Chinese Studies
2013. Vol.2, No.4, 197-203
Published Online November 2013 in SciRes (
Open Access 197
Yintelligence™: The Mapping of the Pre-Heaven or FuXi
Hexagrams to the Post-Heaven or King Wen Hexagrams
Gabriel Felley
University of Applied Sciences and Arts (UNW), Institute for Information Sys tems, Olten, Switzerland
Received October 6th, 2013; revised November 11th, 2013; accepted November 20th, 2013
Copyright © 2013 Gabriel Felley. This is an open access article distributed under the Creative Commons Attri-
bution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the
original work is properly cited.
The Yijing 易經 belongs to the famous group of the five classics. In the Ming and Qing dynasties, the Four
Books and Five Classics四書五經 were the subject of mandatory study by those Confucian scholars who
wished to become government officials. The Yijing (Faure & Javary, 2002) consists of 64 figures called
hexagrams formed by six Yin (broken) or Yang (unbroken) lines and commentaries on each of these
hexagrams and their lines. The whole set of the hexagrams and their interdependencies make a dynamic
model for the understanding or the anticipating of the different steps change goes through. The Yijing
does not predict the future but gives a snap-shot of the actual situation and the holistic potentialities which
may be deployed or not in order to better adapt to the on-going change. The different stages of a change
are explained by the Yin-Yang polarity and the never-ending transformation of old-Yin 老陰 in
young-Yang 少陽, old-Yang老陽, young-Yin少陰 and old-Yin again. The 64 hexagrams are built by
pairing the 8 basic trigrams obtained by adding to each bigram a supplementary Yin or Yang line. Figure
1 depicts a 4-regions space (East/young Yang, South /old Yang, West/young Yin, North/old Yin) and a
cyclic movement. A forthcoming article will explain the relation between this space organization and the
whole set of 64 hexagrams as a network. The cyclic change is of major interest. Purpose: The 64 hexa-
grams of the Yijing are organized in 16 “first degree” nuclear families (Javary, 1997), which may be con-
solidated in 4 “second degree” nuclear families. There are another 16 families organizing the 64 hexa-
grams in a different structure. In the literature they are called the pre-heaven先天 hexagrams (Schlum-
berger, 1987), and in th is paper they are referred to as the FuXi伏羲 hexagrams. They form 16 cyclic fami-
lies, whose structure will be analyzed in this paper. This cyclicity induces a “predecessor-successor” rela-
tionship between the hexagrams belonging to the same FuXi family: H1H2H3H4H1. While the 4
members of each nuclear family are centered on a “master” hexagram that corresponds to a common inner
lines’ structure, each FuXi family is cyclically structured and we call the hexagrams belonging to the
same family FuXi related. Each Wen hexagram corresponds exactly to a FuXi hexagram. This corre-
spondence reflects the respective trigrams’ arrangements of King Wen and FuXi. The trigrams of the
FuXi hexagram and those of the corresponding Wen hexagram occupy the same locations in the FuXi and
the King Wen arrangements displayed in the Figure 2. This paper explains the relation between the Wen
hexagrams and their corresponding FuXi hexagrams based on structural and semantic properties. Sum-
mary: It has been demonstrated, that the pre-heaven and post-heaven hexagrams are pairwise related
through specific relations defined by the opposition of the post-heaven hexagrams and 2 members of par-
ticular nuclear families which have opposite envelopes. Basically, the links between pre-heaven or FuXi
hexagrams and post-heaven or Wen hexagrams are based on the hexagrams’ structure, especially on the
opposition of 2 hexagrams. Two FuXi related hexagrams are connected to each other by a “predeces-
sor-successor” like relation, the pre-heaven or FuXi hexagram somehow gives the necessary prerequisite
which the post-heaven hexagram must own. In a pair of opposite hexagrams, the one possesses the com-
plementary dimensions which are absent in the other. All these links may be represented using the tri-
grams deployed adequately on two circles, one with the pre-heaven trigrams, the FuXi arrangement, and
the second with the post-heaven trigram or King Wen arrangement. Two corresponding trigrams are iden-
tically positioned in the two circular arrangements. The logical and sophisticated system applied to link
the Wen to the FuXi hexagrams again reveals how subtly the whole system of 64 hexagrams has been
conceptualized and evidences a new and original insight into the structure of the Yijing.
