Hexagram 1 · Qian The Creative 乾为天

“Qian: origin, success, benefit, steadfastness.”

Origin is the first birth of all things; success is their growth; benefit is their fulfilment; steadfastness is their firmness of heart. This is the nature of Qian (The Creative), unchanged since antiquity. It shows that a person must have a firm and unwavering will; it is on this that every undertaking is accomplished.

“Hidden dragon. Do not act.”

The first line is a yang position, and a yang line occupies it. Because the principle of a line has no visible form, the sages borrowed the image of the dragon to show people the first image of Qian: like a sage when he first emerges, like the first beginnings of things, like a dragon lying hidden. Because it has only just come into being, this is not yet the time to be put to use. One should conceal one’s light and bide one’s time, waiting for the moment to arrive.

“A dragon appears in the field. It is beneficial to see a great person.”

For an individual, this time is like Shun when he farmed and fished: his virtue was already evident and his time had come, so it was beneficial for him to meet a ruler of great virtue in order to put his way into practice. For a ruler, this is likewise a time when it is beneficial to meet ministers of great virtue, so as to accomplish great work together. For the common people of the realm, it is beneficial to meet people of great virtue and talent, so as to receive their benefits.

“The noble person works diligently all day and remains watchful at night, as if in danger. No blame.”

The third line is at the very top of the lower trigram. Although it is a minister’s position, it has not yet left the lower ranks. At this time the noble person knows not to slacken from morning to night and stays alert at all times; even in a dangerous place, because of that vigilance no disaster comes.

Now consider a person in a low position whose virtue has become conspicuous, to whom the people’s hearts are turning, and toward whom the whole realm is about to turn: imagine how great his danger and apprehension must be. That is why the sages set a warning at this point. This is how the Changes discusses timing.

“Perhaps leaping in the depths. No blame.”

“Perhaps” marks a time between advancing and not advancing. The sages are warning about the timing of advance: if the timing is not right, one may also refrain from advancing. That is the meaning of “perhaps.” There is no disaster.

“Flying dragon in heaven. It is beneficial to see a great person.”

This is the time of advancing to the position of heaven, the ruler’s position. The realm benefits from meeting people of great virtue, who come to accomplish the great affairs of the world together. A sage who occupies this position knows that the time has come, and gathers people of great virtue from across the realm to accomplish it with him.

“The overreaching dragon has regrets.”

The top nine is the extreme point of the positions; to go beyond it is excess. The sage knows that this is the limit of the time, and so understands advance and retreat, survival and loss, and ends without fault; thus he does not come to regret.

“A flock of dragons appears without a leader. Good fortune.”

The way of “using nines” is the way of using pure yang firmness. Firmness must be balanced with yielding to reach the middle way. If one goes too far in firmness, to the point of putting extreme firmness first in the world, that is the way to misfortune.

“Great indeed is the originating power of Qian! All things owe their beginning to it, and so it governs heaven. Clouds move and rain falls, and every kind of thing flows into its form. Greatly illuminating end and beginning, the six positions are completed, each in its time; riding the six dragons in due season, it steers heaven. The way of Qian changes and transforms, so that each thing finds its true nature and destiny; preserving and uniting supreme harmony, it brings benefit and steadfastness. It rises first above the multitude of things, and all the states are at peace.”

The Tuan commentary gives the meaning of a whole hexagram; reading it helps us understand the hexagram. It begins by praising the vastness of the way of Qian, from which all things are born. Because the way of Qian governs heaven, it is the way of heaven itself. After things are born, clouds move and rain falls and every kind of thing flows into form: this is their growth. The positions of the six lines are each formed according to their time; this is the movement of heaven. Through the strong, unceasing working of the way of heaven, all things are produced, each with its own kind, its own nature and its own destiny. As we say, “What heaven bestows is destiny; what a thing receives is its nature.”

If one constantly holds to this way, then, because of the firm uprightness that the way of heaven produces, it is beneficial for us to be steadfast in heart toward the Way, and the result will surely be fortunate. The way of heaven goes first among all things and all of them prosper; the way of a ruler follows the way of heaven, so that all within the four seas submit willingly.

“Heaven moves with strength; the noble person accordingly strengthens himself without ceasing.”

The Image expresses the spirit of a hexagram. Every hexagram has an image and every line has an image; all the hexagrams take their image as their rule. As for the image of Qian, it is the same from beginning to end and never changes. If a person’s conduct can be like this, it is supremely strong, and in it one can see the way of heaven. Our unceasing self-strengthening is modelled on the law of heaven. This is the order of heaven.

