across the surface of the marsh. This implies that the marsh can take in the wind, just as something substantial can contain the intangible, and the wind can enter the marsh, similar to how the intangible can take on a form. From the perspective of the individual lines, the third and fourth lines are both yin lines and are centrally placed in the hexagram. This is the “middle void,” suggesting that through humility, one can embrace the Middle Way. Looking at the upper and lower aspects of the hexagram, both the central positions of the upper and lower parts consist of yang lines. This represents “middle substance,” meaning that the Middle Way is firmly established within the heart and steadfastly upheld.

From the hexagram’s virtues, “Duì” symbolizes harmony and pleasantness, while “Xùn” symbolizes gentleness and submission. With “Xùn” above and “Duì” below, it metaphorically indicates that those in lower positions should respond with joy and enthusiasm to those in higher positions, while those in higher positions should engage with those below them with humility. This suggests mutual trust between the two.

Among the six lines of “Zhōng fú,” the second and fifth lines, being strong (yang) lines positioned in the central places of the inner and outer hexagrams, embody the Middle Way most clearly. The other four lines harmonize with the second and fifth, signifying the adherence to the Middle Way. Therefore, the lines only consider immediate neighbors, not distant connections. In this case, the proper alignment of lines, whether through soft yielding or firm action, depends on their correct placement and the pursuit of the Middle Way.

The hexagram indicates: “Zhōng fú. Tún yú jí. Lì shè dà chuān. Lì zhēn.” The phrase “tún yú” refers to a type of fish. “Zhōng fú” is made up of the “Duì” and “Xùn” hexagrams, where “Duì” represents the marsh and “Xùn” represents the wind. The “tún yú” lives in the marsh, and whenever the wind blows, it surfaces, always facing the direction from which the wind comes. If the wind comes from the south, the fish faces south; if it comes from the north, the fish faces north. This represents unwavering integrity. If a person holds the sincerity of the “tún yú” in the marsh, facing the wind, they will certainly enjoy good fortune.

Moreover, “Xùn,” representing wind and also wood, combined with “Duì” beneath and “Xùn” above, symbolizes wood atop the marsh, akin to a boat sailing across the marsh. This metaphor suggests that if a person faithfully follows the Middle Way, they will, like a boat navigating the waters, reach their goal safely despite any adversity. Thus, the hexagram states, “Lì shè dà chuān” (benefit from crossing the great river).

However, beyond sincerity, a person must also firmly adhere to the right path. If their actions stray from what is just, or if they align with malevolent individuals, even the most sincere person will have no meaningful impact.

Example Explanation: For instance, a gang may be known for their strong sense of trustworthiness, always keeping their word and fulfilling promises. However, this is merely a form of small, private loyalty. If two people agree to commit theft and never break their pact, or if they vow to avenge a fallen comrade by killing their enemies, their actions, though seemingly trustworthy, deviate from the path of righteousness. As such, no matter how faithful they may be, their behavior does not align with the principles of this hexagram.

Chū jiǔ

Yú jí. Yǒu tā bù yān.

“Yú” refers to contemplation or careful consideration. “Yǒu tā” indicates a person who is indecisive, with wavering intentions. “Yān” signifies peace, comfort, or abundance. When one is in a state of balance, they should maintain sincerity and avoid excessive desires or expectations. Among the six lines of the hexagram, those who remain steadfast and true to their position, resisting external temptations and avoiding greed or unnecessary desires, are deemed fortunate; otherwise, misfortune is inevitable. While the initial line is in alignment with the fourth line, which typically suggests misfortune, the initial line holds a firm and positive position (yang) and remains true to its nature. After careful reflection, it is believed that Line Nine-Two follows the Middle Way, leading the initial line to forsake the alignment with Line Six-Four and instead closely align with Nine-Two, thus ensuring harmony and fortune. Had the initial line been indecisive and swayed by personal desires, aligning with Line Six-Four, it would have led to unease.

Example Explanation: A young person just entering the workforce should focus on their responsibilities, stay grounded, and they will surely find success in the future. On the other hand, if they are indecisive and pursue shortcuts like gambling, playing the lottery, or engaging in illegal activities, they will eventually find themselves trapped in misfortune.

Jiǔ èr

Míng hè zài yīn. Qí zǐ hé zhī. Wǒ yǒu hǎo jué wú yǔ ěr mí zhī.

“Zǐ” refers to the initial line (Chū jiǔ). “Wǒ” is the self-reference of Nine-Two. “Jué” is a type of drinking vessel, here extended to mean wine. “Mí” implies drunkenness. Nine-Two, a strong (yang) line positioned at the central place of the lower trigram, lacks an alignment with Nine-Five above, and is filled with sincerity. A person with true integrity, even without seeking others’ acknowledgment, will inevitably earn the respect and trust of those around them, even extending to all things. Nine-Two, though in a more hidden position, remains steadfast in the Middle Way and does not falter in their commitment. Thus, their noble reputation spreads far and wide, reaching even those of similar character, such as the initial line. This is reflected in the phrase “Míng hè zài yīn, qí zǐ hé zhī,” symbolizing the harmonious collaboration between like-minded individuals. It is like owning a fine bottle of wine and, in the spirit of camaraderie, sharing it with those of a similar disposition, drinking and enjoying until fully satisfied.