Keywords: Yijing; I Ching; Yintelligence; Book of Changes; Hexagram; King Wen; Fu Xi
The Two Trigram’s Arrangements form FuXi and
King Wen
There are traditionally two basic organizations of the 8 tri-
grams, the FuXi 伏羲 and King Wen 文王 arrangements
(Figure 2). Each of these illustrates a specific dynamic and the
interdependencies between the trigrams.
The implicate arrangement shows a perfect symmetry of the
trigrams, which are diametrically opposed. Considering the
Figure 1.
The 4-cycle of Yin-Yang Change and the
4 space region.
(Z hen)
Figure 2.
Pre-heaven (implicate) or FuXi (left circle) and post-heaven (explicate)
or King Wen (right circle) arrangements.
explicate arrangement this symmetry only exits for the South/
North axis with the Li and Kan trigrams.
The logic of these arrangement s has been explained by differ-
ent authors and we refer their studies to this literature. It is no-
ticeable, that these two arrangements are always described in-
dependently from each other, as if they were disconnected. This
article aims to demonstrate how closely they are linked together.
The Cyclic Nature of the Mapping and the 16 FuXi
The two arrangements correspond to two different permuta-
tions of the order of the trigrams. Two corresponding trigrams
occupy the same place in the respective arrangements. As an
example (Figure 3) Qian (in Pre-Heaven) corresponds to
Li (in Post-heaven), Li to Zhen , Zhen to Gen and Gen
goes back to Qian.
The Implicate Casting and the FuXi Hexagrams
As explained in the abstract, the explicate casting generates
the situation hexagram with its changing old Yin and old Yang
lines, defining the mutation hexagram.
The implicate casting results in transforming the situation
and mutation hexagrams according to the King Wen and FuXi
trigrams’ arrangements. The building trigrams of the explicate
hexagrams in the King Wen arrangement correspond to the
implicate trigrams having the same position in the FuXi ar-
rangement, thus delivering the FuXi hexagrams for the situation
and mutation hexagrams.
It is mandatory to ascertain a precise analysis of the consid-
ered situation to clearly understand the specific meaning of the
cast hexagram and its relations with the others. The whole set
of 64 hexagrams acts as a network, and every hexagram plays a
Figure 3.
Illustrating the 4-cyclicity of the FuXi and King Wen arrangements
with the trigram Qian.
well differentiated role in this network. These roles are implic-
itly contained in the structure of the hexagram and in the dif-
ferent connections linking the hexagrams. Because each hexa-
gram reflects a precise situation, a part of the interpretation
consists in delimiting the semantic of each hexagram from the
The Yijing organizes all its hexagrams as 4-member families.
The 16 first-degree nuclear families feature 4 hexagrams
which share common attributes. The 16 FuXi families, where
the hexagrams are either preceding or succeeding in a circular
chain. The nuclear structure is not always obvious but in fact
less complicated to understand than the FuXi structure. In nu-
clear families the relations are somehow static, in a FuXi family
there is a circular information flow which is continuously trav-
ersing the 4 members, feeding them with specifically needed
inputs which trigger some actions or events. What unifies the 4
hexagrams in a nuclear family is the nuclear hexagram consid-
ered as a source of attributes for the other family’s members.
The FuXi familie s’ signification lies more in what differenti-
ates two hexagrams. The pre-heaven and post-heaven hexa-
grams are pairwise related through specific relations defined by
the opposition of the post-heaven hexagrams. This opposition is
translated and expressed through the choice of 2 members of
particular nuclear families having opposite envelopes; the latter
hexagrams are then the related FuXi hexagrams. Thus indicat-
ing and delivering attributes, the post-heaven hexagrams have
to integrate or realize some prerequisite conditions requested or
recommended by its predecessor in the FuXi fa mily. Two FuXi
related hexagrams are bonded by a “predecessor-successor”
like relation, the pre-heaven or FuXi hexagram somehow sup-
plies the necessary qualifications which the post-heaven hexa-
gram must own. In a pair of opposite hexagrams, one expresses
complementary dimensions which are absent in the other.
A further article will propose an attempt to analyze the dif-
ferent FuXi families as distinct semantic objects and their im-
portance in the interpretation of castings.
