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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 1 Qian is Heaven. Qian: sublime success; beneficial perseverance.
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Qian is Heaven. Qian: sublime success; beneficial perseverance.
01 Qian is Heaven
The character “Qian” [1] was originally written as ?, representing the three wonders of this hexagram: three successive pure yang lines, the form of completeness. It was later borrowed to represent the digit three. The left part follows ?, the middle resembles the sun, and the upper and lower parts depict its rays—an image of the sun radiating brilliance. In people, the nature of Qian signifies abundant vitality and strength, and the meaning of firmness and vigor. The Commentary on the Trigrams says: “Qian means strength.” The nature of Heaven is supremely firm, its virtue supremely vigorous, its form complete, full, and substantial, and its movement forceful and advancing without interruption. Therefore this hexagram and character embody these qualities.
Qian: sublime success; beneficial perseverance.
These five characters were attached by King Wen and are called the Tuan statement. As explained above, Qian is Heaven; in human relationships, it is the ruler, the father, and the husband. Heaven encompasses Earth, the ruler cares for the people, the father raises the child, and the husband leads the wife—the principle is the same. “Sublime success, benefit, perseverance” are the four virtues of Qian. Qian possesses the nature of pure yang and combines these four virtues; therefore its qi fills the universe without even an instant of interruption. This is what is meant by strength without cessation. If a person follows Heaven’s vigor, his vitality naturally becomes full; he can look upward or downward without shame. This is what Mencius called “vast and overflowing qi—supremely great and supremely firm, aligned with righteousness and the Way, so that nothing can weaken it.” Such a person embodies the virtue of Heaven’s mandate and is a sage.
“Sublime” means beginning, greatness, and benevolence: imperishable and indestructible, it is the great virtue of Heaven and Earth by which all things are brought forth. The character for sublime is composed of two and person; the characters for benevolence and Heaven likewise contain these elements. In Heaven it is sublime; in people it is benevolence—just as the benevolent extend the love they feel for themselves to others.
“Success” means free passage. It conveys the meaning of things beginning to grow and reaching completion. In human affairs, it is propriety: when people conduct themselves in the world, valuing courtesy and yielding, they can inspire feelings of affection for life, which are the same as benevolent universal love.
“Benefit” means what is fitting and auspicious: all things develop and fulfill their life. In people it is righteousness—when seeing gain, think of righteousness. Benefit and righteousness may seem opposed, yet in fact they complete each other; when righteousness is taken as benefit, benefit is righteousness. The character “righteousness” [2] consists of sheep and self: I herd sheep, clothe myself in their wool, and eat their flesh—feeding myself by my own labor rather than coveting what lies outside. “Righteousness” means what is fitting: benefit obtained in the proper way. As for the character “benefit,” the Shuowen says it is composed of knife and harmony. Only after harmony can there be benefit; the character originally came from a shortened form of harmony. In antiquity it was said: “Benefit is the harmony of righteousness.”
“Perseverance” means correctness, encompassing the meanings of uprightness, constancy, and firmness. In people it is wisdom: inwardly possessing spiritual clarity, outwardly maintaining steadfast integrity; thus one has principles to uphold and deeds to accomplish, and can preserve one’s good end. Hence it is said: “Firm correctness is sufficient to accomplish affairs.”
“Sublime success” means that things begin and become open: in time, from spring to summer; in the day, from dawn to daytime; in people, from youth to maturity; in plants, from budding to luxuriant growth. “Benefit and perseverance” means that things mature and return to their root: in time, from autumn to winter; in the day, from evening glow to night; in people, from maturity to old age; in plants, from fruiting to falling. A ruler should take Heaven as his model; therefore, in governing the world, nothing is greater than nurturing all things with benevolence. When a ruler embodies benevolence, no one under Heaven fails to receive his virtue. The Wenzi Commentary says: “The noble person embodies benevolence and is thereby sufficient to lead others.” Moreover, the images and meanings of the lines in this hexagram are not limited to rulers. Down to ordinary men and women, those who are fathers or husbands likewise share its images, meanings, and applications; they should extend them by analogy. The words “sublime success” concern specifically the complete virtue of Qian, while “benefit and perseverance” further contain the intent of the sage’s instruction and admonition. Why? “Perseverance” means correctness, and “benefit” means what is fitting; thus one should value doing what is fitting and maintaining what is correct. Applied to human affairs, one must possess a firm, vigorous, enterprising nature. Yet if one relies on courage, resolve, and boldness, one may despise the weak, oppress the gentle, or deceive the foolish, thereby falling into error oneself. Only upright perseverance enables one to master the end. Therefore the warning is emphatically given: “Benefit and perseverance.”
The Tuan Commentary says: “Great indeed is the origin of Qian! All things draw their beginning from it; thus it unites and governs Heaven. Clouds move and rain is bestowed; the myriad kinds of beings take form. The great brightness illuminates beginning and end; the six positions are completed in their proper seasons. At the proper times it rides the six dragons to control Heaven. The Way of Qian transforms and changes; each thing rightly establishes its nature and destiny. It preserves and unites the great harmony; hence perseverance is beneficial. Emerging foremost among the myriad beings, it brings peace to all nations.”
The sixty-four hexagrams begin with Qian and end with Not Yet Completed. In the Not Yet Completed hexagram, the fire nature of Li rises while the water nature of Kan descends, creating the image of water and fire failing to interact. Firm and yielding lines are out of position, and the affair is therefore still unfinished; hence it is called Not Yet Completed. Yet Not Yet Completed does not mean incapable of completion—it means completion awaits the proper conditions. The sixty-four hexagrams revolve without end; the end of Not Yet Completed is thus a return to the beginning of Qian Heaven. Qian is the sun; wherever its yang light shines, all things grow and develop. Thus Kun, the earth chariot, receives its illumination, water vapor rises and becomes clouds, then descends as rain. Cold and heat, dryness and dampness, and the four seasons cycle without the slightest pause. When vital essences condense, all things take form; all this begins with the merit of the single qi of Qian’s origin. Therefore Confucius praised it: “Great indeed is the origin of Qian! All things draw their beginning from it; thus it unites and governs Heaven. Clouds move and rain is bestowed; the myriad kinds of beings take form.” “The origin of Qian” includes both yin and yang. Everything must have a beginning and must also have an end. If the six line positions [3] are used to show this principle, the first line is birth and beginning, while the top line is death and ending. When each thing follows its own nature without missing its appointed time, this is called “the great brightness illuminating beginning and end; the six positions are completed in their proper seasons.” The power by which all things receive their beginning belongs to Qian’s origin, yet Qian’s origin does not claim the merit for itself. It must enable the six children—Thunder, Wind, Water, Fire, Mountain, and Lake—to assist one another in completion. The six children too can carry out Heaven’s intention, doing what Heaven wishes without violating its Way. Heaven governs the six children through the way of a father; this is called “at the proper times it rides the six dragons to control Heaven.” Qian, Kun, and the six children act in harmony to carry out the Way of transformation. Their functions are inexhaustible, yet their portions are determined. Qian, Kun, and the six children each fulfill their allotted destiny; through ceaseless generation and transformation, this is called “the Way of Qian transforms and changes; each thing rightly establishes its nature and destiny.” The eight trigrams act in harmony and thereby preserve and unite this creative transformation; this is called “preserving and uniting the great harmony.” “Hence perseverance is beneficial” means that the waxing and waning of the sun, moon, stars, seasons, and all things proceeds without deviation, neither violating its cycle nor disrupting its order. Thus the constancy of the original qi is preserved, making it both beneficial and persevering. The sage embodies Heaven and establishes the ultimate norm, governing the myriad affairs through one person; this is called “emerging foremost among the myriad beings.” For a time, the myriad beings bathe in the sage’s transformation, and so they too flourish and multiply, each finding its place. The Book says: “The black-haired people were transformed, and harmony prevailed.” The harmony of all nations can be seen here. The sage’s achievement and the kingly Way are wholly encompassed in the single virtue of Qian’s origin.
This Commentary on the Tuan, from “Great indeed” through “embraces Heaven,” speaks exclusively of the pure-yang virtue and substance of Qian Heaven. From “the clouds move” through “forms flow,” it speaks exclusively of the wondrous function of Heaven and Earth, whose yin and yang harmonize, unite, and respond to one another. From “the way of Qian” through “nature and destiny,” it speaks exclusively of the meritorious power of yin-yang transformation. With “preserving and holding the Great Harmony,” it extends the discussion to the human way, revealing for the first time the power of instruction, admonition, and moral transformation; thus the great meaning of the Three Powers becomes complete. Human beings, in general, emulate Heaven. Since Heaven’s way takes impartiality, clarity, uprightness, and grandeur as its guiding principles, the ways of a ruler, a father, and a husband should likewise be impartial, clear, upright, and grand.
This hexagram is pure yang above, naturally showing the image of a ruler presiding over all the realms. When a sage Son of Heaven embodies Qian and governs, spreading transformation and proclaiming wise policies, he promotes the worthy and virtuous, appointing them to office; he also looks up to those whose virtue is like that of dragons, honoring them as teachers and tutors and having them participate in the administration, as King Tang did with Yi Yin and King Wen with the Grand Duke. Then all offices flourish, refined customs prevail, and good government is put into effect—the state described as “preserving and perfecting the Great Harmony.” The ruler commands and the ministers act; the ruler leads and those below respond; ruler and ministers unite their virtue, and those above and below share their aims. When noble people embody pure-yang virtue and live in an age of complete peace and enlightenment, even the wicked hide within the Kun of the inner trigram and dare not show themselves. Thus the four seas are tranquil, the state is peaceful and prosperous, and all the people bathe in profound benevolence and abundant grace, with no one failing to find their proper place. Goods become plentiful, the country rich and the people prosperous, the armies strong and provisions ample. The myriad people offer their patriotic devotion, and the surrounding states are moved to return to this transforming influence. All rejoice in bright and abundant peace. Such is the age of Qian.
Long ago, Emperor Nintoku personally observed the hardships suffered by the people and commanded all officials: “The Son of Heaven is like the sun shining upon the earth below, nurturing and developing all things; he should act on Heaven’s behalf to spread transformation. The Son of Heaven is Heaven’s son, and reverently receives Heaven’s will in order to carry it out among the people below. Therefore I regard the common people as my children, and the common people regard me as their father. Now I am honored as Son of Heaven, blessed beyond measure, yet if any among the people has not found a proper place—such as widowers, widows, orphans, and the childless who are destitute and without anyone to appeal to; filial children who cannot obtain medicine for an ailing parent; those who have suffered the disasters of flood or fire and cannot support their wives and children; or the sick who cannot obtain medicines—how could I bear to sit at ease and look on indifferently? All of you officials are the eldest and most virtuous among my many children. You should surely show compassion to your younger brothers and sisters and share my heart. For the next three years, I shall abolish the taxes throughout the realm and relieve the suffering of the people. All of you officials should together embody this intention. As the saying goes, if even one person fails to obtain his proper place, that is my fault. I truly cannot endure the anxiety of hunger and thirst; I wish you, within these three years, to share these hardships with me and put into practice policies to relieve famine.” The officials respectfully obeyed the command. All were moved by the depth of the ruler’s grace. The climate of society changed completely: from the powerful and noble down to the lowliest people, the practice of aiding the poor and caring for the destitute flourished. Those with surplus wealth gave relief to the poor; those who had lent farmland collected no land rent; those who had lent houses charged no house tax. They took pride only in universal love. Thus not one among the myriad people failed to receive the king’s bounty, like parched land receiving sweet rain. After the three years had passed, the emperor ascended a tower, saw smoke rising from cooking fires in the distance, and happily composed the imperial poem “High House.” Even today, whenever people recall the edict and chant the songs, all are moved by remembrance of the sage ruler’s virtue.