Example Explanation: Sima Guang of the Song Dynasty, due to his political differences with the reigning Wang Anshi, was forced to set aside official duties to focus on writing the Zizhi Tongjian. Despite being engrossed in his work, his character and moral stature earned him widespread renown. He continued to attract like-minded individuals such as Ouyang Xiu and Su Dongpo, who shared his values, and after the reign of Emperor Shenzong, he was eventually able to return to a position of power.

Liù sān

Dé dí. Huò gǔ huò bà. Huò qì huò gē.

“Dí” refers to a match or opponent. “Gǔ” means to inspire or rally, and “bà” means to cease or terminate. In the Six-Three line, a soft (yin) line occupies a yang position, situated in the upper part of the lower trigram. During the time of the “Zhōng fú” hexagram, this line is neither centered nor correct, and it aligns with the top Nine, making it incapable of accumulating sincerity in the heart. Thus, the phrase “dé dí” (to obtain an opponent) appears, suggesting an absence of inner conviction. The Six-Three line’s actions deviate from the Middle Way, with their emotional states—whether joy, anger, sorrow, or happiness—entirely dictated by the influence of the upper Nine. This reflects a life of despair and futility.

Example Explanation: In life, one should rely on their own talents and efforts to earn the recognition of others, as this represents a life of independence and dignity. However, if one constantly seeks to please others, following the crowd and pandering to popular opinion, this life will not only be pitiful but utterly regrettable.

Liù sì

Yuè jī wàng. Mǎ pǐ wáng. Wú jiù.

The term “mǎ pǐ” refers to a pair of horses. “Yuè jī wàng” metaphorically describes the commendable virtuous deeds of the Six-Four line, likened to the moon nearing fullness but not yet there. If the moon were to reach its fullness, it would shine with overwhelming brightness, casting doubts on the sun, thereby overshadowing the source of light. Similarly, if Six-Four’s virtue were to reach its peak, it might outshine its rightful place and lead to misfortune. Six-Four, in the “Zhōng fú” hexagram, severed its connection with the indecisive Six-Three, as indicated by the phrase “mǎ pǐ wáng” (the horses are lost). Six-Four, a yin line in a yin position, occupies the correct place and is in close proximity to Nine-Five, symbolizing a minister who is humble and true, serving with loyalty and respect. Due to this alignment, Six-Four is able to faithfully adhere to the Middle Way, avoiding any misfortune.

Example Explanation: During the reign of Emperor Wu of the Han Dynasty, the official Zheng Dangshi held a high position but remained humble and dignified. Although he occasionally advised the emperor on his mistakes, he did not rely on flattery to gain the emperor’s favor. He adhered to the Middle Way, fulfilling his duties faithfully, promoting talented individuals, and despite the fluctuating nature of his political career, he was ultimately able to retire in peace, enjoying a long and contented life.

Jiǔ wǔ

Yǒu fú luán rú. Wú jiù.

“Luán” refers to something tightly connected, inseparable. “Rú” is an auxiliary word that implies a sense of emphasis. Nine-Five, being a strong (yang) line positioned in the central place of the upper trigram, holds the correct place. It is firmly aligned with Six-Four, which has severed its connection with the indecisive Six-Three, binding itself closely to Nine-Five. Both Nine-Five and Six-Four adhere to the Middle Way, and their mutual reinforcement ensures harmony and correctness, leading to no misfortune.

Example Explanation: Emperor Kangxi of the Qing Dynasty firmly embraced the Middle Way, dedicating himself tirelessly to promoting Confucianism and overseeing the affairs of the state. His influence inspired his officials, who diligently served the emperor. During his reign, the emperor and his ministers worked in unison to quell the rebellion of the Three Feudatories, thus laying the foundation for the Qing Empire’s rule over China.

Shàng jiǔ

Hàn yīn dēng yú tiān. Zhēn xiōng.

“Hàn” means soaring or flying high. “Hàn yīn dēng yú tiān” means the sound travels so high that it reaches the heavens. The Top Nine is situated at the highest point of the “Xùn” trigram, with a strong (yang) line in a yin position. It represents an imbalance—pursuing progress without understanding when to pause. Being in the extreme of the “Zhōng fú” hexagram, Top Nine fails to adapt or adjust, and disaster follows as a result. This line seeks to follow the Middle Way in name but exceeds its proper limits, violating the true principles. The Top Nine’s actions are like a bird soaring too high in the sky—its sound can be heard, but its true essence is lost in the void.

Example Explanation: In the past, there was frequent criticism of the oppressive nature of ritualism, which was used by feudal rulers to enforce rigid hierarchical structures, demanding absolute obedience from lower ranks to their superiors. Under such dogmatic systems, a wife, after enduring abuse from her husband, was expected to remain celibate and loyal even after his death, preserving her chastity to maintain the title of a “loyal widow.” What she received was merely a hollow reputation as a “heroic woman,” a mere label with no real substance.