I Ching Hexagram 1 - Ch'ien / The Creative

 Above Ch'ien the Creative, Heaven


 Below Ch'ien the Creative, Heaven

Introduction

The first hexagram is made up of six unbroken lines. These unbroken lines
stand for the primal power, which is light-giving, active, strong, and of the spirit. The hexagram is consistently
strong in character, and since it is without weakness, its essence is power or energy. Its image is heaven. Its
energy is represented as unrestricted by any fixed conditions in space and is therefore conceived of as motion.
Time is regarded as the basis of this motion. Thus the hexagram includes also the power of time and the power
of persisting in time, that is, duration. The power represented by the hexagram is to be interpreted in a dual
sense in terms of its action on the universe and of its action on the world of men. In relation to the universe, the
hexagram expresses the strong, creative action of the Deity. In relation to the human world, it denotes the
creative action of the holy man or sage, of the ruler or leader of men, who through his power awakens and
develops their higher nature.

Judgement

The Creative works sublime success, Furthering through perseverance.

Judgement Commentary

According to the original meaning, the attributes [sublimity, potentiality of success, power to further,
perseverance] are paired. When an individual draws this oracle, it means that success will come to him from
the primal depths of the universe and that everything depends upon his seeking his happiness and that of
others in one way only, that is, by perseverance in what is right. The specific meanings of the four attributes
became the subject of speculation at an early date. The Chinese word here rendered by 'sublime' means
literally 'head,' 'origin,' 'great.' This is why Confucius says in explaining it: 'Great indeed is the generating power
of the Creative; all beings owe their beginning to it. This power permeates all heaven.' For this attribute inheres
in the other three as well.

The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. But the
Creative furthermore has power to lend form to these archetypes of ideas. This is indicated in the word
success, and the process is represented by an image from nature: 'The clouds pass and the rain does its work,
and all individual beings flow into their forms.' Applies to the human world, these attributes show the great man
the way to notable success: 'Because he sees with great clarity and cause and effects, he completes the six
steps at the right time and mounts toward heaven on them at the right time, as though on six dragons.' The six
steps are the six different positions given in the hexagram, which are represented later by the dragon symbol.
Here it is shown that the way to success lies in apprehending and giving actuality to the way of the universe
[Tao], which, as a law running through end and beginning, brings about all phenomena in time. Thus each step
attained forthwith becomes a preparation for the next. Time is no longer a hindrance but the means of making
actual what is potential.
The act of creation having found expression in the two attributes sublimity and success, the work of
conservation is shown to be a continuous actualization and differentiation of form. This is expressed in the two
terms 'furthering' (literally, 'creating that which accords with the nature of a given being') and 'persevering'
(literally, 'correct and firm'). The course of the Creative alters and shapes beings until each attains its true,
specific nature, then it keeps them in conformity with the Great Harmony. Thus does it show itself to further
through perseverance.' In relation to the human sphere, this shows how the great man brings peace and
security to the world through his activity in creating order: 'He towers high above the multitude of beings, and all
lands are united in peace.'

Another line of speculation goes still further in separating the words sublime, success, furthering,
perseverance, and parallels them with the four cardinal virtues in humanity. To sublimity, which, as the
fundamental principle, embraces all the other attributes, it links love. To the attribute success are linked the
morals, which regulate and organize expressions of love and thereby make them successful. The attribute
furthering is correlated with justice, which creates the conditions in which each receives that which accords with
his being, that which is due him and which constitutes his happiness. The attribute perseverance is correlated
with wisdom, which discerns the immutable laws of all that happens and can therefore bring about enduring
conditions. These speculations, already broached in the commentary called Wen Yen , later formed the bridge
connecting the philosophy of the five stages (elements) of change, as laid down in the Book of History (Shu
Ching) with the philosophy of the Book of Changes, which is based solely on the polarity of positive and
negative principles. In the course of time this combination of the two systems of thought opened the way for an
increasingly intricate number symbolism.

The Image

The movement of heaven is full of power. Thus the superior man makes himself strong and untiring.

Image Commentary

Since there is only one heaven, the doubling of the trigram Ch'ien, of which heaven is the image, indicates the
movement of heaven. One complete revolution of heaven makes a day, and the repetition of the trigram means
that each day is followed by another. This creates the idea of time. Since it is the same heaven moving with
untiring power, there is also created the idea of duration both in and beyond time, a movement that never stops
nor slackens, just as one day follows another in an unending course. This duration in time is the image of the
power inherent in the Creative. With this image as a model, the sage learns how best to develop himself so that
his influence may endure. He must make himself strong in every way, by consciously casting out all that is
inferior and degrading. Thus he attains that tirelessness which depends upon consciously limiting the fields of
his activity.

