[{"data":1,"prerenderedAt":17},["ShallowReactive",2],{"metaeast_iching64_en-iching-24":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"content1":9,"content2":10,"seotitle":11,"seodescription":12,"htmlcode":13,"content0":14,"number":15,"seo_keywords":16,"og_title":8,"og_description":12},"iching-24",false,"2026-08-11T00:57:04.146Z","2026-07-04T14:35:06.000Z","Zhouyi I Ching Hexagram 24, Fu, Earth over Thunder, Kun above Zhen","Detailed explanation of Zhouyi Hexagram Twenty-Four\n \u003Cbr>Original text of Hexagram Fu\n \u003Cbr>Fu. Success. Going out and coming in without illness; friends come and there is no blame. Returning along the same path, one comes back in seven days. It is favorable to undertake a journey or course of action.\n \u003Cbr>The Image says: Thunder within the earth is Fu. Thus the former kings closed the passes at the winter solstice; merchants and travelers did not go forth, and the ruler did not inspect the regions.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Hexagram Fu: Success and peace. Going out or staying at home brings no illness. There is money to be earned and no disaster. On a round trip, one can return in seven days. Undertaking something brings benefit.\n \u003Cbr>The Image Commentary says: The inner trigram is Zhen, thunder; the outer trigram is Kun, earth. In the freezing winter, thunder returns to the earth, going out and returning according to the season—this is the image of Fu. The former kings observed this image and modeled themselves on thunder: on the winter solstice they closed the city gates, did not receive merchants and travelers, and the ruler did not tour the states.\n \u003Cbr>Explanation from The Heavenly Mechanism of Divining Changes\n \u003Cbr>Fu has Kun above Zhen and is the first-generation hexagram of the Kun Palace. Fu represents yin and yang departing and returning, allowing all things to reproduce endlessly, and indicates that what has passed away may return.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Cycles repeat and vitality sprouts again; success is near, but impatience brings failure.\n \u003Cbr>Those who receive this hexagram see their fortune improve. Go with the trend and your plans can succeed, but do not advance too aggressively.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Fortune: Good luck has just arrived; wait calmly for it to take effect.\n \u003Cbr>Wealth: Temporarily stop selling goods; profit will certainly come.\n \u003Cbr>Home: Move after spring arrives; a marriage can be completed in early spring.\n \u003Cbr>Health: Phlegm and internal heat; take precautions in winter.\n \u003Cbr>Traditional interpretation of the hexagram\n \u003Cbr>This is a composite hexagram of two different trigrams, Zhen below and Kun above. Zhen is thunder and movement; Kun is earth and yielding. Movement within yielding means following nature. Yang is inside and yin outside; movement proceeds step by step, with freedom to advance or retreat, which favors progress.\n \u003Cbr>Overall image: Thunder stirs within the earth, suggesting spring returning to the land, the beginning of a new cycle, and all phenomena coming to life again.\n \u003Cbr>Fortune: An image of luck opening and everything going smoothly. Do not advance hastily; proceed step by step and success will come.\n \u003Cbr>Career: You have already passed through the difficult period and are beginning to enter a stage of vigorous action. But you must seize the opportunity and make decisive judgments at the right moment, without becoming hasty. You should also regularly reflect on your own conduct, be strict in self-cultivation, and advance bravely. Success can be expected.\n \u003Cbr>Business: Invest boldly and cooperate openly with like-minded partners to open the market; do not retreat because of setbacks. You may also enter outside markets. Uphold business ethics and proceed step by step; profit will certainly follow.\n \u003Cbr>Seeking recognition: The time is maturing. Do not rush for success; continue laying the foundation. Once the opportunity arrives, seize it and your fortune will turn. Above all, do not undermine your own resolve.\n \u003Cbr>Marriage and love: Smooth, but do not be impatient; consider calmly. Family happiness and fulfillment depend on strict self-discipline.\n \u003Cbr>Decision: You are lively and full of energy, but impatience may cause losses in your career. You must think calmly and have the courage to correct your mistakes; then you will certainly be able to revive your career. At this time, seize the opportunity, clarify your direction, act flexibly and alertly, and change your situation through steady, practical effort. If an accident occurs, make a prompt decision and temporarily yield. If you can steer yourself accurately and strive diligently, building your career will proceed very smoothly.