“Hidden dragon, do not act: the yang is below.” Yang occupies the lowest position, where it is first born, like a plant growing in the soil that has not yet broken the surface, in the state of first sprouting. So a noble person in this time should advance in virtue and cultivate his work; it is not yet the time to be used.

“A dragon appears in the field: virtue spreads everywhere.” At this time the noble person’s virtue has already spread far and wide, and the people already feel the power of his teaching.

“Working diligently all day: going back and forth upon the Way.” At this time one is at the top of the lower trigram and wishes to move further forward, but has not yet shaken off one’s ties to the lower position. In advancing and retreating, moving and resting, one must follow the Way, and cultivate oneself and strengthen one’s virtue morning and night. This is the rule for this time.

“Perhaps leaping in the depths: advancing brings no blame.” “Perhaps” means advancing as far as is feasible and waiting for the right time; when the time comes, one moves, and in moving one must be clear-sighted. There is no disaster.

“Flying dragon in heaven: the great person rises to his work.” When the noble person can advance to the ruler’s position and practise the right way, the realm is well governed.

“The overreaching dragon has regrets: fullness cannot last.” What is full overflows; this is the way of heaven. So the Changes shows people that fullness cannot be held for long, and that excess is bound to produce regret.

“Using nines: heavenly virtue cannot take the lead.” “Using nines” means the way of using firmness. The way of heaven is yang and firm; to use firmness and also to put oneself first is excess.

The Commentary on the Words of the Text (Wenyan) says: “Origin is the chief of goodness; success is the gathering of excellence; benefit is the harmony of righteousness; steadfastness is the trunk of affairs.”

In the Changes only Qian and Kun have a Wenyan commentary; it reinforces the way of Qian and Kun, of heaven and earth. Origin: all things are good at their beginning; whatever heaven produces must have its use, and these are the traces of creation. Success is the excellence and beauty of their growth. Benefit: every action must accord with righteousness. Steadfastness: for all things to be put to use, they can only be accomplished with a firm and unwavering heart.

“The noble person embodies humaneness and so is fit to lead others.” Fair distribution is humaneness [the source wording here is terse and unclear]. This way of humaneness is great; the noble person embodies it and spreads his teaching through humaneness, and that is how he leads others.

“The gathering of excellence is enough to accord with ritual propriety.” What does not accord with principle is a breach of propriety; growth that accords with principle is the height of beauty and excellence. All things have their fixed laws; we must understand how principle orders things, so that our development accords with the natural way of heaven.

“Benefiting things is enough to accord with righteousness.” When one accords with righteousness, one can further the fulfilment of all things. “Coming after” is righteousness; being able to settle what comes after is righteousness [the meaning of these two sentences in the source is unclear]. Today the things that humans manufacture cannot be fully recycled, which throws the natural world out of balance. This does not accord with the way of righteousness, nor with the principle of benefiting things.

“Steadfast firmness is enough to carry out affairs.” With a firm and unwavering will, one is sure to accomplish things.

“The noble person practises these four virtues; therefore it is said: Qian — origin, success, benefit, steadfastness.” To be able to practise these four virtues is to accord with the way of Qian, of heaven.

“The first nine says, ‘Hidden dragon. Do not act.’ What does this mean? The Master said: It is one who has the virtue of a dragon but stays hidden. He does not change for the world and does not seek to make a name. He withdraws from the world without distress; he goes unacknowledged and feels no distress. What gladdens him he does; what troubles him he turns away from. Firm indeed, he cannot be uprooted: this is the hidden dragon.”

The use of Qian is the way of using nines. The first nine is the faint first appearance of yang firmness, like a dragon lying hidden. A sage living in a humble corner holds firmly to his way and does not change it because the world changes. When the time has not come, he conceals his conduct and does not seek to be known. He is self-assured and content; he moves when he sees that it is possible and avoids disaster when he recognises it, and his heart that keeps to the right way is firm and unwavering. This is the true hidden dragon.

“The second nine says, ‘A dragon appears in the field. It is beneficial to see a great person.’ What does this mean? The Master said: It is one with a dragon’s virtue who is correct and central. He is truthful even in ordinary words and careful even in ordinary deeds. He guards against what is false and preserves his sincerity. He improves his world but does not boast of it; his virtue is broad and transforms others. The Changes says, ‘A dragon appears in the field. It is beneficial to see a great person’: this is the virtue of a ruler.”