The Lines

Nine at the beginning means: Hidden dragon. Do not act.

In China the dragon has a meaning altogether different from that given it in the Western world. The dragon is a
symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm. In winter
this energy withdraws into the earth; in the early summer it becomes active again, appearing in the sky as
thunder and lightning. As a result the creative forces on earth begin to stir again. Here this creative force is still
hidden beneath the earth and therefore has no effect. In terms of human affairs, this symbolizes a great man
who is still unrecognized. Nonetheless he remains true to himself. He does not allow himself to be influenced
by outward success or failure, but confident in his strength, he bides his time. Hence it is wise for the man who
consults the oracle and draws this line to wait in the calm strength of patience. The time will fulfill itself. One
need not fear least strong will should not prevail the main thing is not to expend one's powers prematurely in an
attempt to obtain by force something for which the time is not yet ripe.

Changing only this line creates, Hexagram 44 - Kou / Coming to Meet. This line is strong but not in any
position to act and so should not. When the time is more favorable then proceed but until then desist.
Legge's version of this line is similar, ..."it is not the time for active doing" The resultant hexagram 44,
describes how a good circumstance is starting to shows signs of turning bad, "...the principle of darkness,
after having been eliminated, furtively and unexpectedly obtrudes again from within and below." This is
what will happen if this line decides to act when it should not.
Nine in the second place means: Dragon appearing in the field. It furthers one to see the great man.

Here the effects of the light-giving power begin to manifest themselves. In terms of human affairs, this means
that the great man makes his appearance in his chosen field of activity. As yet he has no commanding position
but is still with his peers. However, what distinguishes him from the others is his seriousness of purpose, his
unqualified reliability, and the influence he exerts on his environment with out conscious effort. Such a man is
destined to gain great influence and to set the world in order. Therefore it is favorable to see him.

Changing only this line creates Hexagram 13 - T'ung Jen / Fellowship with Men. This lines qualities and
abilities are becoming more obvious. He will soon start to have an influence. Legge sees this line much
as Wilhelm does with the added concern that any influence must be virtuous. The resultant hexagram 13,
Fellowship with Men, shows that this lines success will come from an association with others in pursuit of
common goals. Note, common goals not personal selfish ones "True fellowship among men must be
based upon a concern that is universal. It is not the private interests of the individual that create lasting
fellowship among men, but rather the goals of humanity."
Nine in the third place means: All day long the superior man is creatively active. At nightfall his mind is
still beset with cares. Danger. No blame.

A sphere of influence opens up for the great man. His fame begins to spread. The masses flock to him. His
inner power is adequate to the increased outer activity. There are all sorts of things to be done, and when
others are at rest in the evening, plans and anxieties press in upon him. But danger lurks here at the place of
transition from lowliness to the heights. Many a great man has been ruined because the masses flocked to him
and swept him into their course. Ambition has destroyed his integrity. However, true greatness is not impaired
by temptations. He who remains in touch with the time that is dawning, and with its demands is prudent enough
to avoid all pitfalls, and remains blameless.

Changing only this line creates Hexagram 10 - Lu / Treading (conduct). This line is successful in having
an influence but is wise enough not to allow pride and conceit to stain is character. Temptation must be
resisted. Legge is even more insistent on the danger "The position is dangerous..." counselling the
superior man be active and vigilant all the day and the night. The resultant hexagram 10, Treading
(conduct), is a warning of dangerous circumstances "The situation is really difficult". One must exercise
caution, be polite and good mannered else one be injured by the danger of the situation.
Nine in the fourth place means: Wavering flight over the depths. No blame.
A place of transition has been reached, and free choice can enter in. A twofold possibility is presented to the
great man he can soar to the heights and play an important part in the world, or he can withdraw into solitude
and develop himself. He can go the way of the hero or that of the holy sage who seeks seclusion. There is no
general law of his being. If the individual acts consistently and is true to himself, he will find the way that is
appropriate for him. This way is right for him and without blame.

Changing only this line creates Hexagram 9 - Hsiao Chu / The Taming Power of the Small. This line has
a important choice to make. Make the right choice! Legge seems to imply that we have not yet put our
plans into action, instead, merely "...looking as if he were leaping up, but still in the deep..." although this
is not seen as bad, merely action not completed (or even started yet) he says that if action is taken
success is possible. The outcome is hexagram 9, The Taming Power of the Small, which indicates this
line promises much but delivers little "Only through the small means of friendly persuasion can we exert
any influence."
Nine in the fifth place means: Flying dragon in the heavens. It furthers one to see the great man.