Definition of the Envelope Families
The First- and Second-Degree Nuclear Hexagrams
and the Envelope Families
According to the definition of a nuclear hexagram1, there are
1The nuclear hexagram is made with the line 2/3/4/3/4/5 of the correspond-
ing Wen hexagram.
Open Access
16 hexagrams corresponding to the structure of a first degree
nuclear hexagram and each first degree nuclear hexagram
builds a first degree nuclear family assembling 4 hexagrams
which differ only by their specific envelopes.
Each of the 4 second degree nuclear hexagrams (Figure 4)
generates its own 4-hexagrams family and the family’s mem-
bers are all first-degree nuclear hexagrams and differ only
through the envelope configurati on inside their own family.
The four second degree nuclear hexagrams condense some
basic properties common to all the respective family members,
which as first-degree nuclear hexagrams also condense some
basic properties of their family members. All the nuclear hexa-
grams, first- and second degree may be considered as semantic
The 4 envelopes act as differentiators in a family and are as-
semblers across the 4 considered second-degree nuclear fami-
lies. Gathering together all the hexagrams having the same
envelope generates 4 new families called envelope families
(Figure 5).
Figure 4.
The 4 second-degree nuclear families.
South North East West
Figure 5.
The 4 envelope families.
The South, North, West and East Envelope Families
These families own the following properties:
1) Members of the same family differ from each other
through the inner lines (2/3/4/5). They have the same envelope.
2) Opposite envelopes generate opposite families. The mem-
bers of the South-family have their opposite in the North-family
and the same relations hold for the members of the East- and
3) Mutating the envelopes’ lines (one or two) maps one fam-
ily into another family.
4) Each member of an envelope family is a first degree nu-
clear hexagram and therefore can be considered as a wildcard
for 4 hexagrams differing from each other through their specific
envelope but exhibiting the same lines configuration (2/3/4/5).
Definition of the FuXi Nuclear Pairs and FuXi
The FuXi Nuclear Pairs
Each member of the 4 envelope families is representative for
4 hexagrams as a first-degree nuclear hexagram.
Pairing every member of the South-envelope family with one
member belonging to the North-envelope family delivers 16
pairs of first-degree nuclear hexagrams, as Table 1 shows. The
same occurs when pairing every member of the East-envelope
family with members of the West-envelope family which de-
livers 16 pairs of first-degree nuclear hexagrams. These pairs of
first-degree nuclear hexagrams are called the FuXi nuclear pairs.
To facilitate the representation of these combinations, the
hexagrams are replaced by their corresponding numbers, there-
fore the newly associated pairs look like this in Table 1.
The FuXi Hexagrams
The members of the envelope families are all first degree nu-
clear hexagrams, representing 4 hexagrams linked together by
the same nuclear hexagram. Table 2 shows the logic of pairing
Table 1.
Pairings of the envelope-families.
South North West East
1 2 23 24
1 28 23 43
1 39 23 54
1 40 23 63
27 2 44 24
27 28 44 43
27 39 44 54
27 40 44 63
37 2 53 24
37 28 53 43
37 39 53 54
37 40 53 63
38 2 64 24
38 28 64 43
38 39 64 54
38 40 64 63
Open Access 199
the members of the South-envelope family belonging to hexa-
gram 1 (“The Creative” ) with the members of the 4 North-
envelope families. To each member of the first-degree nuclear
family generate d by hexagram 1 exactly one member of one of
the four first-degree nuclear families generated by the hexa-
grams 2/28/39/40 corresponds. The mapping of the South-en-
velope family corresponding to the hexagram 1 produces 4
pairs of hexagrams. Each of these pairs consists of one hexa-
gram belonging to the first-degree nuclear family of hexagram
1 (either hexagram 1 or 44 or 28 or 43) and the second one is
chosen out of the first-degree nuclear families of hexagram
2/28/39/40, thus delivering 4 pairs of hexagrams called the
FuXi hexagrams. In this paper the FuXi hexagrams will be of
gold-brown color like the paired fields in Table 2 (i.e. 1/ 2,
56/28, 35/43, 44/15).
The same algorithm has to be repeated for the first-degree
nuclear hexagrams 27/37/38, members of the South-envelope
family. Th e left-side part of Table 2 changes accordingly to the
first-degree nuclear families defined by the hexagrams 27/37/38
and the right-side part remains the same.