\n \u003Cbr>\n \u003Cbr>The Philosophical Meaning of the Twenty-Fourth Hexagram\n \u003Cbr>\n \u003Cbr>The Hexagram Image of Returning: The Symbolic Meaning of Earth over Thunder\n \u003Cbr>The Returning hexagram consists of two different trigrams stacked together, with Thunder below and Earth above. Thunder means thunder and movement; Earth means earth and compliance. Movement therefore follows compliance and follows nature. Movement occurs within compliance: yang is inside and yin outside, moving in sequence, advancing and retreating freely, which is favorable for moving forward. Thunder is the lower trigram; Earth is the upper trigram. Thunder within the Earth means that when thunder crashes, the earth loosens and all things begin to sprout. Returning means revival and return; it is a turning point at which things are reborn. From the hexagram image, apart from the first line, which is yang, all the remaining lines are yin, resembling the sun rising from one end of the horizon. The Returning hexagram represents the solar term Winter Solstice. As the saying goes, “If winter comes, can spring be far behind?” It represents the revival of yang forces and the decline of yin elements: after the long night, the sun rises. The hexagram teaches the methods and principles of departing and returning, losing and moving forward again, and warns people that discovering an error means having the courage to promptly return to the right path; only then can there be good fortune. If one remains stubbornly unaware, disaster will arise.\n \u003Cbr>The Returning hexagram follows the Stripping hexagram. The Sequence says: “Things cannot be stripped away forever. When Stripping reaches its limit, the upper returns below; therefore it is followed by Returning.” When Stripping reaches its extreme, the yang line must return to the bottom and begin again. Returning is the inverted hexagram of Stripping, called “returning after stripping”; it is the situation in which “one yang returns and begins again,” and vitality reappears on the earth.\n \u003Cbr>The Returning hexagram reveals the principle of movement contained within compliance and belongs to the middling-middling class of hexagrams. The Image judges this hexagram: “Grand Duke Ma and Xiang are incompatible; those who consult it have many worries and doubts. A benefactor shows no righteousness and instead becomes a source of resentment; right and wrong stir up trouble on level ground.”\n \u003Cbr>The name of this hexagram is Returning. In the Explanation of Characters, “returning” is explained as “going and coming.” Thus, Returning means to go back or come back. The third nine line of the Peace hexagram earlier says, “There is no going that is not followed by return,” meaning that nothing moves forward forever without returning. All things follow a cycle, recurring again and again. In the preceding Stripping hexagram, the many yin lines strip away; next, one yang begins to return and grow. That is why Returning is below Stripping. As the Sequence Commentary says: “Things cannot be exhausted forever; when Stripping reaches its limit, the upper returns below, and therefore it is followed by Returning.”","Detailed Explanation of the First Nine Line of the Twenty-Fourth Zhouyi Hexagram\n \u003Cbr>Statement of the First Nine line\n \u003Cbr>Nine at the Beginning. Returning before going far; there is no great regret. Sublime good fortune.\n \u003Cbr>The Image says: Returning before going far is a means of cultivating oneself.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Nine at the Beginning: Going out but returning before going far; there is no major fault, and great good fortune.\n \u003Cbr>The Image Commentary says: Going out but returning before going far is an analogy for constant self-reflection and strict self-cultivation.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Good fortune: Those who obtain this line will have everything go as wished and profit from their affairs. An official will attain high position and great authority. A scholar will achieve excellent results.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Good luck is gradually beginning; everything proceeds smoothly.\n \u003Cbr>Financial fortune: Recover what was lost; there is no need for regret.\n \u003Cbr>Home and family: The old enterprise is revived; a marriage can be completed again.\n \u003Cbr>Health: Quiet recuperation will restore you.