Though not in the ruler’s position, he has the virtue of centrality and correctness. He is careful in word and deed and seeks only to stand where there is no fault. When he meets crooked ways, he seeks only to preserve his sincerity. His virtue spreads widely, yet he does not boast of it. Pure and single in his sincerity, though he is not the ruler, he has a ruler’s virtue.

“The third nine says, ‘The noble person works diligently all day and remains watchful at night, as if in danger. No blame.’ What does this mean? The Master said: The noble person advances in virtue and cultivates his work. Loyalty and trustworthiness are how he advances in virtue; refining his words and establishing his sincerity are how he keeps to his work. Knowing where to arrive and arriving there, he can grasp the first signs of things; knowing where to end and ending there, he can preserve what is right. Therefore he is not arrogant in a high position and not anxious in a low one. So, diligent and watchful according to the time, though in danger he incurs no blame.”

One at the top of the lower trigram is already close to the ruler’s position, and because his ruler-like virtue is evident, he must avoid inviting misfortune. So a noble person at this time must seek to advance in virtue and cultivate his work, be careful in word and deed all day long, and know the turning points of advance and retreat; this is the way of righteousness. He is neither proud because he stands high nor anxious because he stands low, and gives no one cause to suspect him of ambition. So, though he is in a dangerous place, no disaster comes.

“The fourth nine says, ‘Perhaps leaping in the depths. No blame.’ What does this mean? The Master said: Rising and falling without fixed rule, but not for wrong ends; advancing and retreating without constancy, but not leaving his companions. The noble person advances in virtue and cultivates his work, wishing to do so in good time. Therefore there is no blame.”

“Perhaps” means that advancing and retreating must wait upon the time: sometimes going, sometimes stopping, never fixed for ever. The noble person moves in accord with the time as a shadow follows the body. He does not wish to be a crooked or petty person, nor does he wish to leave his own kind. This position belongs to someone close beside the ruler.

“The fifth nine says, ‘Flying dragon in heaven. It is beneficial to see a great person.’ What does this mean? The Master said: Things of the same note resonate with each other; things of the same vital energy seek each other. Water flows toward the wet; fire goes toward the dry. Clouds follow the dragon; wind follows the tiger. When the sage arises, all things look to him. What is rooted in heaven draws close to what is above; what is rooted in earth draws close to what is below. So each follows its own kind.”

A person of central and correct virtue occupies the ruler’s position, and everyone in the realm turns to him and looks up to his virtue. Those above respond to those below, and those below follow those above, so when the sage acts, all people understand. Because those of the same virtue are moved by one another, worthy people come forth, each according to their kind: those suited to high office draw close to the ruler, and worthy people of lower station stay near those in lower positions. This is the natural meaning of “water flows toward the wet, fire goes toward the dry, clouds follow the dragon, wind follows the tiger.” Therefore it is beneficial to see a great person.

“The top nine says, ‘The overreaching dragon has regrets.’ What does this mean? The Master said: Honoured but without a position, lofty but without people, with worthy people in lower positions but no one to assist him — so whatever he does brings regret.”

One who has the upright virtue of yang firmness but occupies an unsuitable position will surely regret any move he makes, because without people and without helpers it is hard to succeed by one’s own strength alone.

“Hidden dragon, do not act: he is below.” In a time of low position, even with central and correct virtue, one should stay hidden and not be put to use.

“A dragon appears in the field: the time lets him rest there.” He stops according to the time. This favours spreading his virtue widely within one area, but its range is limited.

“Working diligently all day: carrying out affairs.” This is the rule for how a noble person conducts affairs: when he is not in the ruler’s position, he stays watchful all day, advances in virtue and cultivates his work, and does not seek great achievements.

“Perhaps leaping in the depths: testing oneself.” Being at the ruler’s side, one can test what the timing is, moving or resting, advancing or stopping as conditions wax and wane. One must not advance rashly; that is the way to invite misfortune.

“Flying dragon in heaven: governing from above.” One who holds the ruler’s position and also has central and correct virtue is like a dragon in heaven: this is the highest form of government. That is the meaning here.

“The overreaching dragon has regrets: the disaster of reaching the end.” Because one is at the utmost extreme of exhaustion, one acts excessively; this is how disaster arrives.

“Qian’s origin, using nines: the realm is well governed.” Through the way of using nines, which heaven and the sage both know and both use, the realm is governed.

“Hidden dragon, do not act: the yang energy is hidden away.” This is the time when yang is weak and lies hidden; the noble person follows its example, also staying in obscurity, and is not to be used.

“A dragon appears in the field: the realm becomes bright and cultured.” When the dragon’s yang, firm virtue appears on the ground, the realm sees its culture and brightness.

