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易經
the Hexagrams, Index

In case you like to read a specific hexagram, then use this idex page.

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易經
het Hexagrammenboek

In case you prefer to ask a question or if you like to read a specific hexagram, then use this idex.






Table 1,

Select a hexagram by combining the trigrams:


Trigrammemindeling
Trigrammemindeling


Table 2,

Select a hexagram from the drop-down list.
The hexagrams are ordered by number:









1. Qian

the Creative



<
上九:亢龙有悔。

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.

用九:见群龙无首,吉。

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 Kun, 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.
the yellow circle is indicating this line as the governing ruler of the hexagram
九五:飞龙在天,利见大人。

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.
九四:或跃在渊,无咎。

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.
九三:君子终日乾乾,夕惕若,厉,无咎。

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.
九二:见龙在田,利见大人。

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 form 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.
初九:潜龙,勿用。

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.
the Sign of hexagram the Creative ais:

the primary trigrams:
   above Trigram Qian , the Creative, the heaven
   below Trigram Qian , the Creative, the heaven

the nuclear trigrams:
   above Trigram Qian , the Creative, the heaven
   below Trigram Qian , the Creative, the heaven

the enveloping trigrams:
   above Trigram Qian , the Creative, the heaven
   below Trigram Qian , the Creative, the heaven

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.

Miscellaneous notes on the Hexagrams:
The Creative is strong.

Strength and firmness constitute the character of this hexagram.
Its image is the trigram of heaven doubled, that is, two successive rotations or days.
It is made up of positive lines only.
the Judgement for hexagram the Creative ais:

乾:元亨,利贞。

The Creative works sublime success,
Furthering through perseverance.



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 Yan, 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.

Commentary on the Decision:

大哉乾元,万物资始,乃统天。云行雨施,品物流形。大明始终,六位时成,时乘六龙以御天。乾道变化,各正性命,保合大和,乃利贞。首出庶物,万国咸宁。

Great indeed is the sublimity of the Creative, to which all beings owe their beginning and which permeates all heaven.
The clouds pass and the rain does its work, and all individual beings flow into their forms.
Because the holy man is clear as to the end and the beginning, as to the way in which each of the six stages completes itself in its own time, he mounts on them toward heaven as though on six dragons.
The way of the Creative works through change and transformation, so that each thing receives its true ature and destiny and comes into permanent accord with Great Harmony: this is what furthers and what perseveres.
He towers high above the multitude of beings, and all lands are united in peace.



NOTE. This commentary, no doubt correctly ascribed to Confucius, explains the names of the hexagrams as well as the words appended by King Wen to the hexagram as a whole [the Judgment]. In general, the commentary first explains the name of the hexagram, taking into consideration as occasion demands its character, its image, and its structure. Next it elucidates the words of King Wen, either using the sources just named or else starting from the situation of the ruler of the hexagram or from the change of form that has given rise to the hexagram.
No explanation of the names of the eight primary trigrams is given; because it is assumed that this is known.
In the Chinese, the sentences in this commentary are for the most part rhymed, probably in order to make it easier to remember them. The rhymes have not been reproduced in this translation, because they are of no material significance. However, it is well to remember the circumstance, because it explains much of the abruptness in the style, which is often somewhat forced.

The commentary separates the two pairs of attributes given in the Judgment into the four individual attributes of the creative power, whose visible form is heaven. The first attribute is sublimity, which, as the primal cause of all that exists, forms the most important and most inclusive attribute of the Creative. The root meaning of the Chinese word for it — yuan — is literally “head”.

This explains the expression “success.” The success of the creative activity is revealed in the gift of water, which causes the germination and sprouting of all living things. The first passage tells of the beginning of all beings in general; here the separate species in their particular forms are instanced. These two passages show the attributes of greatness and success as they manifest themselves in the creative force in nature. The attributes of sublimity and success take shape correspondingly in the creative man, the sage, who is in harmony with the creative power of the godhead.

The holy man, who understands the mysteries of creation inherent in end and beginning, in death and life, in dissolution and growth, and who understands how these polar opposites condition one another, becomes superior to the limitations of the transitory. For him, the meaning of time is that in it the stages of growth can unfold in a clear sequence. He is mindful at every moment and uses the six stages of growth as if they were six dragons (the image attributed to the individual lines) on which he mounts toward heaven. This is the sublimity and success of the Creative as it shows itself in man.

Here the two other attributes, power to further and power to persevere, are explained in their relation to the creative force in nature. The mode of the creative is not rest but continuous movement and development. Through this force, all things are gradually changed until they are completely transformed in their manifestation. Thus the seasons and all living beings change and alternate in their course. In this way each thing receives the nature appropriate to it, which, from the divine viewpoint, is called its appointed destiny. This explains the concept of furthering. With each thing thus finding its mode, a great and lasting harmony arises in the world: this is expressed in the concept of perseverance (lastingness and integrity).

