How to Start Reading the 64 Hexagrams

Overview

The Sixty-Four Hexagrams (Liu Shi Si Gua) are the core content system of the Zhou Yi (I Ching), formed by pairing the Eight Trigrams (Bagua) in all possible combinations. They represent one of the highest achievements of ancient Chinese divination prediction and philosophical thought. The Sixty-Four Hexagrams use the Yin and Yang lines (Yao) as the most fundamental units, symbolizing the laws of change of all things in the universe and the various possibilities of human circumstances through different arrangements. They embody the profound understanding and great wisdom of the ancient Chinese regarding natural laws, social affairs, and the philosophy of life. In the practice of fortune studies and divination, the Sixty-Four Hexagrams are an indispensable theoretical tool, with applications covering career decisions, marriage partner selection, investment management, health regulation, and many other fields.

Generation Principles of the Sixty-Four Hexagrams

The generation of the Sixty-Four Hexagrams follows the classic evolutionary logic: "From the Taiji (Supreme Ultimate) comes the Two Forms (Liangyi); from the Two Forms come the Four Symbols (Sixiang); from the Four Symbols come the Eight Trigrams (Bagua); the Eight Trigrams determine auspiciousness and inauspiciousness; from auspiciousness and inauspiciousness come great undertakings." The Taiji represents the original undifferentiated chaotic state of the universe. The Two Forms are Yin and Yang, represented by the broken line (Yin Yao) and the solid line (Yang Yao). The Four Symbols are Lesser Yin (Shaoyin), Lesser Yang (Shaoyang), Greater Yin (Laoyin), and Greater Yang (Laoyang), formed by combinations of two lines. The Eight Trigrams are formed by stacking three lines vertically. Pairing the Eight Trigrams with each other—eight possibilities for the upper trigram and eight for the lower trigram, yielding eight times eight equals sixty-four—produces the Sixty-Four Hexagrams. This generation process embodies the cosmic evolutionary law from simplicity to complexity, from abstraction to concreteness.

Introduction to the Eight Classical Trigrams

The Eight Classical Trigrams (Ba Jinggua), also called single trigrams, are the basic units that constitute the Sixty-Four Hexagrams. Each trigram consists of three Yao. The Qian (乾) trigram has three Yang Yao, symbolizing Heaven (Tian), with the virtue of strength and firmness (Gangjian). The Dui (兑) trigram has a gap at the top, symbolizing the Lake (Ze), with the virtue of joy (Xiyue). The Li (离) trigram is empty in the middle, symbolizing Fire (Huo), with the virtue of brightness and dependence (Guangming Yifu). The Zhen (震) trigram is shaped like an open bowl, symbolizing Thunder (Lei), with the virtue of movement and arousal (Zhendong Fenqi). The Xun (巽) trigram is broken at the bottom, symbolizing Wind (Feng), with the virtue of penetration and modesty (Ru Shun Qianxun). The Kan (坎) trigram is full in the middle, symbolizing Water (Shui), with the virtue of danger and twists (Xianxian Quzhe). The Gen (艮) trigram is shaped like an inverted bowl, symbolizing Mountain (Shan), with the virtue of stillness and solidity (Zhi Jing Dushi). The Kun (坤) trigram has three Yin Yao, symbolizing Earth (Di), with the virtue of softness and receptivity (Roushun Baorong). The Eight Classical Trigrams correspond to eight fundamental phenomena in nature, encompassing the basic attributes and characteristics of all things.

Arrangement Patterns of the Sixty-Four Hexagrams

There are two main classical systems for arranging the Sixty-Four Hexagrams. The first is the King Wen Later Heaven sequence (Wenwang Houtian Bagua Xu), which is the traditional order used in the Zhou Yi text. The Upper Canon (Shangjing) contains thirty hexagrams from Qian to Li, mainly expounding the laws of heavenly operation. The Lower Canon (Xiajing) contains thirty-four hexagrams from Xian to Weiji, mainly discussing the principles of human society. The second is the Fu Xi Earlier Heaven sequence (Fuxi Xiantian Bagua Xu), arranged according to the natural generation law of trigram pairing, presenting a perfect symmetrical structure. Both arrangements have profound philosophical connotations: the King Wen sequence emphasizes moral interpretation (Yili), while the Earlier Heaven sequence emphasizes image-number deduction (Xiangshu). They complement each other, together forming a complete system for Yi studies research.

Hexagram Structure Analysis

Each hexagram consists of six Yao, from bottom to top: First Yao (Chuyao), Second Yao (Eryao), Third Yao (Sanyao), Fourth Yao (Siyao), Fifth Yao (Wuyao), and Top Yao (Shangyao). The lower three Yao form the inner trigram (Neigua), also called the lower trigram (Xiagua), representing the foundation and internal state of a matter. The upper three Yao form the outer trigram (Waigua), also called the upper trigram (Shanggua), representing the external appearance and environment. Yao positions have distinctions of nobility and auspiciousness: the First Yao represents the beginning of a matter; the Top Yao represents the end. The Fifth Yao is the ruler's position (Junwei), the most noble, often indicating auspiciousness. The Third and Fourth Yao are at the junction between the inner and outer trigrams, often indicating change and uncertainty. Each hexagram is accompanied by a hexagram statement (Guaci) summarizing the overall meaning, and each Yao has a Yao statement (Yaoci) detailing its auspiciousness or inauspiciousness, forming a complete and precise divination system.

Applications of the Sixty-Four Hexagrams in Divination

The Sixty-Four Hexagrams are widely and deeply applied in divination and prediction, forming multiple mature methodological systems. In the Six Yao (Liu Yao) Na Jia prediction method, three copper coins are cast to obtain the original hexagram (Bengua) and the changed hexagram (Biangua). The analysis combines the world line (Shi Yao) and response line (Ying Yao), the Six Relatives (Liu Qin) relationships, the assignment of the Six Spirits (Liu Shen), the monthly and daily branches (Yuejian and Richen), and other elements for comprehensive judgment. In the Plum Blossom Yi Shu (Mei Hua Yi Shu) method, random information such as time, numbers, objects, or sounds is used to generate a hexagram. The relationship between the body (Ti) and the function (Yong) is used to judge auspiciousness or inauspiciousness. In fortune studies, the Sixty-Four Hexagrams can be combined with the Bazi birth chart to infer specific events during Dayun and Liunian and turning points in life. Regardless of the method used, the core of divination lies in using the hexagram image as a medium to inspire deep insight into the development trend of matters, rather than making simple good-or-bad judgments.

Recommendations for Studying the Sixty-Four Hexagrams

Studying the Sixty-Four Hexagrams should proceed step by step, from the shallow to the deep. At the elementary stage, one should memorize the hexagram images, names, basic attributes, and interrelationships of the Eight Classical Trigrams. At the intermediate stage, one should master the names, sequence, and basic meanings of the Sixty-Four Hexagrams, understanding the symbolic meaning of the upper and lower trigram combinations. At the advanced stage, one should deeply study the original connotations of the Guaci and Yaoci, combined with classical commentaries from various dynasties such as Wang Bi's annotations, Cheng Yi's commentary, and Zhu Xi's original meanings. At the same time, theoretical study must be combined with divination practice. Through repeated verification and comprehension of the subtleties of hexagram images in actual divination, one can gradually cultivate an intuitive perception of hexagrams, which is the only way to truly grasp the essence of the Sixty-Four Hexagrams.