Indeed, in an age when Qian governs the realm, customs are united and the Way is one; enlightened rulers and worthy ministers congratulate one another, with nothing left to divide them. Yet fortune changes in cycles: when prosperity reaches its height, decline must follow. Sometimes the hidden dragon is not employed; sometimes the overreaching dragon has regret. The rise and fall of opportunity and the waxing and waning of yin and yang are the same in ancient and modern times. Therefore, when noble people live in the world, if they distinguish the proper time of the six lines and study their words, they can know whether Heaven’s mandate favors or opposes them. Anyone who obtains this hexagram through divination should model everything—action and stillness alike—on the sun’s cycle, which never briefly ceases. With broad capacity and outstanding insight, the image is that of a dragon already taking flight and gaining strength: precisely the time to advance and accomplish something. Yet each phase of fortune has its proper way to advance, retreat, proceed, or pause. In the first line, although talent and virtue appear like those of a dragon, the time has not yet come, so one must not advance to take charge. In the second line, the time to advance has arrived, and it responds to the ninth line in the fifth place; both second and fifth lines respond through yang virtue, though they are not yet an intimate yin-yang pairing. The third line is closer to the upper position yet remains below it, struggling and working diligently, with considerable mental exertion. By the fourth line, the prosperous fortune of the fifth line is about to arrive; one observes the feelings above and below and weighs the moment for advancing or retreating, waiting for the right time to act, though the decision is not yet made. The fifth line receives the grandest fortune, with every achievement tested and completed: it is exactly the moment of riding the time and attaining one’s position. In the top line, Qian’s fortune has already passed, so one should withdraw quickly and avoid regret. The second line’s “it is favorable to see a great person” arises from the first line’s firm, unshakable resolve; the third line’s freedom from blame arises from the second line’s prudence and lack of self-praise; the fourth line’s freedom from blame arises from the third line’s constant vigilance; the fifth line’s “it is favorable to see a great person” arises from the fourth line’s ability to doubt and examine carefully. Thus accumulating merit and conduct depends on people, but the completion of virtue and the fulfillment of talent depend on Heaven. By the fifth line, the hidden dragon’s spirit has been exhausted and all anxious doubts have vanished. Without thought or action, there remains only the joy of “voices responding to one another, kindred energies seeking one another.” Then one need not wait until the top ninth line to understand the regret of the overreaching dragon. This is what it means that principle cannot be violated, destiny cannot be escaped, and opportunities must be anticipated.
The Commentary on the Image says: “The movement of Heaven is vigorous; the noble person thereby strengthens himself without cease.”
“The movement of Heaven is vigorous” is a single statement determining the virtue of the entire Qian hexagram. Movement means operation, circulation, action, going forth, and the Way. It means that the Way of Heaven operates like the sun moving day after day, circulating without end and stopping not for a single moment. The noble person embodies the firmness and vigor of Heaven’s movement; with heavenly principle fully integrated and not the slightest human desire intruding, he strengthens himself without cease and is fully capable of undertaking every kind of enterprise under Heaven. Yet this self-strengthening does not mean rushing forward violently without knowing when to stop, or recklessly using firmness and strength. By examining the words “hidden dragon,” “overreaching dragon,” and the statement “without a chief” in the use of the ninth, one can understand the meaning.
[Divination]
○ Those who obtain this hexagram should be firm and vigorous when facing affairs, strengthening themselves without cease, just as Heaven moves. They should also embody the four virtues of “origination, flourishing, advantage, and constancy.” Qian implies giving virtue without calculating profit.
○ Woman: Obtaining this hexagram through divination means yin occupies a yang place, suggesting excessive firmness and strength. Caution is advisable.
○ Weather: Among the second, third, fourth, and fifth lines, if there is a changing line, it will certainly clear up.
○ Buying and selling: Unfavorable for buying but favorable for selling.
○ Fortune and misfortune: Good deeds bring blessings, and bad deeds bring remaining calamities; the consequences may not appear in the present generation but among descendants.
○ Ordinary person: There is a danger of elevating oneself while knowing nothing of humble practical affairs.
○ Worthy person: He knows Heaven’s mandate and walks this Way alone, but hidden groups of yin may be lying in wait, creating fear that petty people will conspire to slander him.
The character “Qian” [1] was originally written as ?, representing the three wonders of this hexagram: three successive pure yang lines, the form of completeness. It was later borrowed to represent the digit three. The left part follows ?, the middle resembles the sun, and the upper and lower parts depict its rays—an image of the sun radiating brilliance. In people, the nature of Qian signifies abundant vitality and strength, and the meaning of firmness and vigor. The Commentary on the Trigrams says: “Qian means strength.” The nature of Heaven is supremely firm, its virtue supremely vigorous, its form complete, full, and substantial, and its movement forceful and advancing without interruption. Therefore this hexagram and character embody these qualities.
Qian: sublime success; beneficial perseverance.
These five characters were attached by King Wen and are called the Tuan statement. As explained above, Qian is Heaven; in human relationships, it is the ruler, the father, and the husband. Heaven encompasses Earth, the ruler cares for the people, the father raises the child, and the husband leads the wife—the principle is the same. “Sublime success, benefit, perseverance” are the four virtues of Qian. Qian possesses the nature of pure yang and combines these four virtues; therefore its qi fills the universe without even an instant of interruption. This is what is meant by strength without cessation. If a person follows Heaven’s vigor, his vitality naturally becomes full; he can look upward or downward without shame. This is what Mencius called “vast and overflowing qi—supremely great and supremely firm, aligned with righteousness and the Way, so that nothing can weaken it.” Such a person embodies the virtue of Heaven’s mandate and is a sage.
“Sublime” means beginning, greatness, and benevolence: imperishable and indestructible, it is the great virtue of Heaven and Earth by which all things are brought forth. The character for sublime is composed of two and person; the characters for benevolence and Heaven likewise contain these elements. In Heaven it is sublime; in people it is benevolence—just as the benevolent extend the love they feel for themselves to others.
“Success” means free passage. It conveys the meaning of things beginning to grow and reaching completion. In human affairs, it is propriety: when people conduct themselves in the world, valuing courtesy and yielding, they can inspire feelings of affection for life, which are the same as benevolent universal love.
“Benefit” means what is fitting and auspicious: all things develop and fulfill their life. In people it is righteousness—when seeing gain, think of righteousness. Benefit and righteousness may seem opposed, yet in fact they complete each other; when righteousness is taken as benefit, benefit is righteousness. The character “righteousness” [2] consists of sheep and self: I herd sheep, clothe myself in their wool, and eat their flesh—feeding myself by my own labor rather than coveting what lies outside. “Righteousness” means what is fitting: benefit obtained in the proper way. As for the character “benefit,” the Shuowen says it is composed of knife and harmony. Only after harmony can there be benefit; the character originally came from a shortened form of harmony. In antiquity it was said: “Benefit is the harmony of righteousness.”
“Perseverance” means correctness, encompassing the meanings of uprightness, constancy, and firmness. In people it is wisdom: inwardly possessing spiritual clarity, outwardly maintaining steadfast integrity; thus one has principles to uphold and deeds to accomplish, and can preserve one’s good end. Hence it is said: “Firm correctness is sufficient to accomplish affairs.”
“Sublime success” means that things begin and become open: in time, from spring to summer; in the day, from dawn to daytime; in people, from youth to maturity; in plants, from budding to luxuriant growth. “Benefit and perseverance” means that things mature and return to their root: in time, from autumn to winter; in the day, from evening glow to night; in people, from maturity to old age; in plants, from fruiting to falling. A ruler should take Heaven as his model; therefore, in governing the world, nothing is greater than nurturing all things with benevolence. When a ruler embodies benevolence, no one under Heaven fails to receive his virtue. The Wenzi Commentary says: “The noble person embodies benevolence and is thereby sufficient to lead others.” Moreover, the images and meanings of the lines in this hexagram are not limited to rulers. Down to ordinary men and women, those who are fathers or husbands likewise share its images, meanings, and applications; they should extend them by analogy. The words “sublime success” concern specifically the complete virtue of Qian, while “benefit and perseverance” further contain the intent of the sage’s instruction and admonition. Why? “Perseverance” means correctness, and “benefit” means what is fitting; thus one should value doing what is fitting and maintaining what is correct. Applied to human affairs, one must possess a firm, vigorous, enterprising nature. Yet if one relies on courage, resolve, and boldness, one may despise the weak, oppress the gentle, or deceive the foolish, thereby falling into error oneself. Only upright perseverance enables one to master the end. Therefore the warning is emphatically given: “Benefit and perseverance.”
The Tuan Commentary says: “Great indeed is the origin of Qian! All things draw their beginning from it; thus it unites and governs Heaven. Clouds move and rain is bestowed; the myriad kinds of beings take form. The great brightness illuminates beginning and end; the six positions are completed in their proper seasons. At the proper times it rides the six dragons to control Heaven. The Way of Qian transforms and changes; each thing rightly establishes its nature and destiny. It preserves and unites the great harmony; hence perseverance is beneficial. Emerging foremost among the myriad beings, it brings peace to all nations.”
The sixty-four hexagrams begin with Qian and end with Not Yet Completed. In the Not Yet Completed hexagram, the fire nature of Li rises while the water nature of Kan descends, creating the image of water and fire failing to interact. Firm and yielding lines are out of position, and the affair is therefore still unfinished; hence it is called Not Yet Completed. Yet Not Yet Completed does not mean incapable of completion—it means completion awaits the proper conditions. The sixty-four hexagrams revolve without end; the end of Not Yet Completed is thus a return to the beginning of Qian Heaven. Qian is the sun; wherever its yang light shines, all things grow and develop. Thus Kun, the earth chariot, receives its illumination, water vapor rises and becomes clouds, then descends as rain. Cold and heat, dryness and dampness, and the four seasons cycle without the slightest pause. When vital essences condense, all things take form; all this begins with the merit of the single qi of Qian’s origin. Therefore Confucius praised it: “Great indeed is the origin of Qian! All things draw their beginning from it; thus it unites and governs Heaven. Clouds move and rain is bestowed; the myriad kinds of beings take form.” “The origin of Qian” includes both yin and yang. Everything must have a beginning and must also have an end. If the six line positions [3] are used to show this principle, the first line is birth and beginning, while the top line is death and ending. When each thing follows its own nature without missing its appointed time, this is called “the great brightness illuminating beginning and end; the six positions are completed in their proper seasons.” The power by which all things receive their beginning belongs to Qian’s origin, yet Qian’s origin does not claim the merit for itself. It must enable the six children—Thunder, Wind, Water, Fire, Mountain, and Lake—to assist one another in completion. The six children too can carry out Heaven’s intention, doing what Heaven wishes without violating its Way. Heaven governs the six children through the way of a father; this is called “at the proper times it rides the six dragons to control Heaven.” Qian, Kun, and the six children act in harmony to carry out the Way of transformation. Their functions are inexhaustible, yet their portions are determined. Qian, Kun, and the six children each fulfill their allotted destiny; through ceaseless generation and transformation, this is called “the Way of Qian transforms and changes; each thing rightly establishes its nature and destiny.” The eight trigrams act in harmony and thereby preserve and unite this creative transformation; this is called “preserving and uniting the great harmony.” “Hence perseverance is beneficial” means that the waxing and waning of the sun, moon, stars, seasons, and all things proceeds without deviation, neither violating its cycle nor disrupting its order. Thus the constancy of the original qi is preserved, making it both beneficial and persevering. The sage embodies Heaven and establishes the ultimate norm, governing the myriad affairs through one person; this is called “emerging foremost among the myriad beings.” For a time, the myriad beings bathe in the sage’s transformation, and so they too flourish and multiply, each finding its place. The Book says: “The black-haired people were transformed, and harmony prevailed.” The harmony of all nations can be seen here. The sage’s achievement and the kingly Way are wholly encompassed in the single virtue of Qian’s origin.
