Superphysics
The Qian
June 29, 2024 10 minutes • 2042 words
Qian represents what is great and originating, penetrating, advantageous, correct and firm.
Vast is the ‘great and originating (power)’ indicated by Qian!
All things owe to it their beginning. It contains all the meaning belonging to (the name) heaven.
The clouds move and the rain is distributed. The various things appear in their developed forms.
The sages grandly understand:
- the connexion between the end and the beginning
- how the indications of the 6 lines in the hexagram are accomplished, each in its season.
Accordingly, they mount the carriage drawn by those 6 dragons at the proper times, and drive through the sky.
The method of Qian is to change and transform, so that everything obtains its correct nature as appointed by the mind of Heaven.
- Thereafter, the conditions of great harmony are preserved in union.
The result is ‘what is advantageous, correct and firm’. The sage appears aloft, high above all things, and the myriad states all enjoy repose.
Heaven, in its motion, gives the idea of strength. The superior man, in accordance with this, nerves himself to ceaseless activity.
In the first or lowest NINE, undivided, we see its subject as the dragon lying hidden in the deep.
- It is not the time for active doing.
In the second NINE, undivided, the dragon appears in the field. It will be advantageous to meet with the great man.
In the third NINE, undivided, the superior man is active and vigilant all the day.
- In the evening, he still careful and apprehensive.
- The position is dangerous, but there will be no mistake.
In the fourth NINE, undivided, the dragon looks up as if he were leaping up, but still in the deep.
In the fifth NINE, undivided, the dragon is flying in the sky. It will be advantageous to meet with the great man.
In the sixth (or topmost) NINE, undivided, the dragon exceeds the proper limits. There will be occasion for repentance.
The lines of this hexagram are all strong and undivided, as appears from the use of the number NINE.
If the host of dragons were to divest themselves of their heads, there would be good fortune.
What is called (under Qian) ’the great and originating’ is (in man) the first and chief quality of goodness;
What is called ’the penetrating’ is the assemblage of excellences; what is called ’the advantageous’ is the harmony of all that is right;
What is called ’the correct and firm’ is the faculty of action.
The superior man, embodies benevolence, is fit to preside over men.
Presenting the assemblage of excellences, he is fit to show in himself the union of all propriety.
Benefiting (all) creatures, he is fit to exhibit the harmony of all that is right; correct and firm, he is fit to manage (all) affairs.
The fact that the superior man practises these four virtues justifies the application to him of the words - ‘Qian represents what is great and originating, penetrating, advantageous, correct and firm.’
‘The dragon lies hid (in the deep) - it is not the time for active doing?’
This means that the man has the powers of the dragon hidden.
The influence of the world would make no change in him; he would do nothing (merely) to secure his fame. He can live, withdrawn from the world, without regret; he can experience disapproval without trouble of mind.
Rejoicing (in opportunity), he carries his principles into action; sorrowing (for want of opportunity), he keeps with them in retirement. Yes, he is not to be torn from his root (in himself).’ This is ’the dragon lying hid.'
‘The dragon shows himself and is in the field - it will be advantageous to see the great man?’
Wth the dragon’s powers, he occupies the central place.
He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding against depravity, he preserves his sincerity.
His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yi, “The dragon shows himself and is in the field - it will be advantageous to see the great man.” refers to a ruler’s virtue.'
What is the meaning of the words under the third NINE,’ The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive - the position is dangerous, but there will be no mistake?’
‘The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.’
What is the meaning of the words under the fourth NINE, ‘He is as if he were leaping up, (but still) is in the deep - there will be no mistake?’
‘He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede - there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.’
Qian: What is the meaning of the words under the fifth NINE, ‘The dragon is on the wing in the sky - it will be advantageous to see the great man?’
Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds follow the dragon, and winds follow the tiger:(so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below:–so does everything follow its kind.'
Qian: What is the meaning of the words under the topmost NINE, ‘The dragon exceeds the proper limits - there will be occasion for repentance?’
‘The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent and virtue in the positions below will give him no aid - should he move in such a case, there will be occasion for repentance.’
Qian: ‘The dragon lies hid - it is not the time for active doing:’–the position is (too) low. ‘The dragon shows himself and is in the field:’–the time (requires him still) to be unemployed. ‘All the day active and vigilant:’–(he now) does his (proper) business. ‘He is as if he were leaping up, (but still) is in the deep:’–he is making trial of himself. ‘The dragon is on the wing in the sky:’–(the subject of the line) is on high and ruling. ‘The dragon exceeds the proper limit, and there will be occasion for repentance:’–when things have been carried to extremity, calamity ensues.
Undivided lines appear in all these representations of the great and originating power denoted by Qian:–(what follows in the Yao tells us how) all under the sky there will be good order.
Qian: ‘The dragon lies hid in the deep - it is not the time for active doing:’–the energy denoted by the undivided line is laid up and hid away as in the deep. ‘The dragon appears in the field:’–all under heaven (begins to be) adorned and brightened. ‘All the day active and vigilant:’–continually, as the time passes and requires, does he act. ‘He is as if he were leaping up, (but still) is in the deep:’–a change is taking place in the method indicated by (this) Qian diagram. ‘The dragon is on the wing in the sky this shows that his place is based on his heavenly virtue. ‘The dragon exceeds the (proper) limit - there will be occasion for repentance:’–the time is come to an end, and so also is his opportunity. Undivided NINES appear in all these representations of the great and originating power denoted by Qian:–and (from what follows in the Yao) we see the model (of action) afforded by heaven.
Qian: The ‘greatness’ and ‘originating’ represented by Qian refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development. ‘The advantageousness and the correctness and firmness’ refer to its nature and feelings (as seen in all the resulting things). 19 Jump to dictionaryShow parallel passages 文言:
Qian: Qian, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation)! How great is (what is emblemed by) Qian!–strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite! The six lines, as explained (by the duke of Zhou), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, ’lying hid,’ requires him to keep retired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing.
Qian: The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yi says, ‘The dragon appears in the field:–it will be advantageous to meet with the great man,’ has reference to the virtuous qualities of a ruler (as thus described).
Qian: In the third NINE, there is a twofold symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires; and. though (the position be) perilous, there will be no mistake.
Qian: In the fourth NINE, there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man intermediate. Hence he is in perplexity; and being so, he has doubts about what. should be his movements, and so will give no occasion for blame.
Qian: The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four sea-sons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations (of Providence). He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act (only) as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will men! how much less will the spirit-like operation (of Providence)!
Qian: The force of that phrase–’exceeding the proper limits’–indicates the knowing to advance but not to retire; to maintain but not to let perish to get but not to lose. He only is the sage who knows to advance and to retire, to maintain and to let perish; and that without ever acting incorrectly. Yes, he only is the sage!
