I Ching Hexagrams:Fù Trigram

The term “复” (Fù) refers to “the gradual return of Yang,” meaning that the masculine energy (Yang) alternates and gradually grows. The “复” hexagram is composed of the “震” (Zhèn) and “坤” (Kūn) hexagrams.

In terms of the hexagram symbols, “震” represents thunder and is placed in the lower position, while “坤” represents the earth and is positioned in the upper part. The thunder spreads across the earth, symbolizing the peak of Yin energy, after which Yang energy begins to emerge from below. Looking at the hexagram, one Yang line appears beneath five Yin lines, which is the opposite of the “剥” (Bō) hexagram. In the “剥” hexagram, Yin is dominant, and Yang is weak, while in the “复” hexagram, Yang grows strong and Yin gradually fades, symbolizing the flourishing path of the noble person, while the path of the petty person declines.

In terms of the hexagram’s virtues, “震” represents movement, and “坤” represents receptiveness. This indicates that Yang energy moves below and ascends, following a natural order. In the “剥” hexagram, the top Yang line stands alone and is surrounded by Yin lines, symbolizing the principle of continuous life, as “the fruit is not eaten” and implies endless cycles. In the “复” hexagram, the first Yang line arises at the bottom, representing the first stirrings of virtuous intentions in the human heart. As the “象传” (Xiàng Zhuàn) says, “It returns to reveal the heart of Heaven and Earth.” The heart of Heaven and Earth is vast and nurturing, capable of fostering all living things.

From the “剥” hexagram, where the single Yang line is nearing its end, the energy shifts into the “复” hexagram, where Yang is reborn from the bottom, signifying an era of vitality and endless potential. This represents the original, undying spirit of Heaven and Earth that constantly nurtures all life.

Hexagram Text: “复. 亨. 出入无疾. 朋来无咎. 反复其道.七日来复. 利有攸往.

“出” (Chū) refers to the rising of Yang.
“入” (Rù) refers to the return of Yang.
“疾” (jí) means sickness or harm, indicating that the “复” hexagram is an evolution from the “剥” hexagram. The upper Yang line in “剥” is overwhelmed by the Yin lines, but when it returns to the first position, the “复” hexagram is formed. The diagrams and meanings of the “剥” and “复” hexagrams are completely opposite. “复” begins with a single Yang line emerging from below, gradually growing stronger, and as Yang rises, the path becomes clear. Therefore, the text says “亨,” meaning success. When Yang is on the rise, whether it is “outwardly” growing or “inwardly” returning, it is aligned with the natural cycle and free from harm, hence “出入无疾” (no illness in coming or going). “朋来无咎” implies that even though the five Yin lines come together, it is the right time for Yang to return, and thus the future of Yang is bright and free from fault. “反复其道” refers to following the natural principle of Yin and Yang alternation. “七日来复” refers to the transition from extreme Yin (old Yin) to the rebirth of Yang, symbolizing the return of life energy. According to divination, the number six represents old Yin, seven represents the younger Yang, and “日” (rì) represents the sun, or Yang. “七日来复” suggests the transformation from the peak of Yin to the rebirth of Yang, following the natural law of Yin-Yang alternation.

Example Explanation: For example, like a tree shedding its leaves and withering during autumn and winter, its vitality wanes; until spring arrives, “七日来复,” and new buds and leaves begin to grow, restoring life. Similarly, during the year, the “winter solstice” marks the shortest day and longest night, after which the days gradually lengthen. This phenomenon of Yin reaching its peak and then Yang growing is in accordance with the natural laws of the universe.

初九 (Chū jiǔ)

不远复。无祗悔。元吉

The phrase “祗” means to reach or arrive at a destination. “无祗悔” means there will be no regret for not reaching a point of remorse. The first line of the “复” hexagram, known as 初九 (Chū jiǔ), marks the beginning of the hexagram and is the principal line of the inner hexagram, “震” (Zhèn), which represents movement. When movement is initiated, even if it momentarily deviates from the correct path, it can quickly return, symbolizing the idea of “not deviating far before returning.” There’s a saying: “To err is human,” and Confucius also said, “If you make a mistake, don’t hesitate to correct it.” Everyone makes mistakes, but as long as one is courageous enough to admit and correct them, like 初九, who may stray but can quickly return to the right path, there is no regret. The key lies in the ability to correct one’s mistakes, and there is no greater virtue than that, which is why the hexagram states “无祗悔。元吉” (No regret, ultimate good fortune).