Conditions for the FuXi Families
Principle1: The F uX i Sudoku
To each pair of FuXi hexagrams corresponds a pair of oppo-
site Wen hexagrams. Table 3 illustrates this requirement and
deserves a detailed explanation. In the left two cells there are
two opposite Wen hexagrams XY, the two cells in the middle
Table 2.
Detailed pairing for the South-envelope family of nuclear hexagram 1
with the sequence of North-envelope families, represented by 4 nuclear
hexagrams 2, 28, 39, 40.
South North
1 27
44 23
28 2
43 24
Hexagram 2 and its 4
family members.
1 30
44 56
28 62
43 55
Hexagram 28and its 4
family members.
1 21
44 35
28 16
43 51
Hexagram 39 and its 4
family members.
1 22
44 52
28 15
Hexagram 1 (as a FuXi
nuclear hexagram
represented t hrough its 4
family members)
43 36
Hexagram 40 and its 4
family members.
Table 3.
Opposite Wen hexagrams and their corresponding pair of FuXi hexa-
grams and FuXi nuclear he x ag rams. (X* = opposite Hexagram of X).
Two opp.hex. FuXi pair of hex. FuXi nuclear pair of hex.
X X* FuXi of X FuXi of X* Nuclear of
FuXi X. Nuclear of
FuXi to X*.
contain a pair of FuXi hexagrams, each of them is a member of
a nuclear family defined in the cells to the right, which contain
a pair of FuXi nuclear hexagrams. The two colors indicate the
relations existing between the 6 hexagrams. Table 3 shows
how the opposition of two Wen hexagrams (explicate casting)
is translated in the implicate casting. The property of opposition
between the hexagrams in the explicate casting is “smoothed or
nuanced” in the implicate casting. A FuXi nuclear pair is a pair
of first-degree nuclear hexagrams with opposite envelopes and
each of the corresponding FuXi hexagrams belong to one of
these FuXi nuclear families.
Principle 2: Inverse Free
A FuXi family never contains two opposite hexagrams.
Principle 3: FuXi Invariance
Mutating all the corresponding lines2 of all the hexagrams of
a FuXi family is still a FuXi family. There are families mapped
onto other families or onto themselves, especially FuXi families
whose hexagrams do not have corresponding lines are consid-
ered as self-reflecting.
Principle 4:4-Cyclicity
The FuXi families have a 4-cyclic pattern.
Hexagram H1 is the FuXi of H2 this is the FuXi of H3 which
is the FuXi of H4
Special Groups of Hexagrams
Two FuXi Families without Corresponding Lines
All the 8 hexagrams, obtained by doubling the 8 trigrams
(Figure 6) do not have corresponding lines. Therefore (Princi-
ple 3) they compose two self-reflecting FuXi families.
A FuXi family does not have two opposite hexagrams (Prin-
ciple 2), thus there are pairs of hexagrams which do not belong
to the same families, explicitly the pairs 1/2, 29/30, 51/57,
While it is clear that these eight hexagrams form two FuXi
families, there are still many different ways to select the mem-
bers of each family and to arrange the family in the proper or-
Two Further FuXi Families Whose Reverse a nd
Opposite Hexagrams are Identical
There are exactly 8 hexagrams fulfilling this requirement
(Figure 7).
Applying the Principles 2 and 3 to this group of hexagrams
(Felley, 2013), it is clear that opposite hexagrams do not belong
to the same family and the mutation of the corresponding lines
switch from one family to the other. Using these properties, it is
possible to pair these 8 hexagrams so that each member of a
pair belongs to a different FuXi family. The hexagrams
11/17/53/63 build one FuXi family and the hexagrams
12/18/54/64 the second one. Each hexagram in the first group
has its opposite in the second group and the mutation of all the
corresponding lines of the hexagrams in the first group just
2The pairs of lines 1 - 4, 2 - 5, 3 - 6, are corresponding when one line is Yin
and the other Yang.
Open Access
Figure 6.
The 8 hexagrams without corresponding lines.
Figure 7.
Pair-wise excluding hexagr ams for the FuXi families.
map into the second group. The other principles will set the
hexagrams into the correct order. This is defining the mapping
of the eight trigrams to themselves and therefore recovering the
King Wen and FuXi trigrams’ arrangements.