\n \u003Cbr>\n \u003Cbr>Transformation of the First Nine line\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_24_1.png'\" alt='\"周易第24卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the first nine line changes, it becomes Zhouyi hexagram 2: Earth. This hexagram consists of the same trigram repeated, Kun below and Kun above, and is yin in nature. It symbolizes Earth, opposite to Qian: it follows Heaven, bears all things, and extends without end. Kun is symbolized by the mare, showing that the way of Earth gives birth to and nurtures all things while following Heaven and the seasons; its nature is gentle and compliant. Through “lost first, then gaining,” it demonstrates that Kun follows and depends on Qian; only by doing so can one grasp the correct direction, follow the right path, and obtain good fortune.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the First Nine line\n \u003Cbr>\n \u003Cbr>The first line of the Returning hexagram, line statement: Nine at the Beginning: Returning before going far; no great regret, sublime good fortune.\n \u003Cbr>The first line of the Returning hexagram, line statement: Nine at the Beginning: Returning before going far; no great regret, sublime good fortune. Interpretation of the line statement\n \u003Cbr>“Di” means great; “great regret” means profound remorse.\n \u003Cbr>The meaning of this line statement is: Return to the right path before going far; do not reach the point of regret. Great good fortune.\n \u003Cbr>The first nine line uses traveling on a road to teach people how to act: If you discover that you have taken the wrong road before going far, turn back at once. Then you will not create great regret or commit a serious error. In other words, when you notice your mistake at the very beginning of an undertaking, correct it and proceed according to the proper methods. In this way, no serious fault is produced and others will not have much cause for regret.\n \u003Cbr>The Image says: “Returning before going far is a means of cultivating oneself.” This tells people that from the very beginning of action, one should recognize mistakes, correct them, and return to the right path. It emphasizes the importance of personal cultivation.\n \u003Cbr>Detailed Explanation of the Second Nine Line of the Twenty-Fourth Zhouyi Hexagram\n \u003Cbr>Six in the second place line statement\n \u003Cbr>Six in the Second Place. Restful returning. Good fortune.\n \u003Cbr>The Image says: The good fortune of restful returning comes from yielding one’s place to the virtuous.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six in the Second Place: Return in fulfillment; good fortune.\n \u003Cbr>The Image Commentary says: The reason returning in fulfillment is auspicious is that one can leave office and yield to the worthy.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Good fortune: Those who obtain this line will share benefits with others, prosper in their work, and recover from illness. An official who has been demoted will be reinstated.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Choose the good and follow it; everything is auspicious.\n \u003Cbr>Financial fortune: Share benefits with others; business prospers.\n \u003Cbr>Home and family: Harmony brings prosperity to the family.\n \u003Cbr>Health: Consult the former doctor again.\n \u003Cbr>\n \u003Cbr>Six in the second place changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_24_2.png'\" alt='\"周易第24卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the second six line changes, it becomes Zhouyi hexagram 19: Earth over Lake. This hexagram consists of two different trigrams, Lake below and Earth above. Earth is higher than the lake, while the lake is contained by the earth. It symbolizes a ruler personally approaching the realm, governing the country and securing peace, with harmony between above and below.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Second Nine line\n \u003Cbr>\n \u003Cbr>The second line of the Returning hexagram, line statement: Six in the Second Place: Restful returning; good fortune.\n \u003Cbr>Interpretation of the line statement: “Rest” means stopping. The meaning of this line statement is: Stop and return; good fortune.\n \u003Cbr>The second line of the Returning hexagram, line statement: Six in the Second Place: Restful returning; good fortune. Life lesson\n \u003Cbr>This six in the second place is a yin line in a yielding position and therefore has strength. After discovering an error, it does not continue onward but returns to the right path, producing a very auspicious result.\n \u003Cbr>The Image says: “The good fortune of restful returning” comes from yielding downward to benevolence.\n \u003Cbr>This points out that “stopping and returning is auspicious” because the second six can descend and draw close to a person of benevolence. In the hexagram image, this benevolent person is the first nine. The first nine is a yang line in a yang position, representing a noble and benevolent person whom the second six greatly admires.\n \u003Cbr>Those who obtain this line should note that if they direct subordinates or family members to do something, and the person carrying it out discovers an error and stops, they too should stop the matter. This will be very auspicious.