This Commentary on the Tuan, from “Great indeed” through “embraces Heaven,” speaks exclusively of the pure-yang virtue and substance of Qian Heaven. From “the clouds move” through “forms flow,” it speaks exclusively of the wondrous function of Heaven and Earth, whose yin and yang harmonize, unite, and respond to one another. From “the way of Qian” through “nature and destiny,” it speaks exclusively of the meritorious power of yin-yang transformation. With “preserving and holding the Great Harmony,” it extends the discussion to the human way, revealing for the first time the power of instruction, admonition, and moral transformation; thus the great meaning of the Three Powers becomes complete. Human beings, in general, emulate Heaven. Since Heaven’s way takes impartiality, clarity, uprightness, and grandeur as its guiding principles, the ways of a ruler, a father, and a husband should likewise be impartial, clear, upright, and grand.
This hexagram is pure yang above, naturally showing the image of a ruler presiding over all the realms. When a sage Son of Heaven embodies Qian and governs, spreading transformation and proclaiming wise policies, he promotes the worthy and virtuous, appointing them to office; he also looks up to those whose virtue is like that of dragons, honoring them as teachers and tutors and having them participate in the administration, as King Tang did with Yi Yin and King Wen with the Grand Duke. Then all offices flourish, refined customs prevail, and good government is put into effect—the state described as “preserving and perfecting the Great Harmony.” The ruler commands and the ministers act; the ruler leads and those below respond; ruler and ministers unite their virtue, and those above and below share their aims. When noble people embody pure-yang virtue and live in an age of complete peace and enlightenment, even the wicked hide within the Kun of the inner trigram and dare not show themselves. Thus the four seas are tranquil, the state is peaceful and prosperous, and all the people bathe in profound benevolence and abundant grace, with no one failing to find their proper place. Goods become plentiful, the country rich and the people prosperous, the armies strong and provisions ample. The myriad people offer their patriotic devotion, and the surrounding states are moved to return to this transforming influence. All rejoice in bright and abundant peace. Such is the age of Qian.
Long ago, Emperor Nintoku personally observed the hardships suffered by the people and commanded all officials: “The Son of Heaven is like the sun shining upon the earth below, nurturing and developing all things; he should act on Heaven’s behalf to spread transformation. The Son of Heaven is Heaven’s son, and reverently receives Heaven’s will in order to carry it out among the people below. Therefore I regard the common people as my children, and the common people regard me as their father. Now I am honored as Son of Heaven, blessed beyond measure, yet if any among the people has not found a proper place—such as widowers, widows, orphans, and the childless who are destitute and without anyone to appeal to; filial children who cannot obtain medicine for an ailing parent; those who have suffered the disasters of flood or fire and cannot support their wives and children; or the sick who cannot obtain medicines—how could I bear to sit at ease and look on indifferently? All of you officials are the eldest and most virtuous among my many children. You should surely show compassion to your younger brothers and sisters and share my heart. For the next three years, I shall abolish the taxes throughout the realm and relieve the suffering of the people. All of you officials should together embody this intention. As the saying goes, if even one person fails to obtain his proper place, that is my fault. I truly cannot endure the anxiety of hunger and thirst; I wish you, within these three years, to share these hardships with me and put into practice policies to relieve famine.” The officials respectfully obeyed the command. All were moved by the depth of the ruler’s grace. The climate of society changed completely: from the powerful and noble down to the lowliest people, the practice of aiding the poor and caring for the destitute flourished. Those with surplus wealth gave relief to the poor; those who had lent farmland collected no land rent; those who had lent houses charged no house tax. They took pride only in universal love. Thus not one among the myriad people failed to receive the king’s bounty, like parched land receiving sweet rain. After the three years had passed, the emperor ascended a tower, saw smoke rising from cooking fires in the distance, and happily composed the imperial poem “High House.” Even today, whenever people recall the edict and chant the songs, all are moved by remembrance of the sage ruler’s virtue.
Indeed, in an age when Qian governs the realm, customs are united and the Way is one; enlightened rulers and worthy ministers congratulate one another, with nothing left to divide them. Yet fortune changes in cycles: when prosperity reaches its height, decline must follow. Sometimes the hidden dragon is not employed; sometimes the overreaching dragon has regret. The rise and fall of opportunity and the waxing and waning of yin and yang are the same in ancient and modern times. Therefore, when noble people live in the world, if they distinguish the proper time of the six lines and study their words, they can know whether Heaven’s mandate favors or opposes them. Anyone who obtains this hexagram through divination should model everything—action and stillness alike—on the sun’s cycle, which never briefly ceases. With broad capacity and outstanding insight, the image is that of a dragon already taking flight and gaining strength: precisely the time to advance and accomplish something. Yet each phase of fortune has its proper way to advance, retreat, proceed, or pause. In the first line, although talent and virtue appear like those of a dragon, the time has not yet come, so one must not advance to take charge. In the second line, the time to advance has arrived, and it responds to the ninth line in the fifth place; both second and fifth lines respond through yang virtue, though they are not yet an intimate yin-yang pairing. The third line is closer to the upper position yet remains below it, struggling and working diligently, with considerable mental exertion. By the fourth line, the prosperous fortune of the fifth line is about to arrive; one observes the feelings above and below and weighs the moment for advancing or retreating, waiting for the right time to act, though the decision is not yet made. The fifth line receives the grandest fortune, with every achievement tested and completed: it is exactly the moment of riding the time and attaining one’s position. In the top line, Qian’s fortune has already passed, so one should withdraw quickly and avoid regret. The second line’s “it is favorable to see a great person” arises from the first line’s firm, unshakable resolve; the third line’s freedom from blame arises from the second line’s prudence and lack of self-praise; the fourth line’s freedom from blame arises from the third line’s constant vigilance; the fifth line’s “it is favorable to see a great person” arises from the fourth line’s ability to doubt and examine carefully. Thus accumulating merit and conduct depends on people, but the completion of virtue and the fulfillment of talent depend on Heaven. By the fifth line, the hidden dragon’s spirit has been exhausted and all anxious doubts have vanished. Without thought or action, there remains only the joy of “voices responding to one another, kindred energies seeking one another.” Then one need not wait until the top ninth line to understand the regret of the overreaching dragon. This is what it means that principle cannot be violated, destiny cannot be escaped, and opportunities must be anticipated.
The Commentary on the Image says: “The movement of Heaven is vigorous; the noble person thereby strengthens himself without cease.”
“The movement of Heaven is vigorous” is a single statement determining the virtue of the entire Qian hexagram. Movement means operation, circulation, action, going forth, and the Way. It means that the Way of Heaven operates like the sun moving day after day, circulating without end and stopping not for a single moment. The noble person embodies the firmness and vigor of Heaven’s movement; with heavenly principle fully integrated and not the slightest human desire intruding, he strengthens himself without cease and is fully capable of undertaking every kind of enterprise under Heaven. Yet this self-strengthening does not mean rushing forward violently without knowing when to stop, or recklessly using firmness and strength. By examining the words “hidden dragon,” “overreaching dragon,” and the statement “without a chief” in the use of the ninth, one can understand the meaning.
[Divination]
○ Those who obtain this hexagram should be firm and vigorous when facing affairs, strengthening themselves without cease, just as Heaven moves. They should also embody the four virtues of “origination, flourishing, advantage, and constancy.” Qian implies giving virtue without calculating profit.
○ Woman: Obtaining this hexagram through divination means yin occupies a yang place, suggesting excessive firmness and strength. Caution is advisable.
○ Weather: Among the second, third, fourth, and fifth lines, if there is a changing line, it will certainly clear up.
○ Buying and selling: Unfavorable for buying but favorable for selling.
○ Fortune and misfortune: Good deeds bring blessings, and bad deeds bring remaining calamities; the consequences may not appear in the present generation but among descendants.
○ Ordinary person: There is a danger of elevating oneself while knowing nothing of humble practical affairs.
○ Worthy person: He knows Heaven’s mandate and walks this Way alone, but hidden groups of yin may be lying in wait, creating fear that petty people will conspire to slander him.
Initial Nine: The hidden dragon. Do not act.
Initial Nine: The hidden dragon. Do not act.
The Commentary on the Image says: “The hidden dragon should not be used; the yang is below.”
Initial Nine occupies a yang place with yang. The dragon is a mysterious creature whose spirit cannot be measured; it can become great or small, fly or dive, and responds to the time by changing. The line takes the image of the dragon to symbolize a person endowed with luminous virtue and the talent to adapt and transform. The four words “The hidden dragon. Do not act” are Duke Zhou’s attached line statement; the same convention follows below. “Hidden” means concealed. This line is at the lowest place in a time of pure Qian and cannot yet be suddenly put to use, like a dragon whose time has not arrived, lying concealed in a deep abyss. Hence it is called “the hidden dragon. Do not act.” Whoever obtains this line in divination has not met the proper time; despite talent and virtue, they cannot yet advance into service. Yet a dragon’s concealment is not concealment forever, and “do not act” does not mean never to be used. A dragon possesses marvelous spiritual power; when its time has not arrived, it hibernates rather than flies and remains hidden rather than appearing, quietly nourishing its spirit. The noble person likewise waits for the time to act and brings his abilities to good use. During this period when action is forbidden, conceal your talent and store up your virtue; do not force your way forward and invite disaster, nor hesitate until you miss the opportunity. Be content with Heaven and know destiny, exactly like a divine dragon hibernating while waiting to stretch forth. The energy of Heaven and Earth rises and falls, and the Way of the noble person has times of action and concealment. Confucius said, “When it is cast aside, then it is concealed,” which precisely captures the purport of this hexagram. If this hexagram is obtained for a minor matter, it is advisable to rely on a woman to accomplish it, because when this line changes it becomes Gou［4］, and Gou says “the woman is vigorous.”