Assigning Each Hexagram to Its Proper FuXi Family
In the previous sections some special hexagrams were identi-
fied, which belong to the same families like the hexagrams 1, 2,
29, 30, 51, 52, 57, 58 for one group and the hexagrams 11, 12,
17, 18, 53, 54, 63, 64 for a second group. They build four dis-
tinct FuXi fami lies.
Next, all these hexagrams will be consistently organized in
families using the Principles 1 to 4 defined in “Conditions for
the FuXi Fami lies”.
Applying3 carefully the Principles 1 to 4 defined above to the
FuXi nuclear pairs 1/2 and 53/54, links the hexagrams dis-
played in the next Table 4.
Extending the same principles to the FuXi nuclear pairs
53/63, 54/64, 63/64 establishes the remaining correspondences
between the trigrams, as illustrated in the Table 5.
Comparing the hexagrams in the first two left columns with
the ones in the third and fourth columns establishes the corre-
spondences between the King Wen and FuXi trigrams’ ar-
rangements and the two tables can be summarized in the two
trigrams arrangements from King Wen and FuXi (Figure 8).
Conclusion and Further Investigations
Practical Significance of the Established Result
Usually a Yijing’s casting consists of two principal hexa-
grams: a situation and a mutation if there are either old-Yin or
old-Yang lines. To interpret the casting correctly it is manda-
tory to thoroughly understand what differentiates the significant
situation and mutation hexagrams from the other 62 remaining
hexagrams. To do this, considering the nuclear, opposite, and
the lines hexagrams, pre-heaven or FuXi, is very helpful. If the
roles of the nuclear, opposite and line hexagrams are relatively
known and clear, the importance of the pre-heaven or FuXi
hexagram is generally not sufficiently recognized. The under-
standing of how the pre-heaven or FuXi hexagrams connect to
Table 4.
FuXi Assignment for the hexagrams 30, 29 and 64, 63.
Pair of opp. Wen
hexagrams 29/30,
FuXi pair hexagrams
1/2, 12/11 FuXi nuclear pair of
hexagrams 1/2, 53/54
Table 5.
The FuXi nuclear pairs 53 - 54, 54 - 64 and 63 - 64 and the hexagrams
54, 64.
Pair of opp. Wen
FuXi pair hexagrams
17/64,18/ 53, 54/63
FuXi nuclear pair of
hexagrams 53/63,
54/64, 63/ 64
(Z hen)
(Z hen)
Figure 8.
Pre-heaven (implicate) or FuXi (left circle) and post-heaven (explicate)
or King Wen (right circle) arrangements.
the others will, no doubt, substantially strengthen the state-
ments of a casting, and provide them with a better traceability
and comprehension.
The whole set of post-heaven hexagrams is called the expli-
cate casting. The FuXi hexagrams are used to enrich its inter-
pretation by evidencing the implicate casting related to the
corresponding situation and mutation hexagrams. By linking
the explicate hexagrams to their related FuXi hexagrams the
interpretation of the situation unfolds and reveals correlations
between the different parameters which influence the analyzed
change process.
It also contributes to substantially enforce:
1) The specific understanding of the 64 hexagrams and their
interdependencies, especially the symmetry existing between
the hexagrams’ geometry and the carried semantic elements.
3A detailed explanation of the different steps is available on the author’s
Open Access 201
2) The integration of the FuXi hexagrams in a casting’s in-
terpretation considerably helps to demonstrate the relevance
and consistency of the casting by revealing hidden connections
between the selected hexagrams.
3) The perception of the Yijing internal logic as a 4-valued
logical system and therefore the support of a thin granular con-
ceptual framework for decision making.
4) The assumption that the trigrams play a significant role in
organizing the hexagrams especially to describe the mapping of
the pre-heaven to the post-heaven hexagrams.
The Four-Valued Logic under Pinning the Yijing
Among the 64 hexagrams there are some couples with a
strong polarity, for example hexagrams 1, 2, 11, 12, 31, 32, 41,
42, 63, 64 (Figure 9).
These sequences may be considered as a line of growing com-
plexity in the hexagrams’ specific logic. Starting with hexagra ms
1 and 2, equipped with a uniform, erratic Yang and Yin logic,
this sequence goes through different states to end with hexa-
grams 63 and 64 both displaying a sophisticated intricacy.