Here the great man has attained the sphere of the heavenly beings. His influence spreads and becomes visible
throughout the whole world. Everyone who sees him may count himself blessed. Confucius says about this line
Things that accord in tone vibrate together. Things that have affinity in their inmost natures seek one another.
Water flows to what is wet, fire turns to what is dry. Clouds (the breath of heaven) follow the dragon, wind (the
breath of earth) follows the tiger. Thus the sage arises, and all creatures follow him with their eyes. What is
born of heaven feels related to what is above. What is born of earth feels related to what is below. Each follows
its kind.

Changing only this line creates Hexagram 14 - Ta Yu / Possession in Great Measure. This line has
succeeded in his goals and is flying high. An augury of supreme success! Legge's comment on this
changing line is "...the great man has begun his work". He adds a warning about hexagram 14, "The
danger threatening such a condition arises from the pride which it is likely to engender."However the
hexagram is so positive that he says everything points towards a good outcome here. The fact that the
changed hexagram is Ta Yu implies success will certainly be achieved.
Nine at the top means: Arrogant dragon will have cause to repent.

When a man seeks to climb so high that he loses touch with the rest of mankind, he becomes isolated, and this
necessarily leads to failure. This line warns against titanic aspirations that exceed one's power. A precipitous
fall would follow.

Changing only this line creates Kuai / Break-through (Resoluteness). This line seems to indicate a bad
outcome, however the changed hexagram indicates a situation where a big change has been
successfully achieved. The warning here, being against inflated head syndrome where excess pride in
ones achievements undermines them. Legge is insistent that this line is not positive, "we see its subject
as the dragon exceeding the proper limits" yet the outcome is not all bad as the situation can be
recovered with appropriate behaviour, "a sincere and earnest appeal for sympathy and support with a
consciousness of the peril involved".
When all the lines are nines, it means: There appears a flight of dragons without heads. Good fortune.

When all the lines are nines, it means that the whole hexagram is in motion and changes into the
hexagram The Receptive, whose character is devotion. The strength of the Creative and the mildness of the
 Receptive unite. Strength is indicated by the flight of dragons, mildness by the fact that their heads are hidden.
This means that mildness in action joined to strength of decision brings good fortune.
Changing all the lines, ie all the Yang lines become Yin lines, creates I Ching Hexagram 2 - K'un / The
Receptive a very positive outcome is to be expected, sublime success being the actual term
used. Legge emphases that what will create success here is that one must follow the lead of others, not
seek to be the leader ourselves.
Hexagram 2 - K'un / The Receptive - James Legge
Translation

 Above K'un the Receptive, Earth


 Below K'un the Receptive, Earth

Meaning

K'un represents what is great and originating, penetrating, advantageous, correct and having the firmness of a
mare. When the superior man here intended has to make any movement, if he take the initiative, he will go
astray; if he follow, he will find his proper lord. The advantageousness will be seen in his getting friends in the
south-west, and losing friends in the north-east. If he rest in correctness and firmness, there will be good
fortune.

Meaning Commentary

The same attributes are here ascribed to K'un, as in the former hexagram to Ch'ien; but with a difference. The
figure, made up of six divided lines, expresses the ideal of subordination and docility. The superior man,
represented by it, must not take the initiative; and by following he will find his lord, the subject, that is of Ch'ien.
Again, the correctness and firmness is defined to be that of a mare, docile and strong, but a creature for the
service of man. That it is not the sex of the animal which the writer has chiefly in mind is plain from the
immediate mention of the superior man, and his lord.

That superior man will seek to bring his friends along with himself to serve his ruler. But according to the
arrangement of the trigrams by king Wan, the place of K'un is in the south-west, while the opposite quarter is
occupied by the yang trigram Kan. All that this portion of the Thwan says is an instruction to the subject of the
hexagram to seek for others of the same principles and tendencies with himself to serve their common lord. But
in quietness and firmness will be his strength.

