Need constructive input...

[confucius]

乾


Qian.1 composed from a multitude of fragmented parts. The interpretation of its definition is obscure and the way it is written subjected to an array of historical modifications. As presented here, it is composed of two groups: on the bottom right of the figure is a slender-looking hook suggesting a rooted seed: the hook serving as the representation of the root and the horizontal stroke as the ground level. The image it proposes is that of a seed using the ground as a lever in its effort to spring out. When this seed does mature and accomplishes its outward growth, it will be represented by another ideogram, that which is used to represent Zhun.3: Difficult Beginnings.

The second group of the figure can be separated into three distinctive elements: just above the seed of the bottom right and also on the upper left are found symbols used to illustrate the idea of foliage. The middle left part is the symbol commonly used to represent the Sun and, just below it, a symbol looking somewhat like a cross. Anciently, the symbol used to explain the symbolic of that cross was more detailed: it represented vapor blocked at ground level. The whole idea behind this group was that of the Sun which, penetrating below the foliage (therefore below and at ground level) activated the trapped energy which was until then unreleased. As it is represented here, the modified assembly of the group explaining blocked vapors is replaced by a character assimilated by the general symbol for plants.

From the historical period of the Han dynasty (from 206 b.c to 220 a.d) this part of the ideogram was interpreted as illustrating the Sun at the horizon, just above ground level. Sharing concordance with the morning dynamics associated to the Yang and by analogy with similarly composed characters such as East (Sun at tree level) and Dawn (Sun on the horizon), this composition was understood as representing the rising of the Sun.

However, focusing exclusively of the sunrise interpretation, as was instigated by the Han tradition, has narrowed the canonical meaning of this ideogram. Originally, the meaning of the ideogram focused on the richness resting below ground level, on the germinating force of the Yin, which the Sun activated as dough. Historical molding had the Han and their successors concentrate on the energetic aspect of the Sun and not its taoistic Yin-Yang symbiosis.


1

 

[ewald]

I think that hexagram 1 has a lot to do with the sun and sunrise.

Like the sun coming up, the dragon is first under water, then in the field, and then in the sky.

In 1.3, sunrise is contrasted with sunset. 夕, which, although often translated with evening or night, does mean sunset.

 

[confucius]

Like the sun coming up, the dragon is first under water, then in the field, and then

This, I find a beautiful analogy...

As you mention at the transition level of Qian.1, is featured not only the Yang/Dragon/Sun illustration
Jun Ji Zhong Ri
Qian Qian
Xi Ti Ruo
Li
Wu Jiu

But Qian is doubled...

At this first transition level, first of human affairs the Dragon, symbol of the hexagram, disappears. But the doubling of the name indicates that its creative aspect remains and the presence of the Accomplished Chief (Jun Ji) confirms the possibility to adopt it, as long as one behaves appropriately and with the same perspicacity as the valorous personnage. The deep-wave message may propose that it is here the right moment to materialise the power of the Creative Impetus to initiate the proposed objective by doubling the effort (Qian Qian) and reinforcing oneself tirelessly.
However when, at the end of the day (Sunset), the energy level declines, one must pay particular attention in his way of behaving.

Confucius

 

[ewald]

Sunrise?

Qian 乾 is also there in lines 21.4 and 21.5, where it means "dried" (as in dried meat), which is an accepted meaning. I think that we can safely assume that this drying was done in the sun ("sundried"). So it is likely that 乾 does have to do with the sun in some way, when it comes to alternative meanings, especially considering its etymology.

This is the usual way of breaking up 1.3 in separate sentences:

君 子 終 日 乾 乾 ，
夕 惕 若 厲 ，
旡 咎 。
​

For the sake of experimentation, what if we break it up in a different way, like this:

君 子 終 ，
日 乾 ，
乾 夕 惕 若 厲 ，
旡 咎 。
​

If we take 乾 to mean "sunrise," that could mean something like:

The Noble One completes.
The sun rises.
From sunrise till sunset being alert as if there is danger.
Without fault.
​

It does make sense, though it doesn't convince me entirely. I like it that this has put 乾 and 夕 together, creating this expression "from sunrise till sunset."

 

[ewald]

I think that we can safely assume that this drying was done in the sun ("sundried").

On second thought, perhaps drying meat wasn't usually done outside in the sun, as this might attract flies, producing maggots. But I do think drying was considered something related to the sun, as the sun dries plants when there is insufficient rain, or wet clothes, etc.

 

[heylise]

A basic meaning of Qian is drought. And the dragon is the animal of water. I read somewhere, that in China the dragon is supposed to spit water instead of fire...
When the dragon is in the sky, it might mean rain is coming, making the crop grow. The sun can scorge the entire harvest.

LiSe

 

[confucius]

Elyse's contribution

That is what I have encountered often enough and in enough different places to set me for a while, well, until something more conducive is proposed...The Chinese dragon does spit water, unlike the fire-spitting european dragon, it suggests, proposes or illustrates the coming of rain and all analogies related to it, depending on the necessity of the context.

Fu Zi

 

[confucius]

continuing...

This is the usual way of breaking up 1.3 in separate sentences:
君 子 終 日 乾 乾 ，
夕 惕 若 厲 ，
旡 咎 。


The structure of the Ma Wang Dui document, as well as many others, proposes this configuration…considering the (void) space not be neglected, a Yin presence that is highly influential, not to overlook.

Jun Zi Zhong Ri : The Accomplished Chief, until the end of the day
Qian Qian : is resolutely firm. (dedicated)
Xi Ti Ruo : when night arrives, he is still alert.
Li : (because of potential) danger
Wu Jiu : (as such) absence of fault.

君 子 終 日 Jun Zi Zhong Ri
乾 乾 Qian Qian
夕 惕 若 Xi Ti Ruo
厲 Li
无 咎 Wu Jiu


Confucius