[Divination]
○ War and military campaigns: Qian represents a warrior and has the image of warfare. In the first line, yang energy has just begun moving beneath the Yellow Springs and is still concealed, hence “the hidden dragon.” Militarily, orders have only just been issued and the main army has not assembled; it is advisable to hold the troops and wait. Auspicious.
○ Business: A dragon that is hidden is told “do not act.” Even if this is a good trade, one may only hold one’s position and must not move suddenly.
○ Career and reputation: The dragon is naturally something that flies and rises to prominence. The first line says it is hidden, meaning it has not yet encountered the meeting of wind and clouds. Hence it says the position is below.
○ Marriage: Qian’s first line changes into Gou. Gou says, “The woman is vigorous; do not marry the woman,” so this should be taken as a warning.
○ Household: Zhen represents the dragon, and Zhen is in the east; this means the east of the residence. There must be a deep pool or water there, blocked and unable to flow; it should be repaired and excavated.
○ Pregnancy: A boy will be born.
【Case】 In the twenty-second year of the Meiji era, a prominent noble consulted about his fortune and obtained Qian changing to Gou［5］.
The judgment said: Qian is the pure-yang hexagram, possessing the four virtues of “origination, flourishing, advantage, and constancy.” It is firm, vigorous, sincere, and substantial, while its six positions do not fail to accord with their times; rise and fall are never fixed, and each position is used according to the time. In withdrawal it is a hidden dragon; when emerging it rides a flying dragon. In stillness it is concentrated; in movement it is upright. Initial Nine says, “The hidden dragon. Do not act.” This is because yang occupies a yang place, its position is concealed and below. Although it has dragon virtue, it has not yet encountered the opportunity to leap and fly; therefore it should follow the method of hiding and not acting. The Commentary on the Words praises it: “It has the virtue of a dragon yet remains hidden. It does not change with the age, nor seek achievement or fame. It withdraws from the world without discontent; when joyful, it acts; when troubled, it avoids. It is firm and cannot be uprooted. This is the hidden dragon.” It also says: “To be hidden means to remain concealed and not yet appear; to act without accomplishment. Therefore the noble person is not employed.” You, having received this hexagram and line in divination, are at the beginning of the Restoration. Through military merit you have been promoted to lieutenant general of the army, and you have mastered both the Confucian and Buddhist classics. You are one whose learning reaches Heaven and humanity and whose Way embraces both letters and arms; your insight is lofty and clear, your learning profound and deep, and you may be called unrivaled in the present age. Now is the time to withdraw and not be used: it is precisely the time to follow the dragon virtue and remain concealed. With your talents in both civil and military matters, you resemble Zhuge Liang, the Sleeping Dragon, and possess the strategy to turn Qian and Kun around. Yet I fear that using yang firmness alone may make you overbearing, your opinions too blunt, causing suspicion and slander to converge from all sides until you are no longer tolerated at court. Still, the “do not act” of this hexagram does not mean never to be used. In the image of the dragon, when it misses its time it hides; when it finds its time it flies. You should conceal your brilliance and hide your colors, “withdraw from the world without discontent,” and wait for your time to arrive. This line changes into Xun. Xun means wind, compliance, and entry; as the common saying goes, “entering another person’s spirit.” If you can temper firmness and uprightness with compliance and gentleness, so that people feel as if they are sitting in the spring breeze because of you, those above and below will gladly submit, and your reputation and renown will grow daily. Then you will naturally have the image of a flying dragon ascending. Although this year’s fortune is not yet prosperous, next year the line will advance to the ninth in the second place, exactly the time of “the dragon appears in the field; it is favorable to see a great person.” You may watch for the rise, transformation, and widespread application of your virtue.
The Commentary on the Image says: “The hidden dragon should not be used; the yang is below.”
Initial Nine occupies a yang place with yang. The dragon is a mysterious creature whose spirit cannot be measured; it can become great or small, fly or dive, and responds to the time by changing. The line takes the image of the dragon to symbolize a person endowed with luminous virtue and the talent to adapt and transform. The four words “The hidden dragon. Do not act” are Duke Zhou’s attached line statement; the same convention follows below. “Hidden” means concealed. This line is at the lowest place in a time of pure Qian and cannot yet be suddenly put to use, like a dragon whose time has not arrived, lying concealed in a deep abyss. Hence it is called “the hidden dragon. Do not act.” Whoever obtains this line in divination has not met the proper time; despite talent and virtue, they cannot yet advance into service. Yet a dragon’s concealment is not concealment forever, and “do not act” does not mean never to be used. A dragon possesses marvelous spiritual power; when its time has not arrived, it hibernates rather than flies and remains hidden rather than appearing, quietly nourishing its spirit. The noble person likewise waits for the time to act and brings his abilities to good use. During this period when action is forbidden, conceal your talent and store up your virtue; do not force your way forward and invite disaster, nor hesitate until you miss the opportunity. Be content with Heaven and know destiny, exactly like a divine dragon hibernating while waiting to stretch forth. The energy of Heaven and Earth rises and falls, and the Way of the noble person has times of action and concealment. Confucius said, “When it is cast aside, then it is concealed,” which precisely captures the purport of this hexagram. If this hexagram is obtained for a minor matter, it is advisable to rely on a woman to accomplish it, because when this line changes it becomes Gou［4］, and Gou says “the woman is vigorous.”
[Divination]
○ War and military campaigns: Qian represents a warrior and has the image of warfare. In the first line, yang energy has just begun moving beneath the Yellow Springs and is still concealed, hence “the hidden dragon.” Militarily, orders have only just been issued and the main army has not assembled; it is advisable to hold the troops and wait. Auspicious.
○ Business: A dragon that is hidden is told “do not act.” Even if this is a good trade, one may only hold one’s position and must not move suddenly.
○ Career and reputation: The dragon is naturally something that flies and rises to prominence. The first line says it is hidden, meaning it has not yet encountered the meeting of wind and clouds. Hence it says the position is below.
○ Marriage: Qian’s first line changes into Gou. Gou says, “The woman is vigorous; do not marry the woman,” so this should be taken as a warning.
○ Household: Zhen represents the dragon, and Zhen is in the east; this means the east of the residence. There must be a deep pool or water there, blocked and unable to flow; it should be repaired and excavated.
○ Pregnancy: A boy will be born.
【Case】 In the twenty-second year of the Meiji era, a prominent noble consulted about his fortune and obtained Qian changing to Gou［5］.
The judgment said: Qian is the pure-yang hexagram, possessing the four virtues of “origination, flourishing, advantage, and constancy.” It is firm, vigorous, sincere, and substantial, while its six positions do not fail to accord with their times; rise and fall are never fixed, and each position is used according to the time. In withdrawal it is a hidden dragon; when emerging it rides a flying dragon. In stillness it is concentrated; in movement it is upright. Initial Nine says, “The hidden dragon. Do not act.” This is because yang occupies a yang place, its position is concealed and below. Although it has dragon virtue, it has not yet encountered the opportunity to leap and fly; therefore it should follow the method of hiding and not acting. The Commentary on the Words praises it: “It has the virtue of a dragon yet remains hidden. It does not change with the age, nor seek achievement or fame. It withdraws from the world without discontent; when joyful, it acts; when troubled, it avoids. It is firm and cannot be uprooted. This is the hidden dragon.” It also says: “To be hidden means to remain concealed and not yet appear; to act without accomplishment. Therefore the noble person is not employed.” You, having received this hexagram and line in divination, are at the beginning of the Restoration. Through military merit you have been promoted to lieutenant general of the army, and you have mastered both the Confucian and Buddhist classics. You are one whose learning reaches Heaven and humanity and whose Way embraces both letters and arms; your insight is lofty and clear, your learning profound and deep, and you may be called unrivaled in the present age. Now is the time to withdraw and not be used: it is precisely the time to follow the dragon virtue and remain concealed. With your talents in both civil and military matters, you resemble Zhuge Liang, the Sleeping Dragon, and possess the strategy to turn Qian and Kun around. Yet I fear that using yang firmness alone may make you overbearing, your opinions too blunt, causing suspicion and slander to converge from all sides until you are no longer tolerated at court. Still, the “do not act” of this hexagram does not mean never to be used. In the image of the dragon, when it misses its time it hides; when it finds its time it flies. You should conceal your brilliance and hide your colors, “withdraw from the world without discontent,” and wait for your time to arrive. This line changes into Xun. Xun means wind, compliance, and entry; as the common saying goes, “entering another person’s spirit.” If you can temper firmness and uprightness with compliance and gentleness, so that people feel as if they are sitting in the spring breeze because of you, those above and below will gladly submit, and your reputation and renown will grow daily. Then you will naturally have the image of a flying dragon ascending. Although this year’s fortune is not yet prosperous, next year the line will advance to the ninth in the second place, exactly the time of “the dragon appears in the field; it is favorable to see a great person.” You may watch for the rise, transformation, and widespread application of your virtue.
Ninth in the Second Place: The dragon appears in the field; it is favorable to see a great person.
Ninth in the Second Place: The dragon appears［6］ in the field; it is favorable to see a great person.
The Commentary on the Image says: “The dragon appears in the field; virtue is being extended everywhere.”
This line is yang in the second place, hence “ninth in the second place.” Yang energy becomes manifest: the dragon emerges from the abyss and appears above the ground. For a sage, concealment does not last forever; this is the opportunity to bend and then extend. “In the field” means that although he possesses virtue, he has not yet occupied the position. A “great person” is so called because he possesses the virtue of a ruler. When this line changes it becomes Li; Li is the image of civilization, and the transformed hexagram is Fellowship with People, meaning a civilized person joins with others; hence “it is favorable to see a great person.” Firmness and vigor are the virtue of one’s nature; civilization is the achievement of learning; centrality is the fittingness of one’s place; correctness is attaining the proper position. Yet although possessing virtue, he does not consider himself satisfied and wishes to see the great person in the ninth place of the fifth position, hoping to encourage and advance his understanding and together help complete the undertakings of the realm. It is the time when the virtue of the dragon first appears in the world, establishing oneself and making one’s name manifest. The fifth place is the ruler’s position, and the second the minister’s position. In this hexagram, both second and fifth are yang and respond through firmness for a reason. In Qian, the body is pure, full, and circular yang; its time is vigorous yang advancing daily; and its lines at the second and fifth positions both possess the virtue of firmness and centrality. Those of the same virtue assist one another, an example of two firm lines responding to each other. At the fifth position, Qian governs the worthy multitude through manifest virtue; the minister at the second position receives the ruler’s intention and exerts flying strength for the state. Both model themselves on Heaven’s virtue and govern the state, because their aspirations are alike, and the two yang lines respond in this way. When the great persons above and below unite their aims and aid the world, the reach of their virtuous transformation has no limit. This line also embodies the subtle meaning of the Three Powers: “the dragon appears” means receiving Heaven’s time; “in the field” means receiving Earth’s advantage; “it is favorable to see a great person” means receiving the harmony of humanity.
[Divination]
○ War and military campaigns: The dragon is naturally a spiritual creature. The first line says “hidden,” meaning an ambush; the second says “appears,” meaning it emerges into view. “In the field” means that it must array itself in open countryside. The Commentary says “virtue is extended everywhere,” so it must mean victory in battle followed by rewards.
