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Qian1 signifies humility. According to the sequence of 64-hexagram, the hexagram Qian1 steps onto the stage after the hexagram Da You (hexagram 14): abundance possessions; thus it is a behavior of the most esteemed virtue. However from the perspective in viewing the structure of these two hexagrams, there is no any relation between them. This somehow proves that the hexagram sequence of the I Ching involves lots of life philosophies according to Confucian thought.
From the viewpoint of the hexagram formation, Qian1 can be regarded as an evolvement from the hexagram Bo (23): peeling away. It is formed after the masculine line 6 descends to position 3 and the feminine line 3 ascends to position 6. Bo is a dangerous symptom of all resources (i.e. masculinity) having been exhausted. Hence the masculine line 6 comes down to the bottom trigram and creates the trigram Gen (keeping still, the mountain), signifying to consolidate the foundation and build an undefeated ground. The feminine line 3 goes upward to position 6 and forms the trigram Kun (submission, the earth), signifying to accommodate all things with a breadth of virtue and submissively follow the trend of the times. Thus, Qian1 (humility), smooth progress; a gentleman carries it through to the end.
Confucius’s commentary on the image of the hexagram advises: the mountain above the earth, Bo: to peel away (23), wherein those above should be generous to those below in order to reinforce the foundation; Qian1, a mountain within the earth, wherein a gentleman should lessen what is too much and enrich what is too little, weigh and make equal.
From the prospective in viewing the line development, that of Qian1 is similar to that of hexagram Qian2: perseverance (Hex 1), wherein a gentleman exerts himself strongly and untiringly, but with different beginning and ending.
1) The earth domain / the incubation stage:
Line 1: Qian1 Qian1 (humble and humble), a gentleman, signifying a gentleman is humble and humbly cultivates himself or cultivates himself to be humble; by virtue of these, he can undertake crossing the great river, i.e. to overcome difficulties and carry out a great mission; it is auspicious, as the humble essence will enable one to behave oneself and not to undertake what is beyond one's capability; 'to humbly cultivate oneself, or to cultivate oneself to be humble' signifies ‘to admit to one's weakness and enhance oneself accordingly, and to behave and treat others with humility enables one to easily obtain the assistance from others’. These are the attitudes required for undertaking a great mission. Line 1 is at the bottom of a hexagram, which stands for humility. It is feminine, i.e. tender, but at the masculine position, i.e. not a right place for it; thus it must humbly cultivate itself
Line 2: Resonating Qian1 (humility), i.e. the resonance of the four virtues possessed by line 2: tenderness (as it is feminine), righteousness (as it stays at its right position), submissiveness, i.e. reverence, (as it represents the bottom trigram Kun) and moderation, i.e. neither to strive to be the first nor fear to lag behind, (as it occupies the middle position of the bottom trigram), creates humility; it is auspicious to persist.
2) The human domain / the developing stage:
The masculine tends to move; line 3 represents the inner upper trigram Zhen (quake, the thunder): to move and stays at the position for marching upward; thus it is very active. Line 3 works hard but does not seek merit. It is the representative line of the hexagram Qian1 and the only masculine line that possesses distinguished talent; it correlates with line 6 (at the end position) and will carry this through to the end. A hard working Qian1 (humility); a gentleman carries it through to the end; auspicious. Confucius’s remarks in Xi Ci Zhuan: ‘To work hard but not to exaggerate it, and to attain merit or achievement but not to take it as one’s own credit are honesty & kindness reaching extremity.' This refers to one who bestows merit or achievement on those below. (His) virtue must be great, and propriety must be reverent. Qian1 (modesty) is to have extreme reverence while at one’s post’. By virtue of these, hundreds of thousands of people will obey him, like line 3 sitting among five feminine lines, lines 1 and 2 sustaining it, and it driving the upper trigram Kun: people and submissiveness.
Line 4 brings humidity into full play; nothing is unfavorable. Position 4 is next to the king, a place for serving the king, and the position for resting after marching over from the bottom trigram; thus, it works and rests with humility, i.e. lives between line 5 (the representative line of Kun: submissiveness) and line 3 (the representative line of Qian1: humility), and brings humility into full play.
3) The sky domain / the stage of making achievements:
Line 5 is at the king’s position; there is no need for it to be humble. Although it shouldn’t be arrogant, it can subdue those who are disobedient. Qian1 disappears in the text when the line reaches position 5, signifying humidity is not the major issue to a king but rather avoiding being wealthy is, i.e. not to abuse his power and bully others. Thus, not to neighbor others with wealth; it is advantageous (or appropriate) to undertake invasion and attack (i.e. to correct who is disobedient or immodest); nothing is unfavorable. The feminine refers to ‘the one not wealthy’ when the masculine is signified as wealth. Line 5 is the king; however line 3 acquires all people’s support. Line 5 can change to the masculine, i.e. make use the force of power, move to position 2 and exchange positions with line 2. After such an exchange, the bottom trigram becomes Xun (entrance, the wind) which presents prostration, signifying all those below turn to be obedient, and line 5 remains as the feminine, with its former attitude.
Line 6 dispatches the troops to conquer the manor, signifying it reaches the extreme of humility; it must adjust its undue humility. Resonating Qian1 (humility); it is advantageous (or appropriate) to undertake the dispatching of the troops, (and) to conquer the manor. Line 6 correlates with line 3, the representative line of Qian1, the true significance of humidity, and the bottom trigram Gen, to stop; hence, differing from the hexagram Qian2 (Hex 1), it makes self correction, and it won’t feel regretful.
