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, like those which Confucius’s commentary on its image advises: the mountain above the earth, Bo (23), those above should be generous to those below in order to reinforce the foundation. A mountain within the earth, Qian1 (15), 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: the incubation stage (positions 1 & 2 of the earth domain), the developing stage (positions 3 & 4 of the human domain) and the stage of making achievements (positions 5 & 6 of the sky domain), that of Qian1, a gentleman behaves himself with humidity, is quite similar to that of hexagram Qian2 (Chien): perseverance (1), wherein a gentleman exerts himself with perseverance; but these two start and end differently.


Qian1: http://www.iching123.com/15_text.htm
Qian2 (Chien): http://www.iching123.com/1_text.htm

Regards
Tuck :bows:

Tuck, I appreciate the clear way you present "from Confucian perspective".

About the closest most western IC users get to Confucian thought, especially that which is relevant to the Yi, is through Wilhelm. For many, W/B is a jumping off point, and we tend to fly about, realizing many other implications other than what Confucius taught.

Coming back to read clear and unapologetic Confucian interpretation and analysis brings a very practical element, which can be easily overlooked or even intentionally discarded with earlier or later approaches. Confucius personifies his teachings in his life's story of personal perseverance, though it's obvious he would have preferred to enjoy, or at least he was tempted by, that which his path denied him, for all but fleeting moments.

Anyway, just want to say thanks. I'll be checking your site out more.

We can get the I Ching to describe itself by reference to itself. Thus hexagram 15, when representing some situation/person, reflects all of the characteristics of the other hexagrams coloured by the core quality of 15 covering levelling-out, even-out, to be modest etc.

In a more contemporary context hexagram 15 shares space with hexagram 52 with the former being unconditional in its perspective, the latter conditional. Note that the latter reflects the characteristics of 23 expressed through a context of 15 - in other words the qualities of hex 52 reflect the nature of hex 23 expressed THROUGH the context represented by 15. Thus 15 'prunes' (the nature of 23) through self-restraint/discernment.

The infrastructure of 15 is described by analogy to the generic characteristics of hexagram 22, in other words the basic meaning of 15 stems from that of 22 with ITS focus on gloss-over, facade, cover-up, beautify. The symmetry involved means that as 22 represents a generic description the infrastructure of 15, so 15 represents a generic description of the infrastructure of 22.

The beginning of 15, or re-beginning if we are in a cycle, is described by analogy to the generic characteristics of hexagram 36 - we start covered up and move through development slowly revealing elements. Note that the outcome of 15 is described by 03 and so the revelation of a sprout bursting through the earth to turn to its new source of nourishment, the sun.

Thus the process in 15 from 36 to 03 covers a period of a need for keeping things levelled-out, even, no highs, no lows, as such is essential for the development of the sprout at the right time.

If we review the order of hexagrams with a mountain base we see this same focus on movement from a hidden/restrained (15,52) to a revealing, an enticement (31,33) (but still restrained as is the nature of mountain at the base)

the symmetry present means that as 36 serves as a generic analogy describing the beginning of 15, so 15 covers the beginning of 36. The outcome of 36 is described by analogy to 08. Here the passage is from a levelled out position (15) to one of passive attraction (08) and so an emerging 'high/low' (the power of the court/king/guru/cult etc where the high or low nature is subjective but we are no longer in a 'level' position)

Again there is an underlying focus on an incubation period, but here totally covered, totally passive, until it becomes noticeable in generating a natural sense of attraction.

Given the contemporary IC view on the IC as a language so finer details are present for re-consideration of old perspectives such as the Confucian perspective.