○ Business: The line says “the dragon appears in the field,” indicating that the goods are probably rice, wheat, silk, cotton, and similar products. “Appears” means that prices begin moving and rising; “it is favorable to see a great person” means that officials will come out to purchase.
○ Career and reputation: It means that one who has been living in the fields should advance and be employed when the time comes, and will also receive the assistance of an influential person; hence “it is favorable to see a great person.”
○ Marriage: The second and fifth lines respond to each other, with the fifth in the honored position; the groom’s family must be noble. “The dragon appears” indicates a young man newly entering prominence. Very auspicious.
○ Pregnancy: A boy will be born, and he will be destined for nobility.
【Case】 At the beginning of the Meiji era, I divined my own direction and obtained Qian changing to Fellowship with People.
Judgment: Qian is the hexagram of pure yang; all six lines take the dragon as their image. It represents a time when worthy men hold office at court. Since the Tokugawa clan began governing our country, nearly three hundred years have passed. With accumulated abuses reaching their extreme, the course of the age changed, and we have now witnessed the magnificent achievements of the Restoration. Although this was brought about by the waxing and waning of the vital forces of the age, it truly depended on these great men possessing the virtue of the dragon, each exerting his talents and strength to support and assist the Imperial Court and bring about this grand work of national revival. Thus, today’s politics are an age in which Qian is Heaven. In former days I incurred guilt and was imprisoned for seven years; afterward I was released. Since then I have struggled diligently through hardship, and in four years acquired more than one hundred thousand in gold. I dare not attribute this entirely to my own abilities; I was also fortunate to encounter the prevailing opportunity of the times and succeeded in gaining assets. Yet gathering and dispersing, separation and union, are unavoidable principles. If wealth is gathered but never dispersed, one becomes a miser; even when it is handed down to one’s descendants, it often merely supplies their arrogance and extravagance. How could it be preserved for long? I believe that the gentlemen now in office who formerly honored the Imperial House and abolished the domain administration all passed from a thousand deaths to one life. For the past thirty years, they have been occupied with affairs of state, daring never to take a moment’s leisure, and have worked tirelessly to assist the national cause. Although I am unworthy, how could I still indulge in ease and merely hope to become wealthy? Now, when I consulted the oracle, I obtained the statement for the second line, Nine in the Second: “The dragon appears in the field.” This refers to my former release from confinement and return to the light of day, enabling me to revive my family business. “It is beneficial to see a great man” refers to my having once divined on the nation’s major affairs, thereby gaining contact with great men in positions of influence and the opportunity to hear their views. Often, when envoys returned to the capital from abroad, they lodged at my residence; through this I was able to learn the situation overseas. All this was sufficient to correct my narrowness and ignorance and broaden my knowledge, bringing me no small benefit. I therefore followed the meaning of the Fellowship with Men hexagram (the divination of Fellowship with Men is recorded in the appendix to that hexagram) and established four major enterprises: railways, gas, schools, and postal steamships. Their origin truly lay here. In essence, Qian as a hexagram embodies the vigor of Heaven’s movement and the image of unceasing self-strengthening. When a person can be firm and vigorous, without the slightest moment of negligence, and simply works diligently, the day of success will naturally come.
[Example] In a divination conducted in the twenty-seventh year of Meiji, asking what the outcome of the war between our country and Qing China would be, Qian changing to Tongren was obtained.
The Judgment says: Qian represents two Qian trigrams joined together; viewed in human affairs, it signifies great men of firm, vigorous, and pure character meeting one another. Now that the two countries are at war, fearing the outbreak of internal disorder, that country will surely send its prime minister, Li Hongzhang, eastward to make an alliance with our prime minister, Ito. This is what is meant by “The appearing dragon is in the fields; it is beneficial to see a great man.” Qian is pure yang and is the hexagram of the fourth month. Will the peace negotiations be concluded next April? I presented this divination to Prime Minister Ito.
In April of the twenty-eighth year, Li Hongzhang indeed came to Shimonoseki in our Nagato Province and met Prime Minister Ito; the peace negotiations then reached an agreement. Earlier, in the seventeenth year of Meiji, Count Ito had been dispatched to Qing China by imperial order as an envoy. He obtained the fifth line of Qian, crossed into Qing territory, met Li, and returned with his life intact. Now, having obtained the second line, I knew that Li would certainly come. Heaven’s decree is never violated—how could one fail to stand in awe?
The Commentary on the Image says: “The dragon appears in the field; virtue is being extended everywhere.”
This line is yang in the second place, hence “ninth in the second place.” Yang energy becomes manifest: the dragon emerges from the abyss and appears above the ground. For a sage, concealment does not last forever; this is the opportunity to bend and then extend. “In the field” means that although he possesses virtue, he has not yet occupied the position. A “great person” is so called because he possesses the virtue of a ruler. When this line changes it becomes Li; Li is the image of civilization, and the transformed hexagram is Fellowship with People, meaning a civilized person joins with others; hence “it is favorable to see a great person.” Firmness and vigor are the virtue of one’s nature; civilization is the achievement of learning; centrality is the fittingness of one’s place; correctness is attaining the proper position. Yet although possessing virtue, he does not consider himself satisfied and wishes to see the great person in the ninth place of the fifth position, hoping to encourage and advance his understanding and together help complete the undertakings of the realm. It is the time when the virtue of the dragon first appears in the world, establishing oneself and making one’s name manifest. The fifth place is the ruler’s position, and the second the minister’s position. In this hexagram, both second and fifth are yang and respond through firmness for a reason. In Qian, the body is pure, full, and circular yang; its time is vigorous yang advancing daily; and its lines at the second and fifth positions both possess the virtue of firmness and centrality. Those of the same virtue assist one another, an example of two firm lines responding to each other. At the fifth position, Qian governs the worthy multitude through manifest virtue; the minister at the second position receives the ruler’s intention and exerts flying strength for the state. Both model themselves on Heaven’s virtue and govern the state, because their aspirations are alike, and the two yang lines respond in this way. When the great persons above and below unite their aims and aid the world, the reach of their virtuous transformation has no limit. This line also embodies the subtle meaning of the Three Powers: “the dragon appears” means receiving Heaven’s time; “in the field” means receiving Earth’s advantage; “it is favorable to see a great person” means receiving the harmony of humanity.
[Divination]
○ War and military campaigns: The dragon is naturally a spiritual creature. The first line says “hidden,” meaning an ambush; the second says “appears,” meaning it emerges into view. “In the field” means that it must array itself in open countryside. The Commentary says “virtue is extended everywhere,” so it must mean victory in battle followed by rewards.
○ Business: The line says “the dragon appears in the field,” indicating that the goods are probably rice, wheat, silk, cotton, and similar products. “Appears” means that prices begin moving and rising; “it is favorable to see a great person” means that officials will come out to purchase.
○ Career and reputation: It means that one who has been living in the fields should advance and be employed when the time comes, and will also receive the assistance of an influential person; hence “it is favorable to see a great person.”
○ Marriage: The second and fifth lines respond to each other, with the fifth in the honored position; the groom’s family must be noble. “The dragon appears” indicates a young man newly entering prominence. Very auspicious.
○ Pregnancy: A boy will be born, and he will be destined for nobility.
【Case】 At the beginning of the Meiji era, I divined my own direction and obtained Qian changing to Fellowship with People.
Judgment: Qian is the hexagram of pure yang; all six lines take the dragon as their image. It represents a time when worthy men hold office at court. Since the Tokugawa clan began governing our country, nearly three hundred years have passed. With accumulated abuses reaching their extreme, the course of the age changed, and we have now witnessed the magnificent achievements of the Restoration. Although this was brought about by the waxing and waning of the vital forces of the age, it truly depended on these great men possessing the virtue of the dragon, each exerting his talents and strength to support and assist the Imperial Court and bring about this grand work of national revival. Thus, today’s politics are an age in which Qian is Heaven. In former days I incurred guilt and was imprisoned for seven years; afterward I was released. Since then I have struggled diligently through hardship, and in four years acquired more than one hundred thousand in gold. I dare not attribute this entirely to my own abilities; I was also fortunate to encounter the prevailing opportunity of the times and succeeded in gaining assets. Yet gathering and dispersing, separation and union, are unavoidable principles. If wealth is gathered but never dispersed, one becomes a miser; even when it is handed down to one’s descendants, it often merely supplies their arrogance and extravagance. How could it be preserved for long? I believe that the gentlemen now in office who formerly honored the Imperial House and abolished the domain administration all passed from a thousand deaths to one life. For the past thirty years, they have been occupied with affairs of state, daring never to take a moment’s leisure, and have worked tirelessly to assist the national cause. Although I am unworthy, how could I still indulge in ease and merely hope to become wealthy? Now, when I consulted the oracle, I obtained the statement for the second line, Nine in the Second: “The dragon appears in the field.” This refers to my former release from confinement and return to the light of day, enabling me to revive my family business. “It is beneficial to see a great man” refers to my having once divined on the nation’s major affairs, thereby gaining contact with great men in positions of influence and the opportunity to hear their views. Often, when envoys returned to the capital from abroad, they lodged at my residence; through this I was able to learn the situation overseas. All this was sufficient to correct my narrowness and ignorance and broaden my knowledge, bringing me no small benefit. I therefore followed the meaning of the Fellowship with Men hexagram (the divination of Fellowship with Men is recorded in the appendix to that hexagram) and established four major enterprises: railways, gas, schools, and postal steamships. Their origin truly lay here. In essence, Qian as a hexagram embodies the vigor of Heaven’s movement and the image of unceasing self-strengthening. When a person can be firm and vigorous, without the slightest moment of negligence, and simply works diligently, the day of success will naturally come.
[Example] In a divination conducted in the twenty-seventh year of Meiji, asking what the outcome of the war between our country and Qing China would be, Qian changing to Tongren was obtained.
The Judgment says: Qian represents two Qian trigrams joined together; viewed in human affairs, it signifies great men of firm, vigorous, and pure character meeting one another. Now that the two countries are at war, fearing the outbreak of internal disorder, that country will surely send its prime minister, Li Hongzhang, eastward to make an alliance with our prime minister, Ito. This is what is meant by “The appearing dragon is in the fields; it is beneficial to see a great man.” Qian is pure yang and is the hexagram of the fourth month. Will the peace negotiations be concluded next April? I presented this divination to Prime Minister Ito.
In April of the twenty-eighth year, Li Hongzhang indeed came to Shimonoseki in our Nagato Province and met Prime Minister Ito; the peace negotiations then reached an agreement. Earlier, in the seventeenth year of Meiji, Count Ito had been dispatched to Qing China by imperial order as an envoy. He obtained the fifth line of Qian, crossed into Qing territory, met Li, and returned with his life intact. Now, having obtained the second line, I knew that Li would certainly come. Heaven’s decree is never violated—how could one fail to stand in awe?
Nine in the third place: The noble man is vigorous and diligent throughout the day; in the evening he remains watchful as though in danger. No blame.
Nine in the Third: The noble man is active and vigorous throughout the day; in the evening he remains vigilant, as though in danger. No blame.[7][8]
The Commentary on the Image says: “Vigorous and diligent throughout the day” means repeatedly following the Way.