\n \u003Cbr>Not returning is also auspicious. How can this be? Because the second six differs from the first nine. The first nine represents the growth of yang energy, while the second six represents the decline of yin energy, so the second six must advance to be auspicious. Its advance means rising upward, allowing the yang energy below to grow more strongly; this behavior accords with the trend of the times and is therefore auspicious. The second six is a yin line in an even position, so it is properly placed; it is also in the middle of the lower trigram and harmonizes with the first nine. Thus it is yielding yet centered and upright, possessing the virtue of adapting to the times, and will wisely develop upward.\n \u003Cbr>Detailed Explanation of the Third Nine Line of the Twenty-Fourth Zhouyi Hexagram\n \u003Cbr>Six in the third place line statement\n \u003Cbr>Six in the Third Place. Repeated returning. Danger, but no blame.\n \u003Cbr>The Image says: The danger of repeated returning is nevertheless free of blame in principle.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six in the Third Place: Returning with a worried face means danger has been encountered; withdrawing when facing difficulty can avert disaster.\n \u003Cbr>The Image Commentary says: Although one returns with a worried face, one has escaped danger, and rightly there should be no disaster.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Average: Those who obtain this line will face repeated reversals; yin and yang will be out of balance, with conditions alternating between good and bad. An official’s position will be unstable, with constant changes and no fixed pattern.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Conditions alternate between good and bad; control rests with you.\n \u003Cbr>Financial fortune: There are gains and losses; everything depends on you.\n \u003Cbr>Home and family: Moving is unsettled.\n \u003Cbr>Health: The illness returns after repeated treatment; although dangerous, it causes no harm.\n \u003Cbr>\n \u003Cbr>Six in the third place changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_24_3.png'\" alt='\"周易第24卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the third six line changes, it becomes Zhouyi hexagram 36: Brightness Wounded. This hexagram consists of different trigrams, Fire below and Earth above. Fire means brightness and Earth means compliance; Fire is the sun and Earth is the ground. The sun sinks into the earth, brightness is damaged, the future is unclear, and circumstances are difficult. One should follow the times, nurture obscurity, hold firmly to the right path, appear foolish outwardly while remaining wise within, and conceal one’s brilliance.\n \u003Cbr>\n \u003Cbr>The philosophical meaning of the line of Nine in the third place\n \u003Cbr>\n \u003Cbr>The third line of the Returning hexagram, line statement: Six in the Third Place: Repeated returning; danger, but no blame.\n \u003Cbr>The third line of the Returning hexagram, line statement: Six in the Third Place: Repeated returning; danger, but no blame. Interpretation of the line statement\n \u003Cbr>“Repeated” means frequently, again and again. The meaning of this line statement is: Repeatedly committing errors yet repeatedly correcting them and returning to the right path is dangerous, but ultimately one will not encounter disaster.\n \u003Cbr>This third six line closely resembles the saying, “Make a mistake and correct it; correct it and commit it again; commit it and correct it again.” It shows an unstable will and insufficient self-cultivation, unlike Confucius’s disciple Yan Yuan, who “did not repeat a mistake”—once he knew something was wrong, he would not do it again. In the process of returning to the right path, the third six finds old habits difficult to change, repeatedly fluctuating between good and bad, which is extremely dangerous. Yet it knows that it is wrong. Though its will is not firm, it is ultimately able to reform, choose goodness, and return to the right path, so it will not finally encounter disaster. Those who obtain this line must be resolute when correcting errors, swear to wage a “bloody battle” against bad habits, and “uproot them completely”; this will benefit them more.\n \u003Cbr>The third six is at the outermost edge of the lower trigram, that is, at the top line of Thunder. Thunder means movement, so it has the image of frequent movement. It wants to return to the central position, hence “repeated returning,” but this does not accord with the laws of the times, so there is danger. Yet it can learn from the failure of repeated returning, so there is no disaster. In modern words, “Failure is the mother of success”: after repeatedly going back and suffering setbacks, one realizes that this is wrong and chooses the correct road.