Example Explanation:
When driving in an unfamiliar area, one should remain alert. If you realize you’ve taken a wrong turn, it’s important to quickly check the map or ask for directions. If you fail to correct the mistake in time, you might end up on a much longer detour, causing unnecessary frustration. This is the principle of “not deviating far before returning,” ensuring “no regret” through timely correction.

六二 (Liù èr).

休复。吉

The second line of the hexagram, 六二 (Liù èr), is a Yin line situated in a Yin position but in the middle of the lower hexagram. This line possesses the virtues of yielding and balance, represented by its position in the “复” hexagram, where Yang is growing and Yin is retreating. Six two understands the need to adapt to the times and step back, allowing the rising Yang of the first line (初九) to gradually grow stronger. While 六二 is technically below 初九, it holds the virtue of yielding and balance, aligning with the hexagram’s principle of Yin retreating as Yang grows. Therefore, the hexagram predicts “吉” (Good fortune).

Example Explanation:
The true essence of education lies in fostering the independence and autonomy of the learner. The teacher should not rush to impose their own ideas on the student, nor should they worry excessively that the student will lack competitive skills in the future. Forcing the student to learn things they are not interested in will only hinder their growth. By stepping back and aligning the teaching to the student’s interests and natural inclinations, the student will gradually become independent and self-sufficient. This is the principle behind “休复，吉”—taking a step back and allowing the natural growth of what’s to come, leading to good fortune.

六三 (Liù sān)

频复。厉。无咎。

The term “频” means repeatedly or many times. Line 六三 (Liù sān) is a Yin line in a Yang position, which is an improper placement and signifies deviation from the right path. Positioned at the end of the “震” (Zhèn) part of the hexagram, it represents a failure to maintain balance and a tendency to waver. As a result, 六三 is unstable, unable to stay committed to the correct path. The “复” hexagram emphasizes returning to the right path and holding firm to it. However, 六三’s wavering nature prevents it from staying on the right path for long, leading to a cycle of losing and returning, or as it is described, “频复” (repeated returns). Because of this, the hexagram uses the word “厉” (dangerous) to warn of the risks associated with such behavior. “厉” indicates instability and fear. Many people chase immediate pleasures, getting distracted by desires and failing to act on their intention to follow a virtuous path. Even though the person in this position might falter again and again, the fact that they keep trying to return to the right path means they are “无咎” (not at fault) — they are still on the right track despite the setbacks.

Example Explanation:
Many people who are addicted to smoking try to quit, but only a small number of them succeed through strong willpower. Most people attempt to quit several times but fail to maintain it. This repeated cycle of failure and return is “频复, 厉.” However, as long as they have the intention to quit, they are more likely to reduce the number of cigarettes they smoke. Compared to heavy smokers, their health damage is less significant. Thus, even though the process is “dangerous” (“厉”), they are still “not at fault” (“无咎”).

六四 (Liù sì)

中行独复。

Line 六四 (Liù sì) is a Yin line in a Yin position, and it is placed correctly in the hexagram. Surrounded by two Yin lines above and below, it occupies the central position in the “复” hexagram, which has five Yin lines in total. This central position enables it to follow the middle path (“中行”) steadfastly, without deviation. Additionally, 六四 is in correspondence with the first line, 初九 (Chū jiǔ), which is the only line in the hexagram that has a direct connection with the initial Yang line. This is what is meant by “独复” — it returns alone, but with strong support from the first line. 六四 is capable of adhering to the correct path with clarity and perseverance, embodying the qualities of a virtuous person who does not seek personal gain, but instead upholds righteousness and justice. It is said that such a person does not “seek personal advantage” or “count their own achievements,” focusing solely on maintaining the right path.