The third nine is yang in a yang place; therefore both its ability and its resolve are strong, embodying a firm and vigorous nature. Yet it does not occupy the central position. It is at the top of the inner trigram, serving the outer trigram while governing those below. Its responsibility is great and its burden heavy: if it goes against the wishes of those above, it will certainly be censured; if it fails to understand those below, it will incur the resentment of the multitude. The junction between above and below is where fortune and misfortune meet, and where success or failure is determined. The place occupied by the third nine is precisely a time of danger and apprehension. Only by being “vigorous and diligent throughout the day,” remaining cautious and fearful, can blame be avoided. Among the six lines, the third corresponds to the three powers and represents the human position. This line, possessing the virtue of Qian, occupies the foremost position of the human way throughout the sixty-four hexagrams; it is therefore an image of the noble man. Hence it is not called a great man, as in the second and fifth lines, but a “noble man.” The “hidden” dragon of the first line, the “appearing” dragon of the second, the “leaping” dragon of the fourth, and the “flying” dragon of the fifth all depend upon this line. Therefore cultivate one’s virtue and diligently pursue one’s work; be “vigorous and diligent throughout the day,” as though standing on dangerous ground. Guard against danger and fear, cultivating oneself and applying this to one’s affairs. If one can understand the intentions of those below and consider the changes under Heaven, then even while occupying a dangerous position, one can act appropriately and transform danger into safety. Thus it says, “Danger, but no blame.” “Repeatedly following the Way” means repeatedly admonishing oneself and repeatedly putting the teaching into practice. When this line changes, it becomes the Treading hexagram, whose third line says, “Treading on the tiger’s tail”; this shows how perilous the position is. The third place marks the end of the day, hence “evening.” When this line changes, the outer trigram becomes the Joyous trigram, which is the west; the sun in the west is the image of evening.
[Divination]
○ Asked about military campaigns: This is a dangerous matter. The line says, “Vigorous and diligent throughout the day, in the evening watchful as though in danger”; this describes one who faces affairs with apprehension. Therefore, although the matter is dangerous, there is no blame.
○ Asked about achievement and reputation: The third nine is at the extreme of the lower trigram, so its position is still low and its achievement and reputation have not yet become apparent. Hence it is called a noble man. Being in a place of anxiety and danger, it says to remain vigorous, diligent, and watchful; in this way blame can be avoided.
○ Asked about commerce: Occupying a position that is not central and treading upon the danger of firmness, the trade appears to be in a dangerous situation. Day and night precautions are necessary; then the danger can be escaped and profit gained.
○ Asked about the household: Judging from the line’s image, one must conduct oneself cautiously and preserve the household through diligence and frugality; then there will be no calamity.
○ Asked about marriage: The third line corresponds to the sixth. The third position is low and the sixth is lofty; loftiness inevitably leads to excess and regret. Therefore it is unsuitable to seek marriage with a highly placed family.
○ Asked about pregnancy: A boy will be born. The time of delivery may involve some danger, but ultimately there will be no harm.
[Example] In a certain month of the sixteenth year of Meiji, I called on Matsukata, Minister of Finance. He said: “Since spring began this year, there have been deep snow and prolonged rains, and the weather has been most unusual. I privately fear that the year’s grain harvest will fail. Please divine its good or ill fortune.” The result was Qian changing to Treading.
The Judgment says: Qian is the hexagram of pure yang; hence it is said that Qian is Heaven, for Qian is Heaven. Its image is taken from the sun. Moreover, all six lines are yang, with not a single yin. Its text says, “Vigorous and diligent throughout the day”; this is akin to continuous dryness, the meaning of drought and the drought demon. Now the third nine changes, and the mutual hexagram shows the sun of Li［9］. The whole hexagram therefore gives no image of rainwater, so we can know that this year will certainly be dry. “In the evening watchful as though in danger” means that the heat will persist into the night. Although the people will greatly fear the prolonged drought, the five grains will ripen abundantly; hence it says, “Danger, but no blame.” Further, the second line says, “The appearing dragon is in the fields,” which is the image of a rich rice harvest. Now the third line changes to Li, showing the fire of Li illuminating the entire surface of the fields; although there is drought, it will not become a disaster, and therefore there is no blame.
The minister said: “Whether the divination proves accurate may be set aside for now; as a living, practical interpretation, however, it can be called the work of a mature and experienced master.”
Nine in the fourth place: Either leaping in the abyss or remaining in the abyss. No blame.
Nine in the fourth place: Either leaping in the abyss or remaining in the abyss. No blame.
The Commentary on the Image says: “Either leaping in the abyss” means that advancing brings no blame.
The fourth nine is yang in a yin place and is also close to the ruler’s position. Its inclination as yang is to advance, while its intent as yin is to withdraw; hence it is hesitant and undecided. Yet yang energy is now advancing, and when the dragon leaps, it naturally has the image of rising to Heaven. “Either” is a word of doubt and uncertainty. “Either leaping” means being about to advance but not yet advancing. “In the abyss” means wanting to advance but then withdrawing again. The abyss is an empty place, connected above with Heaven’s vital breath; moreover, it contains water. Once the dragon obtains water, it can more easily leap upward. This differs from the second line’s “in the fields.” Although here it leaps once and then remains in the abyss, one knows it will ultimately leap and rise to Heaven, hence “no blame.” The Image adds the character for advancing, making it even clearer that advancing with the times will certainly bring no blame. A person who can judge whether circumstances permit or forbid, observe the inclination or opposition of people’s hearts, emerge when the time is ripe, and act when action is possible—advancing without coveting office and withdrawing without trading on reputation—can seize the opportunity of events and avoid the disgrace of compromising oneself. The phrase “no blame” also encourages people not to miss their proper time. The fourth line marks the point where one crosses from the inner trigram into the outer trigram, hence it carries the meaning of advancement. When this line changes, the outer trigram becomes the Gentle trigram. The Commentary on the Trigrams says, “The Gentle means timely retreat and inability to decide,” hence the image of hesitation.
[Divination]
○ Asked about military campaigns: Judging from the line’s image, an army advancing will certainly encounter an abyss or waterway blocking its path; boats and rafts should be prepared. Alternatively, an enemy force may be lying in ambush by the abyss, so preparations should be made in advance; then there will be no blame.
○ Asked about commerce: The line says, “Either leaping in the abyss.” If one is transporting marine goods, there is fear of encountering the dangers of waves; alternatively, prices may suddenly soar for a time. The line says, “No blame,” so safety from harm can be maintained.
○ Asked about achievement and reputation: There is an image of becoming famous through a single successful effort. Greatly auspicious.
○ Asked about the household: The abyss represents water, while leaping represents ascent and flight. The household will certainly experience a period of revival and prosperity.
○ Pregnancy: A boy will be born.
[Case] In the second month of the twenty-fourth year of the Meiji era, my disciple Shimizu Junchoku came to inform me: “In the election of representatives for the fifteenth district of the prefectural capital, the two gentlemen Hatoyama and Tsunoda have raised their banners opposite each other, and the contest remains undecided.” I had known Mr. Hatoyama for a long time, so I asked for a divination concerning his victory or defeat. The oracle produced Fellowship with Men changing to Small Accumulation.
The Judgment says: All six lines of this hexagram take the dragon as their image; it is a time when dragons gather together. Since the yang energy of this line is vigorous, advancing to stand for election should ordinarily ensure victory. Yet it is a yang line in a yin place: yang governs advance, yin governs retreat. It plainly shows that advance and retreat are undecided—clearly about to advance, yet turning back again. Moreover, the upper trigram changes to the Gentle trigram, which signifies doubt, indecision, and advancing and retreating. The fourth is a yin position; when it changes, the mutual hexagram contains the brightness of the Clinging trigram. The responding first nine has the image of an abyss, showing that this man’s learning is deep and his virtue firm, yet his heart is hesitant, and he himself has never expected certainly to be elected. Examining the line text closely, “either leaping” certainly cannot fail to correspond to his candidacy; “in the abyss,” however, suggests that this time he will probably not be elected. The gentleman left in silence.
The result later proved exactly as this divination indicated.
[Example] At the winter solstice in the twenty-eighth year, I divined concerning the prospects of our country’s diplomacy in the coming year and obtained Qian changing to Lesser Accumulation.
The Judgment says: As a hexagram, Qian represents yang energy revolving in an unbroken cycle, without interruption for even a breath; it is a time of complete firmness and vigor. Now our country is at war with Qing China, and all the nations of Europe and America are watching. From this point onward, those nations will surely scrutinize our actions, mutually suspecting and disliking us; this is an unavoidable consequence. Therefore our country must be even more careful to examine the circumstances of both sides and assess conditions at home and abroad, causing them to abandon their covetous designs and strengthening friendly feelings. Accumulating strength and carefully judging opportunities—this is precisely the time for it. The line text says “either leaping” and “in the abyss,” showing that we should model ourselves on the transformations of the divine dragon, advancing or retreating as appropriate, with transformations beyond prediction; only then will there be no blame.
The Commentary on the Image says: “Either leaping in the abyss” means that advancing brings no blame.
The fourth nine is yang in a yin place and is also close to the ruler’s position. Its inclination as yang is to advance, while its intent as yin is to withdraw; hence it is hesitant and undecided. Yet yang energy is now advancing, and when the dragon leaps, it naturally has the image of rising to Heaven. “Either” is a word of doubt and uncertainty. “Either leaping” means being about to advance but not yet advancing. “In the abyss” means wanting to advance but then withdrawing again. The abyss is an empty place, connected above with Heaven’s vital breath; moreover, it contains water. Once the dragon obtains water, it can more easily leap upward. This differs from the second line’s “in the fields.” Although here it leaps once and then remains in the abyss, one knows it will ultimately leap and rise to Heaven, hence “no blame.” The Image adds the character for advancing, making it even clearer that advancing with the times will certainly bring no blame. A person who can judge whether circumstances permit or forbid, observe the inclination or opposition of people’s hearts, emerge when the time is ripe, and act when action is possible—advancing without coveting office and withdrawing without trading on reputation—can seize the opportunity of events and avoid the disgrace of compromising oneself. The phrase “no blame” also encourages people not to miss their proper time. The fourth line marks the point where one crosses from the inner trigram into the outer trigram, hence it carries the meaning of advancement. When this line changes, the outer trigram becomes the Gentle trigram. The Commentary on the Trigrams says, “The Gentle means timely retreat and inability to decide,” hence the image of hesitation.
[Divination]
○ Asked about military campaigns: Judging from the line’s image, an army advancing will certainly encounter an abyss or waterway blocking its path; boats and rafts should be prepared. Alternatively, an enemy force may be lying in ambush by the abyss, so preparations should be made in advance; then there will be no blame.
○ Asked about commerce: The line says, “Either leaping in the abyss.” If one is transporting marine goods, there is fear of encountering the dangers of waves; alternatively, prices may suddenly soar for a time. The line says, “No blame,” so safety from harm can be maintained.
○ Asked about achievement and reputation: There is an image of becoming famous through a single successful effort. Greatly auspicious.
○ Asked about the household: The abyss represents water, while leaping represents ascent and flight. The household will certainly experience a period of revival and prosperity.