\n \u003Cbr>Detailed Explanation of the Fourth Nine Line of the Twenty-Fourth Zhouyi Hexagram\n \u003Cbr>Six in the fourth place line statement\n \u003Cbr>Six in the Fourth Place. Walking in the midst, returning alone.\n \u003Cbr>The Image says: Walking in the midst and returning alone is to follow the Way.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six in the Fourth Place: Returning alone midway.\n \u003Cbr>The Image Commentary says: Returning alone midway means returning to morality.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Average: Those who obtain this line may expect good luck and profit from their plans. An official will be reinstated.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Although you wish to rally yourself, your strength is insufficient.\n \u003Cbr>Financial fortune: Although the planning is excellent, capital is insufficient.\n \u003Cbr>Home and family: More women than men; it is advisable to follow the former matchmaker.\n \u003Cbr>Health: Follow the doctor who treated you at the beginning.\n \u003Cbr>\n \u003Cbr>Six in the fourth place changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_24_4.png'\" alt='\"周易第24卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the fourth six line changes, it becomes Zhouyi hexagram 51: Thunder. This hexagram consists of the same trigram repeated, Thunder below and Thunder above. Thunder over Thunder creates a tremendous reverberation that can dispel stagnant energy and bring free flow. In ordinary times, remain secure while thinking of danger, hold a sense of fear, and dare not be negligent. When sudden changes occur, you can still remain calm and composed, speaking and laughing as usual.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Nine in the fourth place line\n \u003Cbr>\n \u003Cbr>The fourth line of the Returning hexagram, line statement: Six in the Fourth Place: Walking in the midst, returning alone.\n \u003Cbr>The fourth line of the Returning hexagram, line statement: Six in the Fourth Place: Walking in the midst, returning alone. Interpretation of the line statement\n \u003Cbr>“Walking in the midst” means walking right in the center. “Alone” means by oneself.\n \u003Cbr>The meaning of this line statement is: Originally walking in the very middle of the procession, one now returns alone.\n \u003Cbr>The Image says: “Walking in the midst, returning alone” is to return to the right path. This indicates that the fourth six originally walked exactly in the middle of the procession but returned alone in order to return to the right path.\n \u003Cbr>From the hexagram image, the fourth six lies among a continuous series of yin lines, with two above and two below, so it is “walking in the midst.” The person walking in the middle should be a leader or initiator. Followers generally find it easier to change their minds and return, whereas it is difficult for a leader or initiator to return.\n \u003Cbr>Those who obtain this line should carefully observe what they are doing and examine their partners. Even if they initiated and organized the undertaking, once they discover an error, they must turn back immediately. Even if others disagree and refuse to follow, they must withdraw and return alone.\n \u003Cbr>“Walking in the midst, returning alone” refers to the fourth six responding to the first nine. The fourth six is properly placed and can disregard good and bad fortune to return alone to the right path. In other words, it supports the growth of yang energy. The Image says “to follow the Way,” meaning the Way by which Heaven and Earth operate: once one yang begins to arise, yang gradually grows stronger and yin gradually weakens. This is the Way of Heaven and Earth. The fourth six understands this Way, so it supports the growth of the first nine.\n \u003Cbr>Detailed Explanation of the Fifth Nine Line of the Twenty-Fourth Zhouyi Hexagram\n \u003Cbr>Six in the fifth place line statement\n \u003Cbr>Six in the Fifth Place. Sincere returning; no regret.\n \u003Cbr>The Image says: Sincere returning without regret comes from examining oneself through the center.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six in the Fifth Place: After examination, deciding to return; no regret.\n \u003Cbr>The Image Commentary says: After examination, deciding to return without regret means examining oneself inwardly by the right path.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Good fortune: Those who obtain this line will have savings, but should guard against an accident involving their father. An official will have an opportunity for promotion.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Treat matters with generosity; then there will be merit without regret.