This describes the creative power of the holy man, who makes it possible for everything to attain its appropriate place, thus bringing about peace on earth, when he occupies an eminent ruling place.
In all these explanations there is an evident parallelism between the Creative in nature and the Creative in the world of man. What is said about the Creative in nature is based on the image of heaven symbolized by the hexagram. Heaven shows the strong, ceaseless movement that by its nature causes everything to happen in due time. The words about the Creative in man are based on the position of the ruler of the hexagram, the nine in the fifth place. The “flying dragon in the heavens” is the image of the sublimity and success of the holy ruler. The eminent place held by the holy man, through which peace comes to the world, has its basis in the line, “It furthers one to see the great man.”
the Image going with hexagram the Creative ais:

天行健,君子以自强不息。

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



Since there is only one heaven, the doubling of the trigram Qian, 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 nuclear hexagram:

1. Qian
the Creative

a
the Sign:

the primary trigrams:
   above Trigram Qian , the Creative, the heaven
   below Trigram Qian , the Creative, the heaven

the nuclear trigrams:
   above Trigram Qian , the Creative, the heaven
   below Trigram Qian , the Creative, the heaven

the enveloping trigrams:
   above Trigram Qian , the Creative, the heaven
   below Trigram Qian , the Creative, the heaven

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.

Miscellaneous notes on the Hexagrams:
The Creative is strong.
 
Strength and firmness constitute the character of this hexagram.
Its image is the trigram of heaven doubled, that is, two successive rotations or days.
It is made up of positive lines only.


the Judgement:

乾:元亨,利贞。

The Creative works sublime success,
Furthering through perseverance.



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 Yan, 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.

Commentary on the Decision:

大哉乾元,万物资始,乃统天。云行雨施,品物流形。大明始终,六位时成,时乘六龙以御天。乾道变化,各正性命,保合大和,乃利贞。首出庶物,万国咸宁。

Great indeed is the sublimity of the Creative, to which all beings owe their beginning and which permeates all heaven.
The clouds pass and the rain does its work, and all individual beings flow into their forms.
Because the holy man is clear as to the end and the beginning, as to the way in which each of the six stages completes itself in its own time, he mounts on them toward heaven as though on six dragons.
The way of the Creative works through change and transformation, so that each thing receives its true ature and destiny and comes into permanent accord with Great Harmony: this is what furthers and what perseveres.
He towers high above the multitude of beings, and all lands are united in peace.



NOTE. This commentary, no doubt correctly ascribed to Confucius, explains the names of the hexagrams as well as the words appended by King Wen to the hexagram as a whole [the Judgment]. In general, the commentary first explains the name of the hexagram, taking into consideration as occasion demands its character, its image, and its structure. Next it elucidates the words of King Wen, either using the sources just named or else starting from the situation of the ruler of the hexagram or from the change of form that has given rise to the hexagram.
No explanation of the names of the eight primary trigrams is given; because it is assumed that this is known.
In the Chinese, the sentences in this commentary are for the most part rhymed, probably in order to make it easier to remember them. The rhymes have not been reproduced in this translation, because they are of no material significance. However, it is well to remember the circumstance, because it explains much of the abruptness in the style, which is often somewhat forced.

The commentary separates the two pairs of attributes given in the Judgment into the four individual attributes of the creative power, whose visible form is heaven. The first attribute is sublimity, which, as the primal cause of all that exists, forms the most important and most inclusive attribute of the Creative. The root meaning of the Chinese word for it — yuan — is literally “head”.

This explains the expression “success.” The success of the creative activity is revealed in the gift of water, which causes the germination and sprouting of all living things. The first passage tells of the beginning of all beings in general; here the separate species in their particular forms are instanced. These two passages show the attributes of greatness and success as they manifest themselves in the creative force in nature. The attributes of sublimity and success take shape correspondingly in the creative man, the sage, who is in harmony with the creative power of the godhead.
 
The holy man, who understands the mysteries of creation inherent in end and beginning, in death and life, in dissolution and growth, and who understands how these polar opposites condition one another, becomes superior to the limitations of the transitory. For him, the meaning of time is that in it the stages of growth can unfold in a clear sequence. He is mindful at every moment and uses the six stages of growth as if they were six dragons (the image attributed to the individual lines) on which he mounts toward heaven. This is the sublimity and success of the Creative as it shows itself in man.
 
Here the two other attributes, power to further and power to persevere, are explained in their relation to the creative force in nature. The mode of the creative is not rest but continuous movement and development. Through this force, all things are gradually changed until they are completely transformed in their manifestation. Thus the seasons and all living beings change and alternate in their course. In this way each thing receives the nature appropriate to it, which, from the divine viewpoint, is called its appointed destiny. This explains the concept of furthering. With each thing thus finding its mode, a great and lasting harmony arises in the world: this is expressed in the concept of perseverance (lastingness and integrity).
 
This describes the creative power of the holy man, who makes it possible for everything to attain its appropriate place, thus bringing about peace on earth, when he occupies an eminent ruling place.
In all these explanations there is an evident parallelism between the Creative in nature and the Creative in the world of man. What is said about the Creative in nature is based on the image of heaven symbolized by the hexagram. Heaven shows the strong, ceaseless movement that by its nature causes everything to happen in due time. The words about the Creative in man are based on the position of the ruler of the hexagram, the nine in the fifth place. The “flying dragon in the heavens” is the image of the sublimity and success of the holy ruler. The eminent place held by the holy man, through which peace comes to the world, has its basis in the line, “It furthers one to see the great man.”


the Image:

天行健,君子以自强不息。

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



Since there is only one heaven, the doubling of the trigram Qian, 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:


上九:亢龙有悔。

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.

用九:见群龙无首,吉。

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 Kun, 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.


the yellow circle is indicating this line as the governing ruler of the hexagram
九五:飞龙在天,利见大人。

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.


九四:或跃在渊,无咎。

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.


九三:君子终日乾乾,夕惕若,厉,无咎。

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.


九二:见龙在田,利见大人。

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 form 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.


初九:潜龙,勿用。

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.