○ Pregnancy: A boy will be born.
[Case] In the second month of the twenty-fourth year of the Meiji era, my disciple Shimizu Junchoku came to inform me: “In the election of representatives for the fifteenth district of the prefectural capital, the two gentlemen Hatoyama and Tsunoda have raised their banners opposite each other, and the contest remains undecided.” I had known Mr. Hatoyama for a long time, so I asked for a divination concerning his victory or defeat. The oracle produced Fellowship with Men changing to Small Accumulation.
The Judgment says: All six lines of this hexagram take the dragon as their image; it is a time when dragons gather together. Since the yang energy of this line is vigorous, advancing to stand for election should ordinarily ensure victory. Yet it is a yang line in a yin place: yang governs advance, yin governs retreat. It plainly shows that advance and retreat are undecided—clearly about to advance, yet turning back again. Moreover, the upper trigram changes to the Gentle trigram, which signifies doubt, indecision, and advancing and retreating. The fourth is a yin position; when it changes, the mutual hexagram contains the brightness of the Clinging trigram. The responding first nine has the image of an abyss, showing that this man’s learning is deep and his virtue firm, yet his heart is hesitant, and he himself has never expected certainly to be elected. Examining the line text closely, “either leaping” certainly cannot fail to correspond to his candidacy; “in the abyss,” however, suggests that this time he will probably not be elected. The gentleman left in silence.
The result later proved exactly as this divination indicated.
[Example] At the winter solstice in the twenty-eighth year, I divined concerning the prospects of our country’s diplomacy in the coming year and obtained Qian changing to Lesser Accumulation.
The Judgment says: As a hexagram, Qian represents yang energy revolving in an unbroken cycle, without interruption for even a breath; it is a time of complete firmness and vigor. Now our country is at war with Qing China, and all the nations of Europe and America are watching. From this point onward, those nations will surely scrutinize our actions, mutually suspecting and disliking us; this is an unavoidable consequence. Therefore our country must be even more careful to examine the circumstances of both sides and assess conditions at home and abroad, causing them to abandon their covetous designs and strengthening friendly feelings. Accumulating strength and carefully judging opportunities—this is precisely the time for it. The line text says “either leaping” and “in the abyss,” showing that we should model ourselves on the transformations of the divine dragon, advancing or retreating as appropriate, with transformations beyond prediction; only then will there be no blame.
Nine in the fifth place: The flying dragon is in Heaven. It is beneficial to see a great man.
Nine in the fifth place: The flying dragon is in Heaven. It is beneficial to see a great man.
The Commentary on the Image says: “The flying dragon is in Heaven” means that the great man is creating and bringing things into being.
The fifth line is firm, vigorous, central, and correct, occupying the honored position. Below, it corresponds in virtue with the minister at the second nine; seeing a great man and assisting in his civilizing rule means possessing the virtue of a sage and occupying the position of the Son of Heaven, whose grace extends to all living people. The greatest treasure is called position: even if one possesses virtue, without position one cannot benefit the world. “The flying dragon is in Heaven” means that the dragon flies up to Heaven, clouds move and rain falls, and its divine transformations extend blessings to all things. When a sage occupies the position, the world receives his benefit and all things fulfill their life; hence this image is chosen. A great man 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 determination of fortune and misfortune accords with spirits and gods. Possessing all the dragon’s virtues, leaping upward to occupy the heavenly position, he is looked up to by all things, so the whole world benefits from seeing him. The Commentary on the Image says, “The flying dragon is in Heaven; the great man is creating.” “Creating” means making, as in the saying, “When the sage acts, all things look upon him.”
[Divination]
○ Asked about military campaigns: The fifth nine occupies the honored position, so this must be the Son of Heaven personally leading an expedition, with the royal army punishing the guilty. Hence it says, “The great man is creating.”
○ Asked about commerce: The fifth nine corresponds to the hour branch Shen, above which is the Net mansion［10］, with the star cluster Celestial Pool［11］ attached. The Celestial Pool is the dwelling of the Azure Dragon and is also called the Five Chariots; it governs rice, millet, beans, and wheat. Judging from this, the trade must concern the five grains. “Flying dragon” indicates that the prices will rise rapidly; “it is beneficial to see a great man” indicates that the transportation and sale may be carried out under a government order.
○ Asked about achievement and reputation: There is an omen of reaching the clouds directly—rapid advancement to fame.
○ Asked about illness: There is an image of being summoned upward by Heaven; this is inauspicious.
○ Asked about pregnancy: A boy will be born, destined for honor.
[Example] On the twenty-eighth day of the second month of the eighteenth year of Meiji, Count Ito was ordered to travel to Qing China. He departed from Yokohama harbor to discuss matters with the Qing court concerning the Korean incident of the previous year. I asked how the matter would conclude and obtained Qian changing to Great Accumulation. I wished to present it to the count before his departure, but so many people blocked my way that I could not deliver it; I therefore sent someone to carry it to Tianjin.
The Judgment says: The great man of the fifth place corresponds in position with the great man of the second place. The I Ching takes correspondence between yin and yang as its standard; here the second and fifth are both yang lines. A great man of our country will meet and discuss affairs with a great man of Qing China, and they will surely plan deeply and far ahead, bringing peace to the two countries. Moreover, the reverse of the fifth line of this hexagram is the fifth line of Kun, whose text says, “Yellow lower garment; supreme good fortune.” This contains the concern of the great men of both sides for the safety of the yellow race and their mutual support. The great men of the two countries keeping this in mind will be the happiness of the peoples of both countries.
The Great Image of Qian says: “The noble man strengthens himself without rest.” Anyone who obtains this hexagram in divination should understand that the sun’s movement never stops for even a moment. Therefore advancement should be given priority, and victory can be secured. Now that our country has sent an envoy first, we hold the first move. We advance to discuss the matter, following Qian’s vigorous movement; therefore victory lies with us, and a favorable result will certainly be obtained.
At that time, the Yokohama merchant Tachikawa Isohyo went to Tianjin on business and entrusted this divination to his clerk, Mr. Ito, who presented it to Count Ito. Because national policy was then in disagreement, Count Ito was preparing to return to Japan. Happening to see this divination, he was deeply moved and reopened the deliberations on deciding between peace and war. The matter was settled as proposed, and he returned without dishonoring his mission.
[Example] In December of Meiji 19, a divination was made concerning the fortunes of the Railway Bureau for the coming year. The Qian hexagram changing to the Great Possession hexagram was obtained and presented to Mr. Inoue Masaru, Director of the Railway Bureau.
The judgment says: Qian consists of three successive yang lines, the hexagram of pure yang; its fifth line also occupies a yang position. No hexagram virtue is more flourishing than this. The Railway Bureau director’s fortunes may truly be called prosperous. This line receives the three advantages of Heaven’s timing, Earth’s support, and human harmony, clearly showing that people everywhere are focused on the railways. The propagation of products, transportation and communication, military defense, and the movement of the people all benefit from it; its flourishing fortune is truly incomparable. “The flying dragon is in Heaven” is an image of automobiles speeding along. Once automobiles operate, no distinction is made between noble and commoner; even those of high rank ride together, hence “it is beneficial to see the great man.” Earlier, in Meiji 14, I divined about the future National Diet and predicted that railways would flourish in twenty years. This hexagram now accords perfectly with that prediction; the future greatness of the railway enterprise may be confidently awaited.
The Commentary on the Image says: “The flying dragon is in Heaven” means that the great man is creating and bringing things into being.
The fifth line is firm, vigorous, central, and correct, occupying the honored position. Below, it corresponds in virtue with the minister at the second nine; seeing a great man and assisting in his civilizing rule means possessing the virtue of a sage and occupying the position of the Son of Heaven, whose grace extends to all living people. The greatest treasure is called position: even if one possesses virtue, without position one cannot benefit the world. “The flying dragon is in Heaven” means that the dragon flies up to Heaven, clouds move and rain falls, and its divine transformations extend blessings to all things. When a sage occupies the position, the world receives his benefit and all things fulfill their life; hence this image is chosen. A great man 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 determination of fortune and misfortune accords with spirits and gods. Possessing all the dragon’s virtues, leaping upward to occupy the heavenly position, he is looked up to by all things, so the whole world benefits from seeing him. The Commentary on the Image says, “The flying dragon is in Heaven; the great man is creating.” “Creating” means making, as in the saying, “When the sage acts, all things look upon him.”
[Divination]
○ Asked about military campaigns: The fifth nine occupies the honored position, so this must be the Son of Heaven personally leading an expedition, with the royal army punishing the guilty. Hence it says, “The great man is creating.”
○ Asked about commerce: The fifth nine corresponds to the hour branch Shen, above which is the Net mansion［10］, with the star cluster Celestial Pool［11］ attached. The Celestial Pool is the dwelling of the Azure Dragon and is also called the Five Chariots; it governs rice, millet, beans, and wheat. Judging from this, the trade must concern the five grains. “Flying dragon” indicates that the prices will rise rapidly; “it is beneficial to see a great man” indicates that the transportation and sale may be carried out under a government order.
○ Asked about achievement and reputation: There is an omen of reaching the clouds directly—rapid advancement to fame.
○ Asked about illness: There is an image of being summoned upward by Heaven; this is inauspicious.
○ Asked about pregnancy: A boy will be born, destined for honor.
[Example] On the twenty-eighth day of the second month of the eighteenth year of Meiji, Count Ito was ordered to travel to Qing China. He departed from Yokohama harbor to discuss matters with the Qing court concerning the Korean incident of the previous year. I asked how the matter would conclude and obtained Qian changing to Great Accumulation. I wished to present it to the count before his departure, but so many people blocked my way that I could not deliver it; I therefore sent someone to carry it to Tianjin.
The Judgment says: The great man of the fifth place corresponds in position with the great man of the second place. The I Ching takes correspondence between yin and yang as its standard; here the second and fifth are both yang lines. A great man of our country will meet and discuss affairs with a great man of Qing China, and they will surely plan deeply and far ahead, bringing peace to the two countries. Moreover, the reverse of the fifth line of this hexagram is the fifth line of Kun, whose text says, “Yellow lower garment; supreme good fortune.” This contains the concern of the great men of both sides for the safety of the yellow race and their mutual support. The great men of the two countries keeping this in mind will be the happiness of the peoples of both countries.
The Great Image of Qian says: “The noble man strengthens himself without rest.” Anyone who obtains this hexagram in divination should understand that the sun’s movement never stops for even a moment. Therefore advancement should be given priority, and victory can be secured. Now that our country has sent an envoy first, we hold the first move. We advance to discuss the matter, following Qian’s vigorous movement; therefore victory lies with us, and a favorable result will certainly be obtained.
At that time, the Yokohama merchant Tachikawa Isohyo went to Tianjin on business and entrusted this divination to his clerk, Mr. Ito, who presented it to Count Ito. Because national policy was then in disagreement, Count Ito was preparing to return to Japan. Happening to see this divination, he was deeply moved and reopened the deliberations on deciding between peace and war. The matter was settled as proposed, and he returned without dishonoring his mission.
[Example] In December of Meiji 19, a divination was made concerning the fortunes of the Railway Bureau for the coming year. The Qian hexagram changing to the Great Possession hexagram was obtained and presented to Mr. Inoue Masaru, Director of the Railway Bureau.