\n \u003Cbr>Financial fortune: Capital is sufficient; profit can be made going and coming.\n \u003Cbr>Home and family: Magnify the ancestral enterprise.\n \u003Cbr>Health: Vital essence and spirit are both aging; there is no need to worry excessively.\n \u003Cbr>Six in the fifth place changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_24_5.png'\" alt='\"周易第24卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the fifth six line changes, it becomes Zhouyi hexagram 3: Water over Thunder. This hexagram consists of different trigrams, Thunder below and Water above. Thunder symbolizes movement; Water symbolizes rain and danger. Thunder and rain arrive together, danger appears everywhere, and the environment is harsh. “Sprouting” originally refers to plants emerging from the earth: all things begin life amid difficulties and obstacles, yet by following the season and adapting to circumstances, they must flourish.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Nine in the fifth place line\n \u003Cbr>\n \u003Cbr>The fifth line of the Returning hexagram, line statement: Six in the Fifth Place: Sincere returning; no regret.\n \u003Cbr>The fifth line of the Returning hexagram, line statement: Six in the Fifth Place: Sincere returning; no regret. Interpretation of the line statement\n \u003Cbr>The meaning of this line statement is: Return to the right path with sincerity and generosity; there will be no regret.\n \u003Cbr>From the hexagram image, the fifth six is a yin line in a yang position, so it is improperly placed. However, it lies within the upper Kun trigram, follows the middle path without being stubborn, and possesses the virtue of sincerity, generosity, and compliance with goodness.\n \u003Cbr>The Image says: “Sincere returning without regret” comes from examining oneself through the center.\n \u003Cbr>This indicates that “returning to the right path with sincerity and generosity brings no regret” because although the fifth six is far from the firmness of yang,\n \u003Cbr>it can nevertheless reflect on and examine its own words and actions to improve itself; through this path, it urges itself to return to the right\n \u003Cbr>Those who obtain this line should be good at observing and reflecting on themselves, discovering errors in time and correcting them. When doing something, if you discover that continuing forward brings no benefit, then even if you have traveled a long way, returning now is still correct and will produce a good result.\n \u003Cbr>The fifth six occupies the central position of the upper trigram. The upper trigram of Returning is Kun, whose spirit is to “carry all things through profound virtue,” hence the image of sincere returning. “Sincere” means “thick” or substantial. The fifth six can follow the trend of the times, recognize itself anew, and understand that the growth of yang energy cannot be stopped. Therefore it can withdraw according to the time and have no regret.\n \u003Cbr>Detailed Explanation of the Top Nine Line of the Twenty-Fourth Zhouyi Hexagram\n \u003Cbr>Upper Six line statement\n \u003Cbr>Six at the Top. Lost in returning; misfortune and disaster. If armies are sent, there will ultimately be a great defeat, bringing misfortune to the ruler of the state; for ten years one will be unable to undertake a campaign.\n \u003Cbr>The Image says: The misfortune of being lost in returning comes from reversing the ruler’s way.\n \u003Cbr>Explanation in plain language\n \u003Cbr>Six at the Top: Lost and unable to return, misfortune and disaster. If this line is obtained in divination and troops are sent to war, there will ultimately be a great defeat; the ruler will be dragged into danger, the country’s vitality badly damaged, and even after ten years it will still be unable to launch another campaign.\n \u003Cbr>The Image Commentary says: The danger of being lost and unable to return occurs because the ruler violates the ruler’s way.\n \u003Cbr>Explanation by Shao Yong, a Northern Song scholar of the Changes\n \u003Cbr>Misfortune: Those who obtain this line act perversely and nothing goes well; remaining still is auspicious, while acting is disastrous. An official may suffer loss by becoming overly greedy for power.\n \u003Cbr>Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning\n \u003Cbr>Timing and fortune: Acting perversely; caution can avert disaster.\n \u003Cbr>Financial fortune: Nothing goes well; it is difficult to resume the business.\n \u003Cbr>Home and family: Those who remain at home are at a disadvantage.\n \u003Cbr>Health: Difficult to preserve one’s health.