The process is launched with the re-arrangement of the tri-
grams Qian and Kun, creating six corresponding lines, which
generate the two-cyclic dynamic of hexagrams 11/12 (Figure
10). This dynamic culminates in the delicate interplay of the
hexagrams 63 and 64, the last closes the Book of Changes ig-
niting a new organization.
This entanglement of the hexagrams is deployed by means of
mutating the corresponding lines of the pair of hexagrams
11/12. Mutating the lines 1 and 4 produces hexagrams 32/42,
mutating the lines 3 and 6 produces hexagrams 41/31 and mu-
tating the inner lines 2 and 5 results in the last two hexagrams
63 and 64. While the hexagrams 31, 32, 41, 42 are related to
each other being either reverse or opposite and the hexagrams
11 and 12 are reverse and opposite4, the hexagrams 63/64 are
the only two consolidating all these attributes with the fact that
they are the reciprocal first-degree nuclear hexagrams and iden-
tical to their second-degree nuclear hexagrams, the last property
being also shared by the hexagrams 1 and 2. Thus the four
hexagrams 1, 2, 63, 64 play an outstanding role in the Yijing’s
inherent logical structure. This is based on a four-valued logic
defined by the very deep characteristics of each of these four
special hexagrams. These characteristics will be analyzed more
in detail in a forthcoming article at a later date.
Figure 9.
A special sequence of pairs of hexagrams.
Hex 11 Hex 12 Hex 31 Hex 32 Hex 41 Hex 42 H ex 63 Hex 64
Figure 10.
Cyclic dynamic of hexagrams 11/12, 31/32, 41/42, 63/ 64.
Principle of Inheritance or Seeding
Within a given FuXi family, the cyclic chain of the four
hexagrams defines a predecessor and a successor for each hexa-
gram, thus creating a kind of “inheritance” of hexagram spe-
cific attributes. The impact of these influences deserves more
attention and will be analyzed in a forthcoming article.
As an example, hexagrams 3 and 50 are considered in more
detail (Table 6). These two hexagrams have a special meaning,
because they also divide the Book of Changes in two parts. All
the hexagrams between these two also have their opposite be-
tween them and consequently all hexagrams between the hexa-
grams 51 and 64 have their opposite in that range5.
The opposition of the Wen hexagrams 3 and 50 corresponds
to the opposition of the FuXi nuclear hexagrams 40 and 37.
Noticeable is the fact that the two FuXi hexagrams 36 and 10
are almost opposite each other. Only the line 1 does not fulfill
the right conditions.
The hexagrams 3 and 50 both describe situations of qualita-
tively different renewals, the hexagrams 36 and 10 explain
qualitatively different behavioral attitudes rooted in the oppo-
site nuclear hexagrams 40 and 37, most suitable to achieve the
respective goals of the hexagrams 3 and 50.
To investigate all these interdependencies between the hexa-
grams belonging to the same FuXi family and their assigned
FuXi nuclear pairs will be the central theme of forthcoming
publications. This example aims to demonstrate the possible
benefits derived from this consideration of the generation proc-
ess for the FuXi hexagrams.
The FuXi Hexagrams as Marks for the Book of
It is usual to consider the hexagrams 1 to 30 as the first part
of the Book of Changes and the remaining hexagrams 31 to 64
as its second part. Each part contains 18 different hexagram
figures, some of them can be reversed; some cannot.
The hexagrams 1 and 2 are respectively the FuXi hexagrams
of the hexagrams “Fire” and “Abysmal” 6, and they
close the first part of the Book of changes.
Further, as illustrated by Table 7, hexagram 3, “The diffi-
culty of the Beginning” , is the FuXi of hexagram 31, “Influ-
ence” , the hexagram initiating the second part of the Book
of Changes.
Table 6.
Hexagrams 3 and 50 with their FuXi hexagrams.
Pair of opp. Wen
hexagrams 3/50. FuXi pair he xagrams
36/10 FuXi nuclear pair of
hexagrams 40/37
5This fact explains the positions of the hexagrams, “Difficulty in the Begin-
ning” and “The Caldron”, in the Book of Change. Hexagram “Difficulty in
the Begin ning ” has to be pl aced in the right begin ning af ter hex agrams “ The
Creative” and “The Receptive” therefore it becomes the number 3. Hexa-
gram “The Caldron” as the opposite of hexagram 3 has to be placed at the
end of the first part, thus receiving the number 50. This immediately fixes
the position of the hexagrams 4 and 49 as the respective reverses of hexa-
grams 3 an d 50.
