1. Ch’ien / The Creative

above  CH’IEN  THE CREATIVE, HEAVEN
below  CH’IEN  THE CREATIVE, HEAVEN

The first hexagram is made up of six unbroken lines. These unbroken lines stand for the primal power, which is light-giving, active, strong, and of the spirit. The hexagram is consistently strong in character, and since it is without weakness, its essence is power or energy. Its image is heaven. Its energy is represented as unrestricted by any fixed conditions in space and is therefore conceived of as motion. Time is regarded as the basis of this motion. Thus the hexagram includes also the power of time and the power of persisting in time, that is, duration.

The power represented by the hexagram is to be interpreted in a dual sense in terms of its action on the universe and of its action on the world of humans. In relation to the universe, the hexagram expresses the strong, creative action of the Deity. In relation to the human world, it denotes the creative action of the holy person or sage, of a ruler or leader, who through his or her power and devotion awakens and develops the higher nature.

 THE JUDGMENT

 THE CREATIVE works sublime success,
  Furthering through perseverance.

According to the original meaning, the attributes [sublimity, potentiality of success, power to further, perseverance] are paired. When an individual draws this oracle, it means that success will come to them from the primal depths of the universe and that everything depends upon their seeking their own happiness and that of others in one way only, that is, by perseverance in what is right.

The specific meanings of the four attributes became the subject of speculation at an early date. The Chinese word here rendered by “sublime” means literally “head,” “origin,” “great.” this is why Confucius says in explaining it: “Great indeed is the generating power of the Creative; all beings owe their beginning to it. This power permeates all heaven.” For this attribute inheres in the other three as well. The head or ‘Mind’ is what becomes sublime.

The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. But the Creative furthermore has power to lend form to these archetypes of ideas. This is indicated in the word success, and the process is represented by an image from nature: “The clouds pass and the rain does its work, and all individual beings flow into their forms.”

 Applied to the human world, these attributes show the great person the way to notable success: “Because one sees with great clarity cause and effects, one completes the six steps at the right time and mounts toward heaven on them at the right time, as though on six dragons.” 

 The six steps are the six different positions given in the hexagram, which are represented later by the dragon symbol. Here it is shown that the way to success lies in apprehending and giving actuality to the way of the universe [Tao], which, as a law running through end and beginning, brings about all phenomena in time. Thus each step attained forthwith becomes a preparation for the next. Time is no longer a hindrance but the means of making actual what is potential. The law is what I call the Principle of Bifurcation.

The act of creation having found expression in the two attributes sublimity and success, (love and right action) the work of conservation is shown to be a continuous actualization and differentiation of form. this is expressed in the two terms “furthering” (literally, “creating that which accords with the nature of a given being”) and “persevering” (literally, “correct and firm”). “

The course of the Creative alters and shapes beings until each attains its true, specific nature, then it keeps them in conformity with the Great Harmony. Thus does it show itself to further through perseverance.” The ‘true specific nature’ is the highest expression or archetype of that particular being or individual.

In relation to the human sphere, this shows how the great person brings peace and security to the world through his or her activity in creating order: “One towers high above the multitude of beings, and all lands are united in peace.”

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

THE IMAGE

The movement of heaven is full of power. 

Thus superior ones make themselves strong and untiring.

Since there is only one heaven, the doubling of the trigram Ch’ien, of which heaven is the image, indicates the movement of heaven. One complete revolution of heaven makes a day, and the repetition of the trigram means that each day is followed by another. this creates the idea of time. Since it is the same heaven moving with untiring power, there is also created the idea of duration both in and beyond time, a movement that never stops nor slackens, just as one day follows another in an unending course. this duration in time is the image of the power inherent in the Creative. 

With this image as a model, the sage learns how best to develop so that his or her influence may endure. One must make oneself strong in every way, by consciously casting out all that is inferior and degrading. Thus one attains that tirelessness which depends upon consciously limiting the fields of one’s activity. 