The judgment says: Qian consists of three successive yang lines, the hexagram of pure yang; its fifth line also occupies a yang position. No hexagram virtue is more flourishing than this. The Railway Bureau director’s fortunes may truly be called prosperous. This line receives the three advantages of Heaven’s timing, Earth’s support, and human harmony, clearly showing that people everywhere are focused on the railways. The propagation of products, transportation and communication, military defense, and the movement of the people all benefit from it; its flourishing fortune is truly incomparable. “The flying dragon is in Heaven” is an image of automobiles speeding along. Once automobiles operate, no distinction is made between noble and commoner; even those of high rank ride together, hence “it is beneficial to see the great man.” Earlier, in Meiji 14, I divined about the future National Diet and predicted that railways would flourish in twenty years. This hexagram now accords perfectly with that prediction; the future greatness of the railway enterprise may be confidently awaited.
Top yang: An overreaching dragon brings regret.
Top yang: An overreaching dragon brings regret.
The Commentary on the Image says: An overreaching dragon brings regret; fullness cannot endure for long.
The top line is yang occupying the extreme of the Qian hexagram. At the extreme there is excess: the dragon flies too high, hence “overreaching”; height brings danger, hence “brings regret.” This hexagram describes the dragon first as “hidden,” then “appearing,” midway “leaping,” and finally “flying.” Once it flies, it has reached complete prosperity; beyond that, it should return to hiding. Then one may not only avoid the regret of the present day but also hope to fly again in days to come. Likewise, when a minister reaches the extreme of power and position, he should understand the meaning of withdrawal and avoidance; only then can wealth and honor be preserved long. Otherwise, knowing advancement but not retreat, few escape blame. Hence, “fullness cannot endure for long.” When this line changes, it becomes the Breakthrough hexagram. Breakthrough means decisive resolution: when the sun reaches midday it declines, and when the moon is full it wanes—an inevitable principle of Heaven. At such a time, one should use regret to consider reform, perceive the opportunity, and withdraw; that is the way to succeed. The abdication of Yao and Shun, and the retirements of Fan Li and Zhang Liang after accomplishing their achievements, are all examples of not pushing to the extreme and ending well.
[Divination]
○ Asked about warfare: The top yang occupies the extreme of Qian; yang reaches its extreme above, hence “overreaching.” Once overreaching, victory causes arrogance, and therefore “brings regret.” Thus the Commentary says, “Fullness cannot endure for long,” meaning it cannot be maintained.
○ Asked about business: “Overreaching” means going too far. In all buying and selling, one must not pursue excessive profit; excessive fullness inevitably leads to loss. Hence, “it cannot endure for long.”
○ Asked about rank and fame: The position of the top yang is already at the extreme; one should turn back and withdraw voluntarily, otherwise fullness will certainly bring loss.
○ Asked about the household: The foundation of the house is surely too high; what is too high is dangerous and may also inspire fear.
○ Asked about illness: This is an ailment in which yang rises upward like a dragon.[12] The Commentary says, “Fullness cannot endure for long”; know that life may be at its final moment. It is dangerous.
○ Asked about marriage: Unfavorable.
○ Asked about pregnancy: A boy will be born, but there is fear he will not survive.
[Example] Every winter solstice, I made divinations about the advancement or retirement of the worthies at court, as well as the fortunes in the coming year of relatives, close friends, and others, and sent the results to the persons concerned as examples. In Meiji 19, I divined the following year’s fortunes of a certain eminent person and obtained Qian changing to Breakthrough.
The judgment says: Qian is supreme, great, firm, and vigorous—the hexagram of pure yang. In a person, it signifies holding high office, receiving an eminent title, and having a reputation that overflows; it is precisely the time to accomplish one’s work and withdraw. Now that you have obtained this hexagram, Your Excellency is like a flying dragon rising to Heaven, high above the clouds, but therefore unable to bestow rain and blessings below; hence, “an overreaching dragon brings regret.” Your Excellency is heroic, perceptive, and experienced in worldly affairs. The glory of your former achievements has shone brightly, but your period of prosperity has now passed. You should urgently withdraw while the current is strong, remedy the present overreaching, and hope to fly again another day. Resign your office, decline honors, and cultivate yourself while keeping out of the limelight; then there will be no blame. The outcome was indeed as this divination indicated.
The Commentary on the Image says: An overreaching dragon brings regret; fullness cannot endure for long.
The top line is yang occupying the extreme of the Qian hexagram. At the extreme there is excess: the dragon flies too high, hence “overreaching”; height brings danger, hence “brings regret.” This hexagram describes the dragon first as “hidden,” then “appearing,” midway “leaping,” and finally “flying.” Once it flies, it has reached complete prosperity; beyond that, it should return to hiding. Then one may not only avoid the regret of the present day but also hope to fly again in days to come. Likewise, when a minister reaches the extreme of power and position, he should understand the meaning of withdrawal and avoidance; only then can wealth and honor be preserved long. Otherwise, knowing advancement but not retreat, few escape blame. Hence, “fullness cannot endure for long.” When this line changes, it becomes the Breakthrough hexagram. Breakthrough means decisive resolution: when the sun reaches midday it declines, and when the moon is full it wanes—an inevitable principle of Heaven. At such a time, one should use regret to consider reform, perceive the opportunity, and withdraw; that is the way to succeed. The abdication of Yao and Shun, and the retirements of Fan Li and Zhang Liang after accomplishing their achievements, are all examples of not pushing to the extreme and ending well.
[Divination]
○ Asked about warfare: The top yang occupies the extreme of Qian; yang reaches its extreme above, hence “overreaching.” Once overreaching, victory causes arrogance, and therefore “brings regret.” Thus the Commentary says, “Fullness cannot endure for long,” meaning it cannot be maintained.
○ Asked about business: “Overreaching” means going too far. In all buying and selling, one must not pursue excessive profit; excessive fullness inevitably leads to loss. Hence, “it cannot endure for long.”
○ Asked about rank and fame: The position of the top yang is already at the extreme; one should turn back and withdraw voluntarily, otherwise fullness will certainly bring loss.
○ Asked about the household: The foundation of the house is surely too high; what is too high is dangerous and may also inspire fear.
○ Asked about illness: This is an ailment in which yang rises upward like a dragon.[12] The Commentary says, “Fullness cannot endure for long”; know that life may be at its final moment. It is dangerous.
○ Asked about marriage: Unfavorable.
○ Asked about pregnancy: A boy will be born, but there is fear he will not survive.
[Example] Every winter solstice, I made divinations about the advancement or retirement of the worthies at court, as well as the fortunes in the coming year of relatives, close friends, and others, and sent the results to the persons concerned as examples. In Meiji 19, I divined the following year’s fortunes of a certain eminent person and obtained Qian changing to Breakthrough.
The judgment says: Qian is supreme, great, firm, and vigorous—the hexagram of pure yang. In a person, it signifies holding high office, receiving an eminent title, and having a reputation that overflows; it is precisely the time to accomplish one’s work and withdraw. Now that you have obtained this hexagram, Your Excellency is like a flying dragon rising to Heaven, high above the clouds, but therefore unable to bestow rain and blessings below; hence, “an overreaching dragon brings regret.” Your Excellency is heroic, perceptive, and experienced in worldly affairs. The glory of your former achievements has shone brightly, but your period of prosperity has now passed. You should urgently withdraw while the current is strong, remedy the present overreaching, and hope to fly again another day. Resign your office, decline honors, and cultivate yourself while keeping out of the limelight; then there will be no blame. The outcome was indeed as this divination indicated.
Use of the Nine: Seeing a group of dragons without a leader—auspicious.
Use the nine: See a group of dragons without a leader—auspicious.
The Commentary on the Image says: Use the nine; the virtue of Heaven cannot be made a leader.
“Use the nine” concerns the changing of yang lines in all sixty-four hexagrams. It shows the general application of firm yang, the common rule for all 192 yang lines in the I Ching. “Use” signifies change and movement; “nine” is the final yang number. Since the entire Qian hexagram is yang, when yang reaches its extreme it changes, hence “use the nine.” “See” means that all six lines of Qian take images from the dragon—“hidden,” “leaping,” and “flying”—which are clearly manifest, hence “see.” “Leader” means what is above; the I Ching places Qian first, so “without a leader” says that nothing rises above it. A hexagram is auspicious when it obtains change. The pure-yang Qian has no changing line, so none of its six lines explicitly says “auspicious”; with “use the nine,” movement is about to produce change, hence “auspicious.” The Commentary on the Image says “the virtue of Heaven”: because Qian is pure yang and does not associate with yielding yin, it is wholly without differentiated virtue—this is also the meaning of Qian as Heaven. “Cannot be made a leader” means that nothing can be placed above it. Qian has six dragons, each possessing the power to form clouds and spread rain. Applied to people, this means worthy persons gathering together, assisting with one heart to uphold the state and make their achievements illustrious. Each should be modest, yielding, and compliant, neither boastful nor self-congratulatory. If they instead compete in talent and wisdom, vying to boast of being first in achievement, that is an inauspicious image. The I Ching says, “A group of dragons without a leader is auspicious,” precisely to leave this warning. The Commentary on the Image says, “Use the nine; the virtue of Heaven cannot be made a leader.” One must surely understand how Shun’s profound virtue became renowned: he loved asking questions, examined those near at hand, and humbly placed himself below others. Only this may be called supreme.
The Commentary on the Image says: Use the nine; the virtue of Heaven cannot be made a leader.
“Use the nine” concerns the changing of yang lines in all sixty-four hexagrams. It shows the general application of firm yang, the common rule for all 192 yang lines in the I Ching. “Use” signifies change and movement; “nine” is the final yang number. Since the entire Qian hexagram is yang, when yang reaches its extreme it changes, hence “use the nine.” “See” means that all six lines of Qian take images from the dragon—“hidden,” “leaping,” and “flying”—which are clearly manifest, hence “see.” “Leader” means what is above; the I Ching places Qian first, so “without a leader” says that nothing rises above it. A hexagram is auspicious when it obtains change. The pure-yang Qian has no changing line, so none of its six lines explicitly says “auspicious”; with “use the nine,” movement is about to produce change, hence “auspicious.” The Commentary on the Image says “the virtue of Heaven”: because Qian is pure yang and does not associate with yielding yin, it is wholly without differentiated virtue—this is also the meaning of Qian as Heaven. “Cannot be made a leader” means that nothing can be placed above it. Qian has six dragons, each possessing the power to form clouds and spread rain. Applied to people, this means worthy persons gathering together, assisting with one heart to uphold the state and make their achievements illustrious. Each should be modest, yielding, and compliant, neither boastful nor self-congratulatory. If they instead compete in talent and wisdom, vying to boast of being first in achievement, that is an inauspicious image. The I Ching says, “A group of dragons without a leader is auspicious,” precisely to leave this warning. The Commentary on the Image says, “Use the nine; the virtue of Heaven cannot be made a leader.” One must surely understand how Shun’s profound virtue became renowned: he loved asking questions, examined those near at hand, and humbly placed himself below others. Only this may be called supreme.