“Working diligently all day: moving together with the time.” Wait for the time to act, and do not slacken for even a moment.

“Perhaps leaping in the depths: the way of Qian is about to change.” Because he knows what is fitting in advancing and retreating, he can leave the lower trigram and leap into the upper position; hence the text speaks of a change between upper and lower.

“Flying dragon in heaven: he takes his place in heavenly virtue.” Rightly placed in the ruler’s position, heavenly virtue becomes manifest, like a dragon rising to heaven.

“The overreaching dragon has regrets: reaching the extreme together with the time.” The time has passed; to remain in this time is for both the person and the time to go too far.

“Qian’s origin, using nines: the law of heaven is revealed.” Using nines is the law of heaven, and the law of heaven is the way of heaven. The sage acts in accordance with the Way, so gain and loss, fortune and misfortune are known at the very start of affairs. This is the law of heaven.

“Qian’s origin is what begins and brings success.” Using the yang, firm law of heaven, there is success from the very start.

“Benefit and steadfastness are its nature and disposition.” Once the yang, firm nature has achieved success, it must remain the same from beginning to end; then it can bring forth life without ceasing.

“Qian’s beginning can benefit the world with beauty and benefit, yet it does not speak of what it benefits. How great!” The way of Qian’s beginning lets the whole world feel its beauty and benefit from it, yet it does not sing its own praises or claim the credit; this is truly great.

“Great indeed is Qian! Strong and firm, central and correct, pure, unmixed and refined. The six lines unfold it, reaching into every circumstance. Riding the six dragons in due season, it steers heaven. Clouds move and rain falls, and the world is at peace.”

This speaks of the greatness of the way of Qian. Because it is purely strong, firm, central and correct, and proceeds step by step, in accord with the time and the position, it can govern the world; yin and yang are in harmony, and the world enters the way of peace.

“The noble person takes accomplished virtue as his conduct, conduct that can be seen every day. ‘Hidden’ means concealed and not yet seen, acting but not yet accomplished; so the noble person does not act.” The noble person shows his virtue to others through conduct that can be seen at any time. At first, because he is still hidden and not yet put to use, the noble person does not act.

“The noble person learns in order to gather knowledge, asks questions in order to discern, is generous in how he dwells, and acts with humaneness. The Changes says, ‘A dragon appears in the field. It is beneficial to see a great person’: this is the virtue of a ruler.”

When a sage is in a low position, with his virtue already evident but not yet given a position, he must seek to advance in virtue and cultivate himself. He does not blame the times for not favouring him, but seeks only to put it into practice in his own person. Though he is not the ruler, this is the virtue and ability of a ruler.

“Doubly firm but not central; above, not in heaven; below, not in the field. Therefore, diligent and watchful according to the time, though in danger he incurs no blame.”

Because the third nine is past the centre and sits at the top of the lower trigram, it is the position of a chief minister. Above, it has not yet reached the ruler’s position, and its nature is yang and firm, so it is a place of danger and apprehension. The sage knows to take warning, and is careful and vigilant to guard against danger; so, even in this time, there is no blame.

“Doubly firm but not central; above, not in heaven; below, not in the field; in the middle, not among people. Therefore it says ‘perhaps.’ ‘Perhaps’ expresses doubt. Therefore there is no blame.”

The fourth nine is close to the ruler’s position and is also a place of danger. Whether advancing or retreating, one seeks only to be safe, and so there can be no blame. The noble person can bend and can stretch.

“The great person is one whose virtue accords with heaven and earth, whose brightness accords with the sun and moon, whose order accords with the four seasons, and whose fortune and misfortune accord with the ghosts and spirits. When he acts ahead of heaven, heaven does not oppose him; when he acts after heaven, he follows heaven’s timing. If even heaven does not oppose him, how much less will people? How much less the ghosts and spirits?”

The sage knows ahead of heaven, so heaven is at one with him; coming after heaven, he follows heaven. This accords with the way of heaven, so neither people nor ghosts and spirits can go against him. Heaven is supremely great; what exists between heaven and earth is the Way. Ghosts and spirits are the traces of creation and transformation.

“‘Overreaching’ means knowing how to advance but not how to retreat, knowing how to survive but not how to perish, knowing how to gain but not how to lose. Is it only the sage? One who knows advance and retreat, survival and loss, without losing what is right — is it only the sage?”

The meaning of “overreaching” is not knowing the turning points of advance and retreat, survival and loss. The sage knows what overreaching is and, placed in this situation, does not depart from the right way in anything, so he does not overreach. Only a sage can do this.