Hexagram 24 · Fu Return 地雷复

“Fu: success. Going out and coming in without harm; friends come, no blame.”

Once all things return, there must be success. When the way of the noble person is about to return, although it is still faint, its own kind will gradually advance; hence there is success and flourishing. Yet when the time of Fu (Return) arrives, it cannot overcome the petty people at once; it must wait for its companions to follow one after another, and then, by joining forces, it can prevail.

“Returning and returning along its way; in seven days comes the return. It is beneficial to have somewhere to go.”

This is the way of waning and growing. The Changes uses numbers to set standards: in small cases the return comes after seven days, in large cases only after seven years. This is the way of return.

“Fu, success: the firm comes back; it moves and acts in compliance, so going out and coming in are without harm, and friends come without blame.”

This discusses return in terms of the hexagram’s capacities. In the way of return, yang firmness, having waned to the extreme, comes back; its method is to move by way of compliance, so that going out and coming in are both without disaster, and the friends who come also come through compliant movement.

“Returning and returning along its way, in seven days comes the return: this is the course of heaven. It is beneficial to have somewhere to go: the firm is growing. In Return, do we not see the heart of heaven and earth!”

The coming back of return follows the movement of heaven; hence it speaks of seven days. Because the way of the noble person is growing, it is beneficial to go forward. Yang is reborn below: this is the heart of heaven and earth that gives birth to things, taken as the beginning of movement. So movement appears outwardly, but it begins to be born within.

“Thunder within the earth: Return. The former kings accordingly closed the passes on the day of the solstice; merchants and travellers did not journey, and the ruler did not inspect the regions.”

In terms of the image, thunder is the sound made as yin and yang clash, but at this time yang is still faint and cannot yet break forth. So the sage follows the way of heaven: when the sun’s yang is first born, he nourishes it quietly by closing the passes, so that merchants and travellers cannot journey and the ruler does not inspect the four quarters. This is following heaven. For people too, quietly nourishing their yang in this way is the way to recover.

“Returning before going far. No need for regret. Great good fortune.”

There is first a loss and then a return. This is the beginning of return; because one has not strayed far, the return will surely not come to regret; hence good fortune.

“Returning before going far: by this one cultivates oneself.”

This means knowing what is not good and correcting it quickly, which is the noble person’s way of cultivating himself. The way of learning lies right here: one who knows he is wrong and corrects it at once is a noble person.

“A fine return. Good fortune.”

The second is the position closest to the first, yang line. The way of the noble person begins to be born below; the second line’s will is directed toward the yang, and now that the yang is below, it follows it. To be able to humble oneself toward the one below is benevolence. Good fortune.

“The good fortune of a fine return: it humbles itself toward the benevolent below.”

Benevolence is what is shared by all under heaven and is the source of goodness. To understand it and draw near to the benevolence below is the beauty of a fine return.

“Repeated return. Danger, no blame.”

Following the way of return, yet returning again and again and repeatedly slipping: this is the way to danger. Therefore one must be wary; if one takes warning from this, there can be no blame. Repeated lapses lead to danger, and the fault lies in lapsing and not returning. Today people who are lost and do not know how to turn back are everywhere; and those who know how to turn back but take no warning and get lost again meet misfortune.

“The danger of repeated return: by rights there is no blame.”

The warning concerns returning repeatedly: returning and then lapsing again, with the fault lying in the lapse. Therefore, if one sets one’s heart firmly on returning and does not lapse, there is no disaster.

“Walking among others, returning alone.”

The fourth is among the many yin lines and can keep itself correct; but because its strength is weak, it is not enough to accomplish anything. This speaks of returning alone, which is not necessarily free of disaster.

“Walking among others, returning alone: by following the way.”

To return alone among petty people, as if following the yang firm line, is the way of the noble person.

“Wholehearted return. No regret.”

The ruler can practise the way of return with sincerity and constancy, but his ministers are all yin and soft people. Because he has no help, he can be free of regret but not free of trouble. The noble person takes warning from this.

“Wholehearted return, no regret: through the centre it examines itself.”

The fifth line is yin in the place of honour; it can hold sincerely to the good way and complete itself through the central way; thus it can be without regret.

“Losing the way in return. Misfortune and calamity. Employing the army ends in great defeat, disastrous for the ruler; for ten years unable to campaign.”

A yin soft line at the end of return means one who stays lost to the end and does not return: great misfortune. The misfortune it invites all comes from being lost and not turning back. Whenever it moves there will be faults; if it sends out an army, it will be greatly defeated; if it serves as ruler of a state, great misfortune. Lost from the way, it can never go anywhere.

“The misfortune of losing the way in return: it goes against the way of a ruler.”

A ruler is above and governs the world, and should follow what is good in the world. If he is lost in return, inconstant and changeable, all of it invites misfortune.