After a person well cultivates himself in the hexagram Qian1, he can march to the next hexagram Yu (16), wherein it is instrumental in establishing the ducal state and dispatching the troops. From the perspective in viewing the hexagram structure, the hexagram Yu is the masculine line 3 of Qian1 lifting up by one step, becoming King Wu of Zhou and toppling King Zhou. On the other hand, Yu is the reversed hexagram of Qian1; according to the paired hexagram, Qian1 signifies to humble oneself, while Yu will make people lazy due to ease and relaxation.
Regards
Tuck :bows:
www.iching123.com
From the viewpoint of the hexagram formation, Qian1 can be regarded as an evolvement from the hexagram Bo (23): peeling away. It is formed after the masculine line 6 descends to position 3 and the feminine line 3 ascends to position 6. Bo is a dangerous symptom of all resources (i.e. masculinity) having been exhausted. Hence the masculine line 6 comes down to the bottom trigram and creates the trigram Gen (keeping still, the mountain), signifying to consolidate the foundation and build an undefeated ground. The feminine line 3 goes upward to position 6 and forms the trigram Kun (submission, the earth), signifying to accommodate all things with a breadth of virtue and submissively follow the trend of the times. Thus, Qian1 (humility), smooth progress; a gentleman carries it through to the end.
From the prospective in viewing the line development, that of Qian1 is similar to that of hexagram Qian2: perseverance (Hex 1), wherein a gentleman exerts himself strongly and untiringly, but with different beginning and ending.
1) The earth domain / the incubation stage:
Line 1: Qian1 Qian1 (humble and humble), a gentleman, signifying a gentleman is humble and humbly cultivates himself or cultivates himself to be humble; by virtue of these, he can undertake crossing the great river, i.e. to overcome difficulties and carry out a great mission; it is auspicious, as the humble essence will enable one to behave oneself and not to undertake what is beyond one's capability; 'to humbly cultivate oneself, or to cultivate oneself to be humble' signifies ‘to admit to one's weakness and enhance oneself accordingly, and to behave and treat others with humility enables one to easily obtain the assistance from others’. These are the attitudes required for undertaking a great mission. Line 1 is at the bottom of a hexagram, which stands for humility. It is feminine, i.e. tender, but at the masculine position, i.e. not a right place for it; thus it must humbly cultivate itself
Line 2: Resonating Qian1 (humility), i.e. the resonance of the four virtues possessed by line 2: tenderness (as it is feminine), righteousness (as it stays at its right position), submissiveness, i.e. reverence, (as it represents the bottom trigram Kun) and moderation, i.e. neither to strive to be the first nor fear to lag behind, (as it occupies the middle position of the bottom trigram), creates humility; it is auspicious to persist.
2) The human domain / the developing stage:
The masculine tends to move; line 3 represents the inner upper trigram Zhen (quake, the thunder): to move and stays at the position for marching upward; thus it is very active. Line 3 works hard but does not seek merit. It is the representative line of the hexagram Qian1 and the only masculine line that possesses distinguished talent; it correlates with line 6 (at the end position) and will carry this through to the end. A hard working Qian1 (humility); a gentleman carries it through to the end; auspicious. Confucius’s remarks in Xi Ci Zhuan: ‘To work hard but not to exaggerate it, and to attain merit or achievement but not to take it as one’s own credit are honesty & kindness reaching extremity.' This refers to one who bestows merit or achievement on those below. (His) virtue must be great, and propriety must be reverent. Qian1 (modesty) is to have extreme reverence while at one’s post’. By virtue of these, hundreds of thousands of people will obey him, like line 3 sitting among five feminine lines, lines 1 and 2 sustaining it, and it driving the upper trigram Kun: people and submissiveness.
3) The sky domain / the stage of making achievements:
Line 5 is at the king’s position; there is no need for it to be humble. Although it shouldn’t be arrogant, it can subdue those who are disobedient. Qian1 disappears in the text when the line reaches position 5, signifying humidity is not the major issue to a king but rather avoiding being wealthy is, i.e. not to abuse his power and bully others. Thus, not to neighbor others with wealth; it is advantageous (or appropriate) to undertake invasion and attack (i.e. to correct who is disobedient or immodest); nothing is unfavorable. The feminine refers to ‘the one not wealthy’ when the masculine is signified as wealth. Line 5 is the king; however line 3 acquires all people’s support. Line 5 can change to the masculine, i.e. make use the force of power, move to position 2 and exchange positions with line 2. After such an exchange, the bottom trigram becomes Xun (entrance, the wind) which presents prostration, signifying all those below turn to be obedient, and line 5 remains as the feminine, with its former attitude.
After a person well cultivates himself in the hexagram Qian1, he can march to the next hexagram Yu (16), wherein it is instrumental in establishing the ducal state and dispatching the troops. From the perspective in viewing the hexagram structure, the hexagram Yu is the masculine line 3 of Qian1 lifting up by one step, becoming King Wu of Zhou and toppling King Zhou. On the other hand, Yu is the reversed hexagram of Qian1; according to the paired hexagram, Qian1 signifies to humble oneself, while Yu will make people lazy due to ease and relaxation.
Regards
Tuck :bows:
www.iching123.com