THE LINES

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

In China the dragon has a meaning altogether different from that given it in the Western world. The dragon is a symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm. In winter this energy withdraws into the earth; in the early summer it becomes active again, appearing in the sky as thunder and lightning. As a result the creative forces on earth begin to stir again.

Here this creative force is still hidden beneath the earth and therefore has no effect. In terms of human affairs, this symbolizes one whose greatness is still unrecognized. Nonetheless one remains true to oneself. One does not allow oneself to be influenced by outward success or failure, but confident in one’s strength, one bides one’s time. Hence it is wise for the person who consults the oracle and draws this line to wait in the calm strength of patience. The time will fulfill itself.  One need not fear lest strong will should not prevail; the main thing is not to expend one’s powers prematurely in an attempt to obtain by force something for which the time is not yet ripe.

Nine in the second place means:
Dragon appearing in the field.
It furthers one to see the great person.

Here the effects of the light-giving power begin to manifest themselves. In terms of human affairs, this means that the great person makes his or her appearance in a chosen field of activity. As yet they have no commanding position but are still with their peers. However, what distinguishes them from others is their seriousness of purpose, their unqualified reliability, and the influence they exert on their environment without conscious effort. Such a person is destined to gain great influence and to set the world in order. Therefore it is favorable to see them.

Nine in the third place means:
All day long the superior one is creatively active.
At nightfall one’s mind is still beset with cares.
Danger. No blame.

A sphere of influence opens up for the great person. One’s fame begins to spread. The masses flock to one. One’s inner power is adequate to the increased outer activity. There are all sorts of things to be done, and when others are at rest in the evening, plans and anxieties press in upon one. But danger lurks here at the place of transition from lowliness to the heights. Many a great person has been ruined because the masses flocked to them and swept them into their course. Ambition has destroyed their integrity. However, true greatness is not im–paired (a reference to the male-female pair) by temptations. One who remains in touch with the time that is dawning, and with its demands is prudent enough to avoid all pitfalls, and remain blameless.

Nine in the fourth place means:
Wavering flight over the depths.
No blame.

A place of transition has been reached, and free choice can enter in. A twofold possibility is presented to the great person: One can soar to the heights and play an important part in the world, or one can withdraw into solitude and develop oneself. One can go the way of the hero or that of the holy sage who seeks seclusion. There is no general law to say which is right. If the individual acts consistently and is true to themselves, they will find the way that is appropriate for them. this way is right for them and without blame. The ‘twofold possibility’ is a reference to the fact that we have the free will to make a right or wrong choice, with many shades of grey in this choice.

°Nine in the fifth place means:
Flying dragon in the heavens.
It furthers one to see the great person.

Here the great person has attained the sphere of the heavenly beings. His or her influence spreads and becomes visible throughout the whole world. Everyone who sees this person may count themselves blessed. Confucius says about this line:

Things that accord in tone vibrate together. Things that have affinity in their inmost natures seek one another. Water flows to what is wet, fire turns to what is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath of earth) follows the tiger. Thus the sage arises, and all creatures follow him or her with their eyes. 

What is born of heaven feels related to what is above. What is born of earth feels related to what is below. Each follows its kind. 

Nine at the top means:
Arrogant dragon will have cause to repent.

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

When all the lines are nines, it means:

There appears a flight of dragons without heads. Without a head, no mind. Good fortune.

When all the lines are nines, it means that the whole hexagram is in motion and changes into the hexagram K’un, THE RECEPTIVE, whose character is devotion. The strength of the Creative and the mildness of the Receptive unite. Strength is indicated by the flight of dragons, mildness by the fact that their heads are hidden. this means that mildness in action joined to strength of decision brings good fortune. When one is in a state of co-mmunion, then ones intelligence is that of the center, balanced and neither over-thought or under-acted, and so one hits upon the right time and the right action,  is in sync and it’s like all the energy is in concerted joyous movement, utterly present. Index