6As it can be easily checked using the two trigrams arrangements.
4Like the hexagrams 17/18 and 53/54. All of them resulting from mutating
the lines 3 and 4 or 1 and 6 from hexagrams 11/12.
Open Access
Open Access 203
This correspondence between the implicate or pre-heaven
order and the partitions of the Book of Changes demonstrates
again how smartly, precisely and differentiatedly the Yijing
methodology was conceptualized with the support of the hexa-
gram’s structure! How far may the FuXi arrangement help to
understand the organization of the Book of Changes?
The network of the FuXi families interferes strongly with the
nuclear families. The perspective of looking at the structural
roots of the pre-heaven or implicate hexagrams developed in
this paper opens new ways to better understand the links be-
tween the hexagrams and to more appreciate the semantic iden-
tity of each of them. This results in an enhanced analysis and
better groundwork to validate the strategy suggested by the
casting and therefore to help promote the Yijing as a valuable
tool for decision making in a managerial environment.
FuXi Hexagrams and Nuclear Families
A further prospective field deserving more attention is to
consider identifiable relations between the hexagrams coupled
with FuXi hexagrams rooted in the same nuclear family. As an
example see hexagram 64 (Table 8).
Since 2008 I have been attending the monthly seminar series
given by Pierre Faure in Paris. In my opinion Pierre Faure is
one of the best Western Yijing experts. His profound and holis-
tic knowledge of the Book of Changes and his enthusiasm to
share it with other Yijing practitioners and Yijing addicted per-
sons has substantially helped me to better understand the fan-
tastic entanglement of the hexagrams and to develop the ideas
used here to establish the connection between these two essen-
tial trigrams’ arrangements.
What kinds of characteristics have the hexagrams 11, 17, 24,
43 in common? What happens when hexagram 63 substitutes
hexagram 64? This is a large set of questions, whose answers
will help to enhance the understanding of the rules of change.
To Summarize
A hexagram consists of a structured figure of six-lines and
specific semantic contents. Moving from one hexagram’s ge-
ometry to another one moves in a “parallel manner” the seman-
tic contents. This is no doubt one of the most interesting char-
acteristic features of the Yijing.
Also many thanks to Dr. Barbara Davies who guided me
many years ago to the igniting discovery of Yijing, to Evelyn
Frisch, my life partner, for having supported for so long all the
Yijing floodings in our everyday life, to Christine Lorgé for
reviewing this manuscript, to Prof. Dr. Rolf Dornberger and
Prof. Dr. Arie Verkuil, from the UNW, who always encouraged
me and gave me their support to deploy Yijing-centered activi-
ties in the UNW, and to all my friends and colleagues not ex-
plicitly mentioned here for having helped me in some way or
Table 7.
FuXi mapping for hexagrams 31 and 41.
Pair of opp. Wen
hexagrams 31/41. FuXi pair hexagra ms
3/40 FuXi nuclear pair of
hexagrams 23/63
Faure, P., & Javary, C. (2002). Yijing (6th ed.). Paris: Albin Michel.
Table 8. Felley, G. (2013). Arbeitsberichte der Hochschule für Wirtschaft
FHNW—Nr. 29, Yintelligence: The mapping of the pre-heaven or
FuXi hexagrams to the post-heaven or King Wen hexagrams.
The FuXi nuclear family and its related hexagrams.
Pair of opp. Wen
hexagrams, 11/12,
17/18, 24/ 44,
FuXi pair hexagrams
53/18, 63/54, 37/41,
FuXi nuclear pair of
hexagrams 64/54, 64/6 3 ,
64/24, 64/ 43
Gisin, N. (2012). L’impensable hazard. Odile Jacob.
Javary, C. (1997) Understanding the I Ching (translated by Kirk
McElhearn). Boston: Shambhala.
Schlumberger, J.-P. (1987). Yi King: Prin cipes, pratique et in terprétation
(pp. 66-72). Labe ge : D a n gl e s .
7The use of “entanglement” is not fortuitous at all, it is more like a glance at
the phenomena of entanglement experimentally verified in quantum me-
chanics (Gisin, 2012).