The symbolism of the lines is various. Paragraph 2 presents to us the earth itself, according to the Chinese
conception of it, as a great cube. To keep his excellence under restraint, is the part of a minister or officer,
seeking not his own glory, but that of his ruler. Paragraph 4 shows its subject exercising a still greater restraint
on himself than in paragraph 3. There is an interpretation of the symbolism of paragraph 5 in a narrative of the
Zo Kwan, under the 12th year of Duke Khao, B.C. 530. Yellow is one of the five correct colours, and the colour
of the earth. The lower garment is a symbol of humility. The fifth line is the seat of honour. If its occupant
possess the qualities indicated, he will be greatly fortunate.

K'un represents, submissive feminine weakness its opposite hexagram is Ch'ien meaning aggressive
masculine strength in the traditional view of the feminine and the masculine, Yin and Yang.
 The Image

The earth's condition is receptive devotion. Thus the superior man who has breadth of character Carries the
outer world.

Image Commentary

Just as there is only one heaven, so too there is only one earth. In the hexagram of heaven the doubling of the
trigram implies duration in time, but in the hexagram of earth the doubling connotes the solidity and extension
in space by virtue of which the earth is able to carry and preserve all things that live and move upon it. The
earth in its devotion carries all things, good and evil, without exception. In the same way the superior man gives
to his character breadth, purity, and sustaining power, so that he is able both to support and to bear with
people and things.

King Wans explanation

1. Complete is the great and originating capacity indicated by K'un! All things owe to it their
birth; it receives obediently the influences of Heaven.
2. K'un, in its largeness, supports and contains all things. Its excellent capacity matches the
unlimited power of Ch'ien. Its comprehension is wide, and its brightness great. The various
things obtain by it their full development.
3. The mare is a creature of earthly kind. Its power of moving on the earth is without limit; it is
mild and docile, advantageous and firm: such is the course of the superior man.
4. If he take the initiative, he goes astray: he misses, that is, his proper course. If he follow, he
is docile, and gets into his regular course. In the south-west he will get friends: the will be
walking with those of his own class. In the north-east he will lose friends: but in the end
there will be ground for congratulation.
5. The good fortune arising from resting in firmness corresponds to the unlimited capacity of
the earth.
Legge Footnotes on King Wans explanation

As the writer in expounding the Thwan of hexagram 1 starts from the word heaven, so here he does so from
the symbolic meaning attached to earth. What I have said on the Text about the difference with which the same
attributes are ascribed to Ch'ien and K'un, appears clearly in paragraph 1. It is the difference expressed by the
words that I have supplied, power and capacity. Ch'ien originates; K'un produces, or gives birth to what has
been originated.

The penetrating, or developing ability of K'un, as displayed in the processes of growth, is the subject of
paragraph 2. The brightness refers to the beauty that shines forth in the vegetable and animal worlds.

Paragraph 3 treats of the symbol of the mare, to lead the mind to the course of the superior man, the good and
faithful minister and servant.

See the note, corresponding to paragraph 4, on the Text. Resting in firmness is the normal course of K'un.
Where it is pursued, the good effect will be great, great as the unlimited capacity of the earth.
The Lines

In the first SIX, divided, we see its subject treading on hoarfrost. The strong ice will come by and by.

He is treading on hoarfrost;--the strong ice will come by and by: the cold air has begun to take form. Allow it to
go on quietly according to its nature, and the hoarfrost will come to strong ice.

The second SIX, divided, shows the attribute of being straight, square, and great. Its operation, without
repeated efforts, will be in every respect advantageous.

The movement indicated by the second six, divided,is from the straight line to the square. Its operation, without
repeated effort, in every way advantageous, shows the brilliant result of the way of earth.

The third SIX, divided, shows its subject keeping his excellence under restraint, but firmly maintaining
it. If he should have occasion to engage in the king's service, though he will not claim the success for
himself, he will bring affairs to a good issue.

He keeps his excellence under restraint, but firmly maintains it at the proper time he will manifest it. He may
have occasion to engage in the king's service: great is the glory of his wisdom.

The fourth SIX, divided, shows the symbol of a sack tied up. There will be no ground for blame or for
praise.

A sack tied up; there will be no error: this shows how, through carefulness, no injury will be received.

The fifth SIX, divided, shows the yellow lower garment. There will be great good fortune.

The Yellow lower-garment; there will be great good fortune: this follows from that ornamental colour's being in
the right and central place.

The sixth SIX, divided shows dragons fighting in the wild. Their blood is purple and yellow.

The dragons fight in the wild the onward course indicated by Kuan is pursued to extremity.

When all the lines are sixes, it means: Lasting perseverance furthers.

The lines are all weak and divided, as appears from the use of the number SIX: but those who are thus
represented becoming perpetually correct and firm, there will thereby be a great consummation.