\n \u003Cbr>\n \u003Cbr>Upper Six changing hexagram\n \u003Cbr>\u003Cimg src='\"https:\u002F\u002Fmypublicforweb.s3.us-west-2.amazonaws.com\u002Finching\u002F64_24_6.png'\" alt='\"周易第24卦的其中之一变卦卦的卦图'\" >\n \u003Cbr> \n \u003Cbr>When the top six line changes, it becomes Zhouyi hexagram 27: Mountain over Thunder. This hexagram consists of different trigrams, Thunder below and Mountain above. Thunder is below and Mountain above: solid outside, hollow within. When spring warmth nurtures all things, one should nourish the worthy and raise the people according to the season. Yang is solid and yin is empty; what is solid nourishes others, while what is empty is nourished by others. One must live by one’s own labor.\n \u003Cbr>\n \u003Cbr>Philosophical meaning of the Upper Nine line\n \u003Cbr>\n \u003Cbr>The sixth line, line statement: Six at the Top: Lost in returning; misfortune and disaster.\n \u003Cbr>Six at the Top: Lost in returning; misfortune and disaster. If armies are sent, there will ultimately be a great defeat; the state will bring misfortune to its ruler. For ten years, one will be unable to undertake a campaign.\n \u003Cbr>The sixth line, line statement: Six at the Top: Lost in returning; misfortune and disaster. Interpretation of the line statement\n \u003Cbr>“Lost in returning” means remaining obstinately attached to one’s mistakes and unwilling to correct them.\n \u003Cbr>Calamity and misfortune: “Calamity” refers to adversity caused by external factors, while “misfortune” refers to troubles brought upon oneself—disasters one creates oneself. “Calamity” comes from outside; “misfortune” arises from within. Together, “calamity and misfortune” means disaster.\n \u003Cbr>“Unable to undertake a campaign”: “Undertake” means being capable of carrying out a task; “unable to undertake a campaign” means being incapable of fulfilling the mission of military conquest.\n \u003Cbr>The meaning of this line statement is: Having committed an error, one remains stubbornly deluded, does not know to repent or return to the right path, and will certainly encounter danger. Natural and human-made disasters will continue to occur. Under these circumstances, sending troops to war will ultimately end in great defeat; if used to govern the country, the ruler will face danger. If this situation is not changed, the country should not use force again within ten years.\n \u003Cbr>The top line of the Return hexagram is the uppermost line and is the first target to be destroyed by the yang first line. It occupies an excessively exalted position, has no correspondence or harmony with the lines below, and is not in a central position; therefore, its situation involves troubles both within and without and is the most unfavorable. The “lost,” “marching out the army,” “great defeat,” and “ten years” in the line statement all derive their images from the Kun Trigram. In the associations of the Eight Trigrams with the myriad things, Kun represents the multitude, mourning, and ten years; therefore, the line statement contains the phrases “marching out the army,” “great defeat,” and “ten years.” The “lost” in the line statement comes from “first lost, then gaining a lord” in the Kun hexagram judgment. Here, however, there is only the image of being lost and none of gaining a lord, making the situation even more ominous. Its danger comes from the threat of the first yang line, which corresponds to the ruler in the Return hexagram; hence the top line’s peril is said to come from the sovereign.","Zhouyi I Ching Hexagram 24, Returning, Earth over Thunder — Detailed Explanation of the Hexagram Judgment — Oriental Metaphysics Library","Detailed explanation of Zhouyi I Ching hexagram 24, the Returning hexagram (Earth over Thunder, Kun above and Thunder below): the original hexagram judgment and plain-language translation, an analysis of the good and bad fortune of each line, and interpretations for career, relationships, and overall fortune.","䷗","\u003Cp>Fu: Success. Going out and coming in without illness; friends come and there is no blame. Returning along the same path, one comes back in seven days. It is favorable to undertake a journey or course of action.\u003C\u002Fp>\n\u003Cp>The Tuan Commentary says: Fu. Success. The firm returns; movement proceeds through accordance, so going out and coming in bring no illness and friends come without blame. Returning along the same path, one comes back in seven days—this is the movement of Heaven. It is favorable to undertake a journey or course of action because the firm is growing. Does Fu not reveal the heart of Heaven and Earth?\u003C\u002Fp>\n\u003Cp>The Image says: Thunder within the earth is Fu. Thus the former kings closed the passes at the winter solstice; merchants and travelers did not go forth, and the ruler did not inspect the regions.\u003C\u002Fp>",24,"Zhouyi, I Ching, Hexagram 24, Returning hexagram, the sixty-four hexagrams, hexagram judgment, line statement, detailed plain-language explanation",1787044933252]