Because 六四’s dedication to the right way is selfless and not driven by personal reward or recognition, the hexagram does not specifically address good or bad fortune in this case. Just like the “剥” (Bō) hexagram’s 六三, which corresponds to the top Yang line, both align with the principle of following the right path and aiding the growth of virtue, irrespective of personal benefit.

Example Explanation:
During the late Spring and Autumn period, Confucius witnessed the collapse of the rites and music in society and the decline of the royal way of governance. In response, he traveled through various states, hoping to persuade the feudal lords to govern with virtue, implement benevolent rule, and restore the governance of the ancient kings. Confucius’s unwavering spirit of trying to do what he knew was difficult and unlikely, embodying the idea of “doing what is right even when it seems impossible,” reflects the qualities of a noble person depicted in “中行独复” — someone who adheres to the middle path and remains true to their principles despite challenges.

六五 (Liù wǔ)

敦复。无悔。

The term “敦” means to be sincere, earnest, and firm. Line 六五 (Liù wǔ) represents a Yin line in the highest position, in the center of the “坤” (Kūn) hexagram. This placement is one of balance and receptivity, aligning with the virtues of humility and steadfastness. As such, 六五 is able to firmly and sincerely return to the right path and ensure stability in that return, which is why it is described as “敦复” (sincere return). The idea of “敦” suggests a deep and thorough commitment to the process, and “复” signifies a return to the right way. Because of this deep-rooted commitment, the hexagram indicates “无悔” (no regret). In the “临” hexagram, for example, the line 六 is called “敦临,” and in the “艮” hexagram, line 九 is called “敦艮” — both of these emphasize a deep and extreme accumulation of virtue. In the “复” hexagram, the first to fifth lines represent different stages of returning to the right path, with 六五 representing the point of sincere and steady return. It signifies the culmination of the process, where virtue and good conduct are firmly established.

Example Explanation:
After the death of the Shang dynasty’s King Tang, his son, King Tai Jia, succeeded him to the throne. However, Tai Jia became a tyrant, and his advisor, Yi Yin, imprisoned him and ruled in his place. Three years later, Tai Jia repented and returned to the virtuous path, resuming his throne. His transformation, where he returned to righteousness and ruled with kindness, symbolizes the idea of “敦复” — a sincere return to the right way, with no regret, marking the beginning of a prosperous era for the Shang dynasty.

上六 (Shàng liù)

迷复。凶。有灾眚。用行师。终有大败。

The term “迷” means to lose one’s way or to be confused. “复” here signifies returning, but in the case of 上六 (Shàng liù), it indicates a misguided return, one that is too late and ineffective. “凶” means dangerous or ominous, while “灾” refers to external misfortune, and “眚” (shěng) refers to self-inflicted harm, or what is often described as “trouble brought upon oneself.” “用行师” means to employ military force, and “终有大败” indicates that this will ultimately lead to great defeat.

Line 上六 is the highest Yin line in the “复” hexagram, and it is in an extreme position, reflecting a loss of direction and a failure to return to the correct path. The “坤” hexagram mentions “先迷” (loss of direction first), and here, 上六 is so far removed from the source of guidance (Yang) that it cannot find its way back. With no humility to correct its course, it falls into the trap of accumulating mistakes and deepening its errors. This leads to inevitable disaster. If this line represents a ruler who governs with pride and stubbornness, refusing to correct their faults, it can result in the collapse of their reign and the loss of people’s support. “至于十年不克征” means that, due to the confusion and failure to correct the course, no progress will be made, and they will fail for ten years or more.

Example Explanation:
As a leader, if you rely too heavily on your position and authority, acting arrogantly and ignoring the needs of those below you, refusing to listen to advice or consider alternative views, you will lose the trust and support of the people. In life, everyone makes mistakes, but collective wisdom is often more effective than individual decision-making. If a business leader fails to recognize this and continues to stubbornly pursue their own path, ignoring advice and remaining on a misguided course, it will lead to failure and isolation, as they will eventually face opposition from both their team and allies.