The Ding of hexagram 50 is the symbol of a regime and the main ritual utensil used at the sacrificial ceremony. The one in charge of worshiping with Ding is the eldest son, Zhen, which suggests inheritance. Thus the hexagram Zhen (51) steps onto the stage of the I Ching and takes charge of the sacrificial ceremony after the reform or revolution of Ge (hexagram 49) and the casting of Ding (50).
Instead of moving back and forth under thunders like 50.5 fighting for the succession, 50.6 should remain still, wait for the ending of Zhen (51) and the arrival of the next hexagram Gen: keeping still (52), wherein one can learn how to restrain one's thoughts from straying beyond one's position (quoted from Da Xiang Zhuang: the commentary on the image of the hexagram), as the force of the thunder had stricken 50.5 and the regime was already awarded to it.
Keeping still of Gen (52) can refer to the stability of a person, which is formed through the practice of self-cultivation and exhibited in the form of self-restraint. After 52.6 reaches an honest & reliable state, it can start to progress gradually and sequentially, which is the hexagram Jian (53).
In following the formal marriage procedure, step by step, a female (53. 2) gets married with a male (53.5) along the timeline in the hexagram Jian (53), and she becomes a wife. While the hexagram is presented in a reversed form, wherein the feminine 54.5 stays above and the masculine 54.2 below, like a female condescending and married to a male as the concubine, which is called Gui Mei (54): 歸gui: to return (to where it is destined to belong) 妹mei: the younger sister, i.e. Di Yi (the father of King Zhou) arranged for his younger sister to wed (Zhou Wen Wang as the concubine).
The younger sister of Gui Mei (54) pertaining to the marriage of her elder sister as a concubine must learn the philosophical willingness to be an assistant instead of the leader, which is that people must learn before they go to the next hexagram Feng (55): a great and abundant state, since which is that only the king can attain.
The grand and abundance state of Feng (55) is also that which all people intend to achieve, but which will create menace to those above; therefore they will be banned like the sun being eclipsed. 55.5, the king and the host line of Feng, should condescend to brightness (i.e. those below of the bottom trigram Li) with a view to achieving the grand and abundant state together, so that all people will be joyful since the grand and abundant state will be maintained for a long time like the sun at midday. Otherwise the enlarged house of 55.6 will veil its household, like peeping into the room which is quiet with nobody inside; not to be seen for three years, (which is) ominous. The outcome of ‘not to be seen for three years’ is the same as that of the first line of hexagram Kun4: to be besieged (47). So it starts to wander on the journey of the hexagram Lu (56).
The journey fluctuates very unstably; the traveler loses everything at the end of the bottom trigram, so he becomes conceited and deviates from that which a traveler should behave (i.e. to be tender in adversity of traveling abroad) while he reaches his destination, i.e. the end of Lu, with great achievements attained at position 5. 56.6 burns out its net and loses its ox; from that moment no one hears of him again, since he penetrates into the hexagram Xun (57) and retrieves humbleness and submissiveness, like the feminine line of the trigram Xun prostrated beneath the masculine lines.
Owing to the penetrating capability of the wind, it stealthily sneaks into the hexagram Xun (57) at position 1, gets through the internal reform and becomes the one who occupies the dominant power at position 5. However if 57.6 doesn’t establish its own regime, it will encounter talks of the hexagram Dui (58) with its opponents.
The sincerity and trust of 58.5, the king, of the hexagram Dui (58) have been eroded by 58.6 next to it while talks are held; therefore other people are leaving him. The king of the hexagram Huan (59) goes to the shrine and exhibits legitimacy in order to reunite the scattering people.
After 59.2 is delegated to stop scattering, and 59.5 rejects old malpractices and issues new measures, as well as opens the access to the public, people are reunited at the hexagram Huan (59), the reunification must be properly maintained. Therefore the hexagram Jie: to regulate and restrict (60), is granted, and bitter Jie cannot permit persistence.
The sweet restriction of Jie (60) is the one conforming to the principle of moderation and carried out with sincerity & trust (i.e. constant and reliable patterns) as 60.5 performs, while Zhong Fu (61) is signified as sincerity & trust (孚fu) incorporated with the principle of moderation (中zhong) like that which the hexagram Zhong Fu constitutes: a humble heart (the two feminine lines) remaining in the middle and reliability (the masculine lines 1 and 2, as well as lines 4 and 5) exhibiting externally.
Zhong Fu (61) exhibits sincerity & trust in a humble manner and it is an enlarged image of the trigram Li, while the trigram Kan is the sincerity & trust in a solid manner like a reliable heart in the middle, and Kan is the condensed image of the hexagram Xiao Guo: a little bit overstepping or overdoing (62), which is physically denominated according to its phenomenon of the feminine (the small one) exceeding (the masculine in quantity), but which virtually signifies a little bit overstepping the principle of moderation (i.e. 中zhong of Zhong Fu) in doing correction. On the other hand, Fu of Zhong Fu signifies incubation, while the next hexagram Xiao Guo possesses the image of a flying bird.
In the era of Xiao Guo, the excessive feminine isn’t suited to ascend but rather descend like a fledging bird avoiding being hurt while it practices flying, while the masculine lines of Xiao Guo must keep a low profile in view of the feminine exceeding the masculine. After the masculine and the feminine know how to behave themselves, and after the I Ching passes over (過guo) 60 hexagrams (from Qian and Kun), finally the masculine and the feminine all obtain their right positions in the hexagram Ji Ji (63): completion.
The significance of the I Ching have been unfolded one hexagram after another; its mission is accomplished at the hexagram Ji Ji, which is a happy ending since all the lines of Ji Ji attain their right positions, amicably neighbor, and friendly correlate with, one another.
Although Ji Ji is the most stable and perfect state, all fixed also signifies that there will be no further change or progress. The world won’t stop like this hereafter; therefore hexagram 64, Wei Ji (not completed yet), forms after reshuffling by the feminine and the masculine inter-exchanging their positions, wherein all the lines turn out to be at the positions not suited to them but correlate with one another, which signifies a fresh restart since every line has to resume seeking its appropriate position, respectively, which is teeming with the requirements and possibilities of changes.
After many great rivers in the I Ching have been successfully crossed and the hexagram reaches Ji Ji, there is another great river crossing form Ji Ji to Wei Ji (not having crossed the river), and 64.6 is the other side of the river. 64.6 drinks and celebrates for what it has achieved, however which must be done with sincerity & trust since the targeted mission (for which it crosses the river) still requires to be accomplished.
The hexagram of the I Ching nominally ends up with Wei Ji but the world of the I Ching continues circling.